시편 69:30의 인용 해설

There is, however, another form of love for God where one is so powerfully bound to God with love that it causes him to forsake his human nature utterly. There is nothing greater than this path of righteousness. But the righteous ones of the earlier generations, even though they had merited to [obtain] this love, to sample life consisting of the light of spiritual delight to the extent of forgetting their physical being – though their souls constantly longed to remain within that delight and purity – they did not constantly remain in that state. At times they actually reached [this spiritual pleasure], and they clung to it with Divine inspiration, whereas at times they could not immerse their thoughts totally in this love, or even if they did have the opportunity to deeply focus and hunger for it, they still were unable to achieve [Divine inspiration]. It is because of this that at times King David refers to himself as a hasid,⁹Psalms 86:2: “Guard my soul, for I am righteous.” a righteous one, and at other times as an ani,¹⁰See the following verses in Psalms: “Turn to me and show me favor, for I am alone and bereft” (25:16); “I am bereft and painracked; Your salvation, O God, shall raise me high” (69:30), “A prayer of David; O Lord, incline your ear, answer me, for I am bereft and destitute” (86:1) “I have been bereft and close to death since youth” (88:16). one who is bereft (a distinction that has already been addressed in the Aggadah).¹¹Rashi on Psalms 86:2 cites the midrash in which David is referred to as a hasid (righteous one), since he had the power to harm those who shamed or blasphemed him, and yet remained silent. See also Tractate Berachos 4a, where David refers to himself as righteous since he soiled himself with the blood [of menstruation], the fetus and the placenta in order to declare a woman permitted to her husband. Pertaining to ani, bereft, see Yalkut Shimoni on 25:16 that David considered himself bereft in comparison to God’s greatness in addressing the needs of the people of Israel. However, according to our understanding [of these terms], he referred to himself as a hasid because he constantly longed for that love and devekus [close bonding]. This is the implication of the word hasid, and with God’s assistance I elaborated on this at great length in my composition Rinah Shel Torah.¹²See Song of Songs 4:8. Because he recognized that he himself was many times unable to achieve such a state, or that he lacked the opportunity to achieve his holy soul’s longing, he [also] referred to himself as ani. For an ani is simply one who is unhappy with his lot in the area of the service of God, and [he felt bereft] that on many an occasion he could not fulfill his great want.