א׳
לַ֭מְנַצֵּחַ עַל־שׁוּשַׁ֣ן עֵד֑וּת מִכְתָּ֖ם לְדָוִ֣ד לְלַמֵּֽד׃
1
For the leader; on shushan eduth. A michtam of David (to be taught),
1
For the Leader; upon Shushan Eduth; Michtam of David, to teach;
עַל שׁוּשַׁן עֵדוּת מִכְתָּם לְדָוִד לְלַמֵּד. (תוספת מִכְתָּם לְשׁוֹן ״כֶּתֶם פָּז״ (שיר השירים ה:יא) דָּבָר חָמוּד, וְרַבּוֹתֵינוּ דָּרְשׁוּ עַל דָּוִד שֶׁהָיָה מַנְהִיג עַצְמוֹ כְּמָךְ וְתָם אֲפִלּוּ בְּמַלְכוּתוֹ וְאַגָּדָה אַחֶרֶת שֶׁהָיְתָה מַכָּתוֹ תַמָּה שֶׁנּוֹלַד מָהוּל עד כאן ס״א אינו) מִכְתָּם לְדָוִד עַל עֵדוּתָן שֶׁל סַנְהֶדְרִין שֶׁנִּמְשְׁלוּ לְשׁוֹשַׁנָּה, שֶׁנֶּאֱמַר ״שָׁרְרֵךְ אַגַּן הַסַּהַר וְגוֹ׳״ (שיר השירים ז:ג) ״סוּגָה בַּשּׁוֹשַׁנִּים״, כְּשֶׁנִּצְרַךְ שֶׁיְּלַמְּדוּהוּ מַה יַּעֲשֶׂה כְּשֶׁנִּלְחַם עִם אֲרַם נַהֲרַיִם וְשָׁלַח אֶת יוֹאָב עֲלֵיהֶם, אָמְרוּ לוֹ לְיוֹאָב וְלֹא מִבָּנָיו שֶׁל יַעֲקֹב אַתֶּם הֵיכָן הִיא הַשְּׁבוּעָה שֶׁנִּשְׁבַּע לְלָבָן ״עַד הַגַּל הַזֶּה״ (בראשית לא:נב), וְלֹא הָיָה יוֹדֵעַ מַה לְּהָשִׁיב, בָּא לוֹ אֵצֶל דָּוִד אָמַר לְדָוִד כָּךְ אָמְרוּ לִי בְּנֵי אֲרָם בָּאוּ וְשָׁאֲלוּ אֶת סַנְהֶדְרִין אָמְרוּ לָהֶם וְלֹא הֵם עָבְרוּ תְּחִלָּה אֶת הַשְּׁבוּעָה שֶׁאָמַר (במדבר כג:ז) ״מִן אֲרָם יַנְחֵנִי בָלָק מֶלֶךְ מוֹאָב״, וְעוֹד כּוּשַׁן רִשְׁעָתַיִם (שופטים ג:ח) אֲרַמִּי הָיָה:
on shushan eduth, a michtam of David, to teach (Addendum: Michtam is an expression of (Song 5: 11), “as finest gold (כתם פז),” a coveted thing. Our Sages, however, expounded this as referring to David, who behaved as a humble (מך) and innocent man, even when he occupied the throne. Another Aggadah explains that his wound (מכתו) was perfect (תמה), i.e., he was born circumcised (Sotah 10b). Michtam of David concerning the testimony of the Sanhedrin, who were compared to a rose (שושן), as it is stated (Song 7:3): “Your navel is like a round basin, etc., fenced in with roses,” when he required that they teach him what to do. When he fought with Aram Naharaim and sent Joab against them, they said to Joab, “Aren’t you of the sons of Jacob? Where is the oath that he swore to Laban, ‘this pile is a witness’” (Gen. 31:52)? And he did not know what to answer. He came to David and said to David, “This is what the Arameans said to me.” They went and asked the Sanhedrin, [who] replied to them, “Did they not transgress the oath first, as it is stated (Num. 23:7): ‘From Aram has Balak king of Moab brought me’? Moreover, Cushan-Rishathaim was an Aramean.”
