אֵ֣ין שָׁל֔וֹם אָמַ֥ר אֱלֹהַ֖י לָרְשָׁעִֽים׃ (ס)
“Tidak ada damai sejahtera bagi orang-orang fasik,” firman Allahku.
Pesikta Rabbati
... Teach us, our master, from when does the mitzvah of the Channukah lamp begin? Our rabbis taught – from when the sun sets until the majority of people are gone from the marketplace. And where are they to be lit? If one lives on an upper floor with a window facing the public domain, light there. If it is a time of danger, light within your house [and it is forbidden to do work by its light. R’ Asi said] it is forbidden to see by its light. Why do we light Channukah lamps? When the Hasmonean High Priest defeated the Greeks, as it says “For I bend Judah for Me like a bow; I filled [the hand of] Ephraim, and I will arouse your children, O Zion, upon your children, O Javan; and I will make you as the sword of a mighty man,” (Zechariah 9:13) they entered the Holy Temple. They found there eight iron stakes, fixed them in the ground and lit lamps upon them. Why do we read the Hallel psalms of praise? Because it is written “The Lord is God, and He gave us light.” (Tehillim 118:27) Why don’t we read it on Purim? It is written “…to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them…” (Esther 8:11) and we don’t read it except to mark the fall of a kingdom and the kingdom of Ahasuerus still stood. But when the Holy One destroyed the kingdom of Greece they began to sing hymns and praises and to say that in the past we were servants to Pharoah, servants to Greece and now we are servants to the Holy One “Praise, you servants of the Lord…” (Tehillim 113:1) How many channukot (dedications) were there? There were seven. The dedication of heaven and earth, as it says “Now the heavens and the earth were completed…” (Bereshit 2:1) What dedication was there then? “And God placed them in the expanse of the heavens to shed light upon the earth.” (Bereshit 1:17) The dedication of the wall, as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The dedication of those who came up from the exile, as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) The dedication of the priests, which we light for. The dedication of the world to come, as it says “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12) The dedication of the princes “This was the dedication offering of the altar…” (Bamidbar 7:84) The dedication of the Sanctuary, which this is speaking of “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) Another explanation. There are seven channukot. The dedication of the creation of the world, as it is written “Now the heavens and the earth were completed…” (Bereshit 2:1) Completion is the language of dedication, as is written “All the work of the Mishkan of the Tent of Meeting was completed…” (Shemot 39:32) The dedication of Moshe, as it is written “And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) The dedication of the House, as it is written “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) The dedication of the Second Temple [as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) and the dedication of the wall] as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The current one of the House of Hasmonean. The dedication of the world to come, because even that has lights, as it is written “And the light of the moon shall be like the light of the sun, and the light of the sun shall be seven-fold as the light of the seven days…” (Isaiah 30:26)
Vayikra Rabbah
“When you will come to the land of Canaan, which I am giving to you as a possession, and I will place a mark of leprosy on a house in the land of your possession” (Leviticus 14:34).
“When you will come to the land of Canaan…and I will place a mark of leprosy on a house in the land of your possession.” That is what is written: “Indeed, God is good to Israel, to those pure of heart” (Psalms 73:1). One might [think God is good] to all; the verse states: “For those pure of heart,” those whose hearts are pure in the performance of mitzvot. “Happy is the person whose strength is in You” (Psalms 84:7). One might [think this applies] to all; the verse states: “Paths in their heart” (Psalms 84:7) – it is for those for whom the paths of Torah are paved in their heart. “Be good, Lord, to those who are good” (Psalms 125:4). One might [think it applies] to all; the verse states: “To the upright of heart” (Psalms 125:4). “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). One might [think it applies] to all; the verse states: “and He knows who takes refuge in Him” (Nahum 1:7). “The Lord is good to those who hope for Him” (Lamentations 3:25). One might [think it applies] to all; the verse states: “To the soul that seeks Him” (Lamentations 3:25). “The Lord is close to all who call Him” (Psalms 145:18). One might [think it applies] to all; the verse states: “To all who call Him in truth” (Psalms 145:18).
