Tafsiran yang Mengutip untuk Yeremia 8:22

והיה הנערה אשר אומר אליה הטי נא כדך, “let it be that the maiden to whom I shall say: ‘please lower your jug so that I may drink,’ etc.” We have learned in Taanit 4 that there were three people who did not phrase a request to G-d in an appropriate manner. The three were: Eliezer, the servant of Avraham, Saul, son of Kish; and Yiftach from Gilead. Concerning Eliezer the Torah writes: (quoting our verses) “the criteria Eliezer listed to enable him to choose a bride for Yitzchak could have been met by a blind or lame girl.” [Eliezer surely did not mean for a girl with either one of such a handicap to become the bride of Yitzchak. Ed.]. Nonetheless, G-d arranged for the girl whom Eliezer met to be Rivkah, i.e. an eminently suitable choice. Saul, son of Kish requested victory over Goliath the Philistine blasphemer, promising the man who would kill Goliath his daughter as well as material wealth (Samuel I 17,28). If a slave or a bastard had taken up the challenge and succeeded, Saul would have been bound by a promise so carelessly formulated. G-d was kind enough to send him David who took up the challenge. In the case of Yiftach, we are told (Judges 11,31) that he foolishly vowed to offer as a sacrifice to G-d the first living creature which would come to meet him when he returned victoriously from battle. As it happened, his only daughter came out to welcome him. He had laid himself open to having to sacrifice any animal that was not even permitted to be offered as a sacrifice. G-d arranged that his daughter should meet him instead of what he had had in mind. This was the mystical dimension of Jeremiah 8,22 הצרי אין בגלעד אם רופא אין שם? “is there no balm in Gilead, no physician either?” The prophet points out that Yiftach could have had his vow annulled by the High Priest Pinchas or even by someone else had he not been too proud to do so. This thought [that there is not the slightest reason to honour a vow when it involves human sacrifice. Ed.] is underlined by the same prophet in Jeremiah 19,5 אשר לא ציויתי ולא דברתי, ולא עלתה על לבי, “which I have not commanded, nor spoken about, nor even thought about.” In other words, it was not G-d’s fault, or the fault of G-d’s legislation about honouring one’s vows which led to the death of Yiftach’s daughter.

By generosity to the poor (בְּמִחַן עֲנָיִן): [Meaning] by showing favor/grace to the poor (לָחוֹן עֲנִיִּים - lachon aniyim) [connecting the Aramaic michan to the Hebrew root ח.נ.נ - favor/grace]. Then your serenity may be extended (הֵן תֶּהֱוֵה אַרְכָה לִשְׁלֵוְתָךְ): [Meaning] Perhaps there will be a lengthening (אֲרִיכוּת - arichut) for your serenity. Or [it could be understood] like [the concept of] healing/restoration (אֲרוּכָה - arukah) for your error (לִשְׁגָגָתְךָ - lishgagatecha). [Ibn Ezra draws a parallel between arkah (lengthening/extension) and arukah (healing, cf. Jeremiah 8:22, Nehemiah 4:1), suggesting the extension of peace is akin to a healing or remedy for the error that caused the decree].

אליצור בן שדיאור, Perhaps there is an allusion in this name that G'd had forgiven the sin of Reuben which the Torah recorded (Genesis 35,22). He may have put balsam or balm, i.e. צרי, on his wound. The letters אלי mean אלקי, my G'd; the letters צור are to be understood as similar to Jeremiah 8,22: הצרי אין בגלעד, "is there no more balm in Gilead?" The word בן שדיאור is to be broken up into בן שדי and אור, i.e. a hint that he was a son of G'd who is also known as שדי. The combined name then is reminiscent of the story in the Torah that Reuben slept with Bilhah. The Torah reported immediately afterwards that the sons of Jacob numbered 12 which shows that any damage inflicted by Reuben had been healed. This prompted our sages in Shabbat 55 to say that if someone were to accuse Reuben of having committed a sin he is in error.