Chasidut su Deuteronomio 4:44

The shira (poetry) written in Shmuel 2 (ch. 23), a book of the Prophets, is different from the same poem as it appears in Sefer Tehillim (ch. 18), because Sefer Tehillim possesses the sanctity of the Writings.⁶⁷For example, Shmuel, verse 51 reads, “מיגדול ישועות מלכו - He is a tower of the king’s salvations.” In the book of Psalms, the same verse reads, “מגדיל ישועות מלכו – He magnifies the king’s salvations.” So too do we find differences in the words of David and Shlomo as they appear in the books of Shmuel and Melachim, and as they appear in Divrei HaYamim (Writings). This is because there is a difference in the sanctity of the prophets and the sanctity of the writings. It is said in the Zohar (Vayehi, 215b): “Whenever David HaMelech did not speak from under the wings of the Shekhina, but rather prophesized of things to come, it is called zot.”⁶⁸As it is written (Devarim 4:44): “And this – v’zot - is the Torah.” The feminine form of the pronoun “this” - זאת -- implies that the prophetic spirit was initiated from below (through David’s prayers or meditations). When the masculine form of “this” is used – זה – it means that the prophecy descended spontaneously from above. There is a distinction between prophecy and the ruach hakodesh (prophetic spirit) which was used to compose the sacred writings. It is said in the Zohar (Terumah, 156a): When David HaMelech died, the moon gathered in its light, and the Torah SheBaal Peh (oral tradition) gathered in its light. From that time on, the light of the Torah was hidden. Argument in the Mishnah and disagreement among the sages became widespread. The brave of heart were enveloped in confusion.