Tafsiran yang Mengutip untuk Mazmur 109:22

This is also what David had in mind when he said in Psalms 40,9: "my desire is to do what pleases You." David meant that he cleaved to G'd so much that even his heart, the seat of his desire was anxious to do G'd's will. David's heart did not have to be reigned in by his will-power, but it had so reformed that it would do G'd's will of its own free will. His heart hated those things which the heart, the seat of desire for material physical things normally desires. David alluded to this with the word חפצתי, in the past tense, meaning that whatever used to be his חפץ, the desire inspired by his heart, seat of his physical cravings, had stopped being that. David also alluded to this in Psalms 109,22 when he said: ולבי חלל בקרבי, "my heart was empty (or dead) within me;" in either event he says that the desires which normally fill a heart have departed from him. Instead, in 40,9 David says: "ותורתך בתוך מעי," "Your teachings fill my innards." David says that whereas a normal person feels that his guts have been filled with physical food, he feels that his guts have been filled with G'd's Torah which have replaced the need for such physical food.

dass sie vielmehr die Runde machen. Von den 13 Abteilungen, die am ersten Tage je einen Farren dargebracht hatten, erhielt am zweiten Tage, an welchem es deren bloß 12 gab, nur die erste wieder einen Farren; die übrigen 11 bekamen die anderen 11 Abteilungen. Am dritten Tage wurden die 10 Farren von den Abteilungen 2—11 dargebracht, am vierten die 9 Farren von den Abteilungen 12—20 u. s. w. Im ganzen waren es 70 Farren, die an den 7 Tagen des Festes geopfert wurden. Es kamen mithin je 3 auf die ersten 22 Abteilungen und je 2 auf die beiden letzten. — Wenn חלילה = תחלה ist, so heisst חוזרין חלילה: sie kehren wieder zum Anfang zurück. Wahrscheinlicher aber ist, dass חלילה den Kreis bezeichnet und der Stamm חלל (als Nebenform von חול und חיל) sich drehen, winden bedeutet: vgl. ולבי חלל בקרבי (Ps. 109, 22).

Moses adds: ידך תהיה בו בראשונה להמיתו, "your hand shall be the first against him to kill him." Moses indicates that in contrast to what Rav Amram did in the story related in Kidushin when he called on others to killl the evil urge within himself, you must do so yourself, at least you must begin the job. Only if you failed in your attempt may you do as Rav Amram did, i.e. call upon outsiders to do what is really your task. Only when you are in the position described by David in Psalms 109,22 that "my heart is pierced within me," may you call on G'd to do the job on your behalf as did David in Psalms 109,26, i.e. "Help me O Lord my G'd, etc." If you fail by yourself, Moses' final comment i.e. ויד כל העם באחרונה "and the hand of all the people at the end," applies. This is a reference to the situation when you may do as Rav Amram did and call in outside help.