Komentaryong Sumisipi para sa Mga Awit 119:160

In the beginning, created: has a numerical equivalent (gematria) of 'On Rosh Hashanah was created (the world).' Bereishit (In the beginning) is the acronym of berishona raah Elohim sheyikablu yisrael Torah (first God saw that Israel would accept the Torah). The last letters of Bereishit bara Elohim (In the beginning, God created) form the acronym, emmet (truth), [which] teaches that God created the world with truth, as it is stated (Psalms 119:160), "The beginning of Your word is truth;" and so [too], there are many verses, which the last letters of of its words form the acronym, emmet.

AND IT SHALL COME TO PASS ‘EIKEV’ YE HEARKEN. Eikev means “because.” So also, ‘eikev’ (because) that Abraham hearkened to My voice.¹Genesis 26:5. And Rashi wrote: “If you will hearken even to the lighter commandments which a person usually treads upon with his ‘heels’ [i.e., those commandments which a person is inclined to treat lightly] then G-d will keep His promise to you.”²Rashi thus explains eikev as meaning “heel, footprint.” — The term “lighter commandments” thus means “lighter” in the sense that people regard them lightly because they think that the reward for their observance is of minor significance, and therefore, “they tread upon them with their heels,” so to say. But, as Scripture continues, these people are mistaken, since the reward for even these commandments is boundless. Now Scripture mentions the ordinances [And it shall come to pass ‘eikev’ ye hearken to these ‘ordinances’]³In other words, according to Rashi, that the verse is speaking of the “lighter commandments,” the question arises why are the ordinances mentioned here? It must be that the sense of the verse is as follows: “If you will hearken to those commandments which a person is inclined to treat lightly, such as the ordinances about monetary matters — then etc.” Thus, the reason ordinances are singled out more than statutes and testimonies is that Scripture wants to teach us that we should not hold them in disdain despite the fact that they deal merely with monetary matters. perhaps because he admonishes them not to be disdainful of the lightly-esteemed ordinances such as the laws pertaining to monetary matters.
And the commentators⁴Ibn Ezra and R’dak. have said that the meaning of the word eikev is that “in the end” there will be reward. Similarly, in keeping them [the ordinances of G-d] ‘eikev rav’ (there is [in the end] great reward).⁵Psalms 19:12. The verse here is thus stating: “and the end [the ultimate consequence] of your hearkening to the ordinances and your observing them is that G-d shall keep the covenant and the mercy, and He will love thee. ”⁶Verse 13. This is correct, for in the Sacred Language the beginning of anything is called rosh [literally: “head”], as it is said, ‘rosh’ (the beginning of) Thy word is truth.⁷Psalms 119:160. So also is the leader of the generation called “the head of the people,” and the best of spices is called rosh.⁸Exodus 30:23. Take also unto thee ‘b’samim rosh’ (‘the chief’ spices). Similarly, the conclusion of any matter is called akeiv (heel) as the Sacred Language adopts these figurative expressions from the human body; and thus “the head” is the beginning while “the heel” is the conclusion and end of the body. Scripture also speaks of the head and the tail⁹Further, 28:13: And the Eternal shall make thee the head and not the tail. [with reference to people], figuratively using the body of the animal.
And Onkelos rendered the word eikev as chalaf (“in exchange for”), like ‘cheilef’ (in return for) your service.¹⁰Numbers 18:31. Onkelos thus made it an expression of “roundabout” [the end result of a series of events], derived from the verse, and ‘he’akov (the crooked) shall be made straight¹¹Isaiah 40:4. — I.e., the return of the exiles to Jerusalem will be unimpeded. — that is, the circuitous road which goes roundabout [will become a straight, level path]. So also ‘akubah’ of blood¹²Hosea 6:8. means “it is surrounded and encircled” [with blood]. The verse here is thus stating [according to Onkelos]: “and it shall come to pass that the effect caused by your hearkening to the ordinances and your performing them will be that G-d will keep His covenant with you.” He has explained it well. A similar expression is ‘biglal’ (for the sake of) this thing¹³Further, 15:10. which means “on account of,” from the word ‘v’gal’lu’ (and they roll) the stone.¹⁴Genesis 29:8. Similarly it is my opinion that every expression of akeivah is a term denoting “circle” or “circuit.” Thus: ‘akov haleiv’ (the heart is deceitful);¹⁵Jeremiah 17:9. ‘vaya’akveini’ (and he hath gotten the better of me) these two times;¹⁶Genesis 27:36. but Jehu did it ‘b’akbah’ (in subtlety)¹⁷II Kings 10:19. — all these being expressions of “rolling” and “circling.” Therefore they called Jacob “Jeshurun”¹⁸Further, 33:5. See also above, 2:10 (towards the end). [from the root yashar (straight and upright)] because the opposite of “the deceitful one” is he who is “upright” [as indicated by the name “Jeshurun”]. Similarly, the end-part of the foot, called akeiv — as it is said, and his hand seizing ‘ba’akeiv (the heel) of Esau¹⁹Genesis 25:26. — is so called because of its roundness, just as the [Sacred] Language calls the middle part [palm and sole] of the hand and foot kapoth,²⁰Ibid., 40:11: And I gave the cup into ‘kaph’ (the hand of) Pharaoh. Ezekiel 1:7: ‘v’kaph’ (and the sole) of their feet. because of their being shaped like golden kapoth (spoons). This usage [of the term akeiv] is common in the [Sacred] Language, just as the Rabbis have said in the Sifre:²¹Sifre, V’zoth Habrachah 343. “At His right hand was a fiery law unto them.²²Further, 33:2. When the word came forth from the mouth of the Holy One, blessed be He, it would go by way of the right hand of the Holy One to the left of Israel, v’okeiv (and it encircled) the camp of Israel twelve miles by twelve miles.” So also is the expression:²³Baba Kamma 113a. “they come upon him ba’akifin,” meaning “with circuitous and subtle arguments,” like the word akeivin as these two letters [the veth and the fei] were considered by the Sages to be interchangeable, as I have already explained.²⁴Leviticus 19:20. See also Exodus 15:10 — Vol. II, p. 198.
He mentioned these ordinances²⁵According to Rashi who explained that the word eikev suggests “the lighter commandments” [as explained above] we understand why the verse singles out only these ordinances [and not the statutes etc.] because the ordinances, applying as they do to monetary matters, are often treated lightly by people; hence the need by Scripture to warn against it. But according to the interpretation of Onkelos and Ramban that eikev means “in return for,” and the verse refers to the reward for observing the commandments, the question arises why did Scripture single out only the ordinances? Ramban proceeds to answer this question: “He mentioned these ordinances in order etc.” in order to warn exceedingly concerning the ordinances [i.e., judgments], for it is impossible that of a large nation, everyone be heedful of all commandments so as not to transgress any of them, and it is only through the judgments [of the court] that they establish [the firm authority of] the Torah, just as it says of them, and all Israel shall hear, and fear.²⁶Further, 21:21. Moreover, many people will have pity [and refrain from] stoning a man or burning him after the transgression had been committed, as it is said, Thine eye shall not pity him.²⁷Ibid., 19:13. Then also they might fear the mighty ones as well as those who lead astray, as it is said, ye shall not be afraid of the face of any man, for the judgment is G-d’s,²⁸Above, 1:17. and in the case of the false prophet it says, thou shalt not be afraid of him.²⁹Further, 18:22. He mentioned all these in the case of an inciter [to worship idols] saying, thou shalt not consent unto him, nor hearken unto him; neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him,³⁰Ibid., 13:9. warning nor hearken unto him³⁰Ibid., 13:9. because of his misleading [you], neither shalt thine eye pity him³⁰Ibid., 13:9. because of the pity that compassionate people show towards the condemned, and neither shalt thou conceal him³⁰Ibid., 13:9. by remaining silent [and not presenting testimony against him] because of his might and fear of members of his family.

