Komentaryong Sumisipi para sa 1 Mga Hari 12:16

כלות משה MOSES HAD FINISHED — Bezalel and Ohaliab and all the wise-hearted men made the Tabernacle (cf. Exodus 36:1), but Scripture attributes it to Moses (describes it as his work), because he devoted himself wholeheartedly to it, to see that the shape of each article was exactly as He had shewn him on the mountain — to show the workmen how it should be made; nor did he err in a single shape. — A similar thing do we find in the case of David: because he devoted himself to the building of the Holy Temple, — as it is said, (Psalms 132:1—5) “Lord, remember David, and all his affliction: How he swore unto the Lord … [I will not give sleep to mine eyes … until I find out a place for the Lord …]”, therefore it is called by his name, as it is said, (1 Kings 12:16) “Now see your own house, David" (Midrash Tanchuma, Nasso 13).

shall the children of Israel return It was taught in the name of R. Shimon the son of Yochai: The children of Israel rejected three things during the reign of Rehoboam; the Kingdom of Heaven, the kingdom of the House of David, and the Holy Temple, as it is written: “What portion have we in David” (I Kings 12:16) which may be understood literally; “to your tents O’ Israel” (ibid.), do not read, “to your tents” (Heb. לְאֹהָלֶךָ) but “to your gods” (Heb. לֵאלֹהֶֶךָ) “now see your own house, David” (ibid.), refers to the Holy Temple (see Rashi I Kings 12:16). R. Shimon the son of Menassiah said: Israel shall not be shown any omen of good until they repent by seeking out all three; “Afterwards shall the children of Israel return, and seek their Lord their God,” which refers to the Kingdom of Heaven; “and David their king” is self explanatory; “and shall come trembling to the Lord and to His goodness,” which refers to the Holy Temple, as it is written “that good mount” (Deut. 3:7) (a reference to the Temple Mount. [from Midrash Samuel 13:4]

