אֹ֣רֶךְ יָ֭מִים בִּֽימִינָ֑הּ בִּ֝שְׂמֹאולָ֗הּ עֹ֣שֶׁר וְכָבֽוֹד׃
Umur panjang ada di tangan kanannya, di tangan kirinya ada kekayaan dan kehormatan.
Haamek Sheilah
GOD’S PROVIDENCE TRANSCENDS NATURE FOR THOSE WHO RISE ABOVE THEIR PHYSICAL NATURE THE [ABOVE DESCRIBED CONFLICT] can be resolved by studying Nahmanides’s commentary on the Torah passage of Aharei Mos.1Lev. 18:4. He writes that there are many ways to serve God when performing the commandments and studying the Torah diligently: Be aware that [the level] of one’s living through the commandments is proportional to one’s being prepared [mentally and emotionally] to perform them. He who performs the commandments not for their sake – i.e., who performs them to receive a reward in his world [i.e., this world] – his life in this world will consist of wealth and honor. This is what Scripture states, “Bi-smolah [in her left hand] are wealth and honor;”2Prov. 3:16. our Sages explained this verse as, “La-misma’elim bah, those who study [the Torah] not for its sake, will obtain wealth and honor.” Similarly, those who perform the commandments in order to merit [a share] in the World to Come – i.e., they serve God out of fear – merit by their intent to be saved from the judgment reserved for the wicked, and their souls will dwell [eternally] in goodness. But those who fulfill the commandments out of love, [in a manner] that is proper, while also acting properly in the affairs of this world, will be rewarded as written in Im be-hukosai: “Your threshing shall last until the vintage.”3Lev. 26:3. In other words, they will merit achieving a good life in this world in accordance with nature, and in life eternal in the World to Come, their merits will be rewarded in a complete manner. However, those who completely forsake the concerns of this world and pay no attention to it, acting unlike physical beings, with all their thoughts and intentions being directed only to their Creator, just as was the case with Elijah – because their souls cleave to the Glorious Name, they will live forever in body and soul, as evidenced in Scripture concerning Elijah, etc.4Most of this translation is taken from Dr. Charles B. Chavel’s translation of Nahmanides’s Commentary on the Torah. All of these are the words of the holy man of God, Nahmanides, may his memory be for a blessing.
Or HaChaim
The eleventh reason why the Torah wrote the word תלכו in our verse is related to the Talmud's (Shabbat 63) interpretation of the verse אורך ימים בימינה, (Proverbs 3,16) "that the "right" side of the Torah offers its student long life." It means that people who keep to the "right" of Torah will enjoy life in the hereafter, whereas the ones keeping on Torah's "left" will enjoy their reward only in this life. The same idea is expressed in our verse, i.e. "if your preoccupation is with My statutes, it should not be for the sake of what Torah has to offer in this life, but תלכו, it should be for the sake of what a Torah student has to look forward to in the hereafter i.e. the group of people who are called the "rightists."
Ramban
MINE ORDINANCES SHALL YE DO. “These are matters prescribed in the Torah which, even if they were not prescribed, one would know that they ought to be prescribed.” Thus the language of Rashi. And in the Torath Kohanim it is stated:233Torath Kohanim, Acharei 13:10. “These are matters written in the Torah which, even if they were not written, would deserve to have been written, such as robberies, forbidden sexual relationships, idolatry, bloodshed and blasphemy.”
