Pemikiran Yahudi Mazmur 62:9: Derashot HaRan, HaEmunot veHaDeot & Duties

The answer: what is revealed to and concealed from our eyes are great principles for penitents, as our sages stated (Avodah Zarah 5a): "If an individual sins, he is told: 'Go to the individual [i.e., David, and repent as he did].'" It is for this reason that Scripture portrays David as having committed an awesome sin. For that little wherein our sages acknowledge David as having gone astray is accounted relative to him as it would be to the average man who had sinned in the manner indicated by the plain meaning of the verses. And Scripture thereby informs us that even when one is guilty of a grievous sin he is [upon repentance] granted atonement for it, just as it was granted to David in spite of his sin's being a grievous one according to the plain meaning of the verses and his being more liable to punishment by virtue of his great uprightness and the Holy One's hair's-breadth punctiliousness with those of His "inner circle." This is borne out further in the instance of Moses our teacher, may peace be upon him — "…because you did not believe in Me to sanctify Me." And our sages came and enlightened us according to their true tradition that David did not commit the sin indicated by the plain meaning of the verses. And we likewise learn from this other things of great benefit, one of which is that the penitent must place his sins constantly before his eyes. For we see that David, though he did not actually sin, still said "…constantly before me." Therefore, all men should reflect upon their acts at set times and examine the details of all of their deeds in order to return to the L-rd with complete repentance. And after this it is not right for a man to allow his heart to succumb to weakness and to be in trepidation of affliction. But he should strengthen his trust, trusting in the Blessed One alone. For even at a time of great fright and grave danger one is expected to strengthen his heart in trust in the Blessed One, as it is written (Psalms 62:9): "Trust to Him at all times," upon which Rabbeinu Yonah comments: "'Trust to Him at all times,' for even in the most frightening of times, when the gates of rescue seem irrevocably locked, the Blessed One is a Shield to those who trust in Him." As the prophet says (Nachum 1:7): "The L-rd is good as a stronghold in the day of affliction, and He knows those who take shelter in Him. And when the flood rages by, He will make waste its place." That is, the Blessed One is good to those who take shelter in Him in the day of affliction, for He will not relate to them with the attribute of justice, but in a more favorable manner. And He knows and protects those who take shelter in Him, so that even when the flood rages by He will make waste only the place that he designates for it. And we, indeed, see that in many places a decree went forth against a people or an individual, and when they improved their ways they averted the calamity, as in the case of the people of Ninveh, and in that of Hezekiah, against whom a decree was pronounced by a prophet and who was saved by complete repentance, the Blessed One saying to him (Isaiah 38:5): "I have heard your prayer…" Even the evil Nebuchadnezzar was advised by Daniel (Daniel 4:24): "Therefore, O king, let my counsel be acceptable to you and redeem your sins through charity" — and this, indeed, is what transpired. (55)And we find (Shabbath 156b) accounts of individuals who, though condemned to death by nature and by the decree of the stars, succeeded in revoking all this through the perfection of their deeds. For our affairs are not determined by the natural order at all but by the providence of the L-rd of the Universe over us in accordance with the goodly beliefs we implant in our souls and the mitzvoth that we perform. And it is through these that He destined us to inherit the land and to acquire length of days, as it is written (Deuteronomy 4:39-40): "And know it this day, and return it to your heart, that the L-rd, He is G-d in heaven above and upon the earth below; there is no other. And keep His statutes and his mitzvoth that I command you today, so that it be well with you and with your children after you, and so that you prolong your days upon the earth that the L-rd your G-d gives you all of your days."

