Komentaryong Sumisipi para sa Mga Awit 145:18

Why standest Thou afar, O Lord? – David did not utter this Psalm of any one particular occasion; it is rather a prayer which anyone who is in trouble by reason of an enemy might use. In it he tells of the ways of the wicked in his persecution of the poor and him who is helpless to escape him. And because usually the persecutor does not act openly, he tells of the persecution by the wicked, how he oppresses the poor by means of ambush and secret place; and that (the poor) has no means of safeguarding himself from him but (in turning) his eyes upon the Lord. And he tells of the deeds of the wicked individually and generally, for the wicked is one and his helpers many. And he includes in the Psalm likewise (a reference to) the persecution with which the nations of the world would persecute Israel in their land; therefore he says (5:16), the heathen are perished out of his land. And he says: that mortal man (shall no longer) oppress (5:18). He says: Why standest Thou afar, O Lord? For when help comes from Him to the poor and to him that crieth, it is as if He were nigh and helping him, as it says (Deut. 4:7): “that hath a God so nigh unto them”; and it says (Ps. 145:18): “The Lord is nigh unto all them that call upon Him”; and when the enemy prevails it is as if God were far away, and hiding His eyes from the poor – therefore he says: Why standest Thou afar, O Lord? And the beth of ברחוק stands really for two words; I mean רחוק במקום, “in a place afar.”

Kabbalists do not agree. They believe that all prayers are addressed to the one and only great name, the tetragrammaton. They believe that G’d is not beyond our ability to praise, but that He is close to all who call upon him as stated in Psalm 145,18 קרוב ה’ לכל קוראיו. There is only one condition for the “closeness” of G’d to all who call upon Him; it too has been stated in the same verse of that Psalm, i.e. יקראוהו באמת, “they must be truthful (not ambiguous) in their appeal to G’d.”

A rational/investigative approach: the words ויעבור ה’ על פניו ויקרא ה’ ה’ אל. These words contain three references to the tetragram. The balance of the words in that whole sequence are names for attributes of the Lord. In other words, the Torah here lists a total of ten attributes.The word מדות, “attributes” applies also to the names of G’d. The reason that the name of the Lord appears three times in this verse is to hint at the fact that the Lord is the G’d is unique and in charge in all three worlds, the world of the angels, the world of the planets, (outer space) and our terrestrial universe. Regarding the two worlds which are of infinite duration, i.e. the world of the angels and that of the planets, the Torah used the two names of G’d which do not undergo any changes. [They are not used as different attributes on different occasions. Ed.] The Torah used the name אל in connection with the terrestrial world which is subject to a metamorphosis. We find these views reflected in Psalms 148,6 “He made them endure forever, establishing an order that will never change.” David had already referred to the world of the angels in the opening verses of the same Psalm when he said: “Praise the Lord from the heavens, praise Him all His angels, praise Him all His hosts.” In respect of the “lower” world, the part of the universe we humans inhabit, a universe which is subject to renewal, to destruction in its present form, the Torah uses the name אל, which is actually the name of an adjective. It is the attribute which can change from being the attribute of Justice to becoming the attribute of Mercy and vice versa. This is reflected in Psalm 22,2 אלי, אלי, למה עזבתני, ”My G’d My G’d, why have You abandoned me?” Clearly, this was a reference to the attribute of Mercy as one does not complain about being abandoned by G’d’s attribute of Justice.
At any rate, we are left with ten attributes used by the Creator to run His universe. The attributes רחום וחנון are two attributes which apply to the guidance of our fates by what is known as השגחה כללית, “G’d’s general system of supervising our fates,” and השגחה פרטית, “G’d’s specific supervision of the fates of individuals. The former refers to the השגחה כללית, as we are reminded in Psalms 145,18: “His רחמים extends to all His works.” The word חנון describes the attribute which supervises individual fates. You will never encounter this attribute mentioned in connection with any creature which is not a human being. In the book of Job (33,24) Elihu refers to it when he says ויחוננו ויאמר פדעהו מרדת שחת מצאתי כפר, ”then He has mercy on him and decrees ‘redeem him from descending into the Pit.’” We also encounter the word חנון in Genesis 43,29 where Joseph blesses his brother Binyamin commending him to the special attention of G’d. Seeing that man is the most accomplished of all of G’d’s creations, it is no more than natural that G’d should relate to him with special attention. Man therefore rates an attribute of G’d which is exclusive to his species.
The attribute ארך אפים is an attribute everyone is in need of, regardless of whether they are G’d-fearing, Torah-observant people or not. After all, we have been told by Solomon in Kohelet 7,20 “that there is no single individual alive on earth who does good only and does not commit a sin on occasion.” We do not need to mention that the habitual sinners are in need of this attribute of G’d. This too is an attribute reserved for the human species and relates to the dispensation of reward or punishment respectively, a concept unique to the relationship between man and his G’d.
This leaves us with seven more attributes, three of which basically favor man while four discriminate against him. The attributes רב חסד, ואמת basically work in man’s favor, whereas the attributes נושא עון, ופשע וחטאה as well as the attribute ונקה basically are attributes which man has to be afraid of. The attribute of נושא עון refers to G’d considering sins committed in thought only, whereas פשע וחטאה are attributes activated by actually committed sins, the former referring to deliberately committed sins whereas the attribute חטאה refers to unintentionally committed sins. Concerning the attribute ונקה, the Talmud Yuma 86 claims that it is an attribute reserved for penitents. It is certainly inconceivable that G’d should completely exonerate anyone who did not even repent his sins. A sinner who maintains his rebellious posture against G’d does not qualify for G’d’s favorable consideration as if G’d did extend such consideration to him the result would contradict a long-standing principle that sinners must not be perceived as actually benefiting from their sins (Yevamot 92). The institution of purgatory as an instrument of punishment was invented for the sake of the unrepentant sinner.

than a distant brother It is better that the One Who is near to those who call Him dwell among you than that you should come to your brother who distanced himself by saying (Gen. 27:41): “When the days of mourning for my father are at hand, etc.”