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תהלים · פרק י"ט

תהלים י"ט

א׳ לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃

1 For the leader. A psalm of David.

1 For the Leader. A Psalm of David.

ב׳ הַשָּׁמַ֗יִם מְֽסַפְּרִ֥ים כְּבֽוֹד־אֵ֑ל וּֽמַעֲשֵׂ֥ה יָ֝דָ֗יו מַגִּ֥יד הָרָקִֽיעַ׃

2 The heavens declare the glory of God,
the sky proclaims His handiwork.

2 The heavens declare the glory of God, and the firmament showeth His handiwork;

הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל. הַמְשׁוֹרֵר עַצְמוֹ פֵּרַשׁ אֶת הַדָּבָר: אֵין אֹמֶר וְאֵין דְּבָרִים. אֵינָן מְדַבְּרִים עִם הַבְּרִיּוֹת, אֶלָּא מִתּוֹךְ שֶׁבְּכָל הָאָרֶץ יָצָא קַוָּם וּמְאִירִים לַבְּרִיּוֹת, מִתּוֹךְ כָּךְ מְסַפְּרִים הַבְּרִיּוֹת כְּבוֹד אֵל וּמוֹדִים וּמְבָרְכִין עַל הַמְּאוֹרוֹת:

The heavens recite the glory of God The Psalmist himself explains the matter: There is neither speech nor words. They do not speak with people but since “their line goes forth throughout the earth” and they give light to the people, thereby the creatures recite the glory of God and give thanks and bless [Him] for the luminaries.

וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ. הַכּוֹכָבִים וְהַמַּזָּלוֹת, שֶׁהֵם מַעֲשֵׂה יָדָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֲשֶׁר הֵם שָׁם, כְּמוֹ שֶׁנֶּאֱמַר ״וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם״ (בראשית א:יז), וּמִשָּׁם מַגִּידִים כְּבוֹדוֹ:

and the sky tells of the work of His hands The stars and planets, which are the work of the hands of the Holy One, blessed be He, and which are there, as it is stated (in Gen. 1:17): “And God placed them in the firmament of the heavens,” whence they proclaim His glory.

ג׳ י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־דָּֽעַת׃

3 Day to day makes utterance,
night to night speaks out.

3 Day unto day uttereth speech, and night unto night revealeth knowledge;

יוֹם לְיוֹם יַבִּיעַ אֹמֶר. מַעֲשֵׂה בְרֵאשִׁית מִתְחַדֵּשׁ מִיּוֹם אֶל יוֹם; לָעֶרֶב חַמָּה שׁוֹקַעַת וְזוֹרַחַת לַבֹּקֶר, וּמִתּוֹךְ כָּךְ יַבִּיעוּ הַבְּרִיּוֹת אִמְרֵי שֶׁבַח עַל יְדֵי הַיָּמִים וְהַלֵּילוֹת, שֶׁמּוֹרִים אֶת הַבְּרִיּוֹת לְקַלֵּס וּלְהוֹדוֹת. מְנַחֵם פֵּתַר ״יַבִּיעַ״ לְשׁוֹן ״מַעְיָן נוֹבֵעַ״:

Day to day utters speech The Creation is renewed from day to day. In the evening, the sun sets, and in the morning it rises. Thereby, the people utter sayings of praise throughout these days and nights, for they teach the people to praise and to give thanks. Menachem interprets [the word] יביע as an expression of a gushing fountain (מעין נובע).

יְחַוֶּה. לְשׁוֹן הַגָּדָה:

tells knowledge Heb. יחוה, an expression of telling.