Afterwards I say: How can this matter, that is, the blessed Creator, be sustained in our thoughts when none of our senses has fallen upon Him? And I say: Just as the goodness of good and the corruption of falsehood can be sustained in it (the mind) even though our senses have not fallen upon it. And just as we can conceive intellectually of the existence of that which has been collected and that which is found yet absent, and other such abstract things, even though the senses have not seen them. As Scripture says (Jeremiah 10:10): "But the Lord is truly God."And I say: How can His existence everywhere arise in our minds, such that there is no place except Him? Because no place was devoid of Him beforehand. For if places had separated His parts, He would not have created them. And if corporeal things had disturbed the places from Him, even partially, He would not have created them. And since the matter is thus - that His existence after creating all corporeal things is like His existence before creating them, without change, separation, concealment, or interruption - as it says (Jeremiah 23:24): "Can a man hide in secret places where I cannot see him? declares the Lord. Do I not fill the heavens and earth? declares the Lord."And I bring this matter closer to comprehension and say: Were it not that we are accustomed to some veils not blocking sound, and similarly we see that glass does not obstruct light, and we know that the sun's light is not harmed by the filth in the world - we would be astonished by this. But all these are wondrous things that testify to the truth of His matter. And I say further: How can it arise in the mind that He knows all that was and all that will be, and that knowledge of them is equal to Him? I explain that created beings do not know what will come about, because their knowledge comes only through the senses; and what has not come to their hearing, sight, and other senses, they cannot grasp. But the Creator, whose way of knowing is not through any cause, but is intrinsic knowledge because His essence is knowledge - the ephemeral and the future are together equal to Him, and He knows them without cause. As it says (Isaiah 46:10): "Declaring the end from the beginning, and from ancient times things that are not yet done; saying: 'My counsel shall stand, and all My pleasure I will do.'" And when a person reaches this subtle matter intellectually, through tradition and seeing signs and proofs, his soul will believe it, and it will blend into his spirit, and he will find it present in his inner chambers, and wherever it stands in his hall, he will find Him there - as the prophet said (Isaiah 26:9): "My soul yearns for You in the night, also my spirit within me seeks You earnestly." And his love for Him will be perfect, without doubt, as it says (Deuteronomy 6:5): "And you shall love the Lord your God with all your heart and with all your soul and with all your might." And that servant will remember Him by day in his going about, and by night on his bed, as it says (Psalms 63:7): "When I remember You on my bed, I meditate on You in the night watches." His spirit, so to speak, will murmur at the time of remembering Him, from longing and pining, as it says (Isaiah 26:9): "My soul yearns for You in the night, also my spirit within me seeks You earnestly." And His remembrance will nourish him more than fatness, and His name will water him more than any water, as it says (Psalms 63:6): "My soul is satisfied as with marrow and fatness; and my mouth offers praises with joyful lips." Until he returns all his affairs to Him, and takes shelter in Him and always trusts in Him, as it says (Psalms 62:9): "Trust in Him at all times, O people; pour out your heart before Him; God is a refuge for us." And if He does good for him, he will give thanks, and if He afflicts him, he will endure - as it says (Psalms 22:30): "All the prosperous of the earth shall eat and worship." And if He were to separate him from his body, he would still hope for Him and not suspect Him - as it says (Job 13:15): "Though He slay me, yet will I trust in Him." And in all that he observes of His ways, he will increase in awe and fear - as it says (Job 23:15): "Therefore I am terrified at His presence; when I consider, I am in dread of Him." And all that he contemplates of His attributes, he will magnify their praise and increase his joy - as it says (Psalms 105:3): "Let the hearts of those who seek the Lord rejoice!" Until he loves those who love Him, and honors those who honor Him, as it says (Psalms 139:17): "How precious also are Your thoughts to me, O God!" And he will hate those who hate Him, and loathe His enemies - as it says (Psalms 139:21): "Do I not hate them, O Lord, who hate You?" Until he will argue on His behalf and respond concerning Him and His ways with intellect and knowledge, not with heaviness - as it says (Job 36:3): "I will fetch my knowledge from afar, and ascribe righteousness to my Maker. For truly my words are not false; one who is perfect in knowledge is with you." And he will praise and laud Him with intellect and honesty, not with exaggeration and lies - as it says concerning those who praise (2 Chronicles 30:22): "And Hezekiah spoke encouragingly to all the