Tafsiran yang Mengutip untuk Mazmur 145:9

Our verse may also be understood thus: וידבר אלוקים, G'd spoke to Moses on matters of justice. Since G'd wanted Moses to know that his argument had been heard and considered, He added: אני השם. The use of this attribute at this juncture is equivalent to G'd asking Moses: "how could you attribute to Me a negative virtue such as being the originator of harm befalling My people? My outstanding characteristic is the sttribute of חסד, love, mercy, etc." Even the prophet Jeremiah has already made it plain that evil never originates with G'd (compare Lamentations 3,38: "Evil does not originate from G'd (but only Good)." The letter ו in front of the word והטוב in the verse in Lamentations refers to the fact that G'd does not interfere if a person wants to be good or evil. These decisions are up to each individual. It is up to man to choose good rather than evil. When you study the Bible you will find that whenever G'd mentions that the wicked are being remembered when they receive their deserts, the Bible underlines that the evil they are being punished for is of their own making. Compare in this respect Samuel I 24,13: "Wicked deeds come from wicked men." Jeremiah 2,19: "Your evil deeds will cause you to be disciplined." Isaiah 64,6: "You have made us melt because of our iniquities." There are many more similar quotations in the Bible. In view of this what gave Moses the right to assume that the Israelites' additional hardships were not due to something they had done themselves? It is also possible that the Israelites had not yet been adequately punished for whatever they had been guilty of prior to Moses' appointment. Perhaps some of the people had even become guilty of lack of faith after Moses had accredited himself as their prophet and leader. Your best proof that this was possible is the fact that the elders who set out to face Pharaoh together with Moses and Aaron dropped out on the way. Perhaps G'd would not have allowed Pharaoh to make the decree of withholding straw if the elders had not abandoned Moses on the way? At any rate Moses had been too quick to describe what happened to the people as being G'd's fault.

Otherwise, he will abandon hope from the favors of G-d, since he is in doubt whether he is worthy of them, and his trust in G-d will diminish. And through this, he will distance from G-d and His torah. Rather, let him reflect that G-d is benevolent to the good and the bad, as written: "His mercy is on all of His creations" (Tehilim 145:9). And through this, he will come closer to G-d and repent and he will become worthy of the good.

Perhaps our verse intends to arouse in us three distinct kinds of love for G'd which G'd's creatures are familiar with. They are: 1) Loving Him for His goodness (spiritually speaking); 2) Loving Him for the pleasant sensation this affords us; 3) Loving Him because He is so useful to us. The words ואהבת את השם speak of love for what is good, G'd Himself being described as "good" in Psalms 145,9 טוב ה׳ לכל. The mystical dimension of loving G'd for the pleasant sensations He affords us is referred to in Psalms 34,9: "taste and see how good the Lord is;" The Psalmist means that amongst all the pleasant sensations a creature may experience none is comparable to contemplation of the goodness of G'd and of His name. The proof for this is Song of Songs 5,6 נפשי יצאה בדברו, "my soul departed when He spoke." When the pious die a death which is totally painless, such as the death by a kiss of G'd experienced by Moses and Aaron, this is the most pleasant sensation imaginable. So far we have heard that the word י־ה־ו־ה alludes to both spiritual goodness and the most sublime sensation a creature is capable of experiencing at the hand of G'd. The love of the useful which G'd represents is alluded to in the word אלוקיך, as we have defined this already in connection with Psalms 22,4. We have learned in Shabbat 30 that the last words in Kohelet 12 כי זה כל האדם "for this is what man is all about" refer to the whole world being created only for the sake of man observing G'd's commandments on earth. Loving G'd and fulfilling His commandments then is love of a most useful kind.