א׳
לָמָ֣ה יְ֭הוָה תַּעֲמֹ֣ד בְּרָח֑וֹק תַּ֝עְלִ֗ים לְעִתּ֥וֹת בַּצָּרָֽה׃
1
Why, O LORD, do You stand aloof,
heedless in times of trouble?
1
Why standest Thou afar off, O LORD? Why hidest Thou Thyself in times of trouble?
תַּעְלִים לְעִתּוֹת בַּצָּרָה. תַּעְלִים עֵינַיִם לְעִתּוֹת הַצָּרָה:
You hide in times of distress You hide Your eyes in times of distress.
ב׳
בְּגַאֲוַ֣ת רָ֭שָׁע יִדְלַ֣ק עָנִ֑י יִתָּפְשׂ֓וּ ׀ בִּמְזִמּ֖וֹת ז֣וּ חָשָֽׁבוּ׃
2
The wicked in his arrogance hounds the lowly—
may they be caught in the schemes they devise!
2
Through the pride of the wicked the poor is hotly pursued, They are taken in the devices that they have imagined.
יִדְלַק. יִרְדֹּף, כְּמוֹ ״כִּי דָלַקְתָּ אַחֲרָי״ (בראשית לא:לו):
he pursues Heb. ידלק, he pursues, as (in Gen. 31:36): “that you pursued (דלקת) me?”
יִתָּפְשׂוּ בִּמְזִמּוֹת זוּ חָשָׁבוּ. נִתְפָּסִים הֵם הָעֲנִיִּים בִּמְזִמּוֹת שֶׁהָרְשָׁעִים חוֹשְׁבִים עֲלֵיהֶם:
they are caught The poor are caught in the plots that the wicked devise against them.
ג׳
כִּֽי־הִלֵּ֣ל רָ֭שָׁע עַל־תַּאֲוַ֣ת נַפְשׁ֑וֹ וּבֹצֵ֥עַ בֵּ֝רֵ֗ךְ נִ֘אֵ֥ץ ׀ יְהוָֽה׃
3
The wicked crows about his unbridled lusts;
the grasping man reviles and scorns the LORD.
3
For the wicked boasteth of his heart's desire, And the covetous vaunteth himself, though he contemn the LORD.
כִּי הִלֵּל רָשָׁע. מוּסָב עַל לָמָּה ה׳ תַּעֲמֹד בְּרָחוֹק, כִּי עַתָּה עֲמָלֵק הָרָשָׁע מִתְהַלֵּל שֶׁמַּשִּׂיג כָּל תַּאֲוַת נַפְשׁוֹ:
For the wicked man boasts This refers to “O Lord, why do You stand from afar,” for now the wicked man boasts that he achieves all the desire of his soul.
וּבוֹצֵעַ בֵּרֵךְ נִאֵץ ה׳. וְהַגַּזְלָן שִׁבַּח אֶת עַצְמוֹ לֵאמֹר: נִאֵץ ה׳, וְשָׁלוֹם יִהְיֶה לִי (דברים כט:יח):
and the robber congratulates himself for having blasphemed the Lord And the robber praises himself, saying that he has blasphemed the Lord, yet he will have peace.
בֵּרֵךְ. כְּמוֹ בֵּרַךְ, לְשׁוֹן פִּעֵל. וְתֵדַע, שֶׁאִלּוּ הָיָה שֵׁם דָּבָר, הָיָה הַטַּעַם לְמַעְלָה בָּאוֹת הָרִאשׁוֹנָה, וְהָיָה נָקוּד פַּתַּח, וְזֶה נָקוּד קָמַץ קָטָן וְטַעֲמוֹ לְמַטָּה בָּרֵי״שׁ. וְאַל תִּתְמַהּ עַל בֵּרֵךְ שֶׁלֹּא אָמַר בֵּרַךְ, שֶׁהַרְבֵּה תֵּבוֹת שֶׁל רֵי״שׁ מְשַׁמְּשׁוֹת כָּךְ, כְּגוֹן ״אוֹיֵב חֵרֵף ה׳״ (תהלים עד:יח), וְלֹא נֶאֱמַר חֵרַף:
congratulates Heb. בֵּרֵך, like בֵּרַך, an expression of the past tense. You should know [that this is so,] for if it were a noun, the accent would be on the first letter and it would be vowelized with a “pattah” [meaning a “seggol” under the “resh”], but this one is vowelized with a small “kamatz” [i.e., with a “tzereh”] and it is accented below on the “resh.” Do not wonder about בֵּרֵך, that he did not say: בֵּרַך, because many words spelled with a “resh” are vowelized in this manner, e.g. (below 74:18), “an enemy blasphemed (חֵרֵף) the Lord,” and it does not say חֵרַף.
