Комментарий о цитате к Тегилим 27:13

für ewig werden sie besitzen das Land. Hiermit ist das Land des ewigen Lebens (ארץ חיים) gemeint (Ps. 27, 13).

ויירא יעקב מאד ויצר לו , “Yaakov was very fearful as well as distressed.” Our sages in Bereshit Rabbah 76,2 comment on this that the word ויירא refers to Yaakov’s fear of being killed, whereas the word ויצר refers to his discomfort at the thought of having to kill Esau in self-defense. Seeing that twenty years earlier G’d had assured him in the dream of the ladder that He would be with him and would protect him, why did he have any reason to be afraid at all? Our sages answer that Yaakov never considered G’d’s promise as ironclad but as subject to his conducting himself as worthy of it. Yaakov worried that he might have committed sins during the last twenty years which had invalidated G’d’s promise to him. This, at any rate is the approach of the Talmud to this problem in Berachot 4. The sages of the Talmud there comment further: “why is there a dot in Psalms 27,13, on the word לולא? David said: לולא האמנתי לראות בטוב ה', “If I had not had the assurance that I would enjoy the goodness of the Lord, etc.” He meant “O Lord, I am certain that You will repay the righteous in the hereafter for the good deeds they have performed on earth. However, I am not at all sure that I will have a share in the hereafter as I may have forfeited my share through sin.” Seeing that David referred to himself as חסיד, “pious,” (compare Psalms 86,20), how could he doubt that he would have a share in the hereafter? Again the sages answer that he was afraid that some sin he had committed would result in his forfeiting his claim to the hereafter. [The dot on the second letter ל in the word לולא is considered as restrictive, as if to say “if nothing contrary to the present condition will occur.” Ed.]

ויאמינו בה' ובמשה עבדו. Belief consists of 4 different parts.
There is belief in the Lord, as we know from Chronicles II 20,20 האמינו בה' אלוקיכם ותאמנו, “believe absolutely in the Lord your G’d and you will be able to stand firm!” This is the kind of belief that our verse speaks of when it reports the Israelites as ויאמינו בה' ובמשה עבדו, they believed in the Lord and in Moses His servant.”
The second type of belief is the belief in the authenticity of His prophets which implies the duty to accept the prophet’s instructions. We find a direct reference to this in Isaiah 53,1 מי האמין לשמועתנו? “Who does believe in our assurances?”
The prophet speaks about the promise of there being an hereafter, demanding that we must believe in this as well as the fact that the reward for performing good deeds in this life will be forthcoming in this afterlife. This is also what David spoke of when he said in Psalms 27,13: לולא האמנתי לראות בטוב ה' בארץ חיים, “Had I not the assurance that I would enjoy the goodness of the Lord in the land of the living, etc.”
There is the obligation to believe in the eventual arrival of a redeemer. This is a cornerstone of Judaism. This is also what is meant by Isaiah 28,16 הנני יסד בציון אבן, אבן בוחן פנת יקרת מוסד מוסד המאמין לא יחיש, “Behold I will found in Zion, stone by stone, a tower of precious cornerstones, exceedingly firm; he who believes need not fear.” All those who believe in this assurance will acquire numerous merits.
We know that G’d Himself cited Avraham’s belief in the promises He made to him for the far distant future as an act of righteousness as documented in Genesis 15,6והאמין בה' ויחשביה לו צדקה, “He believed G’d’s promise, and He accounted it for him as an act of righteousness.”
People believing in this promise of a rosy future will also wind up in Gan Eden as we know from Isaiah 26,2 פתחו שערים ויבא גוי צדיק שומר אמונים. “Open the gates, and let a righteous nation enter, a nation that keeps faith.” Such a person will experience the life in the world to come as we know from Chabakuk 2,4 וצדיק באמונתו יחיה, “and the Just will live (eternally) due to his faith.”
Anyone who does not believe in these precepts of Judaism falls into the category of people of whom we read in Job 15,22: לא יאמין שוב מני חושך וצפוי הוא אלי חרב, “he is never sure he will come back from the dark; a sword stares him in the face.” He will not participate in the redemption when it comes. We know this from the prophet Ezekiel 20,38אברותי מכם המורדים והפושעים בי, “I will remove from you those who rebel and transgress against Me.“ It is also written in Psalms 31,24: אמונים נוצר ה' ומשלם על יתר עושה גאוה, “the Lord guards and requites the loyal, and more than requites him who acts arrogantly.” The meaning of the verse is clear: G’d rewards the ones who have displayed faith in Him, whereas the ones who have failed to believe in Him He will punish for having acted so arrogantly. They will not be granted life in the future. This is implied by the first part of the verse from Chabakuk 2,4 we quoted already in which the prophet states הנה עופלה לא ישרה נפשו בו,; “Lo his spirit is puffed up within him not upright; but the righteous man is rewarded with life for his fidelity.”