Tafsiran yang Mengutip untuk Mazmur 45:4

David,¹²David was a descendant of Judah. however, [similarly] to how we described [Yehuda] in chapter 4, did not render decisions based on his own [individual] reasoning. Rather, he would toil greatly in applying pilpul in group study with other scholars. [This interpretation is further buttressed by] Rashi’s explanation of Eruvin, based on the statements in Tractate Mo’ed Katan;¹³16b. from the verse, “One who sat in the assembly,”¹⁴II Sam. 23:8. [we learn that David engaged in group study, sitting on the ground before the scholars].¹⁵The full discussion in Mo’ed Katan is: “It is stated in Scripture ‘These are the names of David’s mighty men: who sat in the assembly… Adino the Etznite….’ What does this verse mean? R. Abbahu said, The verse actually states: ‘These are the names of David’s mighty deeds: he sat in a low position.’ When [David] sat in the academy, he did not sit upon mattresses and cushions but on the ground. As long as his teacher, Ira ha-Ya’iri was alive, Ira would teach the rabbis while seated upon cushions and mattresses. When [Ira] died, David would teach the rabbis, and he would sit on the ground. [The rabbis] said to him, ‘Let the Master sit upon cushions and mattresses,’ but he would not sit in an elevated position. ‘He is Adiono the Etznite’ – this implies that when [David] sat and engaged in Torah study, he bent himself like a worm. But when he went out to war, he straightened himself like wood.” It is also written [about David], “In the House of God we would walk in company,”¹⁶Psalms 55:15. [i.e., he took counsel with others]. This group interaction ensured that his rulings were established as immutable laws. It therefore follows that [David’s approach to Torah study] also benefited Israel in time of battle, for the sword of Israel is in the merit of applying pilpul to Torah.¹⁷The Netziv is saying that the strength of Torah study, which protects the Jewish people, is comparable to a sword. Tractate Shabbos 63a states that the simple meaning of the verse in Psalms 45:4, “Gird your sword upon your thigh, O mighty one, your majesty and your splendor,” is that it refers to the Torah. See also Bereshis Rabbah 24 that explains Psalms 149:6, “A double-edged sword is in their hands,” as referring to the Torah. The reason the Torah is compared to a sword as opposed to any other weapon, is that a sword is has two parts, the sword itself and its sheath, which are respectively symbolic of the Oral and Written Law. In time of peace, the sheath is more significant than the sword, as it denotes the importance and power of the officer who wears it, while the sword itself is not as significant since it is not used. In times of war, however, the sword is greater than the sheath, since then the main purpose of the sheath is not to display its wearer’s status but to protect the sword, whose condition and sharpness are of the highest importance. When Israel is at peace and the Torah, which is composed of God’s holy names, is studied, the Torah functions as the sheath during times of peace that communicates the greatness of the Jewish nation. This idea is hinted at in Deut. 28:10, “Then all the peoples of the earth will see that the name of the Lord is proclaimed over you, and they will fear You.” However, when Israel is at war, the sword – the pilpul of Torah – needs to be sharpened, meaning that the survival and protection of the nation of Israel require the application of deep analysis of the Torah. This is clearly stated in Tractate Makkos 10a, on the verse, “Our feet were standing within your gates, O Jerusalem.”¹⁸Psalms 122:2. “Who caused our feet to remain standing in battle? It was when Israel [at the time of King David],¹⁹Some explain this verse as describing not what transpired in the time of King David, but as referring to the future Temple. The verse thus describes King David’s recipe for success in battle, which is to be deeply involved in the study of Torah – in other words, pilpul. was involved in the study of Torah, symbolized by the gates of Jerusalem.”

Returning to the subject [of understanding Ezekiel 21:14, 15: A sword! A sword has been sharpened and polished. It has been sharpened to inflict slaughter; [therefore] it has been ground to a brilliant polish. How can we rejoice? Beni scorns the rod and every stick…. There is a trial; and what if he disdains even the rod? “It shall not be,” says the Lord God.³¹Ezekiel 21:14, 15, 18.] Beni [in those verses] refers to one who deeply penetrates the wisdom and understanding of the Torah. In addition, with God’s assistance, we have explained in my compilation Ha’amek Davar³²Ex. 13:16. that the Torah is referred to as a sword. Tractate Shabbos 60a³³I found it on 63a. explains [“sword,”] as in, “Gird your sword upon your thigh, O mighty one, your glory and your majesty,”³⁴Psalms 45:4. “to refer to the words of the Torah.” [This metaphor] teaches us that the Torah protects those who study it as if it were a sword in the hand of the valiant. [Pertaining to this verse], I explained many Talmudic statements, the expressions of the Ancient Ones, at great length, as clearly explained in Harhev Davar towards the end of the Torah portion, Bo.³⁵See Harhev Davar on Ex. 13:15. This is also stated explicitly in the beginning of chapter 20 of Avos de-Rabbi Nassan, “He who places the meditations of the Torah upon his heart, the fear of the sword is removed from him,” etc.

However, whoever has a brain in his skull and possesses a sound mind [which are a person’s] majesty and splendor⁶This is taken from Psalms 45:4, “Gird your sword upon your thigh, O mighty one – your majesty and your splendor.” As described in note 17, the sword refers to the Torah, and it is the mind that is the majesty and splendor that enables one to acquire the Torah. would concede that the great geniuses of judgment do not sway from the text⁷Literally, “retreat from the proper course.” because of the force of logic that results from pilpul. For this was not the approach of our rabbis, the Tosafists, because there was nothing before them that was distorted and would impel them to veer from the straight and open paths [of the text of the Talmud or Mishnah].⁸Rabbenu Tam writes in the introduction to his work, Sefer ha-Yashar, “I called it Sefer ha-Yashar (literally, the Book of Uprightness: see Josh. 10:13) because in it I wish to reconcile the old [divergent] traditions concerning the text of the Talmud with the original form of the text” (translation from The Jewish Encyclopedia). Rabbenu Tam objected strongly to textual emendations. He criticized Samuel ben Meir, the Rashbam, as follows: “Where my grandfather [Rashi] made one correction, Samuel made twenty, and erased [the old readings] from the manuscripts [and replaced them with new ones].” Rabbenu Tam also asserted that his explanations followed the simple meaning of the text (peshat) and argued against those “who by their pilpulistic methods distort the explanations of our teachers, and their interpretations render the halachos wholly meaningless.” (See The Jewish Encyclopedia, vol. 7, s.v. Jacob ben Me’ir Tam). For paved paths emanated from their hearts, to enable them to find the interpretation and instruction of the truth of the Torah, for they sought the knowledge of God as one seeks hidden treasures.⁹As described in chapter 1, one who toils with sincerity receives Divine assistance to gain the true understanding of the Torah. This is not so with the one who is in a hurry to determine the Rambam’s opinion. He does not search earnestly, he does not kneel [humbly] in the prisoner’s place¹⁰Isa.10:4. to find his goal by diligent search.¹¹Psalms 64:7. [Instead] he dares to ascend the mountain¹²See Psalms 24:3, 4: “Who may ascend the mountain of God? One with clean hands and a pure heart.” with passion¹³Eze. 36:5. The word sheat, which is translated here as passion, is only used once in all of Scripture. (see Aruch, s.v. Tzafach).¹⁴The Aruch, s.v. Tzafah, translates sheat as intense joy, “simchas kol levav.” The Netziv is describing how a person’s objectivity can be distorted by one’s passion. This is discussed further in Part 3, chapter 10. As a result, he deviates from the path that is before his eyes, such that he does not see the straight path, as he does not realize that it may be a long and drawn-out¹⁵Job 35:15. [process].