Pemikiran Yahudi Mazmur 91:15: Akeidat Yitzchak, Kol Dodi Dofek & Guide for the Perplexed

David's encounter with Goliath stemmed from the purest of motives, i.e. to silence the blasphemer. When we read David's comment in Samuel I 17,26, "what shall be done for the man who shall slay this Philistine?", the word ye-asseh needs to be understood as "what needs to be done for the man who...? " David expresses incredulity that it should be necessary to promise a reward for the person willing to engage Goliath in combat. As David says in Psalms 139,2, "O Lord I hate those who hate You." David was not satisfied to have ousted Goliath according to the terms of combat set by Goliath. (17,9) It seems that having felled Goliath would have sufficed. But David insisted on killing Goliath, even though he did not even have a sword on him. He used Goliath's own sword to kill him with. In a similar manner, David did not wait to be commanded when he wanted to build a temple for G-d, but he volunteered to do so and prepared everything he could for that undertaking. In the end, though the temple was actually built by his son Solomon, it bore David's name also. Psalm 30 is introduced as a hymn on the occasion of dedicating David’s Temple. Even in Kings I, 12, when the ten tribes secede from the dynasty of David, they refer to the Temple as "Your house David." All this despite the fact that none of the building had been commenced in David's lifetime. Midrash Shocher Tov on Psalms 23, relates that when the angels remonstrated with G-d for removing the kingship from Saul and anointing David, G-d explained it to them in the following manner. When Saul, who was about to consult the Urim Vetumim if he should pursue the Philistines, observed the eagerness of the people, he aborted his original intention. (14,20) David, on the other hand, (Samuel II 5,23 ) consulted the Urim Vetumim when set upon by the Philistines. When he was told not to counterattack until he would hear steps in the tops of the trees, he waited. David consulted again, although he had already been given a general O.K. from G-d previously, and had been assured of success, (verse 19) He had already achieved a measure of success, as we read in verse 20. According to the Midrash, the Philistines, unbeknown to David, were in an excellent tactical position, and had David not heeded G-d’s command to wait until the tops of the trees revealed movement, his men would have become victims of the Philistines. It was David's obedience to G-d’s detailed instructions that saved his victory, whereas giving in to popular request for immediate attack would have resulted in disaster. Saul excelled in personal good traits, may be even more than David, but the test of a king lies in his preparedness to submit to Divine guidance and not to rely on human perceptions. This principle applies when Divine guidance is available through consultation of the Urim Vetumim located within the folds of the breastplate of the High Priest. Pity, normally a noble emotion, is misplaced when applied to Agag the king of Amalek. The meaning of a statement by Rabbi Hunna in Yoma 22, "how extremely careful must a person be who has G-d on his side," is applicable here. As Rabbi Hunna continues, "Saul erred once with fateful consequences, whereas David erred twice and no fateful consequences ensued." Saul, whose failing consisted in not accepting G-d’s discipline, was told by G-d through Samuel "I regret having made him king." Yet David, who had erred both in respect of Uriah and the national census, was not deprived of his kingdom. His failing was of a personal nature, it was not a failing in the essential leadership qualities that a king must possess. When Moses blessed the tribe of Yehudah (Deut.33,7) saying "this for Yehudah, the Lord will hearken to the voice of Yehudah," he refers to Yehudah's role as king. Providence will be with him, because he is the people's leader who relies on G-d’s guidance. Of him it is said "that he not depart from the Lord's way, right or left." (Deut 17,11) "By the Lord's command he will go to war or return home." (Numbers 27,17) The king himself determines by his own actions if Providence will be with or against his people. The sin of following one's own reasoning or instincts is a king's cardinal error, not even given to repentance, since it represents a fundamental belief. Saul, though as innocent personally as a one year old baby (Yuma 22) when he ascended the throne, erred in his capacity as king. (Samuel I 13,1) If Rabbi Nachman was troubled and had nightmares for having dared suggest a negative interpretation of this verse,why then was Saul's rule not the beginning of a dynasty? The answer clearly is because he was personally so infallible. From this the Talmud derives the maxim that in order for authority never to become dictatorial, the monarch or whoever is responsible for the affairs of his community, should possess some publicly known demerit. Otherwise, he might become overbearing. As long a he can be reminded of his own shortcomings, his conduct will be more restrained, and he will be more amenable to the common people's problems. In support of our theory we draw attention to the way Samuel describes the relative merits of Saul and David on two separate occasions. When Saul consulted Samuel via the witch of Endor, Samuel says to him "G-d took the kingdom from you and gave it to your companion David." (Samuel I 28,18) At the time of the debacle with Agag however, the same Samuel had said "G-d has torn the kingdom of Israel from you this day, and given it to your companion who is better than you." (Samuel I 15,28) This indicates that David may have been better than Saul in his capacity as king, but that Saul was second to none as a person. Also, David having committed the error of counting the people, repented of his own accord without any ifs and buts. Saul, however, even when he did repent having been urged to do so by Samuel, did so only with reservations. He tried to blame others for his own shortcomings, claiming that he had had to compromise with the wishes of his people. When Samuel states (Samuel I 15,29) that G-d in fact had not reneged, he explains that the expression nacham, changing plans is only applicable when conditions have not changed, but the one in charge changes his stance. When the prevailing conditions had changed however, any adjustments G-d makes to His plans are not in the nature of reneging, (compare chapter 11 re Noach) The subject in verse thirty "for he is not a changeable man" is David, not G-d. It is David who is being described as remaining constant by virtue of his character, and therefore a superior choice as king over Israel.

