Tafsiran yang Mengutip untuk Mazmur 27:5

Into the bed-chamber‘room. In the attic of the Holy of Holies,¹In II Divrei Hayomim 22:11 it indicates that Yehosheva was the wife of Yehoyada the chief kohein, and she therefore had access to the chambers in the Beis Hamikdosh. as it states, “And he remained with her in the Beis [Hamikdosh] of Adonoy, hiding, etc.”²Below v. 3. Concerning him Dovid said, “For He will hide me in His Tabernacle … He will conceal me in the shelter of His Tent.”³Tehillim 27:5. He calls it the “bed-chamber” in accordance with, “Between my breasts He lodges.”⁴Shir Hashirim 1:13.⁵The Holy Presence rested between the two staves of the Ark within the Holy of Holies. The staves protruded into the curtain like a woman’s breasts. See Rashi I Melochim 8:8 and Maseches Yoma 54a. This is what Rabbi Eliezer⁶Rashi is referring to Rabbi Elazar Hakalir, the author of this poetic liturgy. instituted, [May He remember for atonement] “the destruction of the bed-chamber,” [i.e.,] “May the destruction of Your Beis [Hamikdosh] atone for them.”

in the bed chamber The Targum [Jonathan to II Kings 11:2] renders: in the chamber of the beds, i.e., in the forecourt, in the room where the priests sleep, but Rabbi Solomon of blessed memory (Rashi ad loc) explained it as the attic of the Holy of Holies, as it is written in Kings (verse 3): “And he hid with her in the House of the Lord, etc.,” and concerning him, David said, (Ps. 27:5): “For He will hide me in His Tabernacle, etc.” He calls it the bed chamber based on (Song 1:13): “between my breasts he will lie,” and that is what the Kallir, Rabbi Eliezer Kara composed (in Zichronoth for the first day of Rosh Hashanah in the section devoted to the letter “nun”): If He said to cause them to totter, the smashing of the bed-chamber He will remember for an atonement. The destruction of the Temple will atone for them.

כי בסכות הושבתי את בני ישראל, “for I have let the Children of Israel dwell in huts, etc.” Some of our sages understand the word סכות literally, i.e. booths, huts, whereas others understand it allegorically, meaning that the protective clouds of G’d acted for them as if they were dwelling in secure huts. According to the view of those who understand the word literally we have to assume that the people constructed the huts for themselves (as they certainly did not take prefabricated huts with them out of Egypt). As a remembrance of the Israelites having dwelled in real huts the Torah would command us to re-enact history and build these huts for ourselves on the Sukkot festival. The message of the commandment would be to bring home to us the devotion of the Israelites to G’d seeing they had to travel for 40 years in the desert with their wives and children, erecting and dismantling their huts each time they journeyed, etc. This would also be what the prophet Yoel 2,20 had in mind when he described the condition of the desert as “a parched and desolate land;” the Torah (Numbers 20,5) speaks of the desert as “not a place fit for planting seed where either fig trees or grapevines could grow.” The prophet Jeremiah 2,31, quoting G’d asks the rhetorical question: “have I been like a desert to Israel or a land of deep gloom?” What the prophet meant was that G’d used the barrenness of the desert to remind the Israelites of how He had not allowed them to feel deprived by the fact that they were traversing such unfriendly territory. He had provided for them all the comforts of life which their natural habitat could not provide for them. If one accepts the view of the people who believe that the Israelites had dwelled in actual huts one must suppose that they had had regular commercial contact with traders from far off who had brought to them the various necessities of life including plants, etc.
If one accepts the view of the second group of sages that the Israelites’ “huts” consisted of these protective clouds of the Lord known as ענני הכבוד in our literature, the reason may be that the Israelites were described on occasion as traveling at night under the light and protection of the pillar of fire. According to Deut. 16,14 we must imagine the camps as surrounded on all sides by miraculous manifestations of the attribute of כבוד. It is most likely the correct meaning of our verse that the manifestations of G’d’s clouds and pillars are referred to here as “huts,” and that the word ‘huts’ is employed by the Torah to describe protective cover. The words: “when I took the Jewish people out of Egypt,” i.e. immediately, lends weight to the opinion that the word is used in an allegorical sense. This would be compatible with the words of Isaiah 4,5: “the Lord will create over the whole shrine and meeting place of Mount Zion a cloud by day and smoke with a glow of flaming fire by night. Indeed over all the glory shall be hung a canopy which will serve as a hut for shade by day and as a shelter for protection against drenching rain.” The “hut” the prophet speaks of is clearly reminiscent of the ענני כבוד and the kind of illumination for the righteous in the future. Concerning this development in the future David said in Psalms 27,5: “He will shelter me in His hut (סכה) on an evil day, etc.”