ד׳ אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃

4 There is no utterance,
there are no words,
whose sound goes unheard.

4 There is no speech, there are no words, neither is their voice heard.

ה׳ בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם׃

5 Their voice carries throughout the earth,
their words to the end of the world.
He placed in them a tent for the sun,

5 Their line is gone out through all the earth, and their words to the end of the world. In them hath He set a tent for the sun,

בְּכָל הָאָרֶץ יָצָא קַוָּם. קַו הַשָּׁמַיִם שֶׁהֵם נִמְתָּחִים עַל פְּנֵי כָּל הָאָרֶץ, וּמֵחֲמַת כֵּן בִּקְצֵה תֵבֵל מִלֵּיהֶם שֶׁהַכֹּל מְדַבְּרִים בַּנִּפְלָאוֹת שֶׁהֵם רוֹאִים:

Their line goes forth throughout the earth The line of the heavens, which are stretched out over the face of the entire earth, and because of which their words are at the end of the world, for all speak of the wonders they see.

לַשֶּׁמֶשׁ שָׂם. הַקָּדוֹשׁ בָּרוּךְ הוּא:

for the sun He made [i.e.,] the Holy One, blessed be He.

אֹהֶל בָּהֶם. בַּשָּׁמַיִם, מִכָּאן שֶׁהַשֶּׁמֶשׁ נָתוּן בְּתוֹךְ תִּיקוֹ (תנחומא, תצוה ח):

a tent therein In the heavens. From here it is derived that the sun is placed within its case. Tanchuma.

ו׳ וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ יָשִׂ֥ישׂ כְּ֝גִבּ֗וֹר לָר֥וּץ אֹֽרַח׃

6 who is like a groom coming forth from the chamber,
like a hero, eager to run his course.

6 Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course.

וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ. בְּכָל בֹּקֶר, וְזֶהוּ שֶׁאָמַר הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל:

And it is like a bridegroom emerging from his chamber every morning. This is what is meant by “The heavens recite the glory of God.”

ז׳ מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀ מֽוֹצָא֗וֹ וּתְקוּפָת֥וֹ עַל־קְצוֹתָ֑ם וְאֵ֥ין נִ֝סְתָּ֗ר מֵֽחַמָּתוֹ׃

7 His rising-place is at one end of heaven,
and his circuit reaches the other;
nothing escapes his heat.

7 His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof.

וּתְקוּפָתוֹ עַל קְצוֹתָם. הַקָּפַת סִבּוּבוֹ מִקָּצֶה אֶל קָצֶה:

and its circuit is to their ends The circuit of its orbit is from one end to the other.

וְאֵין נִסְתָּר מֵחַמָּתוֹ. אִילְמָלֵא נִיתַּן בָּרָקִיעַ הַתַּחְתּוֹן, לֹא הָיָה אָדָם נִסְתָּר מִפָּנָיו מִפְּנֵי חֲמִימוּתוֹ. שֶׁחַמָּה וּלְבָנָה בָּרָקִיעַ הַשֵּׁנִי, כְּדְאָמְרִינַן (חגיגה יב:): שִׁבְעָה רְקִיעִים הֵם: וִילוֹן, רָקִיעַ, שְׁחָקִים, זְבוּל, מָכוֹן, מָעוֹן, עֲרָבוֹת. וּמוֹנֶה לָהֶם כְּסִדְרָן: וִילוֹן אֵינוֹ מְשַׁמֵּשׁ כְּלוּם, רָקִיעַ יֵשׁ בּוֹ חַמָּה וּלְבָנָה, כּוֹכָבִים וּמַזָּלוֹת וְכוּ׳:

and none is hidden from its heat Had the sun been placed in the lowest sky, no man would be able to hide from its heat (Mid. Ps. 18:13) for the sun and the moon are in the second sky, as is stated (in Hagigah 12b): There are seven skies—Vilon, Rakia, Shehakim, Zevul, Machon, Ma’on, Aravothand he counts them in order: Vilon does not serve for anything; in Rakia are the sun, the moon, the stars, and the planets, etc.

