Tafsiran yang Mengutip untuk Mazmur 19:2

This kind of mental anguish and sickness is far more serious than a bodily dysfunction as it is likely to result in a broken spirit. Proverbs 18,14 states: “a man’s spirit can sustain him during sickness, but who can lift up a dejected spirit?” The meaning of this verse is that the spirit, i.e. the soul, is able to relieve the sickness of the body to an extent as it sustains the sick body by itself going without food or drink for many days and offering solace to the body. When the mind is sick however, who can sustain it? Who will offer it solace or comfort?
Furthermore, just as there are physical afflictions so there are mental diseases. The latter are more serious and harder to combat than diseases of the body. Most people suffering mental disease are victims of sins committed or are the result of such a person (mind) having believed in the wrong values. This is what Solomon referred to when he said in Proverbs 2,16: “to deliver you from the alien woman, from the strange woman whose talk is smooth.” He continues about this “strange woman” in Proverbs 5,3 “for the lips of an immoral woman drip honey;” Solomon compares beliefs in the wrong values as equivalent to an alien woman who destroys her victim in the end.” This is why Solomon said: “but in the end she is bitter as wormwood, sharp as a two-edged sword” (Proverbs 5,4). Another verse dealing with the same subject is Proverbs 5,5: “her feet go down to death, her steps support she'ol.” By having provided man with the ability to speak and to communicate his thoughts to others, G’d has also given man a decisive advantage over all other creatures. He enabled us to heal people whose minds are sick and to bring them close to the protective wings of G’d’s presence, the Shechinah (compare Ruth 2,12). Being under these protective wings of the Shechinah means to enjoy true and everlasting life. Avraham possessed this attribute of being able to heal spirits and this enabled him to attract so many people to the one and only G’d (compare Sotah 10). All of this he achieved by healing people through judicious use of his tongue. When the sages describe that he had a pearl around his neck which conferred a cure upon people they meant the power of speech (compare Baba Batra 16). We are told that the single pearl which hung around Avraham’s neck had the effect that any sick person who looked at it would be cured instantly. When Avraham died G’d took this pearl and made it part of the planet sun. The Midrash obviously needs elucidation as it is a euphemism expressing a certain idea. The author compared Avraham’s attribute which enabled him to gain converts to monotheism to the sun and its ability to illuminate matters that were previously concealed. The mention of Avraham’s neck in this connection is to be understood as the source of the “pearl” being in his throat, the source of verbalising one’s thoughts. What the author of the Midrash meant was that anyone suffering from spiritual dejection who listened to Avraham’s words would be cured.
When Avraham died he did not leave behind him any person or creature capable of teaching the Divinity of G’d and His uniqueness other than the planet sun; this is why G’d removed this “pearl” and hung it around the “sun in its orbit.” This is confirmed by Psalms 19,2: “the heavens proclaim G’d’s glory,” and this is also the meaning of the words מרפא לשון עץ חיים which we quoted from Proverbs as the introduction to this essay. The healing power demonstrated by the judicious use Avraham made of his tongue was the reason that so many of the people with whom he came into contact adopted his belief in monotheism. These were the people referred to in Genesis 12,5 as ואת הנפש אשר עשו בחרן, “and the people whom they had converted to monotheism while in Charan.”
The healing power of Moses’ tongue was demonstrated in verse 8 of our chapter when the Torah reports Moses as telling his father-in-law about all the miracles G’d had performed on behalf of the Jewish people. Yitro converted to Judaism after hearing his son-in-law describe what had transpired since he had left him. He abandoned his prestigious position in Midian as the High Priest, wealth, and his many children, and went into the desert in order to place himself under the protective wings of G’d’s Shechinah as soon as he hard Moses tell him what had happened since he had returned to Egypt at the time.

You shall come to the priest who will be in those days. According to what our Sages said (Ketubot 105b), “Was Elisha one who ate first fruits? Rather, this teaches that whoever brings a gift to a Torah scholar, it is as if he offered first fruits.” Since they linked the gift for a Torah scholar to first fruits, one might think that the first fruits should only be given to a priest who is a Torah scholar from the priestly division serving at that time. And if there is no Torah scholar among them, one might think that he should wait until the division of some priest who is a Torah scholar comes to serve. Therefore, the Torah states who will be in those days, and with this, the words of the Ramban, who wrote “I did not understand this, etc.,” are addressed. And you shall say to him, “I declare” already by this bringing [of first fruits], even though there are no words or speech, as it is said The firmament declares the work of His hands…there is no speech and there are no words, etc. (Psalms 19:2–4). Similarly, this bringing [of first fruits] declares and testifies about me that I have come to the land, not because of my righteousness, but because He kept the oath that the Lord swore to our forefathers.

כי שם ה' אקרא, “for I will proclaim the Holy Name of the Lord;” this refers to Moses’ previous reference to heaven and earth; he tells his people that at all times they need to proclaim the greatness of the Lord both in heaven an on earth; this is similar to the psalmist proclaiming in Psalms 69,35: הללוהו שמים וארץ, “praise the heavens and the earth!” The psalmist also phrases this thought when he said (Psalms 19,2) השמים מספרים כבוד אל, “the heavens tell of the glory of G-d.” We do all this whenever we read the Torah in public and a forum of ten male adults is present. The prophet Jeremiah, 33,25, has taught us that G-d is on record as saying that if it were not for His covenant with the Jewish people, He would not consider it worthwhile to have created the universe, i.e. day or night and all of nature that goes with it. The letters in the names of G-d themselves provide a hint, 6 letters which in addition to the four directions of earth point to heaven and earth themselves, [i.e. the number 6 reminding us of the number of days G-d took to create our universe.]

Then [Yehoshua] spoke. He said a song [of praise to God]¹According to Rashi, Yehoshua sang a song of praise, and the word יְדַבֵּר which is usually translated as spoke, in this context is an expression of שִׁירָה. in place of the sun, for he had said “Let the sun stop.” [meaning] that he silenced it from reciting its song.²According to Rambam and other commentaries, the sun, the moon and other heavenly spheres are living beings and possess intelligence. They hear and speak, and thus they interpret these verses literally: “The heavens recount the glory of the Almighty.” (Tehillim 19:2), and Praise Him, sun and moon, praise Him, all the stars of light. (Tehillim 148:3). They actually verbalize the praises of God in the same manner as do human beings and angels. During the time it was silent it stood still without moving [on its Orbit,] for during every moment of its orbital movement it recites a song of praise.³Every moment of its orbit is a source of praise to God who created it in such a miraculous manner. The plain meaning of the verse is that the word דוֹם is an expression of waiting as stated, “If they say to us wait,”⁴I Shmuel 14:9. and similarly, “Wait for Adonoy,”⁵Tehillim 37:7.