“[A psalm of Asaf…] But I, my feet came close to veering” (Psalms 73:1–2). Rav and Levi, one said it was Asaf son of Koraḥ, and one said it was a different Asaf. The one who said it was Asaf son of Koraḥ [interprets the verse to mean]: I would have already been dwelling with my father in Gehenna. The one who said it was a different Asaf: I would have already been dwelling with the wicked in Gehenna. Why? “For I was jealous of the revelers [baholelim]” (Psalms 73:3). In the West,1The Land of Israel. they say: Those whose hearts are filled with wicked thoughts [holelot]. Rabbi Levi would call them: Arrogant cynics, who bring woe [alelai] to the world.
“I saw the peace of the wicked” (Psalms 73:3). It is written: “There is no peace for the wicked” (Isaiah 57:21), and you say: “Peace of [shelom] the wicked”? Rather, I saw the retribution [shilumim] of the wicked.
“For there are no chains toward their death; indeed, they are healthy” (Psalms 73:4). I did not cause them to contemplate with illnesses,2I did not bring upon them difficult illnesses that might cause them to contemplate the cause of their suffering. Some commentaries cite alternate versions of the text (see Rabbi David Luria; Etz Yosef). and I did not bind them in chains. But rather, “they are healthy [bari ulam]” – I rendered them as healthy [beriim] as the Hall [ulam], as we learned: The entrance to the Hall was forty cubits high and twenty cubits wide and there were five oak cornices above it.3Mishna Midot 3:7. These oak cornices were very sturdy and demonstrated the architectural strength of the Hall. The reference here is to the Hall in the Temple, which was situated between the Courtyard and the Sancturay.
Rabbi Dostai ben Rabbi Yanai in the name of Rabbi Meir and the Rabbis, Rabbi Dostai said in the name of Rabbi Meir: This woman spins one maa of coarse thread and one maa of fine thread. These thin ones are for threads and those are for cords.4This is in explanation of the phrase “For there are no chains toward their death, indeed, they are healthy.” Rabbi Dostai explains that although when a woman spins thread some threads come out thick and some thin, in the case of the wicked, they may go through life with no hardship at all. The Rabbis say: They have no string of punishments from which they will die, but rather, they are healthy until judgment day. That is what is written: “He made the Hall of [veulam] the throne where he would judge, the Hall of [ulam] judgment” (I Kings 7:7).
“They are excluded from human toil” (Psalms 73:5). Not to plow, not to sow, and not to reap. “No plagues of man afflict them” (Psalms 73:5), Rav Hamnuna said: Not even the plagues that afflict those in whose regard it is written: “You, My flock, flock of My pasture, you are men” (Ezekiel 34:31). Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”5Although the evildoers of the nations of the world do not suffer in this world and are punished in the World to Come, Moses warns Israel that they will suffer for their sins in this world in order that they may be rewarded in the World to Come.
“When you will come to the land of Canaan…and I will place a mark of leprosy on a house in the land of your possession.” That is what is written: “Indeed, God is good to Israel, to those pure of heart” (Psalms 73:1). One might [think God is good] to all; the verse states: “For those pure of heart,” those whose hearts are pure in the performance of mitzvot. “Happy is the person whose strength is in You” (Psalms 84:7). One might [think this applies] to all; the verse states: “Paths in their heart” (Psalms 84:7) – it is for those for whom the paths of Torah are paved in their heart. “Be good, Lord, to those who are good” (Psalms 125:4). One might [think it applies] to all; the verse states: “To the upright of heart” (Psalms 125:4). “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). One might [think it applies] to all; the verse states: “and He knows who takes refuge in Him” (Nahum 1:7). “The Lord is good to those who hope for Him” (Lamentations 3:25). One might [think it applies] to all; the verse states: “To the soul that seeks Him” (Lamentations 3:25). “The Lord is close to all who call Him” (Psalms 145:18). One might [think it applies] to all; the verse states: “To all who call Him in truth” (Psalms 145:18).
“[A psalm of Asaf…] But I, my feet came close to veering” (Psalms 73:1–2). Rav and Levi, one said it was Asaf son of Koraḥ, and one said it was a different Asaf. The one who said it was Asaf son of Koraḥ [interprets the verse to mean]: I would have already been dwelling with my father in Gehenna. The one who said it was a different Asaf: I would have already been dwelling with the wicked in Gehenna. Why? “For I was jealous of the revelers [baholelim]” (Psalms 73:3). In the West,1The Land of Israel. they say: Those whose hearts are filled with wicked thoughts [holelot]. Rabbi Levi would call them: Arrogant cynics, who bring woe [alelai] to the world.
