What do we learn from "Ani b'Tzedek Echezeh Fanecha"?
Bava Basra 10a #1: One who gives a Perutah to Tzedakah receives the Divine Presence.
Bava Basra 10a #2: It is commendable to give Tzedakah before praying.
Rashi #1: I will behold Your countenance in the future (in the world to come).
Rashi #2: Expel my judgment from in front of You, and hold onto Tzedakos (merits) in my hands, and with them I will behold Your countenance.
Radak: I am unlike Resha'im, who have no desire for the world to come, only to eat and enjoy this world. I look forward to seeing Your countenance in the world to come, based on Tzedek that I do in this world.
Radak citing Ibn Ezra: I want to see Your countenance in this world. The Tzedek that I guarded was a reason why I should enjoy seeing Your face, to recognize and see Hashem's deeds, which are Kelalim in Chachmah and exist forever.
Malbim: I am unlike "mi'Msim me'Cheled" (verse 14), who engage only in Cheled (this world). My affairs are not needs of the body that perishes. Rather, I will see Your countenance due to the Tzedek that I do. Via this, I perfect my Nefesh, and I will go in front of Hashem to see His face and cling to Him.
What do we learn from "Esbe'ah v'Hakitz Temunasecha"?
Bava Basra 10a: This refers to Chachamim, who deny themselves sleep in this world 1 , and Hashem is Masbi'a (satiates) them with His presence in the world to come.
Rashi #1: I will be satiated with seeing Your 'picture' when the dead wake from their sleep.
Rashi #2: I will be satiated with seeing Your image when the dead wake from their sleep, for they are in Your image 2 - "Ki b'Tzelem Elokim Asah Es ha'Adam" (Bereishis 9:6).
Radak: Resha'im are satiated with children in this world (verse 14). I will be satiated in the world to come. My Nefesh will not die and sleep, unlike them - "v'Yashnu Shenas Olam" (Yirmeyah 51:57). "Temunasecha" is like "u'Semunas Hashem Yabit" (Bamidbar 12:8). This is the intellect's perception of Hashem's honor, based on the Neshamah's ability after it separates from the body. Moshe had this [perception] while alive, unlike other Nevi'im. His intellect was actualized; all Kelim of the body were Batel to it. [When he was on Har Sinai] he did not eat or drink (Shemos 34:28) - then, u'Semunas Hashem Yabit. Other Nevi'im and Chasidim will have this after death.
Radak citing Ibn Ezra: I am satiated from pleasure of Your image, unlike Resha'im who die from the world. They are satiated when their stomachs are full. The verse discusses an image of Chachmah, when awake. These are true Mar'os Elokim!
Malbim: My satiation is not of the stomach or children, like that of mi'Msim me'Cheled - Temalei Vitnam Yisbe'u Vanim. Rather, it is when Your image will 'waken'. Hashem's image is found in people - the Divine Nefesh is Tzelem Elokim and His image, just in man it is sleeping as long as he is alive. After the body is removed, then the Divine image wakens. Then I will be satiated from the eternal pleasure and the fruits of the Tzedek that I did while alive.
Mishnas R. Aharon (4, p.24): Among Kinyanei ha'Torah are minimizing sleep, pleasure and frivolity, i.e. separation from worldly matters. Closeness to worldly matters distances from Torah.
Why was David not satiated via seeing people in this world? Perhaps satiation will be only then, when he sees all the Tzadikim revived. Or, in most living people, Tzelem Elokim departed due to Aveiros - "Sar Tzilam me'Aleihem" (Bamidbar 14:9). This is why Chayos can harm them (Sefer Chasidim 1136, based on Shabbos 151b). Techiyas ha'Mesim will be after their sins were cleansed. We may not leave an executed person hanging until night, for he resembles Hashem (Tosefta Sanhedrin 9:7)! Perhaps also there, his death atoned for him. (PF)