Now by way of the simple meaning of Scripture, the term mishpatai (Mine ordinances) is to be understood in its simple sense. It is a reference to the laws stated in the section of V’eileh Hamishpatim (And these are the ordinances)234Exodus 21:1. and in the whole Torah. Therefore He states here, which if a man do, he shall live by them,235Further, Verse 5. as these laws were given so that man should live, and for the development of countries, and peace among men, so that no one should cause harm to his fellowman or kill him. The prophet Ezekiel likewise mentioned many times with reference to these mishpatim (ordinances), which if a man do, he shall live by them,236Ezekiel 20:11, 13 and 21. while of the Sabbath he says, to be a sign between Me and them.237Ibid., Verse 12. Similarly in the Book of Nehemiah it says, Thine ordinances, which if a man do, he shall live by them.238Nehemiah 9:29. But our Rabbis have said:239Yoma 85 b. “He shall live by them235Further, Verse 5. — but not die by them. This teaches that danger to life overrides the Sabbath laws and [all] the commandments.” And according to the Midrashic interpretation it means:240Torath Kohanim, Acharei 9:10. It is also mentioned here in Rashi. “He shall live by them235Further, Verse 5. — in the World to Come. Should you say it means that he shall live in this world, will he not in the end die!”241Hence the Divine assurance that he shall live by them must refer to eternal life. And if so, the expression which if a man do, he shall live by them235Further, Verse 5. refers back [not only to the mishpatim (ordinances), as we explained before, but] also to chukothai [“My statutes,” those laws for which no reason is given, but the observance of which also assures one eternal life].
Know that man’s [reward in] life for the observance of the commandments is in accordance with his preparation for them. For he who fulfills the commandments not for their own sake, but in order to receive a reward, will be rewarded on account of them in this world with longevity, riches, possessions, and honor. It is concerning this [kind of observance of the laws of the Torah] that it is said, in her left hand are riches and honor,242Proverbs 3:16. which the Rabbis interpreted to mean:243Shabbath 63 a. “to those that stand on the left of it [i.e., to those who engage in the observance of the Torah not for its own sake], there are material riches and honor.” Similarly, those who engage in the observance of the commandments so as to merit by them reward in the World to Come, these being the people who serve G-d out of fear [of punishment], will be found worthy on account of their intention to be saved from the judgments that will come upon the wicked, and their souls shall abide in joyfulness244See Psalms 25:13. [in life eternal]. But those who engage in the observance of the commandments out of love, as is right and proper, together with worldly occupation, similar to what is mentioned in the Torah in the section of Im Bechukothai,245If ye walk in My statutes. Further, 26:3. And your threshing shall reach unto the vintage,246Ibid., Verse 5. they will merit good life in this world according to the usual nature of things, and in life eternal, in the World to Come, their merits will still be complete before them [since the reward they received in their lifetime will not reduce that which is to come to them in the hereafter]. But those who abandon altogether the concerns of this world and pay no attention to it, acting as if they themselves were not creatures of physical being, and all their thoughts and intentions are directed only to their Creator, just as was the case with Elijah, [these people] on account of their soul cleaving to the Glorious Name will live forever in body and soul, as is evidenced in Scripture concerning Elijah247II Kings 2:11: and Elijah went up by a whirlwind into heaven. and as is known of him in tradition,248The Talmud and Midrashim abound in instances which prove that Elijah’s removal from earth was no interruption of his earthly existence. On the contrary, in countless appearances he traverses the world in order to protect the innocent etc. (see L. Ginzberg, The Legends of the Jews, IV, pp. 202-235). and as the Midrashim speak of Enoch249Genesis 5:24: And Enoch walked with G-d, and he was not; for G-d took him. Many Midrashim describe his activity after his ascencion into heaven. See, however, Rashi ibid. and of those belonging to the World to Come who will rise at the resurrection. It is for this reason that on the subject of reward for observance of the commandments the verses speak [in various ways, such as]: that thy days may be long;250Exodus 20:12. that thou mayest live;251Deuteronomy 16:20. and that thou mayest prolong thy days.252Ibid., 22:7. For these expressions include all kinds of life, each according to his due.
