א׳
לַמְנַצֵּ֗חַ מַשְׂכִּ֥יל לִבְנֵי־קֹֽרַח׃
1
For the leader. A maskil of the Korahites.
1
For the Leader; Maschil of the sons of Korah.
לִבְנֵי קֹרַח. אַסִּיר וְאֶלְקָנָה וַאֲבִיאָסָף (שמות ו:כד) הֵם הָיוּ תְּחִלָּה בַּעֲצַת אֲבִיהֶם, וּבִשְׁעַת הַמַּחֲלֹקֶת פָּרְשׁוּ. וּכְשֶׁנִּבְלְעוּ כָּל סְבִיבוֹתֵיהֶם וּפָתְחָה הָאָרֶץ אֶת פִּיהָ, נִשְׁאַר מְקוֹמָם בְּתוֹךְ פִּי הָאָרֶץ, כְּעִנְיָן שֶׁנֶּאֱמַר ״וּבְנֵי קֹרַח לֹא מֵתוּ״ (במדבר כו:יא). וְשָׁם אָמְרוּ שִׁירָה, וְשָׁם יִסְּדוּ הַמִּזְמוֹרִים הַלָּלוּ, וְעָלוּ מִשָּׁם, וְשָׁרְתָה עֲלֵיהֶם רוּחַ הַקֹּדֶשׁ וְנִתְנַבְּאוּ עַל הַגָּלֻיּוֹת וְעַל חֻרְבַּן הַבַּיִת וְעַל מַלְכוּת בֵּית דָּוִד:
of the sons of Korah Assir, Elkanah, and Abiasaf. At first, they were in their father’s counsel, but at the time of the controversy they parted, and when all those around them were swallowed up, and the earth opened its mouth, their place was left within the mouth of the earth, as the matter that is stated (Num. 26:11): “But the sons of Korah did not die.” There they uttered a song, and there they composed these psalms. [Then] they ascended from there, and the holy spirit rested on them, whereupon they prophesied concerning the exiles, the destruction of the Temple, and the Davidic dynasty.
ב׳
כְּאַיָּ֗ל תַּעֲרֹ֥ג עַל־אֲפִֽיקֵי־מָ֑יִם כֵּ֤ן נַפְשִׁ֨י תַעֲרֹ֖ג אֵלֶ֣יךָ אֱלֹהִֽים׃
2
Like a hind crying for water,
my soul cries for You, O God;
2
As the hart panteth after the water brooks, so panteth my soul after Thee, O God.
כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מָיִם. לְשׁוֹן עָרֹג נוֹפֵל עַל קוֹל הָאַיָּל, כַּאֲשֶׁר יִפֹּל לְשׁוֹן נַהַם לָאֲרִי וְשָׁקוֹק לַדֹּב וּגְעָה לַשְּׁוָרִים, וְצִפְצוּף לָעוֹפוֹת. אָמְרוּ רַבּוֹתֵינוּ : הָאַיָּלָה הַזֹּאת חֲסִידָה שֶׁבַּחַיּוֹת, וּכְשֶׁהַחַיּוֹת צְמֵאוֹת לַמַּיִם הֵם מִתְכַּנְּסוֹת אֵלֶיהָ שֶׁתִּתְלֶה עֵינֶיהָ לַמָּרוֹם, וּמָה הִיא עוֹשָׂה? חוֹפֶרֶת גּוּמָא וּמַכְנֶסֶת קַרְנֶיהָ לְתוֹכָהּ וְגוֹעָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֵם עָלֶיהָ וְהַתְּהוֹם מַעֲלָה לָהּ מַיִם:
As a hart cries longingly for rivulets Heb. תערג. The expression of ערג applies to the voice of the hart as the expression of נהם, roaring, applies to a lion; שּׁקוק, growling, to a bear; געה, lowing, to oxen, and צפצוף chirping, to birds. [See Teshuvoth Dunash, p. 18.] Our Sages said: The hind is the most pious of the beasts. When the beasts are thirsty for water, they gather to her so that she should raise her eyes to heaven. And what does she do? She digs a pit and thrusts her antlers into it and lows. Thereupon, the Holy One, blessed be He, has compassion on her and the deep brings up water for her.