נִאֵץ. כְּמוֹ חֵרֵף, וְכֵן כָּל לְשׁוֹן נִיאוּץ. כָּךְ פָּתַר מְנַחֵם:
blasphemed Heb. נאץ, like חֵרֵף and Menachem interpreted every expression of נאוץ in this manner.
ד׳
רָשָׁ֗ע כְּגֹ֣בַהּ אַ֭פּוֹ בַּל־יִדְרֹ֑שׁ אֵ֥ין אֱ֝לֹהִ֗ים כָּל־מְזִמּוֹתָֽיו׃
4
The wicked, arrogant as he is,
in all his scheming [thinks],
“He does not call to account;
God does not care.”
4
The wicked, in the pride of his countenance [, saith]: 'He will not require'; All his thoughts are: 'There is no God.'
רָשָׁע כְּגֹבַהּ אַפּוֹ. שֶׁהוּא גְּבַהּ רוּחַ, וּמַגְבִּיהַּ וְזוֹקֵף פָּנָיו וְאַפּוֹ בְּגַבְהוּתוֹ:
A wicked man at the height of his anger When he is haughty, and he lifts up and holds his face erect, and his anger is at its height.
בַּל יִדְרֹשׁ. כָּל מְזִמּוֹתָיו אוֹמְרוֹת לוֹ: בַּל יִדְרֹשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מַה שֶּׁאֶעֱשֶׂה, כִּי אֵין מִשְׁפָּט:
He will not seek All his thoughts tell him, “The Holy One, blessed be He, will not seek anything that I may do because there is no judgment.”
אֵין אֱלֹהִים. לֵית דִּין וְלֵית דַּיָּן (שבת קנה.):
there is no God There is no judgment, and there is no judge.
ה׳
יָ֘חִ֤ילוּ דרכו [דְרָכָ֨יו ׀] בְּכָל־עֵ֗ת מָר֣וֹם מִ֭שְׁפָּטֶיךָ מִנֶּגְדּ֑וֹ כָּל־צ֝וֹרְרָ֗יו יָפִ֥יחַ בָּהֶֽם׃
5
His ways prosper at all times;
Your judgments are far beyond him;
he snorts at all his foes.
5
His ways prosper at all times; Thy judgments are far above out of his sight; As for all his adversaries, he puffeth at them.
יָחִילוּ. יַצְלִיחוּ, וְדוֹמֶה לוֹ (איוב כ:כא) ״עַל כֵּן לֹא יָחִיל טוּבוֹ״. וְיֵשׁ מְפָרְשִׁים יָחִילוּ כְּמוֹ (שמואל ב ג:כט) ״יָחֻלוּ עַל רֹאשׁ יוֹאָב״:
prosper Heb. יחילו, prosper, and similar to this is (in Job 20:21): “therefore shall his goods not prosper (יחיל).” Others explain יחילו like (II Sam. 3:29): “May it rest (יחולו) upon the head of Joab.”
מָרוֹם מִשְׁפָּטֶיךָ מִנֶּגְדּוֹ. מְסֻלָּקִים וּמְרֻחָקִים מִשְׁפְּטֵי יִסּוּרִין וּפוּרְעָנִיּוֹת שֶׁלְּךָ מִנֶּגְדּוֹ, שֶׁאֵינָם בָּאִים עָלָיו:
Your judgments are far removed from him Your judgments of pains and punishments are removed and distanced from him, for they do not come upon him.
כָּל צוֹרְרָיו יָפִיחַ בָּהֶם. בְּהַפָּחַת רוּחַ הוּא מֵפִיחַ בָּהֶם, וְהֵם נוֹפְלִים לְפָנָיו:
All his adversaries he blows at them With a blowing of wind, he blows at them, and they fall before him.
ו׳
אָמַ֣ר בְּ֭לִבּוֹ בַּל־אֶמּ֑וֹט לְדֹ֥ר וָ֝דֹ֗ר אֲשֶׁ֣ר לֹֽא־בְרָֽע׃
6
He thinks, “I shall not be shaken,
through all time never be in trouble.”
6
He saith in his heart: 'I shall not be moved, I who to all generations shall not be in adversity.'
