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The Complete Jewish Bible with Rashi Commentary
   

Tehillim - Psalms - Chapter 62

Tehillim - Psalms - Chapter 62

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Rashi's Commentary:

Chapter 62

1. For the conductor, on jeduthun, a song of David.   א. לַמְנַצֵּחַ עַל יְדוּתוּן מִזְמוֹר לְדָוִד:
on jeduthun: The name of a musical instrument. The Midrash Aggadah, though, [explains it to mean]: concerning the ordinances (דתות) and laws that are decreed upon Israel by their enemies.  
2. Only to God does my soul hope; from Him is my salvation.   ב. אַךְ אֶל אֱלֹהִים דוּמִיָּה נַפְשִׁי מִמֶּנּוּ יְשׁוּעָתִי:
does my soul hope: Heb. דומיה. My soul hopes, as (above 37: 7): “Wait (דום) for the Lord and hope for Him.”  
3. Only He is my Rock and my salvation, my stronghold so that I shall not falter greatly.   ג. אַךְ הוּא צוּרִי וִישׁוּעָתִי מִשְׂגַּבִּי לֹא אֶמּוֹט רַבָּה:
I shall not falter greatly: Great falterings. According to the Midrash Aggadah (Mid. Ps. 62:2), “greatly” refers to Gehinnom.  
4. How long will you plan destruction to man? You shall be murdered, all of you, as a leaning wall, a tottering fence.   ד. עַד אָנָה | תְּהוֹתְתוּ עַל אִישׁ תְּרָצְּחוּ כֻלְּכֶם כְּקִיר נָטוּי גָּדֵר הַדְּחוּיָה:
will you plan destruction: Heb. תהותתו. Menachem (p. 69) explained it as derived from (Jer. 12:9): “come (התיו) to eat” ; (Deut. 33:21), “He came (ויתא) to the head of the people.” How long will you gather against a man? But it appears to me that it should be interpreted as an expression of הַוּוֹת destruction, and the “hey” and “tav” are the radical. As one says from מֵת, מוֹת, so shall we say from the root הֵת, הוֹת, and the plural is הוּוֹת. It is an expression of a destructive and deceitful plot. Others explain תְּהוֹתֲתוּ as “you extend.” i.e., you extend your tongue on the sons of men with evil, and they compared it to Arabic, when one speaks overly much.  
as a leaning wall: which is ready to fall upon the sons of men.  
5. Only because of his loftiness have they plotted to topple him; they delight in lies; with his mouth they bless, but inwardly they curse forever.   ה. אַךְ מִשְּׂאֵתוֹ | יָעֲצוּ לְהַדִּיחַ יִרְצוּ כָזָב בְּפִיו יְבָרֵכוּ וּבְקִרְבָּם יְקַלְלוּ סֶלָה:
because of his loftiness: Because you are afraid of people (sic) perhaps he will reign and repay you your recompense, and your counsel is to cause harm to fall upon him.  
with his mouth: of each of them they bless.  
but inwardly: But in their thoughts they curse forever.  
6. Only to God should you hope, my soul, for my hope is from Him.   ו. אַךְ לֵאלֹהִים דֹּמִּי נַפְשִׁי כִּי מִמֶּנּוּ תִּקְוָתִי:
7. Only He is my Rock and my salvation; my stronghold, I shall not falter.   ז. אַךְ הוּא צוּרִי וִישׁוּעָתִי מִשְׂגַּבִּי לֹא אֶמּוֹט:
8. Upon God rests my salvation and my honor; [He is] the Rock of my strength, my shelter is in God.   ח. עַל אֱלֹהִים יִשְׁעִי וּכְבוֹדִי צוּר עֻזִּי מַחְסִי בֵּאלֹהִים:
9. Trust in Him at all times; people, pour out your hearts before Him. God is our shelter forever.   ט. בִּטְחוּ בוֹ בְכָל עֵת | עָם שִׁפְכוּ לְפָנָיו לְבַבְכֶם אֱלֹהִים מַחֲסֶה לָּנוּ סֶלָה:
10. The sons of men are but vanity, and men of distinction are deceitful; were they to be put on a scale, together they would equal vanity.   י. אַךְ הֶבֶל בְּנֵי אָדָם כָּזָב בְּנֵי אִישׁ בְּמֹאזְנַיִם לַעֲלוֹת הֵמָּה מֵהֶבֶל יָחַד:
The sons of men are but vanity: Do not fear them, since God is forever our shelter in time of trouble.  
were they to be put on a scale: If they came to go up on a scale, they and their vanities would be equal. This is the simple meaning, but midrashically, it is interpreted as concerning couples (Lev. Rabbah 29:8).  
11. Do not trust in oppresion, and do not put vain hope in robbery; if wealth burgeons, pay it no heed.   יא. אַל תִּבְטְחוּ בְעֹשֶׁק וּבְגָזֵל אַל תֶּהְבָּלוּ חַיִל | כִּי יָנוּב אַל תָּשִׁיתוּ לֵב:
if wealth burgeons: If you see wicked men whose money prospers and increases, pay it no heed. חיל is money.  
burgeons: Heb. ינוב, grows, an expression of produce (תנובה).  
12. God spoke one thing, I heard two, for God has strength.   יב. אַחַת | דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמָעְתִּי כִּי עֹז לֵאלֹהִים:
God spoke one thing: I heard two things from it, and what are the two things? First, that God has strength to repay a man according to his deed. Second, that You, O Lord, have kindness. Now, from which statement do we derive this? From the second commandment of the Decalogue. We derive from it that the Holy One, blessed be He, punishes iniquity and preserves kindness, as it is stated therein: “I visit the iniquity of the fathers upon the children, etc.” Therefore, I am confident that He will pay a good reward to the righteous and punishment to the wicked. I learned from the work of Rabbi Moshe Hadarshan, but our Sages interpreted it as referring to [the maxim that] “Remember” and “Keep” were stated in a single utterance.  
13. And You, O Lord, have kindness, for You repay a man according to his deed.   יג. וּלְךָ אֲדֹנָי חָסֶד כִּי אַתָּה תְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ:
And You, O Lord, have kindness: And what is the kindness? That You repay a man according to his deed; not really his deed but part of it, as the matter that is stated (Ezra 9:13): “for You, our God, have punished us less than our iniquities [deserve].” In this manner it is interpreted in Aggadath Tehillim (Mid. Ps. 62:4). It may also be interpreted: And You, O Lord, have kindness because You have the power to repay a man according to his deed.  
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