כְּ֭יָרֵחַ יִכּ֣וֹן עוֹלָ֑ם וְעֵ֥ד בַּ֝שַּׁ֗חַק נֶאֱמָ֥ן סֶֽלָה׃
또 궁창의 확실한 증인 달 같이 영원히 견고케 되리라 하셨도다(셀라)
Rabbeinu Bahya
הלה' תגמלו זאת, “is it to Hashem that you plan to repay thus?” This is a reference to their becoming corrupt against their father in heaven who had performed so many deeds of loving kindness for them.
Another way of explaining the verse commencing with the word הצור, is that seeing that this was the day on which Moses was going to die, it was up to him, as it is up to any mortal at that stage of his life, to acknowledge G’d’s righteousness and justice in letting him die at that point. He therefore said that all of G’d’s ways are perfect; even death did not represent something perverse or twisted, עקש ופתלתל. He is א-ל אמונה, “a G’d of faith, etc.” Moses meant that all those who in this life do not appear to have been dealt with equitably, will find out after the death of their bodies that that there is an accounting, and that any reward which has not been paid in life on terrestrial earth will be paid then. We have many verses on this subject, to quote but one from Samuel I 26,23: “and the Lord will requite every man for his right conduct and loyalty” (David speaking to King Shaul). Other verses on this subject are found in (Psalms 89,38, et al). The words following, i.e. ואין עול, mean that G’d will not let the sinners get away with their iniquities, even if this was not noticeable while these people were alive on earth. They too will be dealt with after their bodies have died.
The words following this, i.e. צדיק וישר הוא, “He is righteous and straightforward,” mean that He manifests righteousness in the world to come, the world after resurrection of the bodies, and He is straightforward in the עולם הבא, the world of disembodied souls awaiting the resurrection.
With these words Moses alluded to a total of four worlds [in terms of time rather than in terms of space. Ed.] They are: 1) this present terrestrial world of bodies and soul. 2) the world of disembodied souls. 3) the era when souls and bodies are reunited. 4) the period after that. You, the reader, are already aware that all of these four worlds are alluded to in a single verse in Proverbs 6,22: בהתהלכך תנחה אותך, בשכבך תשמר עליך, והקיצות היא תשיחך. “When you walk it will guide you; when you lie down it will protect you; when you are awake it will talk to you.” The first three words refer to the present terrestrial world; the next three words refer to the world of the souls; the word “when you awake,” refers to the period after the resurrection, whereas the final words היא תשיחך “she will talk to you,” refer to the fourth world.
Our verse also contains references to these four different worlds which the soul of the righteous will experience. According to the above-mentioned interpretation it is extremely appropriate that we have the custom to recite this verse (הצור תמים) in the prayer known as צדוק הדין at funerals, or even when we visit the cemeteries. If the father of all prophets saw fit to recite this verse on the day of his own death, it is certainly in place for us to do so also.
Another reason why Moses may have chosen to refer to G’d as צור on that occasion may have been his own sin when he accused the Jewish people of almost stoning him to death, and when G’d commanded him (Exodus 17,6) “here I will stand before you by the rock in Chorev; you shall strike the צור and water will emerge, etc.” It had not been Moses’ practice, throughout the Torah, to make reference to this name of G’d which conveys an image of aggressiveness and overlordship; Moses had always preferred to invoke the names of G’d which reflect on His attribute of Mercy. There were only two exceptions to this; the first time in the שירה, when he described the attribute י-ה as עזי (Exodus 15,2) when he spoke of this manifestation of G’d against the Egyptians, and the second time when he spoke about the ongoing battle G’d wages against Amalek where Moses said כי יד על כס י-ה מלחמה לה' בעמלק (Exodus 17,16).
When Moses now mentioned the attribute צור, he did so as he wanted to praise G’d with the same word as he had once sinned against Him. This would correspond to what the sages said in Shemot Rabbah 5,23 that the reason why Moses commenced the song of thanksgiving after the crossing of the Sea of Reeds with the word אז, was to atone for a previous occasion when he had used the word אז, criticizing G’d for having worsened the fate of the Jewish people from the time he, Moses, had been appointed as their leader (Exodus 5,23).