JUSTICE, JUSTICE SHALT THOU PURSUE. “Go to seek a reliable court. THAT THOU MAYEST LIVE, AND INHERIT THE LAND. The appointment of qualified judges is of sufficient [importance] to sustain Israel and to settle them upon their Land.” This is Rashi’s language quoting from the Sifre.¹⁷Sifre, Shoftim 144. The reason for the repetition [of the word “justice”] is to indicate that the judges should judge the people with righteous judgment,¹⁸Verse 18. and you must also pursue justice constantly by going from your place to the place of the great Sages: “after Rabban¹⁹The title “Rabban” indicates that he was the chief of the Sanhedrin. Rabban Yochanan ben Zaccai served as the chief of the Sanhedrin immediately following the destruction of the Second Temple. It was he who obtained permission from Vespasian to be “given Jabneh and its Sages.” It was there, in Jabneh, that the centrality of Jewish spiritual authority was reaffirmed after the destruction. See Note 90 further. Yochanan ben Zaccai to Jabneh; after Rabbi [Yehudah Hanasi] to Beth Shearim.”²⁰This city in the Lower Galilee served as the center wherein “Rabbi” and all the Sages of the generation compiled the entire Mishnah.
And Rabbi Abraham [ibn Ezra] commented: “Justice, justice. It is mentioned twice in order to indicate that one should pursue justice whether it would be to his advantage or loss. Or [it may be mentioned] one time after another for emphasis.” But in the Midrash of Rabbi Nechunya ben Hakanah²¹Sefer Habahir 74. See Vol. I, p. 24, Note 42. the Rabbis interpreted it by way of a secret. They said: “Justice — this is His attribute of justice in the world, as it is said, Justice, justice shalt thou pursue. After that it is written, that thou mayest live, and inherit the Land. If you will judge yourself [knowing whence you came, and whither you are going, and before Whom you are about to give account and reckoning]²²So explained by Abusaula. you will live. If not, He will judge you and affirm [His judgment over you] against your will. And why is justice mentioned twice? Because it is written, from the brightness before Him.²³II Samuel 22:13. The verse continues: coals of fire flamed forth. The two terms brightness and fire thus refer to these two aspects of justice (Abusaula). The first justice refers to actual justice, this being the Divine Glory, as it is written, righteousness lodges in her.²⁴Isaiah 1:21. And what is the second justice? It is that which frightens the righteous” [making them fearful that perhaps they do not merit the World to Come].²⁵Abusaula. See also Vol. I, p. 401 that such is the nature of the righteous. And there [in that Midrash] it is further explained:²⁶Sefer Habahir 75. “Justice is the helmet of salvation upon His head.²⁷Isaiah 59:17. The ‘head’ denotes only truth, as it is said, The beginning of Thy word is truth,²⁸Psalms 119:160. and ‘truth’ is peace, as it is said, Is it not so, if peace and truth shall be in my days?²⁹II Kings 20:19. etc.” If so, Scripture is stating here, “You are to judge in your court [to attain] justice, and pursue therein justice and [try to] achieve it, that thou mayest live in the World to Come with the second justice [which alludes to Him]³⁰Abusaula. Who is the Higher Justice, this being the great light hidden for the righteous for the Time to Come, and this is also the Might of the Holy One, blessed be He; and thou shalt inherit the Land, the Land of Israel, with the first justice.”