כְּאַיָּל תַּעֲרֹג. כְּאַיֶּלֶת תַּעֲרוֹג לֹא נֶאֱמַר וְכְאַיָּל יַעֲרוֹג לֹא נֶאֱמַר, אֶלָּא כְּאַיָּל תַּעֲרֹג. דִּבֵּר הַכָּתוּב בְּזָכָר וּבִנְקֵבָה: הַזָּכָר עוֹרֵג עַל עֵסֶק הַמַּיִם כְּמוֹ שֶׁפֵּרַשְׁנוּ, הַנְּקֵבָה כְּשֶׁהִיא כּוֹרַעַת לֵילֵד וְהִיא צוֹעֶקֶת, הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֵם עָלֶיהָ. וּמְנַחֵם חִבֵּר תַּעֲרֹג עִם ״לְחָיָיו כַּעֲרוּגַת הַבֹּשֶׂם״ (שיר השירים ה:יג), אָכֵן לֹא יִתָּכְנוּ דְּבָרָיו. גַּם דּוֹנַשׁ פָּתַר אוֹתוֹ לְשׁוֹן קוֹל שֶׁל אַיָּל (ס״א אינו):
As a hart cries longingly “As a hind cries longingly” is not stated, nor, “As a hart cries longingly (יערג) [in the masculine].” Only, “As a hart cries longingly.” Scripture speaks of [both] a male and a female. The male cries longingly for water, as we explained, and the female when she kneels to give birth, [because] her womb is narrow. [When] she cries out, the Holy One, blessed be He, is compassionate and prepares a serpent, which bites her on her birth canal, whereupon her womb opens. Menachem (p. 138) connects תערג with (Song 5:13): “His cheeks are like a bed of (כערוגת) spice,” but his view is impossible. Dunash (p. 18) too explained it as the sound of the hart.
ג׳
צָמְאָ֬ה נַפְשִׁ֨י ׀ לֵאלֹהִים֮ לְאֵ֪ל חָ֥י מָתַ֥י אָב֑וֹא וְ֝אֵרָאֶ֗ה פְּנֵ֣י אֱלֹהִֽים׃
3
my soul thirsts for God, the living God;
O when will I come to appear before God!
3
My soul thirsteth for God, for the living God: 'When shall I come and appear before God?'
מָתַי אָבוֹא וְאֵרָאֶה פְּנֵי אֱלֹהִים. לַעֲלוֹת לָרֶגֶל; וְנִתְנַבֵּא כָּאן חֻרְבַּן הַבַּיִת. וְנֶאֱמַר כָּאן ״מַה תִּשְׁתּוֹחֲחִי״ שָׁלֹשׁ פְּעָמִים (תהלים מב:ו, יב; תהלים מג:ה), כְּנֶגֶד שָׁלֹשׁ מַלְכֻיּוֹת הָעֲתִידוֹת לְבַטֵּל עֲבוֹדַת הַמִּקְדָּשׁ, וְיִשְׂרָאֵל צוֹעֲקִים וְנִגְאָלִים: מַלְכוּת בָּבֶל וְיָוָן וֶאֱדוֹם:
when will I come and appear before God? to make the pilgrimages on the festivals. Here he prophesied concerning the destruction of the Temple. “Why are you downcast?” is stated here three times, corresponding to the three kingdoms destined to curtail the Temple service, and Israel will cry out and be redeemed: the kingdoms of Babylon, Greece, and Edom.
צָמְאָה נַפְשִׁי. כְּנֶסֶת יִשְׂרָאֵל אוֹמֶרֶת כֵּן בְּגָלוּת בָּבֶל:
My soul thirsts The people of Israel say this in the Babylonian exile.
