Chapter 62

1For the conductor, on jeduthun, a song of David.   אלַֽמְנַצֵּ֥חַ עַל־יְדוּת֗וּן מִזְמ֥וֹר לְדָוִֽד:
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.  
2Only to God does my soul hope for silently; from Him is my salvation.   באַ֣ךְ אֶל־אֱ֖לֹהִים דֽוּמִיָּ֣ה נַפְשִׁ֑י מִ֜מֶּ֗נּוּ יְשֽׁוּעָתִֽי:
does my soul hope: Heb. דומיה. My soul hopes, as (above 37: 7): “Wait (דום) for the Lord and hope for Him.”  
3Only He is my Rock and my salvation, my stronghold so that I shall not falter greatly.   גאַךְ־ה֣וּא צ֖וּרִי וִישֽׁוּעָתִ֑י מִ֜שְׂגַּבִּ֗י לֹֽא־אֶמּ֥וֹט רַבָּֽה:
I shall not falter greatly: Great falterings. According to the Midrash Aggadah (Mid. Ps. 62:2), “greatly” refers to Gehinnom.  
4How long will you plan destruction to man? You shall be murdered, all of you, as a leaning wall, a tottering fence.   דעַד־אָ֚נָה | תְּהֽוֹתְת֣וּ עַל־אִישׁ֘ תְּרָצְּח֪וּ כֻ֫לְּכֶ֥ם כְּקִ֥יר נָט֑וּי גָּ֜דֵ֗ר הַדְּחוּיָֽה:
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.  
5Only because of his loftiness have they plotted to topple him; they delight in lies; with his mouth they bless, but inwardly they curse forever.   האַ֚ךְ מִשְּׂאֵת֨וֹ | יָֽעֲצ֣וּ לְהַדִּיחַ֘ יִרְצ֪וּ כָ֫זָ֥ב בְּפִ֥יו יְבָרֵ֑כוּ וּ֜בְקִרְבָּ֗ם יְקַֽלְלוּ־סֶֽלָה:
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.  
6Only to God should you hope, my soul, for my hope is from Him.   ואַ֣ךְ לֵֽ֖אלֹהִים דֹּ֣מִּי נַפְשִׁ֑י כִּֽי־מִ֜מֶּ֗נּוּ תִּקְוָתִֽי:
7Only He is my Rock and my salvation; my stronghold, I shall not falter.   זאַךְ־ה֣וּא צ֖וּרִי וִישֽׁוּעָתִ֑י מִ֜שְׂגַּבִּ֗י לֹ֣א אֶמּֽוֹט:
8Upon God rests my salvation and my honor; [He is] the Rock of my strength, my shelter is in God.   חעַל־אֱ֖לֹהִים יִשְׁעִ֣י וּכְבוֹדִ֑י צוּר־עֻזִּ֥י מַ֜חְסִ֗י בֵּֽאלֹהִֽים:
9Trust in Him at all times; people, pour out your hearts before Him. God is our shelter forever.   טבִּטְחוּ־ב֚וֹ בְכָל־עֵ֨ת | עָ֗ם שִׁפְכ֣וּ לְפָנָ֣יו לְבַבְכֶ֑ם אֱ֜לֹהִ֗ים מַֽחֲסֶה־לָּ֥נוּ סֶֽלָה:
10The 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.   יאַ֚ךְ הֶ֥בֶל בְּנֵי־אָדָם֘ כָּזָ֪ב בְּנֵ֫י אִ֥ישׁ בְּמֹֽאזְנַ֥יִם לַֽעֲל֑וֹת הֵ֜֗מָּה מֵהֶ֥בֶל יָֽחַד:
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).  
11Do not trust in oppression, and do not put vain hope in robbery; if wealth burgeons, pay it no heed.   יאאַל־תִּבְטְח֣וּ בְעֹשֶׁק֘ וּבְגָזֵ֪ל אַל־תֶּ֫הְבָּ֥לוּ חַ֚יִל | כִּֽי־יָנ֑וּב אַל־תָּשִׁ֥יתוּ לֵֽב:
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).  
12God spoke one thing, I heard two, for God has strength.   יבאַחַ֚ת | דִּבֶּ֬ר אֱלֹהִ֗ים שְׁתַּֽיִם־ז֥וּ שָׁמָ֑עְתִּי כִּ֥י עֹ֜֗ז לֵֽאלֹהִֽים:
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.  
13And You, O Lord, have kindness, for You repay a man according to his deed.   יגוּלְךָ־אֲדֹנָ֥י חָ֑סֶד כִּֽי־אַתָּ֨ה תְשַׁלֵּ֖ם לְאִ֣ישׁ כְּמַֽעֲשֵֽׂהוּ:
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.