ח׳ תּ֘וֹרַ֤ת יְהוָ֣ה תְּ֭מִימָה מְשִׁ֣יבַת נָ֑פֶשׁ עֵד֥וּת יְהוָ֥ה נֶ֝אֱמָנָ֗ה מַחְכִּ֥ימַת פֶּֽתִי׃

8 The teaching of the LORD is perfect,
renewing life;
the decrees of the LORD are enduring,
making the simple wise;

8 The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple. .

תּוֹרַת ה׳ תְּמִימָה. גַּם הִיא מְאִירָה כַּשֶּׁמֶשׁ, כְּמוֹ שֶׁנֶּאֱמַר בְּסוֹף הָעִנְיָן מְאִירַת עֵינָיִם וְאוֹמֵר (משלי ו:כג) ״כִּי נֵר מִצְוָה וְתוֹרָה אוֹר״. דָּבָר אַחֵר: וְאֵין נִסְתָּר מֵחַמָּתוֹ לְיוֹם הַדִּין וְלִהַט אוֹתָם הַיּוֹם הַבָּא (מלאכי ג:יט), אֲבָל תּוֹרַת ה׳ תְּמִימָה הִיא מְשִׁיבַת נָפֶשׁ לְדַרְכֵי חַיִּים וּמְגִנָּה הִיא עַל לוֹמְדֶיהָ מֵאוֹתוֹ לַהַט, כְּמוֹ שֶׁנֶּאֱמַר ״וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא וְגוֹמֵר״ (מלאכי ג:כ):

The law of the Lord is perfect That too illuminates like the sun, as is written at the end of the topic: “enlightening the eyes,” and Scripture states (in Prov. 6:23): “For a commandment is a candle and the Torah is light.” Another explanation: and none is hidden from its heat on the Day of Judgment, [as is stated in Malachi 3:19]: “And the sun that comes shall burn them up.” But the law of the Lord is perfect; it restores the soul to ways of life and it protects those who study it from that burning, as is stated (ibid. verse 20): “And the sun of mercy shall rise with healing...for you who fear My Name.”

עֵדוּת ה׳ נֶאֱמָנָה. נֶאֱמֶנֶת הִיא לְהָעִיד בְּלוֹמְדֶיהָ:

the testimony of the Lord is faithful It is faithful to testify for those who study it.

מְשִׁיבַת נָפֶשׁ. מְשִׁיבָתוֹ מִדַּרְכֵי מִיתָה לְדַרְכֵי חַיִּים. תּוֹרַת, עֵדוּת, פִּקּוּדֵי, מִצְוַת, יִרְאַת, מִשְׁפְּטֵי – שִׁשָּׁה, כְּנֶגֶד שִׁשָּׁה סִדְרֵי מִשְׁנָה (ברכות יא:), וּבֵין כָּל שֵׁם וָשֵׁם חֲמִשָּׁה תֵּבוֹת עִם הַשֵּׁם עַצְמוֹ, כְּנֶגֶד חֲמִשָּׁה חוּמְשֵׁי תּוֹרָה. וְחוֹתֵם בְּסוֹפָן: אֱמֶת צָדְקוּ יַחְדָּו. כֻּלָּם יַחַד מְתֻקָּנִים בְּחֶסֶד וֶאֱמֶת:

restoring the soul It [the law] restores it [the soul] from the ways of death to the ways of life. The law, the testimony, the orders, the commandments, the fear, and the judgments total six, corresponding to the six orders of the Mishnah. Between each name [of God] are five words including the name itself, corresponding to the Five Books of the Pentateuch. And so [the Psalmist] concludes: “true, altogether just.” They are altogether devised with kindness and truth.

מַחְכִּימַת פֶּתִי. נוֹתֶנֶת חָכְמָה לַפְּתָאִים:

making the simple one wise It gives wisdom to the simple.

ט׳ פִּקּ֘וּדֵ֤י יְהוָ֣ה יְ֭שָׁרִים מְשַׂמְּחֵי־לֵ֑ב מִצְוַ֥ת יְהוָ֥ה בָּ֝רָ֗ה מְאִירַ֥ת עֵינָֽיִם׃

9 The precepts of the LORD are just,
rejoicing the heart;
the instruction of the LORD is lucid,
making the eyes light up.

