Tafsiran yang Mengutip untuk Mazmur 118:18

A kabbalistic approach to the words זה א-לי ואנוהו. The word זה (as well as the word זאת) is a name of the Shechinah. Examples are 13,8 בעבור זה עשה לי, “He did it for me on account of זה.” In Genesis 49,28 we read וזאת אשר דבר להם. In Leviticus 26,44 we read: ואף גם זאת בהיותם בארץ אויביהם; these verses demonstrate that the Shechinah is with the Jewish people in all the exiles. This is why we read in Exodus 13.19 that “the angel of G’d journeyed with the Israelites,” as this presence orchestrated the salvation. This is also the meaning of the line in Exodus 23,21 -which is both promise and warning- כי שמי בקרבו, “for it (the angel, i.e. Shechinah) contains My name.” This “name” is what David referred to in Psalms 114,7 as אדון חולי ארץ, “the Lord who was present at the beginnings of the earth.” These considerations prompted Moses to mention עזי וזמרת י-ה, referring to G’d by His name י-ה, something totally uncharacteristic of Moses. Even though we do find that after the battle against Amalek Moses did mention that name of G’d (Exodus 17,16) where he spoke of כי יד על כס י-ה, we need to remember that in that context Moses made the point that G’d’s name as י-ה is incomplete just as the word כס for throne is incomplete and should have been כסא. While an Amalek exists in this universe, G’d, i.e. His name and His Kingdom, cannot be complete.
The reason that Moses did mention that name is because it represents the attribute of Justice. This is also why David uses this name in Psalms 130,3 where he says אם עונות תשמור י-ה מי יעמוד, “if she will keep track of sins (the attribute of Justice) who can possibly survive?” The word תשמור in that line is not a masculine second person future, but a feminine third person future, i.e. an indirect reference to the feminine attribute of Justice. In Psalms 118,18 David discusses the same theme when he writes that the attribute י-ה, though it had disciplined him severely, had not delivered him to the angel of death.” Again the name י-ה appears as the attribute of Justice. We find the same in Psalm 94,12.
In Bereshit Rabbah 92,1 the author emphasizes that David does not mention the tetragrammaton when speaking of the afflictions endured by those whom the Lord disciplines, but he rather refers to the source of these afflictions as י-ה. Here too the word תיסרנו should not be understood as “You discipline him,” but as “whom the attribute י-ה disciplines.” We may picture someone as standing in front of a judge who pronounces judgment upon him. Thus far Bereshit Rabbah.

And the reason they come in the number 11, is because the name of God “Yah” represents the attribute of judgment, as it is said The Lord [Yah] has chastened me severely (Psalms 118:18), and also Blessed is the man whom You chasten, O Lord [Yah] (Psalms 94:12), and similarly My strength and song is Yah as explained in Parashat Beshalach (Exodus 15:2). Thus, the vav [the numerical count of which is six] and hei [the numerical count of which is five] in the Great Name [the Tetragrammaton] represent the attribute of mercy, as Rabbeinu Bachya wrote on the verse for the hand is on the throne of Yah (Exodus 17:16). Initially, the Holy One, blessed be He, wanted to create the world with the attribute of judgment, that is, with the name Yah, as it is said For in Yah, the Lord is an everlasting rock (Isaiah 26:4). But He saw that the world could not endure until He joined the letters vav and hei to Yah. Therefore, they said (Bava Batra 9b), “One who gives a coin to a poor person is blessed with six blessings,” because his main reward is in this world, which is bounded by six directions, as his reward comes “from the precious things of heaven above, and from the deep lying beneath,” and “you shall spread out westward, and eastward,” etc. But one who comforts the poor with words, which is what is spiritual in him, receives his main reward in the hidden world represented by the name vav-hei, which amounts to 11 blessings, because only in the World to Come is the Name complete. That is why the blessings come in the number 11. Similarly, even with the curses, the Holy One, blessed be He, does not send them in a flood of wrath immediately, but rather begins with mercy, gradually, perhaps they will repent, just as He did with the generation of the Flood, where if they had repented, the rains would have been rains of blessing. So too, even the curses come gradually from the aspect of mercy, therefore they also come in the number 11, which indicates mercy. For this reason, all the admonitions, both in Leviticus and in this portion, begin with vav and end with hei, to indicate that even in anger, He remembers mercy.

תחת שינו, “on account of his tooth.” The Torah teaches us that even though the master owns the slave bodily, this does not mean that each body part of that slave is his to do with as he likes. G-d did not consent to slaves being owned in order for their masters to be able to mutilate them when they are angry at them. The Torah singling out the word: his “tooth” (sing), teaches that even if the slave lost only one tooth through his being beaten this suffices to his master having to free him unconditionally. In the event that the master had caused the slave to lose an eye, and before releasing him he caused him to also lose a tooth, he will have to compensate him financially for the loss of the tooth, as by that time, halachically, he did not own that slave’s body anymore, even though he was still under his physical control. According to our author, the rule that a gentile slave receives his freedom in return for losing a limb, is arrived at by simple logic. If he gains his freedom at the hands of heaven when he becomes unable through disease to perform his duties, how much more does he qualify for his freedom when he has been abused by a human being owning him. [Rabbi Chavell in his glossaries, cites a statement from the Talmud B’rachot 5 according to which the logic is precisely the reverse, i.e. “if a gentile slave receives his freedom in return for having lost a limb as a result of punishment by his master, how much more so must G-d forgive sinners whose entire bodies have been punished by Him with painful sickness and disease!” This is whatDavid asked for when he said in Psalms 118,18: 'יסור יסרני קה ולמות לא נתנני, “the Lord punished me severely but did not hand me over to the angel of death.” Surely, if someone had to endure man’s inhumanity to man, he would be entitled to his release in exchange.]