ד׳
הָֽיְתָה־לִּ֬י דִמְעָתִ֣י לֶ֭חֶם יוֹמָ֣ם וָלָ֑יְלָה בֶּאֱמֹ֥ר אֵלַ֥י כָּל־הַ֝יּ֗וֹם אַיֵּ֥ה אֱלֹהֶֽיךָ׃
4
My tears have been my food day and night;
I am ever taunted with, “Where is your God?”
4
My tears have been my food day and night, while they say unto me all the day: 'Where is Thy God?'
הָיְתָה לִּי דִמְעָתִי לֶחֶם. מִכָּאן שֶׁהַצָּרָה מַשְׂבַּעַת אֶת הָאָדָם, וְאֵינוֹ מְבַקֵּשׁ לֶאֱכֹל. וְכֵן הוּא אוֹמֵר בְּחַנָּה: ״וַתִּבְכֶּה וְלֹא תֹאכַל״ (שמואל א א:ז):
My tears were my bread From here we derive that distress satiates a person, and he does not seek to eat. Similarly, Scripture states regarding Hannah (I Sam. 1:7): “and she wept and did not eat.”
ה׳
אֵ֤לֶּה אֶזְכְּרָ֨ה ׀ וְאֶשְׁפְּכָ֬ה עָלַ֨י ׀ נַפְשִׁ֗י כִּ֤י אֶֽעֱבֹ֨ר ׀ בַּסָּךְ֮ אֶדַּדֵּ֗ם עַד־בֵּ֥ית אֱלֹ֫הִ֥ים בְּקוֹל־רִנָּ֥ה וְתוֹדָ֗ה הָמ֥וֹן חוֹגֵֽג׃
5
When I think of this, I pour out my soul:
how I walked with the crowd, moved with them,
the festive throng, to the House of God
with joyous shouts of praise.
5
These things I remember, and pour out my soul within me, how I passed on with the throng, and led them to the house of God, with the voice of joy and praise, a multitude keeping holyday.
אֵלֶּה אֶזְכְּרָה כִּי אֶעֱבֹר בַּסָּךְ. פַּשְׁוִויָּ״ה בְּלַעַ״ז, אֶת זֹאת אֲנִי זוֹכֶרֶת וְנַפְשִׁי מִשְׁתַּפֶּכֶת בְּזָכְרִי עֲלִיַּת הָרְגָלִים, שֶׁהָיִיתִי עוֹבֶרֶת בִּגְדוּדֵי בְּנֵי אָדָם וּמְדַדָּה עִמָּהֶם עַד בֵּית אֱלֹהִים. סָךְ לְשׁוֹן חֶשְׁבּוֹן, סַךְ בְּנֵי אָדָם, דָּבָר אַחֵר: סָךְ לְשׁוֹן סְכָךְ וְסֻכָּה, כְּלוֹמַר בְּעֶגְלַת צָב שֶׁהָיוּ מְחֻפּוֹת כְּמִין סֻכָּה וּשְׁמָן בִּלְשׁוֹן אַגָּדָה סְקַפְּסְטָאוֹת וְאִסְקוֹפִיטִי:
These things I will remember, etc., how I passed on with the throng Pasoye in Old French. I remember this, and my soul pours out when I remember the festive pilgrimage, how I would pass on with the throngs of people and walk slowly with them until the House of God. סַךְ is an expression of a number. Another explanation: סַךְ is an expression of a human barrier. Another explanation: סַךְ is an expression of a covering and a booth, meaning covered wagons. סַךְ is an expression relating to צָב (Num. 7:3), “covered wagons” (עגלותצב). Covered like a booth, their name in the language of the Aggadah is סקפסטאות and אסקופיטי.