לְדוֹר וָדוֹר אֲשֶׁר לֹא בְרָע. לֹא תָבֹא עָלַי רָעָה לְדוֹרוֹתַי:
“for all generations I will not be in adversity” Adversity will not befall me throughout my generations.
ז׳
אָלָ֤ה פִּ֣יהוּ מָ֭לֵא וּמִרְמ֣וֹת וָתֹ֑ךְ תַּ֥חַת לְ֝שׁוֹנ֗וֹ עָמָ֥ל וָאָֽוֶן׃
7
His mouth is full of oaths, deceit, and fraud;
mischief and evil are under his tongue.
7
His mouth is full of cursing and deceit and oppression; Under his tongue is mischief and iniquity.
וְתֹךְ. לְשׁוֹן מַחֲשָׁבָה רָעָה הַלָּנָה בְּתוֹכוֹ תָּמִיד:
and guile Heb. ותך, an expression of an evil thought that lodges constantly in his midst.
ח׳
יֵשֵׁ֤ב ׀ בְּמַאְרַ֬ב חֲצֵרִ֗ים בַּֽ֭מִּסְתָּרִים יַהֲרֹ֣ג נָקִ֑י עֵ֝ינָ֗יו לְֽחֵלְכָ֥ה יִצְפֹּֽנוּ׃
8
He lurks in outlying places;
from a covert he slays the innocent;
his eyes spy out the hapless.
8
He sitteth in the lurking-places of the villages; In secret places doth he slay the innocent; His eyes are on the watch for the helpless.
עֵינָיו לְחֵלְכָה יִצְפֹּנוּ. עֵינָיו שֶׁל עֲמָלֵק לְיִשְׂרָאֵל, שֶׁהֵם חֵילְךָ, יֶאֱרֹבוּ:
his eyes spy on Your army The eyes of Esau lurk for Israel, who are Your army.
לְחֵלְכָה. עָלֶיךָ יַעֲזֹב חֵלְכָה, שְׁנֵיהֶם בַּמְּסוֹרֶת מִן מִלִּין הַמְשַׁמְּשִׁין כָּה בִּמְקוֹם ךָ, כְּגוֹן (שמות ז:כט) ״וּבְכָה וּבְעַמְּךָ״ (משלי ב:יא) ״תְּבוּנָה תִנְצְּרֶכָּה״ (שמות כט:לה) ״כָּל אֲשֶׁר צִוִּיתִי אֹתְכָה״ (שמואל א א:כו) ״הַנִּצֶּבֶת עִמְּכָה״. לָמַדְנוּ מִמְּסוֹרֶת שֶׁחֵלְכָה כְּמוֹ חֵילְךָ חֵיל שֶׁלְּךָ, וּמְנַחֵם פָּתַר אוֹתָהּ לְחֵלְכָה יִצְפֹּנוּ וְכֵן יַעֲזֹב חֵלְכָה כְּמוֹ וְנָפַל בַּעֲצוּמָיו חֵלְכָאִים עִנְיַן נְמוּכִים וּמְרוּדִים, וְכָה יְסוֹד הַמִּלָּה:
on Your army Heb. לחלכה ; (verse 14), “upon You Your army (חלכה) leaves.” Both of them are in the masorah as words spelled with כה instead of ך, like (Exod. 7:29), “upon you (ובכה) and upon your people”; (Prov. 2:11), “discretion shall guard you (תנצרכה) (Exod. 29:35), “I commanded you (אתכה)”; (I Sam. 1: 26), “who was standing with you (עמכה).” We learn from the masorah that חלכה is like חילך, Your army. But Menachem (p.89) interprets לחלכה יצפנו and so יעזב חלכה like (verse 10), “and helpless ones (חלכאים) shall fall into his power,” a word meaning humble and moaning. Accordingly, כה is [part of] the radical.
ט׳
יֶאֱרֹ֬ב בַּמִּסְתָּ֨ר ׀ כְּאַרְיֵ֬ה בְסֻכֹּ֗ה יֶ֭אֱרֹב לַחֲט֣וֹף עָנִ֑י יַחְטֹ֥ף עָ֝נִ֗י בְּמָשְׁכ֥וֹ בְרִשְׁתּֽוֹ׃
9
He waits in a covert like a lion in his lair;
waits to seize the lowly;
he seizes the lowly as he pulls his net shut;
9
He lieth in wait in a secret place as a lion in his lair, He lieth in wait to catch the poor; He doth catch the poor, when he draweth him up in his net.