9 The precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes.

בָּרָה. מַצְהֶרֶת:

clear Shining.

י׳ יִרְאַ֤ת יְהוָ֨ה ׀ טְהוֹרָה֮ עוֹמֶ֪דֶת לָ֫עַ֥ד מִֽשְׁפְּטֵי־יְהוָ֥ה אֱמֶ֑ת צָֽדְק֥וּ יַחְדָּֽו׃

10 The fear of the LORD is pure,
abiding forever;
the judgments of the LORD are true,
righteous altogether,

10 The fear of the LORD is clean, enduring for ever; the ordinances of the LORD are true, they are righteous altogether;

י"א הַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים׃

11 more desirable than gold,
than much fine gold;
sweeter than honey,
than drippings of the comb.

11 More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb.

וְנֹפֶת צוּפִים. וּמֶתֶק צוּפִים בְּרוֹיְ״קָאשׁ בְּלַעַ״ז. וּמְנַחֵם פָּתַר וְנֹפֶת לְשׁוֹן טִפָּה, וְכֵן ״נֹפֶת תִּטֹּפְנָה״ (משלי ה:ג), ״נָפַתִּי מִשְׁכָּבִי״ (משלי ז:יז) (ס״א אינו):

and drippings of honeycombs Heb. ונפת צופים, sweetness of honeycombs; breche, or bresches, honeycombs. Menachem interprets ונפת as an expression of a drop, and so (in Prov. 5:3): “drip sweetness (נפת)”; (ibid. 7:17), “I sprinkled (נפתי) my couch.”

י"ב גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם בְּ֝שָׁמְרָ֗ם עֵ֣קֶב רָֽב׃

12 Your servant pays them heed;
in obeying them there is much reward.

12 Moreover by them is Thy servant warned; in keeping of them there is great reward.

בְּשָׁמְרָם עֵקֶב רָב. נִזְהַרְתִּי בִּשְׁמִירָתָם בִּשְׁבִיל רֹב טוּבְךָ אֲשֶׁר צָפַנְתָּ (תהלים לא:כ), וְלַלָּשׁוֹן הַזֶּה עֵקֶב כְּמוֹ ״עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקוֹלִי״ (בראשית כו:ה). דָּבָר אַחֵר: עֵקֶב רָב. סוֹפָן שֶׁל תַּלְמִידֵי חֲכָמִים לָבֹא לִידֵי גְדֻלָּה. עֵקֶב לְשׁוֹן סוֹף, וְיֵשׁ לוֹ חָבֵר בִּלְשׁוֹן מִשְׁנָה: עִקְּבוֹת מְשִׁיחָא (סוטה ט:טו):

for in observing them there is great reward I was careful in its observance because of Your great good that You have hidden away, and according to this usage, עקב is like (Gen. 26:5): “because (עקב) Abraham hearkened to My voice.” Another explanation of עקב רב: The end of the Torah scholars is that they will come to greatness. עקב is an expression of the end, and there is a similar expression in the language of the Mishnah (Sotah 9:15): “At the end (בעקבות) of the exile, prior to the coming of the Messiah.”

י"ג שְׁגִיא֥וֹת מִֽי־יָבִ֑ין מִֽנִּסְתָּר֥וֹת נַקֵּֽנִי׃

13 Who can be aware of errors?
Clear me of unperceived guilt,

13 Who can discern his errors? Clear Thou me from hidden faults.

שְׁגִיאוֹת מִי יָבִין. אֲנִי נִזְהַרְתִּי בָּהֶם, אֲבָל אִי אֶפְשָׁר לְהִזָּהֵר שֶׁלֹּא אֶשְׁגֶּה בָּהֶם, וְאַתָּה נַקֵּנִי מִנִּסְתָּרוֹת שֶׁנִּסְתְּרוּ מִמֶּנִּי, וְלֹא יָדַעְתִּי בְּחֶטְאִי בִּשְׁגָגָה:

Who understands errors? I was careful with them but it is impossible to be so careful that one does not err in them, and You cleanse me of hidden sins, which were hidden from me; of which I was unaware when I sinned inadvertently.

