Tafsiran yang Mengutip untuk Amsal 14:28

It is fitting for everyone - The Kabbalists explained at length about the great virtue of getting up at midnight because it is very great. It is already [commonly found] printed in siddurim, how this is to be done according to the Arizal. Midnight is always exactly at the middle of the night in any place, even if the nights are long or short. It is 12 hours after midday. The time to cry for the Churban is more fitting to be just a little before midnight; and from midnight and on, one should study Torah; and at the end of the night one should ask for his needs. There are some who recite "Shomrim Laboker" at that point. If it is close to sunrise, one should say the Psalms and skip the Lamentations, and then recite "Shomrim Laboker". And after the Tikun, one should learn Mishnayos before anything else. If one is fortunate to know "Chochmat Emet" (ie. Kabbalah), this is a very favorable time. The later rabbinic authorities have an accepted tradition that from "Shichvi" to "Kumi", meaning, from the weeks that they say "Shichvi" until Tisha B'av, where they say "Kumi", one does not need to get up in the night. Some people say from Tu B'av until the 15th of Iyar one should get up in the night. Those who conduct themselves based on Kabbalah hold that one must always awaken [to say Tikun Chatzot]. A group [of men] who join together to recite Tikun Chatzot collectively - we do not stop them, and just the opposite [is true] - "In the multitude of the people is the glory of the King" (Proverbs 14:28). And even better is for them to recite the Tikun in the synagogue [itself], rather than reciting it in the room adjacent to it, for the synagogue has more sanctity, and they should also [try to] be from the first ten [men to arrive]. And one must be very very careful regarding idle chatter when they awake in the night. And one who is not able to wake up before the morning light because he is of a weak nature, or because he knows that if does wake up at the latter part of the night he will [end up] sleeping during the prayer [services], it is better [for him] to sleep as much as he needs. Nevertheless, he should be very careful to wake up one hour, or at least a half hour, before the calling of the attendant [to wake up everyone to come] to the synagogue, so that he will be able to prepare himself to pray with the congregation and with cleanliness.

Maimonides Hilchot Bikkurim 4,16-17 describes the bringing of the bikkurim to Jerusalem in these words: “the notables of the respective towns along the route to Jerusalem would accompany the donors so that these would not appear as being solitary individuals bringing these gifts.” They based themselves on Proverbs 14,28 that “a throng of people constitutes honour for the king (the Almighty).” The donors would spend the night in the public square of the respective town they were passing and would not enter private houses so as to avoid entering an area which might house ritual impurity capable of being conferred upon them. On the morrow, early, the person appointed for this task would address them and say: “arise and let us ascend to the Lord our G’d.” The ox representing their peace-offering would precede them, its horns decorated with gold leaf, a laurel of olive (leaves) on its head. This was to alert people to the fact that the bikkurim consisted of the seven species which we mentioned earlier. A flute would play in front of them until they came close to Jerusalem. They would walk all along the way (not ride or travel in a coach) proclaiming the verse from Psalms 122,1: ”I rejoiced when they said to me we are going to the House of the Lord.” They would not walk all day long but only for two “hours” daily (points on the sundial). As soon as they approached Jerusalem they would dispatch messengers ahead to inform the people of Jerusalem of their impending arrival. They would decorate the bikkurim at that time with kinds of crowns. If the bikkurim contained both fresh fruit and dried fruit they would place the former on top. The various dignitaries of Jerusalem would come out to welcome these donors of bikkurim. The welcoming committee would correspond to the size of the delegation of people bringing their bikkurim at that time. As soon as they entered the gates of Jerusalem they would chant the verse from Psalms 122. All the skilled artisans (who would not be required to interrupt their work to welcome Torah scholars) did come out to welcome these farmers honouring them for performing this commandment. When the processional reached the Temple Mount, each farmer would place his basket on his shoulder and proclaim the verse from Psalms 122,1. This would be followed by the recital of Psalms 150,1: “Praise the Lord in His holy Sanctuary” until the end of this hymn, i.e. “let all that breathes praise the Lord, Hallelujah.” When the procession reached the foyer of the Temple the Levites would commence their song commencing with Psalms 30,2: “let me extol You O Lord, for You have lifted me up, and have not let my enemies rejoice over me.”

לא מפני שאינו רשאי – for you might have thought that the person who sees one Divine Service is not permitted to leave it in order to work and see another Divine Service, for we do not forgo the occasion for performing a religious act. And the viewing of the Divine Service is a Mitzvah because of (Proverbs 14:28): “A numerous people is the glory of a king,” which comes to tell us that he does foregoing a commandment since he is not engaged in it.

Or one utterance: of good reasoning, as next to the verse, "But it was you, a man my equal," is another verse adjacent (Psalms 55:15), "Which together we sweetened counsel." As Achitophel had found David sitting alone and involved in Torah [study]. He said to him, "Why are you studying alone? And has it not already been stated (Jeremiah 50:36), 'A sword is upon the fabricators (badim) and they shall become foolish' (- a sword is upon Torah scholars that sit one by one (bad vebad) and are involved in Torah [study], etc.", and see Berakhot 63b.) And again another time he found him entering his House of Study with an upright posture. He said to him, "And has it not already been stated (Leviticus 19:30), 'and revere My holy place' - that a man should enter there with reverence, so that the fear of Heaven be upon him." And so [too], it states (Psalms 55:15), "in the house of God shall we walk with emotion (beragesh)" - [which is here] an expression of awe and fear. And some say (that [David] went alone into the House of Study and [Achitophel] said to him, "'In the house of God shall we walk beragesh' is it written, since a person is obligated to enter there with a group of people" - and ragesh [here] is an expression of gathering, as in (Psalms 2:1), "Why have the nations gathered"), because it is written (Proverbs 14:28), "In the multitude of people is there splendor for the king."