Pemikiran Yahudi Mazmur 37:20: Derush Chiddushei HaLevanah & Duties

However according to our understanding, Iyov’s words can be understood here as follows: If I ever saw the light of the sun shining on the world, and the moon proceeding on its course with glory. Rav Avraham ibn Ezra explains that the latter phrase describes the moon’s progress “in the half of the month” (i.e. when the moon becomes full). Now, the word הֹלֵךְ, “proceeds,” is not entirely appropriate here.⁶The verse seems to say that in the first half of the month, the moon’s glory grows. That concept, however, could have been understood from the word יָקָר without the word הֹלֵךְ. Hence, the term הֹלֵךְ implies that there is a further concept to be learned from this verse. Accordingly, I think that the verse can be interpreted as referring to an additional concept. Although we have translated the word יקר as “glory”, it can also be translated as “rare” or as “valuable”. Indeed, we find the term יָקָר, “rare”, used in association with speech, in the verse,⁷ I Shmuel 3:1. ודבר ה' היה יקר, “The word of God was rare.” It could thus be said that Scripture alludes to the fact that the moon spoke of a matter that is יָקָר, “valuable.” This can be understood as a reference to the moon’s statement cited in the passage – i.e. “Is it possible for two kings to wear one crown?” that the moon described as “proper,” and as a result of which it was הֹלֵךְ – progressively diminished. Seemingly, the moon has a valid complaint. This relates to the continuation of Iyov’s words: וַיִּפְתְּ בַּסֵּתֶר לִבִּי – “I was lured in the secret reaches of my heart.” This phrase could be understood as meaning, “I was lured to think within my heart that Your judgments are not correct and just.”

And when he does not accept the obligations dictated by the understanding with which he is endowed, and its rebuke, he loses the character of a rational creature; and the cattle understand how to improve their condition better than he does, as it is said, "The ox knows his owner, and the donkey his master's trough; but Israel does not know; My people does not consider" (Isaiah 1:3). Such a person's fate will be like that of one, concerning whom it is said, "But the wicked shall perish; and the enemies of the L-ord shall be as the fat of lambs, they shall be consumed; into smoke shall they be utterly consumed" (Psalm 37:20).

The first is the universal goodness of G-d which embraces all mankind, in having brought human creatures into existence when previously they were naught; in keeping them in life and bestowing on them bounties which we have cited in the second treatise of this work. They are accordingly under a universal obligation of service to the blessed Creator. This consists of obedience to all the rational laws observed by Adam, Enoch, Noah and his sons, Job and his companions, up to the days of our teacher Moses, peace be upon him. If one adheres to all these laws for the sake of G-d's service, the Almighty will bestow on him favors beyond those enjoyed by other men, and give him a higher degree in this existence and a great reward in the World to Come, as was the case with Abraham, to whom G-d said, "Do not fear, Abraham; I am your shield; your reward is exceedingly great" (Bereishis 15:1). But one who rebels against G-d, despite His beneficence, will fall from the degree of rational beings and their excellencies, sink to the low condition of irrational creatures and share the fate of the beasts of the earth, as it is said: "And the enemies of the L-ord shall be as the fat lambs (they shall be consumed; into smoke shall they be consumed)" (Tehilim 37:20). And in the next world they will be sentenced to an evil of which there is none greater, as it is said: "As to your spirit - fire shall devour you" (Yeshaya 33:11).