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The Complete Jewish Bible with Rashi Commentary
   

Tehillim - Psalms - Chapter 5

Tehillim - Psalms - Chapter 5

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Rashi's Commentary:

Chapter 5

1. To the conductor, on nehiloth, a song of David.   א. לַמְנַצֵּחַ אֶל הַנְּחִילוֹת מִזְמוֹר לְדָוִד:
on nehiloth: Menachem interpreted all of them: nehiloth, alamoth, gittith, jeduthun, that they are all names of musical instruments, and the melody of the psalm was according to the melody fit for that instrument. However, [in the] Midrash Aggadah (Mid. Ps. 5:1, 2,4) some explain “nehiloth” as an expression of heritage, but that is not the meaning of the word; moreover, the contents of the psalm do not deal with heritage. It is, however, possible to interpret נחלות as troops, like “a swarm (נחיל) of bees,” (Bava Kamma 114a, 81b), and like (II Sam. 22:5), “Bands (נחלי) of scoundrels would affright me,” which Jonathan renders: Bands (סיען) of sinners. [This is] a prayer concerning the bands of the enemies that come upon Israel, and the Psalmist recited this psalm on behalf of all Israel.  
2. Give ear to my words, O Lord; consider my meditation.   ב. אֲמָרַי הַאֲזִינָה | יְהֹוָה בִּינָה הֲגִיגִי:
Give ear to my words, O Lord: when I have strength to ask before You and, when I have no strength to pray before You and the worry is confined to my heart…  
consider my meditation: Heb. בינה. Consider the meditation of my heart. So it is explained in Midrash [Psalms 5:6]: In every [instance of] בינה in Scripture, the accent is under the “nun,” except this one and its fellow (in Job 34: 16): “And if you wish, understand (בִּנָה) , hearken to this,” which is not a noun but an expression of “understand,” like (Prov. 23: 1): “you should understand well (בין תבין) who is in front of you.” Therefore, the accent is under the “beth.”  
3. Hearken to the voice of my cry, my King and my God, for I will pray to You.   ג. הַקְשִׁיבָה לְקוֹל שַׁוְעִי מַלְכִּי וֵאלֹהָי כִּי אֵלֶיךָ אֶתְפַּלָּל:
4. O Lord, in the morning You shall hearken to my voice; in the morning I shall arrange [my prayer] to You, and I shall look forward.   ד. יְהֹוָה בֹּקֶר תִּשְׁמַע קוֹלִי בֹּקֶר אֶעֱרָךְ לְךָ וַאֲצַפֶּה:
in the morning You shall hearken to my voice: In the morning, I call out to You about them, because it is a time of judgment for the wicked, as it is stated (below 101:8): “Morning by morning will I destroy all the wicked of the land” ; (Isa: 33:2), “Be their arm every morning” ; (ibid. 28:19), “for every morning it shall pass.”  
in the morning I shall arrange to You: my prayer concerning this. [The word]: אערך is an expression of arrangement (מערכה). Menachem (p. 138) classifies it in this manner.  
and I shall look forward: that You execute justice upon them.  
5. For You are not a God Who desires wickedness; evil does not abide with You.   ה. כִּי | לֹא אֵל חָפֵץ רֶשַׁע | אָתָּה לֹא יְגֻרְךָ רָע:
For You are not a God Who desires wickedness: Therefore, I arrange my prayer to You in the morning (appears only in certain editions) and it befits You to destroy wickedness from the world.  
evil does not abide with You: Heb. יגרך, it will not abide beside You.  
6. Confused people shall not stand before Your eyes; You hate all workers of iniquity.   ו. לֹא יִתְיַצְּבוּ הוֹלְלִים לְנֶגֶד עֵינֶיךָ שָֹנֵאתָ כָּל פֹּעֲלֵי אָוֶן:
Confused people: who make themselves man, and in the language of the Mishnah, מערבבין, confused.  
7. You destroy speakers of lies; the Lord abhors a man of blood and deceit.   ז. תְּאַבֵּד דֹּבְרֵי כָזָב אִישׁ דָּמִים וּמִרְמָה יְתָעֵב | יְהֹוָה:
a man of blood and deceit: This [refers to] Esau and his descendants.  
8. But I, with Your great loving-kindness, shall enter Your House; I shall prostrate myself toward Your Holy Temple in the fear of You.   ח. וַאֲנִי בְּרֹב חַסְדְּךָ אָבוֹא בֵיתֶךָ אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשְׁךָ בְּיִרְאָתֶךָ:
I… shall enter Your House: to thank You for Your great loving-kindness that You have wondrously bestowed upon us, to grant us revenge upon them.  
9. O Lord, lead me in Your righteousness; because of those who lie in wait for me, make Your way straight before me.   ט. יְהֹוָה | נְחֵנִי בְצִדְקָתֶךָ לְמַעַן שׁוֹרְרָי הַיְשַׁר לְפָנַי דַּרְכֶּךָ:
those who lie in wait for me: Heb. שוררי, those who look after me, who look forward to my betraying You, so that You should forsake me. [The word] שוררי is like (Num. 24:17): “I behold it (אשורינו), but it is not near.”  
10. For there is no sincerity in his mouth; there is malice in their heart; their throat is an open grave; they make their tongue smooth.   י. כִּי אֵין בְּפִיהוּ נְכוֹנָה קִרְבָּם הַוּוֹת קֶבֶר פָּתוּחַ גְּרוֹנָם לְשׁוֹנָם יַחֲלִיקוּן:
For there is no sincerity in his mouth: They appear as friends but they are enemies.  
there is malice in their heart: Their thoughts are deceitful.  
their throat is an open grave: to swallow others’ toil, like a grave that swallows up the body.  
they make their tongue smooth: with words of flattery.  
11. Condemn them, O God; let them fall by their own counsels; cast them down in the multitude of their transgressions for they have rebelled against You.   יא. הַאֲשִׁימֵם | אֱלֹהִים יִפְּלוּ מִמֹּעֲצוֹתֵיהֶם בְּרֹב פִּשְׁעֵיהֶם הַדִּיחֵמוֹ כִּי מָרוּ בָךְ:
by their own counsels: which they formulate against Israel. Then all who take shelter in You shall rejoice.  
12. And let all who take refuge in You rejoice; may they ever shout for joy, and You shall shelter them, and let all who love Your name exult in You.   יב. וְיִשְׂמְחוּ כָל חוֹסֵי בָךְ לְעוֹלָם יְרַנֵּנוּ וְתָסֵךְ עָלֵימוֹ וְיַעְלְצוּ בְךָ אֹהֲבֵי שְׁמֶךָ:
and You shall shelter them: You shall shield and shelter them.  
exult in You: when they see that You bless the righteous man, Jacob, and his seed.  
13. For You, O Lord, shall bless the righteous; You shall encompass him with will like a shield.   יג. כִּי אַתָּה תְּבָרֵךְ צַדִּיק יְהֹוָה כַּצִּנָּה רָצוֹן תַּעְטְרֶנּוּ:
like a shield: which encompasses a man from three sides.  
will: satisfaction, apayement in Old French; appeasement, kindness, peace of heart.  
You shall encompass him: תעטרנו, You shall encompass him (in Sam. 23: 26): “but Saul and his men were encircling (עוטרים) David and his men.”  
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