Tafsiran yang Mengutip untuk Mazmur 41:13

The definition of being תמים, perfect, includes the requirement that a person’s external appearance mirrors his internal but invisible virtues, and that what he says reflects what he truly feels. It is a fact that our patriarch Avraham was the root of faith in G’d and of those who believe in the exclusivity and uniquness of G’d. When it comes to matters of faith it is indispensable that what one professes to believe and what one does in fact believe must coincide. Anyone who says one thing while believing another belongs to the group of individuals of whom the psalmist (Psalms 78, 36-37) has said: ויפתוהו בפיהם ובלשונם יכזבו-לו, ולבם לא-נכון עמו ולא נאמנו בבריתו, “Yet they deceived Him with their speech, lied to Him with their words; their hearts were inconstant toward Him; they were untrue to His covenant.” This is why the Torah has formulated the requirement to be “perfect” as a positive commandment in Deut 18,13 by writing תמים תהיה עם ה' אלוקיך, “be wholehearted with the Lord your G’d.” Being “wholehearted” is one of the highest virtues, and the Torah refers approvingly to such people as Noach, Yitzchak, and Yaakov as having practiced this virtue (compare Genesis 6,9; 25,27; Bereshit Rabbah 64,3). We read in Psalms 15,2 הולך תמים ופועל צדק, “he who lives without blame and does what is right and acknowledges the truth in his heart;” these words refer to Avraham. Psalm 101,2 “אשכילה בדרך תמים, “I direct my reason in the path of moral integrity,” extols the virtue of תמימות as one that David tries to attain. In Psalm 41,13 David credits G’d’s support of him by attributing it to his integrity; ואני בתומי תמכת בי ותציבני לפניך לעולם, “You will support me because of my integrity and let me abide in Your presence forever.” Solomon also was keenly aware of the importance of this virtue and this is why he referred to it both in Proverbs 10,9הולך בתומים ילך בטח , He who walks in integrity walks securely,” and in Proverbs 11,20 where he writes ורצונו תמימי דרך, “but G’d delights in those who are blameless in their ways.”

כי תועבת ה' כל עושה אלה, “for anyone who does these is an abomination of Hashem;” anyone of the nine cults mentioned previously. ובגלל התועבות האלה, “and on account of these abominations, etc.,” with which the people perpetrating them disgust the Lord your G’d Who is above all such forces as the planetary constellations and disciplines concerning their movements and influences on terrestrial earth, the very planetary system, גלגל, is apt to be upset. The word בגלל is chosen by the Torah to remind us of the planetary systems. According to Shabbat 151 the function of these systems is to revolve in their orbits without deviating from their assigned paths. The expression also occurs in connection with צדקה, the practice of charity (Deut. 15,10) where we already mentioned that money has a way of “orbiting” from one person to another, especially if the owner is not charitable. The lesson to be learned is that we must detest anything of which we know that G’d detests it. We must be wholehearted in our service of the Lord as per verse 13. This means to serve the Lord without any intellectual reservations, both by fulfilling His positive commandments and by refraining from violating any of the negative commandments. The expression תמים means that one’s exterior, the visible part of a person, should reflect his interior. The verse also implies reciprocity by G’d. If we behave towards G’d sincerely, then He in turn will reciprocate, as for instance in Exodus 34,28: “G’d remained with Moses.” We have a similar verse in Daniel 2,22: “He reveals the deep and the mysterious, knows what is in the dark, and light dwells within Him.” Midrash Eychah Rabbati 1,51 views this as a promise to people who have attained the level of “being wholehearted” with G’d. King David also referred to this theme in Psalms 41,13: “You will support me because of my integrity and let me abide in Your presence forever.”