י׳
ודכה [יִדְכֶּ֥ה] יָשֹׁ֑חַ וְנָפַ֥ל בַּ֝עֲצוּמָ֗יו חלכאים [חֵ֣יל] [כָּאִֽים׃]
10
he stoops, he crouches,
and the hapless fall prey to his might.
10
He croucheth, he boweth down, And the helpless fall into his mighty claws.
יִדְכֶּה יָשׁוֹחַ. כָּךְ דֶּרֶךְ הָאוֹרֵב, שֶׁמְּדַכֶּה וּמַשְׁפִּיל וּמַקְטִין עַצְמוֹ, כְּדֵי שֶׁלֹּא יְהֵא נִכָּר:
He crouches, he bows down So is the habit of the lurker; he crouches and lowers [himself] and makes himself small in order to be inconspicuous.
וְנָפַל בַּעֲצוּמָיו חֵלְכָּאִים. חֵיל נִשְׁבָּרִים. רָאִיתִי בַּמְּסוֹרָה הַגְּדוֹלָה חֵלְכָּאִים אַחַת מֵחֲמֵשׁ עֶשְׂרֵה תֵּיבוֹת הַכְּתוּבוֹת תֵּיבָה אַחַת וְנִקְרָאוֹת שְׁתֵּי תֵיבוֹת, וּכְמוֹ ״וַתֹּאמֶר לֵאָה בָּגָד״ (בראשית ל:יא) ״אֵשְׁדָּת לָמוֹ״ (דברים לג:ב) ״מַלְכֶּם תְּדַכְּאוּ עַמִּי״ (ישעיה ג:טו). אַף זֶה חֵלְכָּאִים, חֵיל שֶׁל נִשְׁבָּרִים, כָּאִים לְשׁוֹן ״וְנִכְאֵה לֵבָב לְמוֹתֵת״ (תהלים קט:טז) וְאִם תֹּאמַר הַנּוּ״ן מִן הַשֹּׁרֶשׁ יוֹכִיחַ עָלָיו ״יַעַן הַכְּאוֹת לֵב צַדִּיק״ (יחזקאל יג:כב) לָמַדְנוּ הַנּוּ״ן שֶׁל נִכְאֶה כְּנוּ״ן שֶׁל ״נִמְבְזֶה״ (שמואל א טו:ט) וְנוּ״ן שֶׁל נִקְלֶה וְכֵן פִּתְרוֹנוֹ וְנָפַל בַּעֲצוּמָיו שֶׁל רָשָׁע זֶה בִּרְמִיזוֹתָיו וּבִקְרִיצוֹתָיו לְשׁוֹן ״הַגִּישׁוּ עַצְמוֹתֵיכֶם״ (ישעיה מא:כא) ״עֹצֵם עֵינָיו״ (ישעיה לג:טו), חֵיל שֶׁל עֲנִיִּים. דָּבָר אַחֵר בַּעֲצוּמָיו עַל יְדֵי גִבּוֹרָיו, אָמַר רַבִּי סִימוֹן אֵין הָרָשָׁע הַזֶּה מֵטִיל בַּקְּלִירוֹס שֶׁלּוֹ פֵּרוּשׁ חֵיל אֶלָּא גִבּוֹרִים כְּמוֹתוֹ, שֶׁנֶּאֱמַר ״וּלְגֻבְרִין גִּבָּרֵי חַיִל דִּי בְחֵילֵהּ אֲמַר לְכַפָּתָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ״ (דניאל ג:כ). וּמְנַחֵם פָּתַר חֵלְכָּאִים כְּמוֹ דַּל וְחֵלֶךְ וְהַכָּ״ף יְסוֹד בַּתֵּיבָה:
and an army of broken people fall by his signals Heb. חלכאם, an army of broken people. I saw in the great masorah that חלכאים is one of fifteen words that are written as one word and read as two words, as is בגד in the verse (Gen. 30:11) commencing “And Leah said.” Also (in Deut. 33:2), “a fiery Law (אשדת) is to them”; (Isa. 3: 15), “What do you mean (מלכם) that you crush My people?” Also this word means חל כאים, an army of broken people. כאים is an expression of (below 109:16) “and a broken-hearted one (ונכאה לבב) to kill.” If you say that the “nun” is the radical, (Ezek. 13:22) “Because you have broken (הכאות) the heart of the righteous” will prove that [it is not]. We learn that the “nun” of נראה is like the “nun” of (I Sam. 15:9) נמבזה and the “nun” of (Jer. 6:14) נקלה, and so is its interpretation: and...fall by the signals of this wicked man, with his hints and his winks, an expression of (Isa. 41:21) “present your signals (עצמותיכם).” and (ibid. 33:15) “and closes (ועצם) his eyes,” an army of poor people. Another explanation: בעצומיו, by his mighty men. Said Rabbi Simon: This wicked man puts into his “callirus,” meaning army, only mighty men like himself, as it is said (in Dan. 3:20): “And he commanded the mighty warriors who were in his army to bind Shadrach, Meshach and Abed- nego” (Mid. Ps. 10:5). However, Menachem, (p. 89) interprets חלכאים as “poor and weak (וחלך),” the “chaf” being a radical.