י"ד גַּ֤ם מִזֵּדִ֨ים ׀ חֲשֹׂ֬ךְ עַבְדֶּ֗ךָ אַֽל־יִמְשְׁלוּ־בִ֣י אָ֣ז אֵיתָ֑ם וְ֝נִקֵּ֗יתִי מִפֶּ֥שַֽׁע רָֽב׃

14 and from willful sins keep Your servant;
let them not dominate me;
then shall I be blameless
and clear of grave offense.

14 Keep back Thy servant also from presumptuous sins, that they may not have dominion over me; then shall I be faultless, and I shall be clear from great transgression.

גַּם מִזֵּדִים. מִן הַזְּדוֹנוֹת:

Also...from willful sins Heb. מזדים, from willful sins.

אָז אֵיתָם. אֶהְיֶה תָּמִים. אָמְרוּ חֲכָמִים : לְמָה דָּוִד דּוֹמֶה? לְכוּתִי הַמְחַזֵּר עַל הַפְּתָחִים, וְהֵם מַעֲרִימִים בַּדָּבָר יוֹתֵר מִכָּל אָדָם: תְּנוּ לִי מַיִם לִשְׁתּוֹת, דָּבָר שֶׁאֵין בּוֹ חֶסְרוֹן כִּיס. מִשֶּׁשָּׁתָה אָמַר: יֵשׁ כָּאן בָּצָל קָטָן? מִשֶּׁנָּתְנוּ לוֹ אוֹמֵר: יֵשׁ בָּצָל בְּלֹא מֶלַח? מִשֶּׁנָּתְנוּ לוֹ אָמַר: תְּנוּ לִי מְעַט לֶחֶם, שֶׁלֹּא יַזִּיקֵנִי הַבָּצָל. כָּךְ אָמַר דָּוִד: בִּתְחִלָּה עַל הַשְּׁגָגוֹת, וְאַחַר כָּךְ עַל הַזְּדוֹנוֹת, וְאַחַר כָּךְ עַל הַמְּרָדִים. פְּשָׁעִים אֵלּוּ הַמְּרָדִים, שֶׁמִּתְכַּוֵּן לְהַכְעִיס, וְכֵן הוּא אוֹמֵר (מלכים ב ג:ז): ״מֶלֶךְ מוֹאָב פָּשַׁע בִּי״:

then I will be perfect Heb. איתם will be perfect. The Sages said (Mid. Ps. 19:17, Lev. Rabbah 5:8): To what can David be compared? To a Cuthite who goes from door to door, and they are more cunning in this matter than any other people. “Give me a drink of water,” something that costs no money. After drinking, he says, “Perhaps you have a small onion?” After he gives it to him, he says, “Is there an onion without salt?” After he gives it to him, he says, “Give me a little bread, so that the onion does not harm me.” So did David say at first concerning the inadvertent sins, and then concerning the willful sins, and afterwards concerning the rebellious sins. פשעים are rebellious sins, with which one intends to provoke, and so Scripture says (II Kings 3:7): “The king of Moab rebelled (פשע) against me.”

ט"ו יִֽהְי֥וּ לְרָצ֨וֹן ׀ אִמְרֵי־פִ֡י וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃

15 May the words of my mouth
and the prayer of my heart
be acceptable to You,
O LORD, my rock and my redeemer.

15 Let the words of my mouth and the meditation of my heart be acceptable before Thee, O LORD, my Rock, and my Redeemer.

יִהְיוּ לְרָצוֹן. לְפִיּוּס, לְרַצּוֹתְךָ:

be acceptable To appease and placate You.

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