시편 15:2의 인용 해설

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.”

Tremble (רִגְזוּ - rigzu): Because they shamed him instead of [giving him] his glory, and spoke falsehood concerning him [v. 3], he said: Tremble (Rigzu) out of [fear of] HaShem; fear (pachadu). Similar [is the usage of the root in (Genesis 45:24)]: "Do not tremble/quarrel (al tirg'zu) on the way." [The reason for fear is] because the king takes note of the mockery directed at him. And some say (v'yesh omrim): [That rigzu means "be angry," and the verse means:] Even if you think falsehood in your hearts, let it not come out of your mouths. But this is not correct (ve-zeh eineno nakhon). For it is written (Psalm 15:2): "who speaks truth in his heart," [and (Proverbs 6:18)]: "a heart that devises wicked thoughts (machshevot aven)." The speech of the heart is the essential thing (ha-ikkar), and the tongue is not, but rather [it is merely] an interpreter (melitz) between the heart and the hearers. Rather, the interpretation is: That you should think in your hearts at night upon your beds—when you have no involvement with other people—so that you will not speak falsehood during the day. And this [leads to the final phrase]: "And be silent/still. Selah" (וְדֹמּוּ סֶלָה - Ve-dommu selah).

תחת בנו, in exchange for what he had had in mind to do with his son. The phrase reminds us of Psalms 15,2 ודובר אמת בלבו, “he spoke truthfully in his heart.” [the author justifies the use of the word תחת, “in lieu of,” for something which had not actually happened, i.e. Yitzchok had not been slaughtered. The verse from Psalms proves that the intention is as good as the deed when such an intention was sincere, wholehearted. Ed.]