אֶדַּדֵּם. אֶדַּדֶּה עִמָּהֶם, כְּמוֹ מְדַדִּים עֲגָלִים וּסְיָחִים, וְהָאִשָּׁה מְדַדָּה אֶת בְּנָהּ (שבת קכח:). וְתֵיבָה זוֹ מְשַׁמֶּשֶׁת כִּשְׁתֵּי תֵיבוֹת, אֶדַּדֶּה עִמָּהֶם, אטוויי״אמוץ שנבל״א בְּלַעַ״ז. וּמְנַחֵם חִבְּרוֹ לְשׁוֹן יְדִידוּת כְּמוֹ ״נָתַתִּי אֶת יְדִידוּת נַפְשִׁי בְּכַף אוֹיְבֶיהָ״ (ירמיה יב:ז). וְדוֹנָשׁ פָּתַר אֶדַּדֵּם לְשׁוֹן דְּמָמָה, וְכֵן ״דּוֹם לַה׳ וְהִתְחוֹלֵל לוֹ״ (תהלים לז:ז). וּפִתְרוֹן אֶדַּדֵּם אֵאָלֵם וְאַחֲרִישׁ עַד אָבֹא בֵּית אֱלֹהִים בְּרִנָּה, כְּמוֹ ״אֶשְׁמְרָה לְפִי מַחְסוֹם בְּעוֹד רָשָׁע לְנֶגְדִּי״ (תהלים לט:ב), וּכְמוֹ ״וַאֲנִי כְחֵרֵשׁ לֹא אֶשְׁמָע וּכְאִלֵּם לֹא יִפְתַּח פִּיו״ (תהלים לח:יד). וְדָם הוּא שֹׁרֶשׁ בַּתֵּיבָה:
I walked slowly with them I walked slowly with them, as (Shab. 128b): “We may make calves and foals walk (מדדים),” and, “A woman may make her child walk (מדדה). This word serves in place of two words: אדדה עמהם, I walked with them, etay amut semble in Old French, to move together. Menachem (p. 62) associated it as an expression of affection (ידידות), as (Jer. 12:7): “I have delivered My soul’s beloved (ידידות) into the hand of her enemies.” But Dunash (p. 27) interpreted אדדם as an expression of silence (דממה), and likewise (above 37:7): “Wait (דום) for the Lord, etc.” Accordingly, the interpretation of אדדם is: “I will be dumb,” and I was silent until I came to the House of God with shouts of joy, as (above 39:2): “I will guard my mouth [as though with] a muzzle, etc.” and as (above 38:14): “But I am like a deaf man, I do not hear, and like a mute, etc.” דם is the radical of אדדם.
אֶדַּדֵּם. אֶדְדֶּה עִמָּהֶם, כְּמוֹ ״וְלֹא יָכְלוּ דַּבְּרוֹ לְשָׁלוֹם״ (בראשית לז:ד) – דַּבֵּר עִמּוֹ בְּשָׁלוֹם:
I would walk with them, as (Gen. 37:4): “And they could not speak with him in peace,” [equivalent to] לדבר עמו בשלום.
הָמוֹן חוֹגֵג. שֶׁהָיוּ הוֹלְכִים לָחֹג, וְעַל כָּכָה יִסֵּד הַפַּיָּט (בשחרית פרשת שקלים ביוצר של אלה אזכרה עיין שם) ״עֹצֶם הָמוֹן חוֹגֵג וְשׁוֹטֵף כַּנָּהָר״, וּמִדְרַשׁ אַגָּדָה לְשׁוֹן יְוָנִי, שֶׁקּוֹרִין לִבְרֵכַת מַיִם חוֹגְגִין:
a celebrating multitude who were going to celebrate, and on this the liturgical poet (in the morning service of Parashat Shekalim, in the Yotzer of [the prayer] “Ayleh Ezcherah”): “A vast celebrating multitude, flooding like a river.” According to the Midrash Aggadah (Mid. Ps. 42:4), it is Greek, because they call a pool of water “chogegin.”