Levites who showed good skill in the service of the Lord." And he will not forget Him by making the five more than the ten, without adding to them, nor by fitting a world into the hollow of a ring, without having formed this one and expanded that one, nor by returning yesterday that has passed - for all this is futile. And some of the heretics may ask about all this, and we will answer that He is able to do anything, and that which is not dependent on Him is nothing - for it is futile, and futility is nothing; it is as if they asked whether He could do nothing. But they asked properly concerning this. Rather, he (the perfect servant) praises Him for intrinsic matters - that He is the Primal One who does not change or exchange, as it says (Deuteronomy 33:27): "The eternal God is a dwelling place." And that He Himself is truly One, as it says (Nehemiah 9:6): "You alone are the Lord." And that He lives and exists forever, as it says (Deuteronomy 32:40): "For I lift up my hand to heaven and swear, As I live forever..." And that He is able to do anything, as it says (Nehemiah 9:32): "Now therefore, our God, the great, mighty and awesome God..." And that He knows everything with perfect knowledge, as it says (Job 37:16): "Do you know the balancings of the clouds, the wondrous works of Him who is perfect in knowledge?" And that He creates everything from the beginning, as it says (Jeremiah 10:16): "He who is the Portion of Jacob is not like these, for He is the Maker of all things." And that He does not do anything futile or chaotic, as it says (Isaiah 45:18): "He did not create it a waste, He formed it to be inhabited." And that He is not unjust or spoiled, as it says (Deuteronomy 32:4): "The Rock! His work is perfect, for all His ways are justice." And that He does only good for His servants, as it says (Psalms 145:9): "The Lord is good to all, and His compassion is over all that He has made." May all Your works praise You, O Lord... May they speak of the glory of Your kingdom... And that He does not change or become different, as it says (Malachi 3:6): "For I the Lord do not change; therefore you, O children of Jacob, are not consumed." And that His kingdom will not cease or end, as it says (Psalms 145:13): "Your kingdom is an everlasting kingdom..." And that His command stands, no one can turn it back, as it says (Psalms 103:19): "The Lord has established His throne in the heavens, and His kingdom rules over all." And that it is obligatory to praise Him for His good and great attributes, as it says (Psalms 138:5): "And they shall sing of the ways of the Lord, for great is the glory of the Lord." And that all that the narrators recount about Him, and for which the praisers praise Him - He is supremely lofty, great and exalted beyond it all, as it says (Nehemiah 9:5): "Blessed be Your glorious name, which is exalted above all blessing and praise." And this which is found in places in the books of praise and laudation is not attributed to Him, but rather to His narrations, as it says (Ezekiel 3:12): "Blessed be the glory of the Lord from His place." And that they said (Psalms 68:5): "Sing to His name" - and you will sometimes find it said (Psalms 72:18): "Blessed be the Lord God, the God of Israel, who alone does wondrous things" to recount His story. And it says (Psalms 97:12): "Rejoice in the Lord, O you righteous, and give thanks to His holy name." But in the words of our Rabbis there are many such things - it is to recount His story that they say: "Blessed be the name of the glory of His kingdom." And I say concerning all this that it too is a product of speech; that is, when it is intended to magnify and exalt, they place words before mentioning that great one. And the more such preceding words there are, the greater the exaltation. As it says (Esther 1:4): "He displayed the riches of his royal glory and the splendor and pomp of his majesty." And it is His wealth, kingship, and greatness; it is also His value, glory, and greatness. And the narrators likened some to others. Observe, may God guide you! What we have written, and contemplate it closely, and raise it up in your thoughts, and do not be hasty to decide on the words. Rather, decide based on the preceding fundamentals. And place the words as transition and approach, as we have explained.

But when I delved deeper into the subject, I found that we are obligated in them constantly, without pause, throughout our lives, and that we have no claim (excuse) whatsoever for neglecting them. This applies to such duties, for example, as acknowledging the Unity of G-d in our hearts, to serve Him inwardly, to revere Him and to love Him, to yearn to fulfill the commandments obligatory upon us, as Scripture says "O my hope is that my ways are directed to observe Your statutes" (Ps. 119:5); to trust in Him and surrender ourselves to Him, as written "trust in Him at all times, pour out your heart before Him" (Ps.62:9); to remove hatred and jealousy from our hearts, to separate from the superfluous worldly matters which preoccupy us away from the service of G-d - we are under constant duty in all of these things, at all times and in all places, every hour, every second, and under all circumstances, as long as we have life and reason.