Komentaryong Sumisipi para sa Mga Awit 47:10

AND HE KEPT MY CHARGE. Rashi comments: “As a reward that Abraham hearkened to My voice when I tested him. And he kept My charge — these are the precautionary decrees instituted by the Sages, which are intended to make us avoid the violation of Biblical laws, such as Second Degrees of forbidden marriages and certain prohibited acts on the Sabbath. My commandments — these are precepts which, had they not been written in the Torah, were requisite to have been written, such as robbery and murder. My statutes — these are matters against which the evil inclination and the heathen nations argue, such as the prohibitions against eating the swine and the wearing of garments woven of wool and linen, there being no apparent rationale for them except that they are decrees of the King imposed on His subjects. And My laws — the plural is intended to include, [besides the Written Law], the Oral Law as well as those rules given to Moses from Sinai.” [Thus far the words of Rashi.]
Now if so, all this interpretation is posited on the opinion that Abraham fulfilled and observed the Torah before it was given on Sinai. This is indeed what the Sages of the Midrash said in connection with the verse, And Joseph gave them ‘agaloth’ (wagons),¹³⁶Ibid., 45:21. The word agaloth (wagons) may also mean “heifers,” thus suggesting that as a mark of identification to his father, Joseph gave his brothers a reference to the law of the Heifer (Deuteronomy 21:6) which he studied with his father just before he became separated from him. The Midrash referred to is in Bereshith Rabbah 95:2. thereby indicating to his father that when he left him they were studying the section dealing with Eglah Arufah.¹³⁷See Deuteronomy 21:1-9. Thus Joseph occupied himself with Torah just as his fathers did. Though the Torah had not yet been given, it is still written of Abraham, And he kept My charge, My commandments, My statutes, and My laws.¹³⁸Thus far the Midrash in Bereshith Rabbah, 95:2. There the Sages also said¹³⁹Bereshith Rabbah, ibid. that Abraham observed the details of the Torah, which he taught to his children, etc.¹⁴⁰To his children, as it is said, For I know him that he will command his children and his household after him, etc. (Above, 18:19.) Bereshith Rabbah, ibid.
The question presents itself: If it be the case [that the laws of the Torah were observed by our ancestors before the Torah was given on Sinai], how did Jacob erect a pillar¹⁴¹Further, 28:18. This is forbidden in Deuteronomy 16:22. and marry two sisters in their lifetime,¹⁴²Forbidden in Leviticus 18:18. and, in the opinion of our Rabbis, four sisters.¹⁴³According to Bereshith Rabbah 74:11, Bilhah and Zilpah were also daughters of Laban. Thus Jacob married four sisters: Leah, Rachel, Bilhah and Zilpah. Also, Amram [Moses’ father] married his aunt,¹⁴⁴Exodus 6:20. and Moses our teacher erected twelve pillars.¹⁴⁵Ibid., 24:4. How then was it possible that they should be permissive in matters of Torah which Abraham their ancestor had prohibited on himself, and for which G-d appointed him reward, when he [Abraham] was wont to command his children and his household after him¹⁴⁶Above, 18:19. to walk in His ways? In the case of Jacob the Sages taught that he observed the Sabbath and established borders for Sabbath distances.¹⁴⁷Bereshith Rabbah 79:7. In this matter of the Sabbath it is possible though that Jacob observed it because it is equal in importance to the entire Torah since it testifies to the act of Creation.
Perhaps then we should say that My charge refers to the Second Degree of marriages which were forbidden to the Sons of Noah;¹⁴⁸See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. My commandments applies to robbery and murder; My statutes refers to the laws against eating a limb torn off from a live animal, as well as breeding mixed kinds of cattle or grafting together different species of trees; and My laws refer to civil statutes and the prohibitions against idol worship. The Sons of Noah were commanded concerning all of these matters, and Abraham observed and fulfilled the Will of his Creator, observing even the details and the strictures of their commandments, even as the Sages mentioned: “The tractate of idolatry of our father Abraham contained four hundred chapters.”¹⁴⁹Abodah Zarah 14b. They further expounded [on the verse referring to Isaac, which says], And he found in that year a hundredfold,¹⁵⁰Further, Verse 12. that he measured the produce for the purpose of tithing,¹⁵¹Bereshith Rabbah 64:6. since the patriarchs were the generous ones of the peoples,¹⁵²Psalms 47:10. giving tithes to the poor or the priests of G-d, such as Shem and Eber and their disciples, just as it is said, And he was a priest of the most high G-d.¹⁵³Above, 14:18. Reference is to Melchizedek, whom tradition identifies as Shem, the son of Noah. See Ramban, ibid.
Now it appears to me from a study of the opinions of our Rabbis that Abraham our father learned the entire Torah by Ruach Hakodesh¹⁵⁴See Note 90. and occupied himself with its study and the reason for its commandments and its secrets, and he observed it in its entirety as “one who is not commanded but nevertheless observes it.”¹⁵⁵The concept of “one who is not commanded but observes” is found in the Talmud (Kiddushin 31 a). His reward is less than that of “one who is commanded and observes.” (Ibid.) The reason for it, as explained in Tosafoth, is that he who is commanded to do a certain mitzvah (commandment) is under tension lest he might not properly fulfill it, while he who is not commanded therein has no responsibility in the matter and may leave it at his will. Consequently, his reward is less. Furthermore, his observance of the Torah applied only in the Land of Israel, whereas Jacob married two sisters only when outside the Land,¹⁵⁶See Leviticus 18:25 where Ramban extends the explanation further by saying that the reason Rachel died as they entered the Land of Israel (35:16-19) was that she was the sister whom Jacob married last. and similarly with Amram who married his aunt. For the Commandments are the ordinance of the G-d of the land,¹⁵⁷II Kings 17:26. even though we have been charged with personal duties in all places. Our Rabbis have already alluded to this secret, and I will yet call your attention to it with the help of G-d.¹⁵⁸See Ramban on Leviticus 18:25. And the matter of the erection of the pillar [by Jacob and Moses referred to above] was a commandment that was innovated at a certain time, as the Sages expounded from the verse, “Neither shalt thou set up a pillar which the Eternal thy G-d hateth,¹⁵⁹Deuteronomy 16:22. He hated it although it was pleasing to Him in the days of the ancestors.”¹⁶⁰Ibid., Sifre. The reason for the change being that the Canaanites afterward had made it an ordinance of idol worship. And with respect to Joseph concerning whom the Sages expounded that he observed the Sabbath even in Egypt,¹⁶¹Bereshith Rabbah 92:4. it was because it is equal in importance to all the commandments, constituting, as it does, a testimony to Creatio ex nihilo.¹⁶²In Hebrew, chiddush (new), thus implying that G-d created a new world out of an absolute void. Therefore Joseph would do so in order to teach his children faith in the Creation of the world, to remove from their hearts the false doctrine of idolatry and the opinion of the Egyptians. This then is the intent [of the Sages when speaking of the patriarchs and their children observing the Torah].
In accordance with the literal meaning of Scripture, you may say that My charge means faith in the Deity, implying that Abraham believed in the unique Divine Name and kept vigilant guard over it in his heart, differing thereby with the worshippers of idols, and calling by the name of the Eternal to bring many to His worship. My commandments refers to all that G-d commanded Abraham: Go out of thy land,¹⁶³Above, 12:1. the bringing of his son as a burnt-offering, and the expulsion of the maid-servant and her son.¹⁶⁴Ibid., 21:12. My statutes refers to walking in the paths of G-d by being gracious and merciful, doing righteousness and judgment,¹⁶⁵See Maimonides, “The Commandments,” Vol. I, pp. 11-12 Soncino edit. Positive Commandment 8. and commanding his children and his household concerning them.¹⁶⁶Above, 18:19. And My Laws refers to the circumcision of Abraham himself and his sons and his servants, as well as all Commandments of the Sons of Noah¹⁴⁸See Seder Bereshith, Note 222, and Seder Vayishlach, Note 148. which constitute their Law.

