Tafsiran yang Mengutip untuk Mazmur 4:5

In Tractate Berachot (5a), our Sages taught: “A person should always incite their good inclination against their evil inclination,” as it is said, Tremble [Rigzu, which can also be understood as, Get angry] and do not sin (Psalms 4:5). If it [the evil inclination] departs, good. If not, one should engage in Torah study, as it is said, Commune with your heart. If it departs, good. If not, one should recite the Shema, as it is said, Upon your bed. If it departs, good. If not, one should remember the day of death, as it is said, And be still, Selah.
These four [remedies] are mentioned in this portion because it says, When you go out as a camp against your enemies, you shall guard yourself from every evil thing. Rashi explains that this is because Satan prosecutes in times of danger. And this prosecution means that Satan, who is the evil inclination, endeavors to cause a person to sin during war, a place of danger, in order to make him fall into the hands of his enemies. Therefore, in war, a person needs more protection from the evil inclination, for in this dangerous place, it provokes a person more than in other places to turn him toward evil.
Our Sages (Ketubot 46a) derived from the verse you shall guard yourself from every evil thing that a person should not have improper thoughts during the day that might lead to nocturnal emissions at night. Is it only during war that one needs to be cautious and not at other times? Rather, certainly during war the evil inclination provokes a person more intensely, both regarding sexual immorality and other transgressions, in order to make him fall into the hands of his enemies. Therefore, the Torah taught them to be vigilant in war to stand against their inclination so it would not bring them to sin in a place of danger.
You should know that in the Akeida [Rabbi Isaac Arama’s philosophical commentary] and other commentaries, I have seen interpretations of all the wars in this portion as referring to a person’s wars with their [evil] inclination. This approach is far from my understanding, as it removes the verses from their plain meaning. What we have written is consistent with the plain meaning in every respect, showing the way by which they will defeat the nations — and that is when they are complete in their actions during war, and none of them will be lost due to transgression.

The Torah continues: "He took from the stones of that site;" this is analogous to the statement by Rabbi Shimon ben Lakish in Berachot 5 that a person should constantly strive to provoke his good urge i.e. criticise himself by struggling against the evil urge. Should he fail to overcome his evil urge he should busy himself with Torah study as suggested by David in Psalms 4,5. When the Torah refers to מאבני המקום, that Jacob took from the stones of that site, this refers to the בנינו של עולם the building blocks by means of which the world is built, i.e. Torah. These words may also relate to the stones used to kill the evil urge and its representatives. This is what the Talmud means in Sotah 21 when we are told that Torah saves one from the evil urge not only when one is actively engaged in its study but even when one is temporarily not busy with Torah.

The Torah goes on: וישם מראשותיו, "he placed these stones under his head," to allude to the statement of Rabbi Shimon ben Lakish that when one fails to vanquish the evil urge one should resort to reciting the קריאת שמע which is recited at night, seeing David speaks of על משכבכם, on your bed, in Psalms 4,5.