Tafsiran yang Mengutip untuk Mazmur 101:7

Solomon also addresses apparent contradictions which man could expect if he were to make Torah-principles his sole guidelines such as giving charity generously. He explains that contrary to human logic “giving” does not impoverish the giver but enriches him (Proverbs 11,24). A similar thought is voiced in Proverbs 28,27 i.e. “he who gives to the poor will not be in need.” It is important to realize that all such parables need to be based on life’s experiences, matters man experiences with one or more of his five senses. Unless the parable is something with which we are familiar it cannot hope to achieve its purpose, i.e. to convey the moral lesson it is meant to convey. The meaning of this statement is also that just as the body derives physical gratification from the consumption of honey, so the soul derives spiritual gratification from the absorption of words of wisdom. This is one of the meanings of Exodus 24,11: “they saw G’d and ate and drank.” In other words, just as eating and drinking provided physical gratification, so a vision of the divine provides man with spiritual gratification. One of the reasons Moses could spend 40 days on Mount Sinai going without bread or water, i.e. physical food, was that the divine visions he beheld during that time did more for his soul, his spiritual essence, than even the vision described as being had by the אצילי בני ישראל, ‘the nobles of Israel” in Exodus 24,11. Moses drew on this spiritual food-reservoir for practically 120 days seeing that the brief time he spent in the camp between his three sojourns on the mountain amounted to less than a full day each time. [The author had already explained the logic that if physical food which originally derived from the celestial regions can sustain our bodies on earth, then spiritual food, i.e. food at its source, not diluted by various detours before it reaches man, such as soil, trees, etc., would most certainly not do any less for the person absorbing it. In our day and age the best illustration is probably to compare that celestial, “pure” food to patients on earth who have to be fed intravenously. These patients do not suffer by their food by-passing the mouth, the stomach, and the intestines which are the body’s primary organs for food intake. Ed.]
The author demonstrates that when Moses ascended the mountain on the first of Elul (the third time) this was a Monday so that his return on Yom Kippur occurred on Thursday. This is why the sages determined that courts were to sit on Mondays and Thursdays of each week. This is the allegorical meaning of the words דרשו ה' בהמצאו, “seek out the Lord when He is liable to be found” (Isaiah 55,6). The days which have proved particularly propitious are Mondays and Thursdays. The commandment to construct the Tabernacle was issued on the morrow of Yom HaKippurim, hence this is where our portion begins.

cut off a verb in the passive [nif‘al] form, probably an ‘ayin-vav verb (like “established” [Psalms 101:7]), derived from the word “circumcised” [Joshua 5:5]. Quite possibly, though, it is a peh-nun verb in the active [qal] form, derived from the word “circumcise” [Genesis 17:11]. The nun would disappear and be replaced by a doubling of the second consonant of the root (as in “swear” [Numbers 30:3]); Scripture has omitted the implied subject of the sentence — the boy’s father, or the Court.

And it could be that the reason for this excessive distancing was, that they should not receive harm from the arrow of the sharp tongue of [those who spoke evil speech], as it is written One who practices deceit shall not dwell within my house (Psalms 101:7), specifically in His actual house he shall not dwell, but he who speaks falsehood shall not be established across My eyes, even from a distance like a bow-shot, their tongue is a sharpened arrow as indicated by the term across, meaning that the tongue causes harm even from a distance. But Rabbi Yehoshua ben Levi believed that there is a remedy even if one has already engaged in slander, if he is a Torah scholar he should engage in Torah study, etc. And this is what Rabbi Yehoshua ben Levi concludes, “he attached himself to them and engaged in Torah study,” etc., for he believed that through Torah study there is a remedy even for one who has already spoken slander to the point that He has already been afflicted with leprosy.