After having blessed the tribes that represented the priesthood and the monarchy, the tribe that is privileged to host the holy Temple in the future, is blessed next. The fact that Benjamin is G'ds beloved is testified to by that very fact, (verse 12) A major factor is that it was the only tribe wholly uninvolved in the struggle between Joseph and his brothers. Joseph who is the mainstay of the kingdom of the ten tribes, comes next. Since Ephrayim will be the leader of that kingdom, the abundance of blessings heaped on Joseph are partly to be viewed as applying to all the ten tribes, but they are identified with Joseph who had displayed moral fortitude in his encounter with the wife of Potiphar. The reference to Joseph as an ox, has been discussed in chapter thirty. Issachar and Zevulun are named next, being the remaining sons of Jacob's major wives Rachel and Leah. Also, they complete the camp of Yehudah. Zevulun is here mentioned ahead of Issachar though he was younger, in recognition of the fact that he assumed the burden of earning a livelihood for his brother Issachar so that the latter could devote himself to Torah study, (verse 18) The "tents” referred to, are the seclusion of the yeshivah, the Torah academy. Zevulun's maritime activities will be amply rewarded so that he can afford to entertain "nations." Gad's turn is next, since he too was considered a reward from G'd by his mother for having turned her handmaid over to Jacob as a wife. Also, he completes the camp of Reuben and the unnamed Shimon. The blessing marchiv Gad, who expands Gad, refers to the fact that it was this tribe that was the first to settle on the East Bank of the Jordan. It was also he who formed the vanguard when it came to fighting for possession of the West Bank. He considered the fact that Moses, Aaron and Miriam were all buried in his tribal territory, as a good omen for his choice of location, and an insurance of the tribe's future loyalty to G'd and Torah. Dan is head of the army group forming the rearguard. His being described as a hit and run expert, fits Samson the best known of his heroes. Naftali being senior to Asher, is mentioned next. Since the chronological order has not been observed in these blessings, Moses is anxious to conclude the blessings for the individual tribes with Asher, who is not only assured of an abundance of material wealth, but is assured that this will not cause jealousy among his brothers, i.e. "he will remain popular with his brothers." (verse 24) In this way the blessings applicable to the nation as a whole in verse twenty five, are an extension of the bounty promised to Asher. Just as at the beginning of the blessings, the line "may Reuben live and not die," refers to the wish that no sudden death should cut short his normal lifespan, so also at the end of the blessings Moses expresses the wish (verse 25) "and as your young days so shall be your old age," meaning that eventual death should come about only as the result of the natural process of aging. "Riding the heavens" (verse 26), is a symbol of the speed with which G'd may come to Israel's aid when needed. The prophecies of Moses, unlike those of Bileam, are not intended for the distant future. Bileam had spoken about "I can see it, but not now" etc.; not so Moses who describes G'd as "riding the clouds" to Israel's assistance as something in the immediate future. In order to be meaningful, victory must comprise four elements. 1) The victor should emerge unharmed. 2) The enemy must have been harmed. 3) The enemy must be seen to have been hurt. 4) Such hurt must be real, not merely superficial. Moses deals with these four aspects of victory in verse twenty nine. 1) "The shield of Your help." 2) "The sword of Your excellence." 3) "Your enemies will dwindle before you," and 4) "You will tread upon their heights." You will be seen to be enjoying the fruits of victory.

With respect to the unity of the nation as well, one must firmly establish that so long as there is ‎shared suffering, in the sense of “I am with him in his distress” (Psalms 91:15), there is unity. If the ‎Jew, on whom Providence has shined Its countenance, and who believes that with respect to ‎himself the sharpness of hatred has been removed, and estrangement from his surroundings has ‎passed, nevertheless still feels the distress of the nation and the burden of its fate/existence, then ‎his bond to the nation has not been severed. If boiling water is poured on the head of a Moroccan ‎Jew, the prim and proper Jew in Paris or London must scream, and by feeling the pain, shows ‎himself loyal to the nation. The breakup of the people and the constriction of its self-image are the ‎result of a lack of empathy.‎