Tafsiran yang Mengutip untuk Yesaya 58:7

and broke [them] as in a pot Heb. וּפָרְשׁוּ. They break the limbs as they break the cuts [of meat] in a pot to cook [them]. and broke Heb. וּפָרְשׁוּ, an expression of breaking. Cf. (Isa. 58:7) “To share (פָרֹס) with the hungry”; (Jer. 16:7) “And they shall not break [bread] (יִפְרְסוּ) for them”; (Lam. 1:17) “Zion broke (פֵּרְשָה).”

Without the torah, the intellect does not understand the benefit of prayer. Because G-d will not change nor be affected by his prayer. And if the man is not worthy of the good [that he is praying for], due to his [insufficient] deeds, how can he possibly entice G-d with his words, and ask before Him to grant him his request? And if he is worthy of the good due to his deeds, certainly G-d will not corrupt justice, and will not withhold support to a righteous man. But from the torah, we see that the forefathers and the prophets (who were exceedingly righteous) were answered in their prayers. And we were commanded on it, and it is a positive Biblical commandment according to that view, as the Talmud (Taanit 5a) expounds on the verse "to serve Him with all your heart": "what service is with the heart? This is prayer". And even though our understanding falls short of being able to grasp its full matter, just like the understanding does not understand other precepts in the torah. Likewise, for the fast which we fast on Yom Kippur which atones for all our sins. And for Tzedaka (charity) as a certain heretic asked Rabbi Akiva (Bava Basra 10a): "if your G-d loves poor people, why doesn't he support them?", etc. until he brought the verse: "Is it not to share your bread with the hungry...[Then shall your light break forth as the morning]" (Yeshaya 58:7), see there. Likewise, tithes and acts of kindliness is because of this. And even though there are many other matters which the understanding cannot grasp, the author took as examples primary pillars that the world almost stands on.

We find a story about Rabbi Jose the Galilean. He had a very angry and wrathful wife who was his niece. The important students who sat before him said, dear rabbi give her a divorce. He responded: dear students, the ketubah is very large and I don’t have the money to give her. It happened one time that they were sitting with other important rabbis and Rabbi Eliezer was among them. They were in the house of study and they finished their studies. Rabbi Jose the Galilean said to them, come and eat with me. They went with him to his house. His wife looked very displeased, said something to herself and walked outside. Rabbi Jose the Galilean saw a pot and asked her what there was to eat. She said to him that there was cabbage to eat. Rabbi Jose the Galilean went and looked into the pot and saw capons. Rabbi Eliezer heard this and understood that they were angry at each other and remained silent. Rabbi Jose said to his wife. You told me that we will eat cabbage, but instead we are eating good capons. She said that a miracle occurred and out of the cabbage came capons. After the meal, Rabbi Eliezer said: my dear Rabbi why don’t you give your wife a divorce? I want a more respectful person for you. He said: I don’t have the ketubah to give her. The students spoke with each other and said, it is not befitting your dignity that she does not respect you. It is a shame for us and we will give you the money for the ketubah, but give her a divorce. He let himself be persuaded and he gave her a divorce and the ketubah. He married a pious kosher woman who was worthy of him. In the end, God sent her [the first wife] a husband she married who was a guard at the city gate. Not long afterwards, God caused the watchman to go blind and caused her to be in great poverty. She had to lead him from house to house to beg for bread. She led him from street to street and when they came to the street where Rabbi Jose the Galilean lived, she stood still and did not lead her blind husband into this street. The blind man recognized each street and he was quite expert and knew all the streets. He asked his wife: why don’t you lead me in the street of Rabbi Jose the Galilean? I have heard it said for a long time that he is very charitable. She said: I am ashamed to go since I was his wife and he divorced me. It happened one time that they came to the street of Rabbi Jose the Galilean and begged at the doors of the houses that they should be given bread. They screamed at each other and hit each other. Rabbi Jose heard the screaming and the blows. Rabbi Jose the Galilean asked: why are you hitting your wife? He said: Every day she makes me lose the bread from the street. She does not want to lead me in the street. Rabbi Jose the Galilean went and gave each of them their own house and fed them from his own money for the rest of their lives. He said: this is because Scripture says, “do not ignore your own flesh” [Isaiah, 58:7]. This means, do not refrain from doing good for your wife who is one flesh with her husband. My dear gentlemen: see how good, pious and noble a husband she had and did not want to treat him properly and what came of it. So should it happen to every woman who does not treat her husband properly. However, when the wives are pious, then Scripture compares them to the Torah, when a good wife makes her husband more pious.⁷⁷Leviticus Rabbah, 34.14.

To bring guilt on your flesh. That He should visit the iniquity upon your children.³According to Rashi, בשרך means children, as in, “and do not hide yourself from your kin [ומבשרך],” in Yeshayahu 58:7. Alternatively, it can be understood literally, i.e., do not let the vain vows made by your mouth to bring punishment upon your flesh [=yourself=בשרך]. See Maseches Shavuos 39a.

And eats his own flesh. On the Day of Judgement, when he sees the righteous bestowed with honor, while he is being judged.¹²Alternatively, because he did not toil, he eventually dies from starvation (Ibn Ezra); or בשרו refers to “his relatives” that suffer on his account. See Rashi below 5:5 and also in Yeshayahu 58:7. It is expounded in this manner in Sifre.