ו׳
מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁי֮ וַתֶּהֱמִ֪י עָ֫לָ֥י הוֹחִ֣ילִי לֵֽ֭אלֹהִים כִּי־ע֥וֹד אוֹדֶ֗נּוּ יְשׁוּע֥וֹת פָּנָֽיו׃
6
Why so downcast, my soul,
why disquieted within me?
Have hope in God;
I will yet praise Him
for His saving presence.
6
Why art thou cast down, O my soul? And why moanest thou within me? Hope thou in God; for I shall yet praise Him for the salvation of His countenance.
תִּשְׁתּוֹחֲחִי. לְשׁוֹן ״כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ״ (תהלים מד:כו). וְשָׁח, כְּשֶׁהוּא מְדַבֵּר עַל מִתְפַּעֵל הַתָּי״ו חוֹלֶקֶת אֶת אוֹתִיּוֹת שָׁרְשֵׁי הַתֵּיבָה, כְּדֶרֶךְ כָּל תֵּיבָה שֶׁיְּסוֹדָהּ שִׁי״ן בִּתְחִלָּתָהּ:
are you downcast Heb. תשתוחחי, an expression of (below 44:26): “For our soul is cast down (שחה) to the dust.” When שַּׁח is used in the reflexive (מתפעל), the “tav” separates the radicals in the manner of every word whose root begins with “shin.”
הוֹחִילִי. הַמְתִּינִי וְצַפִּי לַגְּאֻלָּה:
Hope Wait and look forward to the redemption.
ז׳
אֱֽלֹהַ֗י עָלַי֮ נַפְשִׁ֪י תִשְׁתּ֫וֹחָ֥ח עַל־כֵּ֗ן אֶ֭זְכָּרְךָ מֵאֶ֣רֶץ יַרְדֵּ֑ן וְ֝חֶרְמוֹנִ֗ים מֵהַ֥ר מִצְעָֽר׃
7
O my God, my soul is downcast;
therefore I think of You
in this land of Jordan and Hermon,
in Mount Mizar,
7
O my God, my soul is cast down within me; therefore do I remember Thee from the land of Jordan, and the Hermons, from the hill Mizar.
אֶזְכָּרְךָ מֵאֶרֶץ יַרְדֵּן. מִמַּה שֶּׁעָשִׂיתָ לָנוּ בַּיַּרְדֵּן וַהֲרֵי חֶרְמוֹן, אַחַר כָּל הַכַּעַס שֶׁהִכְעַסְנוּךָ בְּשִׁטִּים (במדבר כה:א-ב), הוֹבַשְׁתָּ לָנוּ אֶת הַיַּרְדֵּן (יהושע ג:טז):
I will remember You from the land of Jordan From what You did for us in the Jordan and the peaks of Hermon; after all the provocation with which we provoked You in Shittim, You dried the Jordan for us.
מֵהַר מִצְעָר. מֵהַר סִינַי שֶׁהוּא צָעִיר לִשְׁאָר הֶהָרִים. אַחַר שֶׁהִכְעַסְנוּךָ בּוֹ בְּמַעֲשֵׂה הָעֵגֶל, סָלַחְתָּ לַעֲוֹנֵינוּ וְהָלַכְתָּ עִמָּנוּ (שמות לב-לג). כָּל אֵלֶּה אֲנִי זוֹכֵר שֶׁמָּנַעְתָּ מִלְּהֵטִיב לִי, וּגְזֵרוֹתֶיךָ מִתְחַדְּשׁוֹת עָלַי זוֹ אַחַר זוֹ:
from the young mountain From Mount Sinai, which is younger than other mountains; after we provoked You there with the episode of the [Golden] Calf, You forgave our iniquities and went with us. All these I remember in my exile, when You have refrained from doing good for me, and Your decrees are being renewed one after the other.
ח׳
תְּהֽוֹם־אֶל־תְּה֣וֹם ק֭וֹרֵא לְק֣וֹל צִנּוֹרֶ֑יךָ כָּֽל־מִשְׁבָּרֶ֥יךָ וְ֝גַלֶּ֗יךָ עָלַ֥י עָבָֽרוּ׃
8
where deep calls to deep
in the roar of Your cataracts;
all Your breakers and billows have swept over me.