A Midrashic approach (Pessikta Zutrata): The “king” referred to in the line ויהי בישורון מלך, is Moses, seeing that people had heard the entire Torah (legislation) from his mouth. The Torah means that the manner in which all the people including their tribal heads assembled around him, gave Moses the stature of king. This was not the first time that Moses had acted as lawgiver. It had occurred in Deut. 31,9 already when he had given the Torah to the priests, the Levites, carriers of the Holy Ark. We also find Moses ordering all the people to appear in his presence in Deut. 31,28.
Another way of understanding our verse is that the “king” described here is G’d Himself. The Torah describes that G’d became king only when all the tribal heads assembled. We find something similar described in Psalms 47,8-10 where David refers to G’d’s position as “king” in connection with the leaders of mankind indicating that they accept Him as such. In the case of the Jewish people: “when the leaders of the people volunteered to rally around Him.” We have another similar description of G’d becoming king in Amos 9,6. [The prophet portrays that G’d cannot build His chambers in heaven until an assembly of His loyal people have laid the foundation for this on earth. Ed.] The common denominator in all these verses is that G’d does not impose Himself as “king,” but waits until His creatures manifest their desire for Him to be their king.

Remember that the numerical value of the word שירה is the same as that of תפלה, i.e. 515. Both words appear in the same verse and are compared to one another, to wit: יומם יצוה ה' חסדו ובלילה שירה, עמי תפלה לאל חי, ”By day may the Lord vouchsafe His fanciful care, so that at night a song to Him may be with me, a prayer to G’d my life” (Psalms 42,9). In this verse the psalmist speaks of שירה, (noun) when in fact he should have spoken of שירו, an imperative of the verb “to sing.” When the Torah writes in our paragraph that the Israelites sang את השירה הזאת, you are already aware of the meaning of the word זאת, that in kabbalistic terms it is a reference to the emanation מלכות, the link between the עולם העשיה, our terrestrial world and the next higher kind of “world” the emanation יסוד, lowest level of the עולם היצירה. The terrestrial world we live in is directly “inspired,” נאצלת, from this emanation known as מלכות or זאת. The mystical dimension of Lamentations 2,19: קומי רני בלילה לראש אשמורות שפכי כמים לבך, is that the prophet does not speak of בראש אשמורות, which would mean that the supplication discussed in that verse takes place during the early part of morning, but he said לראש אשמורות, “to the head of these watches of the night”. The speaker addresses celestial forces of the emanations. He appeals to the ראש, the head, i.e. the highest of these forces, the tenth emanation, to Hashem Himself. In the song offered by the people of Israel here, the words עלי באר ענו לה are also an appeal in the first instance to the באר, the well, the lowest of the emanations. By saying עלי באר, they encourage that force to rise up to the highest emanation, the source of all blessing whence their prayers will be answered, i.e. ענו לה. The reason they called the emanation זאת or מלכות by the name באר, well, is that a well collects water, the essence of all blessings on earth. This lowest emanation is the receptacle of G’d’s outpourings of blessing. The simile of באר as a vessel collecting G’d’s bounty recurs again and again in the Sefer Habahir of Rabbi Nechunyah ben Hakanah. In his book the terms באר and כסא represent the lowest and the highest (כתר) emanations respectively. [The author proceeds to trace the journey of such prayers (songs) through the various emanations until they reach the highest emanation as represented by similes in our text. I have contented myself with providing you, the reader, with an outline of his approach. Ed.]