י"א
אָמַ֣ר בְּ֭לִבּוֹ שָׁ֣כַֽח אֵ֑ל הִסְתִּ֥יר פָּ֝נָ֗יו בַּל־רָאָ֥ה לָנֶֽצַח׃
11
He thinks, “God is not mindful,
He hides His face, He never looks.”
11
He hath said in his heart: 'God hath forgotten; He hideth His face; He will never see.'
י"ב
קוּמָ֤ה יְהוָ֗ה אֵ֭ל נְשָׂ֣א יָדֶ֑ךָ אַל־תִּשְׁכַּ֥ח עניים [עֲנָוִֽים׃]
12
Rise, O LORD!
Strike at him, O God!
Do not forget the lowly.
12
Arise, O LORD; O God, lift up Thy hand; Forget not the humble.
י"ג
עַל־מֶ֤ה ׀ נִאֵ֖ץ רָשָׁ֥ע ׀ אֱלֹהִ֑ים אָמַ֥ר בְּ֝לִבּ֗וֹ לֹ֣א תִּדְרֹֽשׁ׃
13
Why should the wicked man scorn God,
thinking You do not call to account?
13
Wherefore doth the wicked contemn God, And say in his heart: 'Thou wilt not require'?
עַל מֶה נִאֵץ רָשָׁע. לְהַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִי שֶׁאָמַר בְּלִבּוֹ לֹא תִדְרֹשׁ:
Why did a wicked man blaspheme the Holy One, blessed be He? Because he said in his heart that You do not seek.
י"ד
רָאִ֡תָה כִּֽי־אַתָּ֤ה ׀ עָ֘מָ֤ל וָכַ֨עַס ׀ תַּבִּיט֮ לָתֵ֪ת בְּיָ֫דֶ֥ךָ עָ֭לֶיךָ יַעֲזֹ֣ב חֵלֶ֑כָה יָ֝ת֗וֹם אַתָּ֤ה ׀ הָיִ֬יתָ עוֹזֵֽר׃
14
You do look!
You take note of mischief and vexation!
To requite is in Your power.
To You the hapless can entrust himself;
You have ever been the orphan’s help.
14
Thou hast seen; for Thou beholdest trouble and vexation, to requite them with Thy hand; Unto Thee the helpless committeth himself; Thou hast been the helper of the fatherless.
רָאִיתָה. מַה שֶּׁהוּא עוֹשֶׂה וְאַתָּה מַחֲרִישׁ:
You saw what he does, and You remain silent.
כִּי אַתָּה. כֵּן דַּרְכְּךָ, שֶׁתַּבִּיט עָמָל וָכַעַס:
for You So is Your custom, that You look at mischief and provocation.
לָתֵת בְּיָדֶךָ. בְּכֹחֲךָ אַתָּה נוֹתֵן יָד לָרְשָׁעִים לְהַצְלִיחַ בְּרִשְׁעָם:
to give with Your power With Your power, You lend a hand to the wicked to prosper with their wickedness.
עָלֶיךָ יַעֲזֹב חֵלֵכָה. יִשְׂרָאֵל עַמְּךָ, שֶׁהֵם חֵילְךָ, הֵם עוֹזְבִים עָלֶיךָ אֶת הַמַּשָּׂא שֶׁתַּעֲשֶׂה דִּין בָּרְשָׁעִים. וּמְנַחֵם פֵּתַר יַעֲזֹב לְשׁוֹן עֶזְרָה כְּמוֹ ״עָזֹב תַּעֲזֹב עִמּוֹ״ (שמות כג:ה), וּמְנַחֵם פֵּתַר חֵלְכָה לְשׁוֹן דַּל וְחֵלֶךְ וְכ׳ יְסוֹד בַּתֵּיבָה:
upon You Your army leaves Your people Israel, who are Your army, leave the burden upon You that You should execute justice upon the wicked. Menachem (p. 132) interprets יעזב as an expression of help, as (in Exod. 23:5): “you shall help (עזב תעזב) with him.” He interprets חלכה as an expression of “poor and weak (חלך),” the “chaf” being a radical.
