Komentaryong Sumisipi para sa Mga Awit 49:2

I, I Either a mere stylistic repetition, as in “I, I” [Isaiah 51: 12], or, more correctly, “I am I”, meaning, I am the same One — I have not changed. There is no other actor working with Him — I am the One Who has brought death to Israel, and I am also the One Who shall bring life to them. And just as they did not escape from Me, so, too, there will be none to save you from My hand — i.e., you, too, are in My hands, until I shall have done you justice. Many say [Pesaḥim 68a] that this is the verse from which we learn the doctrine of the resurrection of the dead, since the verse first says I slay, and then says I bring life (as in “God kills and gives life” [I Samuel 2: 6], as evidenced by the subsequent statement that God “lowers to the grave, and raises up” [I Samuel 2: 6]). Others [Breshit Rabba on Genesis 9: 5] have said that the doctrine is derived from the verse “Surely your blood of your souls” [Genesis 9: 5] [because the prohibition of suicide that is derived from the verse would be meaningless without an afterlife — Translator], or from “It will be our privilege” [6: 25] or [Qiddushin 40a] from “For He is your life” — in this world — “and your longevity” — in the World to Come [30: 20], or [Qiddushin 39b] from “that it may be well with you” [5: 16] [see also Sanhedrin 90b — Translator]. Hai Gaon, of blessed memory, has said that Scripture did not need to explain the doctrine of the World to Come, because it has been transmitted to us through tradition. My opinion is that the Torah was given to everyone, not to the lone individual, and that not one man in a thousand can comprehend the doctrine of the World to Come, on account of its profundity. To understand the reward of the World to Come requires an understanding of the nature of the soul. It comes about in return for one’s “service of the heart”, the service of which is to contemplate the works of God , for they are the ladder by means of which one ascends to the level of knowledge of God , the ultimate goal. Moreover, the Torah has provided, for the discerning, the illustration of the “Tree of Life” [cf. comment on Genesis 3: 24], through which the Cherubim [Genesis 3: 24] receive the power of immortality. Whoever eats of the Tree of Life will live forever, like the ministering angels [cf. Genesis 3: 22]. Similarly, in the forty-ninth Psalm, there is the mysterious passage, “But God will redeem my soul from the power of the grave, for He will take me” [Psalms 49: 16], and also, “afterward, You will take me into honor” [Psalms 73: 24]. Both passages employ the verb “to take”, just as is used to describe Ḥanokh [Genesis 5: 24] and Elijah [II Kings 2: 10]. The discerning will understand how the Psalmist can say “their soul’s redemption is too costly” [Psalms 49: 9] and then say later “He will redeem my soul” [Psalms 49: 16].

Happy are you, Rabbi Akiva, etc.: As this is certainly the full acceptance of the yoke of Heaven - as they said, "This is Torah and this its reward? 'From death, by Your hand, O Lord, etc.'" As he was killed on account of Torah study, such that this would be his reward. And Rashi explained: "From death" - he should have died by Your hands, and not by the hands of flesh and blood. To here are his words. The beginning of the verse is [thus] explained well; and the end of the verse, "from death of cheled" - meaning to say, he should have died in the way of all of the world. And cheled is an expression [for] world, as [in], "give ear, all inhabitants of cheled" (Psalms 49:2). And it is easy to understand.