Komentaryong Sumisipi para sa Mga Awit 91:6

... And I have already explained in the Order of Kit Tissa that this commandment of the half shekel - that they should give it at the time of the counting - was not a commandment for [the future] generations, that they should always do this. Rather it was proper advice that when [they] would want to count the people from [their] own thoughts and will, they should do it like this. And they benefited by this - by the giving of silver of the coins by each head from all the people - here for the work of the Tabernacle, for the purpose of the sockets... [As opposed to] if God had commanded to count, since 'the one who keeps a commandment does not know bad' (according to Ecclesiastes 8). Hence now when the count of the people was necessary, He, may He be blessed, commanded that they do it without the coin, [that comes] from fear of the plague - as 'the agents of a commandment are not hurt'. And let him 'not be scared and not tremble' 'from the plague that stalks in the darkness, or the scourge that ravages at noon' (according to Psalms 91:6). And that which Rashi explained that they they counted this time as well (in Numbers 1) with the shekels - with all due respect - is not true in the understanding of the verses. For they testify and tell that that Israel was not counted by shekels, but by their heads...

like demons of the day Heb. כמרירי, demons who rule at noon, like (Deut. 32: 34), “Ketev Meriri,” who rules at noon; as it is stated (Ps. 91:6): “from Ketev, who rules at noontime.”

לא יחרץ כלב לשונו, “not a dog will whet his tongue.” Looking at the plain meaning of the text the Torah appears to compare the plague of the dying of the firstborn to dogs. This is to teach us that at the time wicked people suffer damage the righteous are saved from suffering such damage. This concept is spelled out in Psalms 91,6 “a thousand shall fall on your left and ten thousand on your right, but it shall not reach you.”

גד גדוד יגודנו GAD, AN ASSAILING TROOP SHALL ASSAIL HIM — all the words in this verse which have, the letters גד are connected in meaning with the word גדוד and so also did Menachem ben Seruk classify them. Should you say, however, that גדוד has always two ד’s and these words have only one, the answer is: The word גדוד is a noun and therefore requires two ד’s, for it is the way of a biliteral root to have the second letter doubled when used as a noun; the root proper, however, consists only of two letters. Thus it says, (Proverbs 26:2) כצפור לנוד “the wandering sparrow”, (לנוד a verb, infinitive) of the same derivation as נדודים in (Job 7:4) “I am full of גדודים wanderings” (a noun); (Judges 5:27) ‘‘there he fell down (שדוד) dead”, a noun in meaning, which is of the same derivation as the verb in (Psalms 41:6) “that wasteth (ישוד) at moon-day”. So, also, יגודנו ,יגוד and גדוד have the same derivation. When, also, one uses such biliteral roots in the future tense Kal, it (the second letter) is not doubled. For example: יגוד he will troop, ינוד he will wander, ירום he will be high, ישוד he will devastate, ישוב he will come back. When, however, such a root is used in a reflexive sense (Hithpael) or in a causative-transitive sense the second letter is doubled Examples are: יתעודד ,יתרומם ,יתבולל ,יתגודד. Examples of the causative-transitive sense are: (Psalms 146:9) “He strengtheneth (יעודד) the fatherless and the widow”; (Isaiah 49:5) “To bring Jacob back (לשובב) to Him”; (Isaiah 48:12) “The restorer (משובב) of paths”. The form יגודנו which is used here has not the force that others will make him do something (i.e. it has not this causative-transitive sense with the direct accusative suffix נוּ) but it means “a troop will troop out from him”, exactly the same as (Jeremiah 10:20) בני יצאוני which means “my children have gone forth from me”, (as we might say “have left me”). (Cf. Rashi on Genesis דברו לשלום 37:4, and on תמלאמו Exodus 15:9.). גד גדוד יגודנו accordingly means, “troops will troop out of him” signifying that they (the Gadites) will cross the Jordan with their brethren, all armed, and remain with them until the land will have been conquered.