Touches the pupil of his eye: This is one of eighteen [examples] of the scribal emendations (tikkun soferim). And some of them are brought in the Mekhilta in the section on "And in Your great pride"; and in the Sifrei, Parshat Beha'alotecha in the section on "And it was when the ark traveled." And they were all brought in the Midrash Yelamedeinu (Midrash Tanchuma, Beshalach 16:2), Parshat Beshalach, and in the Masoret at the beginning of the Order of Bemidbar and on Psalms 106. And these are them: The pupil of his eye; and you degraded it (Malachi 1:13); that his sons were cursing themselves (I Samuel 3:13); and I shall be a burden to myself (Job 7:20); my Holy One, we shall never die (Habakkuk 1:12); exchanged its glory for what can do no good (Jeremiah 2:11); They exchanged their glory for the image of a bull (Psalms 106:20); I will change their glory to dishonor (Hosea 4:7); and they condemned Job (Job 32:3); and Abraham was still standing before the Lord (Genesis 18:22); and let me not see my wretchedness (Numbers 11:15); who emerges from his mother’s womb with half his flesh eaten away (Numbers 12:12); Every man to his tents, O Israel (II Samuel 20:1) concerning Sheva ben Bikhri; to your tents, O Israel (I Kings 12:16); Every man to your tents, O Israel (II Chronicles 10:16) - and it appears that one needs to correct [the list] like this, and like I found it in a manuscript of the Masorah, as otherwise, there are two less than [eighteen] - and my soul is bowed down within me (Lamentations 3:20); Perhaps the Lord will look upon my poverty (II Samuel 16:12); and they thrust the branch to their nostrils (Ezekiel 8:17). To here [is the list]. And regarding the understanding of scribal emendations, there is someone that wrote that the men of the Great Assembly emended and changed the word from that which was written originally. And at first glance, it appears like this in Midrash Yelamedeinu. And so did Rabbi Natan, the author of the Arukh write in the entry, kaved, regarding scribal emendations - that in the original books, it was written, "the pupil of My eye." And likewise is it implied in Midrash Rabbah in the beginning of the Order of Bo el Paro. As it is found over there - Rabbi Yehoshua says, "It is a scribal emendation: It is written, 'in My eye.'" And likewise in Parshat Mishpatim (Shemot Rabbah 30:15), it explained the expression, beloved is Israel, like the pupil of the Highest eye, as it is stated, "for the one who touches you, touches the pupil of his eye" - these are the scribes and the sages who fixed (emended) this. And the author of Matanot Kehuna brought this understanding in Bereshit Rabbah 49 and also in Bemidbar Rabbah 20: The Holy One, blessed be He, said to the evil Balaam, "I wrote about Israel, 'for the one who touches you, touches the pupil of My eye,' and you go to touch them and to curse them - let his eye come out!" For it is stated, "of the opened (shetum) eye" (Numbers 23:3). And the author of Matanot Kehuna explained [about] the pupil of his eye, that [the midrash] expounded the way it was written (keri), his eye, about one who touches (injures) himself - meaning to seal (yisatem) his eye (vision). But this understanding [of scribal emendations] is not correct in the eyes of the commentators. For God forbid that we should believe that the scribes added or subtracted or changed even one letter from that which is written in the Torah. And just the opposite, this would be called a fool's emendations; and God should spare the seed of Abraham from doing so. Moreover [Rabbi Yosef Albo] wrote (Sefer HaIkkarim, Maamar 3:22:5) that there is no man in the world who would forge a book and say, "I forged it," or "I emended such and such." So how could they say, "This is a scribal emendation?" But rather the main understanding is like that which the Rashba wrote - that the scribes and the sages were exacting and found that, according to the content of each and every one of these verses, the main intent was not like that which is written in Scripture, but rather that there is a slightly different intent. And it should not have been written like this, but rather like that; except that Scripture reworded it. And they only called them scribal emendations since they were exacting and explained that these are euphemisms, and Scripture itself substituted [them] like this. And so wrote the author of the Halikhot Olam, Rabbi [Eliyahu] Mizrachi, the author of Yafeh Toar [on] Parshat Vayera, and other authors besides them. And this is close to that which the author of the Ikkarim wrote in Maamar 3, Chapter 22. And this is truly the intention of Midrash Yelamedeinu, as it stated, "'Touches the pupil of his eye.' 'My eye' should have been stated; however, the text reworded it - as it were - [from] the Above. And the end of the statement (Midrash Tanchuma, Beshalach 16:3) also proves the beginning, when it says, "except that the men of the Great Assembly reworded these verses. Hence they are called scribes (soferim) - because they counted (soferim) all the letters in the Torah and expounded them." Behold it is clear that the sages and the scribes were exacting and interpreted that Scripture is speaking by way of euphemism. And they have the power to interpret like this - just like the Torah was given over to the sages to expound according to their wisdom and their tradition - but not to add or subtract even a single letter. And see further that which Mizrachi wrote on Parshat Beha'alotecha, about "and let me not see my wretchedness," in the name of an old book. And I also found this in the book, Klalei HaTorah that was written by Rabbi Yosef Karo and that is [published] adjacent to Halikhot Olam - these are his words: And that which we say, scribal amendments, etc., Rabbi Yehudah, may his memory be blessed, wrote that it means to say that they were written in the Torah in the way of the emendations of scribes who refine what they write, that it be honorable. For example, King David would command a quick scribe to write that David is commanding x to do this and that; behold, the scribe would refine the expression of the verse, such that it say, "King David is commanding x." To here are [his words]. And in the Masoret (which indicates the unadulterated text) on Parshat Mishpatim, it is found - a note: there are nine [appearances of] "his eye" and one of "and his eye"; and one of [the ones listed] is "the pupil of his eye." And what I have missed here in explaining the main intent of the verses, I will complete on each and every one in its place, according to the hand of the Lord, my God, upon me. However, I have gathered them altogether here in order that they all be found in one place for the one that wants to see them.