Tafsiran yang Mengutip untuk Mazmur 30:6

that a man should not have any intent when serving G-d, other than to do the will of G-d, that G-d said, and one is doing His will. This itself is the reward and punishment, as written: "For his anger endures but for a moment; life results from His favor" (Tehilim 30:6). This was explained earlier in a few places. If a man has any other intent besides this, he is serving himself not G-d alone. He is like a bad servant who hopes for favors from his master.

King Solomon explained by means of this verse the benefit that man derives when a king is well disposed towards him and shows him favor. He compares this goodwill to a cloud which promises to discharge its moisture in the spring, something that everyone looks forward to with anticipation. In another verse Solomon compared such goodwill of the king as dew. In Proverbs 19,12 he writes נהם ככפיר זעף המלך וכטל על עשב רצונו, ”The rage of a king is like the roaring of a lion; but his favor is like dew on grass.” The reason Solomon chose two hyperboles to describe the king’s favor is because the benefit of rain is something which is only noticeable in the future. When there will be a bountiful harvest the benefit of the rain is noticeable retroactively. The benefit derived by dew is noticeable immediately, however. Similarly, there is a difference between the manifestation of G-d’s goodwill. Sometimes its effect becomes visible at once; at other times its beneficial effect is not felt until after a considerable period of time has elapsed.
On other occasions Solomon teaches us in Proverbs about harm which results to man as a result of G-d’s anger even though man does not actually experiences (becomes aware) that he has been hurt, and even though G-d’s anger may never be translated into action. There is no need to mention that if G-d wants to vent His anger on those who anger Him that He is able to do so.
Solomon explains that when G-d is angry at someone but does not take action against that person, the person in question will experience fear and general unease as does someone who hears the roar of a lion or some other ferocious beast. Such a person becomes frightened at the mere sound of potential danger. This is an experience which the object of G-d’s anger feels although in the end G-d does not cause him actual harm. Concerning such an experience Solomon said that “the rage of a king is like the roaring of a lion whereas His favor is like dew on the grass.” If, however, G-d is angry and wants to enact retribution from the object of His anger, this means death. Concerning such a situation Solomon wrote (Proverbs 16,14) חמת מלך מלאכי-מות, “The king’s wrath is a messenger of death.” Just as G-d’s wrath spells death for its victim so His goodwill or favor spells life; this is why Solomon says there (verse 15) באור פני מלך חיים, “in the light of the king’s face there is life.” Solomon applies the a fortiori kind of reasoning. He extrapolates from a human king’s power to G-d’s power suggesting that if even a human king’s pleasure or displeasure results in the life or death of his victim, how much more so must this be the case when one attracts the wrath or approval of the King of Kings, G-d Almighty. G-d, after all, controls not only the life of the body in our terrestrial universe but the eternal life or death of the soul in the celestial spheres as well. Isaiah 55,10 underlines that G-d does not “waste” any activity or even utterance. “For as the rain or snow drops from heaven and returns not there but soaks the earth and makes it bring forth vegetation,...so is the word that issues forth from My mouth; it does not come back to Me unfulfilled.” In Psalms 30,6 we are told כי רגע באפו חיים ברצונו, “for He is angry but a moment, and when He is pleased there is life.” Concerning this Psalm Solomon said in the verse we quoted above that Life is attached to the benevolent manifestation of G-d’s presence.
We find such manifestations of G-d’s presence on three levels. 1) G-d instructs the prophet concerning one or several commandments in the Torah such as when He commanded Avraham to circumcise himself and his household. 2) G-d manifests His presence in order to protect and defend the righteous such as happened when the people were ready to stone Joshua and Calev for disagreeing with the spies’ majority report. G-d intervened to save them by displaying His glory at the Tent of Meeting (Numbers 14,10). A third level of G-d’s presence manifesting itself is recorded in Leviticus 9,23 ויצאו ויברכו את העם וירא כבוד ה' אל כל העם, “when Moses and Aaron came out of the Tabernacle and blessed the people, the Presence of the Lord appeared to all the people.” Avraham experienced a special manifestation of G-d’s benevolent Presence as a reward for fulfilling the commandment of circumcision. This was a practical demonstration of the meaning of Proverbs 16,15 באור פני מלך חיים “in the light of the king’s face is life.” The word חיים, “life,” includes “healing.” As a result of G-d manifesting Himself to Avraham as recorded at the beginning of our portion, Avraham was healed from the effects of the circumcision on his body. We find a close association of the words חולי, “sickness,” and the word חיים, “life,” in Isaiah 38,9 when King Chiskiyah was cured from his sickness and the prophet describes this in the words ויחי מחליו. Another verse in which sickness and life appear side by side is Isaiah 38,16 ותחלימני והחייני, “You have restored me to health and You have revived me.”

The principal effect of a curse then has to do with G'd's attribute of extending His patience to the sinners and delaying their punishment. G'd's patience extends both to the righteous and to the wicked who are bent on sinning. It is one of the thirteen attributes G'd revealed to Moses and operates at all times when G'd is not angry. G'd's anger, however, is shortlived as we know from Psalms 30,6 "for He is angry but for a moment." At such a time the attribute of Justice is in the ascendancy and the attribute of ארך אפים is temporarily suspended. Similarly, when a person curses his fellow man the effect of the curse is that G'd will no longer extend His attibute of ארך אפים to the guilty person who has now also been cursed. As a result, the attribute of patience may be suspended as far as that person is concerned. If the person cursed did not have to depend on the attribute of ארך אפים, G'd's patience, in the first place, then the curse is quite ineffective against him.

לִרְגָעִים as is an expression of breaking, like (Isa. 51:15): “Who splits (ַרוֹגַע) the sea;” (Job 7:5), “my skin split (רָגַע);” (Ps. 35:20), “and against the crushed people of (רִגְעֵי) the earth,” [synonymous with] דִכְּאֵי “the crushed people of the earth.” Menachem, however, explained it (p. 162) in the sense of רֶגַע, a moment, as in (Ps. 30:6): “For His wrath lasts but a moment (רֶגַע).”