“I saw the peace of the wicked” (Psalms 73:3). It is written: “There is no peace for the wicked” (Isaiah 57:21), and you say: “Peace of [shelom] the wicked”? Rather, I saw the retribution [shilumim] of the wicked.
“For there are no chains toward their death; indeed, they are healthy” (Psalms 73:4). I did not cause them to contemplate with illnesses,2I did not bring upon them difficult illnesses that might cause them to contemplate the cause of their suffering. Some commentaries cite alternate versions of the text (see Rabbi David Luria; Etz Yosef). and I did not bind them in chains. But rather, “they are healthy [bari ulam]” – I rendered them as healthy [beriim] as the Hall [ulam], as we learned: The entrance to the Hall was forty cubits high and twenty cubits wide and there were five oak cornices above it.3Mishna Midot 3:7. These oak cornices were very sturdy and demonstrated the architectural strength of the Hall. The reference here is to the Hall in the Temple, which was situated between the Courtyard and the Sancturay.
Rabbi Dostai ben Rabbi Yanai in the name of Rabbi Meir and the Rabbis, Rabbi Dostai said in the name of Rabbi Meir: This woman spins one maa of coarse thread and one maa of fine thread. These thin ones are for threads and those are for cords.4This is in explanation of the phrase “For there are no chains toward their death, indeed, they are healthy.” Rabbi Dostai explains that although when a woman spins thread some threads come out thick and some thin, in the case of the wicked, they may go through life with no hardship at all. The Rabbis say: They have no string of punishments from which they will die, but rather, they are healthy until judgment day. That is what is written: “He made the Hall of [veulam] the throne where he would judge, the Hall of [ulam] judgment” (I Kings 7:7).
“They are excluded from human toil” (Psalms 73:5). Not to plow, not to sow, and not to reap. “No plagues of man afflict them” (Psalms 73:5), Rav Hamnuna said: Not even the plagues that afflict those in whose regard it is written: “You, My flock, flock of My pasture, you are men” (Ezekiel 34:31). Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”5Although the evildoers of the nations of the world do not suffer in this world and are punished in the World to Come, Moses warns Israel that they will suffer for their sins in this world in order that they may be rewarded in the World to Come.
Midrash Tehillim
Another psalm, a song for the dedication of the house, by David. This is what the scripture says (Psalm 149:5): "Let the faithful exult in glory, let them sing for joy on their couches." When the righteous depart from this world, three companies of angels attend them: one says (Isaiah 57:2) "Peace be upon him," another says, "Let them sing for joy on their couches," and a third says, "He is going in peace, and his going is in the hands of the Lord." Rabbi Yehuda bar Simon said in the name of Rabbi Yoshiya: It is as if the Holy One, blessed be He, says to the departed, "Peace be upon you." From whom did you learn this about the wicked? As it is said (Isaiah 57:21), "There is no peace, says the Lord, for the wicked." If God said this to the wicked, all the more reason for Him to say "peace" to the righteous. Therefore, "Let the faithful exult in glory." What is the glory that the Holy One, blessed be He, bestows upon the righteous when they depart this world and praise Him? Rabbi Chiya bar Yosei said: There is no difference between the living righteous and the dead except for speech alone, and they praise the Holy One, blessed be He, saying that He has placed them in the bundle of life, as it is said (1 Samuel 25:29), "But the soul of my lord shall be bound up in the bundle of life." "Let them sing for joy on their couches." "Sing for joy" means nothing other than dancing, as it is said (Psalms 118:15) a voice of singing and salvation in the tents of the righteous." Rabbi Yochanan said: "When an elder sits and teaches and his lips move and murmur in the grave, it is said (Song of Songs 7:10) 'Your palate is like the best wine.' And it is written (ibid. 7:9) 'Your lips drip honey.' Therefore, let us rejoice in their beds. David said (Psalms 23:6) 'Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.' Did David think that he would live forever? Rather, Rabbi Yehuda said that this should be said in synagogues and study halls. The Holy One, blessed be He, said to him, 'Even though you are dead, your name does not depart from My house forever. Rather, with every sacrifice that is brought, they mention you and recite songs of yours, such as a Psalm of David.' Moreover, the Holy One, blessed be He, said, 'Since you intended to build the Temple, even though your son Solomon built it in your name, I will call it by your name and write it as a song of David, as it is said, "A Psalm, a Song for the Dedication of the House, of David" (Psalms 30:1). Only for David and not for Solomon is it said.'"...