Now by way of the simple meaning of Scripture, the term mishpatai (Mine ordinances) is to be understood in its simple sense. It is a reference to the laws stated in the section of V’eileh Hamishpatim (And these are the ordinances)234Exodus 21:1. and in the whole Torah. Therefore He states here, which if a man do, he shall live by them,235Further, Verse 5. as these laws were given so that man should live, and for the development of countries, and peace among men, so that no one should cause harm to his fellowman or kill him. The prophet Ezekiel likewise mentioned many times with reference to these mishpatim (ordinances), which if a man do, he shall live by them,236Ezekiel 20:11, 13 and 21. while of the Sabbath he says, to be a sign between Me and them.237Ibid., Verse 12. Similarly in the Book of Nehemiah it says, Thine ordinances, which if a man do, he shall live by them.238Nehemiah 9:29. But our Rabbis have said:239Yoma 85 b. “He shall live by them235Further, Verse 5. — but not die by them. This teaches that danger to life overrides the Sabbath laws and [all] the commandments.” And according to the Midrashic interpretation it means:240Torath Kohanim, Acharei 9:10. It is also mentioned here in Rashi. “He shall live by them235Further, Verse 5. — in the World to Come. Should you say it means that he shall live in this world, will he not in the end die!”241Hence the Divine assurance that he shall live by them must refer to eternal life. And if so, the expression which if a man do, he shall live by them235Further, Verse 5. refers back [not only to the mishpatim (ordinances), as we explained before, but] also to chukothai [“My statutes,” those laws for which no reason is given, but the observance of which also assures one eternal life].
Know that man’s [reward in] life for the observance of the commandments is in accordance with his preparation for them. For he who fulfills the commandments not for their own sake, but in order to receive a reward, will be rewarded on account of them in this world with longevity, riches, possessions, and honor. It is concerning this [kind of observance of the laws of the Torah] that it is said, in her left hand are riches and honor,242Proverbs 3:16. which the Rabbis interpreted to mean:243Shabbath 63 a. “to those that stand on the left of it [i.e., to those who engage in the observance of the Torah not for its own sake], there are material riches and honor.” Similarly, those who engage in the observance of the commandments so as to merit by them reward in the World to Come, these being the people who serve G-d out of fear [of punishment], will be found worthy on account of their intention to be saved from the judgments that will come upon the wicked, and their souls shall abide in joyfulness244See Psalms 25:13. [in life eternal]. But those who engage in the observance of the commandments out of love, as is right and proper, together with worldly occupation, similar to what is mentioned in the Torah in the section of Im Bechukothai,245If ye walk in My statutes. Further, 26:3. And your threshing shall reach unto the vintage,246Ibid., Verse 5. they will merit good life in this world according to the usual nature of things, and in life eternal, in the World to Come, their merits will still be complete before them [since the reward they received in their lifetime will not reduce that which is to come to them in the hereafter]. But those who abandon altogether the concerns of this world and pay no attention to it, acting as if they themselves were not creatures of physical being, and all their thoughts and intentions are directed only to their Creator, just as was the case with Elijah, [these people] on account of their soul cleaving to the Glorious Name will live forever in body and soul, as is evidenced in Scripture concerning Elijah247II Kings 2:11: and Elijah went up by a whirlwind into heaven. and as is known of him in tradition,248The Talmud and Midrashim abound in instances which prove that Elijah’s removal from earth was no interruption of his earthly existence. On the contrary, in countless appearances he traverses the world in order to protect the innocent etc. (see L. Ginzberg, The Legends of the Jews, IV, pp. 202-235). and as the Midrashim speak of Enoch249Genesis 5:24: And Enoch walked with G-d, and he was not; for G-d took him. Many Midrashim describe his activity after his ascencion into heaven. See, however, Rashi ibid. and of those belonging to the World to Come who will rise at the resurrection. It is for this reason that on the subject of reward for observance of the commandments the verses speak [in various ways, such as]: that thy days may be long;250Exodus 20:12. that thou mayest live;251Deuteronomy 16:20. and that thou mayest prolong thy days.252Ibid., 22:7. For these expressions include all kinds of life, each according to his due.
Rabbeinu Bahya
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such as that the kings before you did not possess and which will not be so after you This refers back to “riches and honor” which you did not request, because the wisdom that I am granting you: riches, honor, and longevity, are dependent on it, as it is written (Prov. 3:16): “Length of days in its right hand; and in its left hand, riches and honor.” This is what is written (I Kings 10:23): Now King Solomon transcended all the kings of the earth in affluence and wisdom, etc.”