Another way of explaining the verse commencing with the word הצור, is that seeing that this was the day on which Moses was going to die, it was up to him, as it is up to any mortal at that stage of his life, to acknowledge G’d’s righteousness and justice in letting him die at that point. He therefore said that all of G’d’s ways are perfect; even death did not represent something perverse or twisted, עקש ופתלתל. He is א-ל אמונה, “a G’d of faith, etc.” Moses meant that all those who in this life do not appear to have been dealt with equitably, will find out after the death of their bodies that that there is an accounting, and that any reward which has not been paid in life on terrestrial earth will be paid then. We have many verses on this subject, to quote but one from Samuel I 26,23: “and the Lord will requite every man for his right conduct and loyalty” (David speaking to King Shaul). Other verses on this subject are found in (Psalms 89,38, et al). The words following, i.e. ואין עול, mean that G’d will not let the sinners get away with their iniquities, even if this was not noticeable while these people were alive on earth. They too will be dealt with after their bodies have died.
The words following this, i.e. צדיק וישר הוא, “He is righteous and straightforward,” mean that He manifests righteousness in the world to come, the world after resurrection of the bodies, and He is straightforward in the עולם הבא, the world of disembodied souls awaiting the resurrection.
With these words Moses alluded to a total of four worlds [in terms of time rather than in terms of space. Ed.] They are: 1) this present terrestrial world of bodies and soul. 2) the world of disembodied souls. 3) the era when souls and bodies are reunited. 4) the period after that. You, the reader, are already aware that all of these four worlds are alluded to in a single verse in Proverbs 6,22: בהתהלכך תנחה אותך, בשכבך תשמר עליך, והקיצות היא תשיחך. “When you walk it will guide you; when you lie down it will protect you; when you are awake it will talk to you.” The first three words refer to the present terrestrial world; the next three words refer to the world of the souls; the word “when you awake,” refers to the period after the resurrection, whereas the final words היא תשיחך “she will talk to you,” refer to the fourth world.
Our verse also contains references to these four different worlds which the soul of the righteous will experience. According to the above-mentioned interpretation it is extremely appropriate that we have the custom to recite this verse (הצור תמים) in the prayer known as צדוק הדין at funerals, or even when we visit the cemeteries. If the father of all prophets saw fit to recite this verse on the day of his own death, it is certainly in place for us to do so also.
Another reason why Moses may have chosen to refer to G’d as צור on that occasion may have been his own sin when he accused the Jewish people of almost stoning him to death, and when G’d commanded him (Exodus 17,6) “here I will stand before you by the rock in Chorev; you shall strike the צור and water will emerge, etc.” It had not been Moses’ practice, throughout the Torah, to make reference to this name of G’d which conveys an image of aggressiveness and overlordship; Moses had always preferred to invoke the names of G’d which reflect on His attribute of Mercy. There were only two exceptions to this; the first time in the שירה, when he described the attribute י-ה as עזי (Exodus 15,2) when he spoke of this manifestation of G’d against the Egyptians, and the second time when he spoke about the ongoing battle G’d wages against Amalek where Moses said כי יד על כס י-ה מלחמה לה' בעמלק (Exodus 17,16).
When Moses now mentioned the attribute צור, he did so as he wanted to praise G’d with the same word as he had once sinned against Him. This would correspond to what the sages said in Shemot Rabbah 5,23 that the reason why Moses commenced the song of thanksgiving after the crossing of the Sea of Reeds with the word אז, was to atone for a previous occasion when he had used the word אז, criticizing G’d for having worsened the fate of the Jewish people from the time he, Moses, had been appointed as their leader (Exodus 5,23).
Rashi
Jachin, etc. Boaz Jachin because of the kingdom of the house of David, which was compared to the moon, as it is written (Ps. 89:38): “Like the moon, which is established (יִכּוֹן) forever.”
Rashi
And Solomon sat on the throne of the Lord as king Here it is appropriate to say that he reigned on the throne of the Lord because the throne is God’s to enthrone upon it whomever He wishes, and in the Midrash (Peskikta d’Rav Kahana p. 53a) it is explained that the throne was full (at its highest level) like the moon on the fifteenth of the month, because from Abraham to Solomon were fifteen generations: Abraham, Isaac, Jacob, Judah, Perez, Hezron, Ram, Amminadab, Nahshon, Salmah, Boaz, Obed, Jesse, David, and Solomon, and that is what is written: (Ps. 89:37): “...and his throne is like the sun before Me,” which never diminishes, and if you wish to compare it to the moon, it will be like the moon which will be established in the time to come. But from Solomon and onward, the kings diminished from their greatness like the moon, which continuously diminishes, until Zedekiah, (II Kings 25:7): “...and he blinded Zedekiah’ s eyes.”