8
Deep calleth unto deep at the voice of Thy cataracts; all Thy waves and Thy billows are gone over me.
תְּהוֹם אֶל תְּהוֹם קוֹרֵא. צָרָה קוֹרְאָה לַחֲבֶרְתָּהּ:
Deep calls to deep One trouble calls the next one.
לְקוֹל צִנּוֹרֶיךָ. טִישְׁקְנַאלְ״שׁ בְּלַעַ״ז, הַמְּקַלְּחִים עָלַי פֻּרְעָנוּת כְּמַיִם שׁוֹטְפִים, עַד כִּי כָּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ. מִשְׁבָּרֶיךָ לְשׁוֹן גַּלֵּי יָם, עַל שֶׁהָיָה גַּלָּיו עוֹלִים לְמַעְלָה וּמִשְׁתַּבְּרִים וְנוֹפְלִים:
to the sound of Your water channels (Tes canals in Old French, canaux in modern French) which spray retribution upon me like flooding waters, until all Your breakers and waves have passed over me. “Your breakers” is an expression of the waves of the sea, because the waves of the sea ascend, break, and fall.
ט׳
יוֹמָ֤ם ׀ יְצַוֶּ֬ה יְהוָ֨ה ׀ חַסְדּ֗וֹ וּ֭בַלַּיְלָה שירה [שִׁיר֣וֹ] עִמִּ֑י תְּ֝פִלָּ֗ה לְאֵ֣ל חַיָּֽי׃
9
By day may the LORD vouchsafe His faithful care,
so that at night a song to Him may be with me,
a prayer to the God of my life.
9
By day the LORD will command His lovingkindness, and in the night His song shall be with me, even a prayer unto the God of my life.
יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ. יָבוֹא הָאוֹר וִיצַוֶּה ה׳ חַסְדּוֹ לָנוּ:
By day, may the Lord command His kindness May the light of the redemption come, and may the Lord command His kindness to us.
וּבַלַּיְלָה. בַּחֹשֶׁךְ הַצָּרָה:
and at night In the darkness of the exile and the troubles.
שִׁירֹה עִמִּי. תְּהֵא חֲנִיָּתוֹ בְּתוֹכֵנוּ, שִׁירָה לְשׁוֹן חֲנִיָּה, כְּדִמְתַרְגְּמִינָן ״וַיִּחַן״ (שמות יט:ב) ״וּשְׁרָא״. זוֹ לָמַדְתִּי מִתּוֹךְ מָסֹרֶת הַגְּדוֹלָה שֶׁחִבֵּר אֶת זֶה עִם ״וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף״ (מלכים א ה:יב), בְּאַלְפָ״א בֵּיתָ״א שֶׁל שְׁתֵּי תֵיבוֹת הַחֲלוּקִים בְּפִתְרוֹנָן, לִמֵּד שֶׁאֵין זֶה לְשׁוֹן שִׁיר. וּמִדְרַשׁ הָאַגָּדָה פּוֹתְרוֹ לְשׁוֹן שִׁיר, וְכָךְ הוּא פּוֹתְרוֹ: שֶׁכָּךְ יִשְׂרָאֵל אוֹמְרִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, זָכְרֵנוּ מַה שֶּׁעָשִׂיתָ לָנוּ בְּמִצְרַיִם, מִצְוָה אַחַת שֶׁצִּוִּיתָנוּ בַּיּוֹם בְּעֶרֶב פֶּסַח וּשְׁמַרְנוּהָ, וּבַלַּיְלָה גְּאַלְתָּנוּ וְשַׁרְנוּ לְפָנֶיךָ אֶת הַהַלֵּל, וְעַכְשָׁיו הַרְבֵּה מִצְווֹת אֲנִי שׁוֹמֶרֶת, וְעַל זֹאת אוֹמְרָה לְאֵל סַלְעִי לָמָּה שְׁכַחְתָּנִי וְגוֹ׳:
may His resting place be with me Heb. שירה. May His resting place be in our midst. שּׁירה is an expression of camping, as we translate (II Sam. 17:26): “And Israel encamped,” וּשְּׁרָא. I learned this from the Great Masorah, which associates this [word] with (I Kings 5:12): “And his songs (שירו) were a thousand and five,” in the “aleph-beth” of two words with different meanings (homonyms). This taught [me] that this is not an expression of song, but the Midrash Aggadah does interpret it as an expression of song, interpreting in this manner: Israel says to the Holy One, blessed be He: “We remember what You did for us in Egypt. You commanded us one commandment by day on the eve of the Passover, and we observed it, and at night, You redeemed us and we sang Hallel before You. But now we keep many commandments, yet You do not redeem us. Because of this, I will say to God, my Rock, ‘Why have You forgotten me?’ “
י׳
אוֹמְרָ֤ה ׀ לְאֵ֥ל סַלְעִי֮ לָמָ֪ה שְׁכַ֫חְתָּ֥נִי לָֽמָּה־קֹדֵ֥ר אֵלֵ֗ךְ בְּלַ֣חַץ אוֹיֵֽב׃
10
I say to God, my rock,
“Why have You forgotten me,
why must I walk in gloom,
oppressed by my enemy?”
10
I will say unto God my Rock: 'Why hast Thou forgotten me? Why go I mourning under the oppression of the enemy?'
קוֹדֵר. לְשׁוֹן שַׁחֲרוּת, כְּמוֹ ״וְקָדַר עֲלֵיהֶם״ (מיכה ג:ו):
in gloom Heb. קדר, an expression of blackness, as (Micah 3:6): “and...shall be darkened (וקדר) about them.”
י"א
בְּרֶ֤צַח ׀ בְּֽעַצְמוֹתַ֗י חֵרְפ֥וּנִי צוֹרְרָ֑י בְּאָמְרָ֥ם אֵלַ֥י כָּל־הַ֝יּ֗וֹם אַיֵּ֥ה אֱלֹהֶֽיךָ׃
11
Crushing my bones,
my foes revile me,
taunting me always with, “Where is your God?”
11
As with a crushing in my bones, mine adversaries taunt me; while they say unto me all the day: 'Where is Thy God?'
בְּרֶצַח בְּעַצְמוֹתַי חֵרְפוּנִי צוֹרְרָי. נִדְמֶה לִי כְּאִלּוּ הוֹרְגִים אוֹתִי, כָּךְ עָצוּר בְּעַצְמוֹתַי (ירמיהו כ:ט) מַה שֶּׁצּוֹרְרַי מַכְעִיסִין וּמְחָרְפִין אוֹתִי:
With murder in my bones, my oppressors have reproached me It seemed to me as though they were killing me, so confined within my bones was that with which my oppressors provoke and reproach me.
י"ב
מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁי֮ וּֽמַה־תֶּהֱמִ֪י עָ֫לָ֥י הוֹחִ֣ילִי לֵֽ֭אלֹהִים כִּי־ע֣וֹד אוֹדֶ֑נּוּ יְשׁוּעֹ֥ת פָּ֝נַ֗י וֵֽאלֹהָֽי׃
12
Why so downcast, my soul,
why disquieted within me?
Have hope in God;
I will yet praise Him,
my ever-present help, my God.
12
Why art thou cast down, O my soul? And why moanest thou within me? Hope thou in God; for I shall yet praise Him, the salvation of my countenance, and my God.
פָּנַי וֵאלֹהָי. הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא אוֹר פָּנַי וֵאלֹהַי, עֲדַיִן יֵשׁ לִי בּוֹ תִּקְוָה, וְלָמָּה תֶּהֱמִי?
my countenance and my God The Holy One, the light of my countenance, my God—I still have hope in Him. Why, then, should you stir?