Tafsiran yang Mengutip untuk Mazmur 147:3

In this verse Solomon warns everybody to do whatever is in his power by using natural means to achieve his success (in a military encounter when such is unavoidable). Beyond that he must leave things to G’d. A miracle occurs only when all the natural means have been exhausted and have proven to be inadequate to produce the desired result. Man was created in such a way that he can cope with most problems by using natural means. If one plans to secure victory over an adversary in a confrontation one must strive to equip oneself with the amount of weapons and the quality of weapons needed to give one an advantage. In other words, in the days of Solomon one needed horses and chariots. If one left everything to heaven one will find that heaven does not intervene on one’s behalf. If someone is sick and one prays for him to be healed such a prayer is useless unless one has first taken the measures known to help the patient to get well, such as giving him the type of food he needs, Only after one has taken all the measures known to medical science which are capable of curing such a patient does one ask heaven to do its part in curing the sick person at hand. This is the deeper meaning of Psalms 147,3 הרופא לשבורי לב ומחבש לעצבותם, “He heals their broken hearts, and binds up their wounds.” It is also written in verse 10 of that same psalm that “He does not prize the strength of horses, nor value the fleetness of men.” We have a third verse (Psalms 33,17) in which David expressly ridicules those who place their trust in their horses by saying: “horses are a false hope for deliverance, for all their great power they provide no escape.” When we reflect on all these verses we can understand why G’d agreed to the dispatch of the spies in spite of the fact that He Himself would deal the mortal blows to the Canaanites. The Israelites were right in doing what is humanly possible to gird themselves for war against the Canaanites including spying out how best to invade the land of Canaan at minimum risk. Setting ambushes, sending undercover agents, etc., are all legitimate ways for preparing an invasion and maximising the chances of success. Once all these steps had been taken G’d would add whatever measure of supernatural assistance was needed to ensure success. The Torah does not make the performance of miracles the cornerstone of its dealings with mankind or the Jewish people. Miracles are exceptions, not norms. This is why G’d had commanded Noach to build an Ark (Genesis 6,15) although G’d could have let all the people whom He wanted to save walk on water or save them in some other miraculous fashion. All the detailed instructions of what material to use for the Ark, how long and how high it was to be, etc., etc., are proof that G’d wanted Noach to do everything humanly possible to make his salvation appear compatible with natural law. Nonetheless, in spite of man’s best efforts, this most likely would not have been enough for all the inmates of the Ark to endure a whole year inside it without divine input, i.e. some form of miracle. This is what Solomon spoke of when he said that the horse should be prepared. When David asks the Urim and Tumim concerning whether he should attack the Philistines in the valley of Refaim (Samuel II 5,23), G’d told him not to mount a frontal attack but to wait until he would hear the sound of the leaves of the baca trees rustle before taking any action. At that time he was to go into action as G’d would march ahead of him attacking the Philistines. In other words, when David consulted G’d by supernatural means, the response was to proceed as far as posible according to natural means. His victory was supposed to be viewed by the other nations as a natural event. When G’d commanded Joshua to lay an ambush before mounting a renewed attack on the town of Ai, (Joshua 8,2), He also wanted the conquest to proceed along the laws of natural law (not like making the walls of Jericho collapse from the sound of the blasts of the shofar). This then is the reason that the Torah wrote that G’d had commanded Moses to dispatch the spies as we read in this portion.

ורפא ירפא, “and he shall provide for healing.” Whenever the Bible mentions the word רפואה when applied to a human being the letter פ always appears with the dagesh. For instance Jeremiah 51,9 רפאנו את בבל ולא נרפתה, “we tried to cure Babylon but she was incurable;” when we find the word used as something being performed by G’d then there is no dagesh in the letter פ. Example: Jeremiah 17,14 רפאני ה' וארפא, “Heal me O Lord and I shall be healed.” Another example is found in Psalms 147,3: הרופא לשבורי לב, “He heals the broken-hearted, etc.” There are many more examples. The reason for this distinction in the spelling of the description of the applied cure is that when man, i.e. a physician, administers a cure it is apt to be accompanied by pain and suffering, whereas a cure administered by the Lord is a painless procedure. This is part of the meaning of Proverbs 10,22: “the blessing of the Lord enriches, He does not add sorrow to it.”
When the sages in Baba Kama 85 stated that the words ורפא ירפא in our verse constitute permission for a physician to practice his art they said so only in connection with externally visible injuries or symptoms of diseases; internal diseases, especially mental diseases are not subject to treatment by physicians of flesh and blood. They are the sole domain of the One who provides the soul to all living creatures. [This interpretation seems to be based on Ibn Ezra, but is disputed by other authorities. Ed.].