יָתוֹם אַתָּה הָיִיתָ עוֹזֵר. בְּיָמִים רִאשׁוֹנִים:
You would help the orphan in the early days.
ט"ו
שְׁ֭בֹר זְר֣וֹעַ רָשָׁ֑ע וָ֝רָ֗ע תִּֽדְרוֹשׁ־רִשְׁע֥וֹ בַל־תִּמְצָֽא׃
15
O break the power of the wicked and evil man,
so that when You look for his wickedness
You will find it no more.
15
Break Thou the arm of the wicked; And as for the evil man, search out his wickedness, till none be found.
שְׁבֹר זְרוֹעַ. שֶׁל עֲמָלֵק הָרָשָׁע:
Break the arm of the wicked Esau.
וְרָע תִּדְרוֹשׁ רִשְׁעוֹ בַּל תִּמְצָא. פּוֹשְׁעֵי יִשְׂרָאֵל, כְּשֶׁרוֹאִין אֶת הָרְשָׁעִים מַצְלִיחִין, לִבָּם נוֹשְׂאָם לְהַרְשִׁיעַ. אֲבָל מִשֶּׁתִּשְׁבֹּר אֶת זְרוֹעַ הָרְשָׁעִים, אִם בָּאתָ לִדְרוֹשׁ רִשְׁעָם שֶׁל רִשְׁעֵי יִשְׂרָאֵל, לֹא תִמְצָאֶנּוּ:
but as for the evil one—You will seek his wickedness and not find [it] As for the wicked of Israel, when they see the wicked [of the nations] prospering, their heart inspires them to deal wickedly, but when You break the arm of the wicked, if You were to come [then] to seek the wickedness of the wicked of Israel, You would not find it.
ט"ז
יְהוָ֣ה מֶ֭לֶךְ עוֹלָ֣ם וָעֶ֑ד אָבְד֥וּ ג֝וֹיִ֗ם מֵֽאַרְצֽוֹ׃
16
The LORD is king for ever and ever;
the nations will perish from His land.
16
The LORD is King for ever and ever; The nations are perished out of His land.
ה׳ מֶלֶךְ עוֹלָם וָעֶד. מֵאַחַר שֶׁיֹּאבְדוּ גוֹיִם מֵאַרְצוֹ:
The Lord is King forever and ever after the nations perish from His land.
י"ז
תַּאֲוַ֬ת עֲנָוִ֣ים שָׁמַ֣עְתָּ יְהוָ֑ה תָּכִ֥ין לִ֝בָּ֗ם תַּקְשִׁ֥יב אָזְנֶֽךָ׃
17
You will listen to the entreaty of the lowly, O LORD,
You will make their hearts firm;
You will incline Your ear
17
LORD, Thou hast heard the desire of the humble: Thou wilt direct their heart, Thou wilt cause Thine ear to attend;
י"ח
לִשְׁפֹּ֥ט יָת֗וֹם וָ֫דָ֥ךְ בַּל־יוֹסִ֥יף ע֑וֹד לַעֲרֹ֥ץ אֱ֝נ֗וֹשׁ מִן־הָאָֽרֶץ׃
18
to champion the orphan and the downtrodden,
that men who are of the earth tyrannize no more.
18
To right the fatherless and the oppressed, That man who is of the earth may be terrible no more.
לִשְׁפֹּט יָתוֹם. לַעֲשׂוֹת מִשְׁפָּטָם שֶׁל יִשְׂרָאֵל, הַיְתוֹמִים וְדַכִּים:
To judge the orphan To perform judgments for Israel, the orphans, and crushed people.
בַּל יוֹסִיף עוֹד. עֵשָׂו:
that he no longer continue Ishmael and Esau.
לַעֲרֹץ אֱנוֹשׁ. לְכַתֵּת וְלִשְׁבֹּר אֶת הָאֲנוּשִׁים וְחוֹלִים:
to break the weak To crush and break the weak and sick.