ב׳
בְּהַצּוֹת֨וֹ ׀ אֶ֥ת אֲרַ֣ם נַהֲרַיִם֮ וְאֶת־אֲרַ֪ם צ֫וֹבָ֥ה וַיָּ֤שָׁב יוֹאָ֗ב וַיַּ֣ךְ אֶת־אֱד֣וֹם בְּגֵיא־מֶ֑לַח שְׁנֵ֖ים עָשָׂ֣ר אָֽלֶף׃
2
when he fought with Aram-Naharaim and Aram-Zobah, and Joab returned and defeated Edom—[an army] of twelve thousand men—in the Valley of Salt.
2
when he strove with Aram-naharaim and with Aram-zobah, and Joab returned, and smote of Edom in the Valley of Salt twelve thousand.
בְּהַצּוֹתוֹ. כְּמוֹ ״בְּהַצּוֹתָם עַל ה׳״ (במדבר כו:ט), שֶׁנִּלְחַם בָּהֶם עַל שֶׁעָזְרוּ לִבְנֵי עַמּוֹן:
and Joab returned and smote of Edom, etc. [of] the eighteen thousand stated in Scripture (II Sam. 8:13, I Chron. 18:12), Abishai slew six thousand the first time, and Joab slew twelve thousand when he returned from battling Aram.
וַיָּשָׁב יוֹאָב וַיַּךְ אֶת אֱדוֹם וְגוֹ׳. שְׁמוֹנָה עָשָׂר אֶלֶף הַכְּתוּבִים בִּמְלָכִים (שמואל ב ח:יג) וּבְדִבְרֵי הַיָּמִים (דברי הימים א יח:יב) הָרַג אֲבִישַׁי פַּעַם רִאשׁוֹנָה, שֵׁשֶׁת אֲלָפִים, וְיוֹאָב שְׁנֵים עָשָׂר אֶלֶף, כְּשֶׁשָּׁב מֵהַכּוֹת אֶת אֲרָם:
When he fought Heb. בהצותו, as (Num. 26:9): “when they quarreled (בהצותם) with the Lord,” that he fought with them because they aided the Ammonites.
ג׳
אֱ֭לֹהִים זְנַחְתָּ֣נוּ פְרַצְתָּ֑נוּ אָ֝נַ֗פְתָּ תְּשׁ֣וֹבֵ֥ב לָֽנוּ׃
3
O God, You have rejected us,
You have made a breach in us;
You have been angry;
restore us!
3
O God, Thou hast cast us off, Thou hast broken us down; Thou hast been angry; O restore us.
זְנַחְתָּנוּ פְרַצְתָּנוּ. כְּשֶׁנָּפְלָה אֱדוֹם בְּיָדוֹ, צָפָה בְּרוּחַ הַקֹּדֶשׁ שֶׁעֲתִידִים אֲדוֹמִיִּים לִמְשֹׁל בְּיִשְׂרָאֵל וְלִגְזֹר בְּיִשְׂרָאֵל גְּזֵרוֹת רָעוֹת. עָמַד וּבִקֵּשׁ רַחֲמִים עַל שִׁעְבּוּד הַגָּלֻיּוֹת. הַרְבֵּה צָרוֹת סָבַלְנוּ בִּימֵי הַשּׁוֹפְטִים מֵאוֹיְבֵינוּ סָבִיב:
You have forsaken us; You have breached us When Edom fell into his hand, he foresaw with the holy spirit that they are destined to rule over Israel and to levy evil decrees upon Israel. He stood up and begged for mercy on account of the subjugation of the exile. “We suffered many troubles in the time of the Judges from the enemies around us.”
אָנַפְתָּ. קָצַפְתָּ עָלֵינוּ, מֵעַתָּה תְּשׁוֹבֵב רְצוֹנְךָ עָלֵינוּ:
You were angry You were angry with us. From now on, restore Your goodwill upon us.
ד׳
הִרְעַ֣שְׁתָּה אֶ֣רֶץ פְּצַמְתָּ֑הּ רְפָ֖ה שְׁבָרֶ֣יהָ כִי־מָֽטָה׃
4
You have made the land quake;
You have torn it open.
Mend its fissures,
for it is collapsing.
4
Thou hast made the land to shake, Thou hast cleft it; Heal the breaches thereof; for it tottereth.
הִרְעַשְׁתָּה. אַרְצֵנוּ בְּכַמָּה גְּיָסוֹת:
You caused...to quake our land, with many troops.
פְּצַמְתָּהּ. שָׁבַרְתָּ אוֹתָהּ, וְרָאִיתִי בְּדִבְרֵי דוּנָשׁ שֶׁהוּא לְשׁוֹן עֲרָבִי, אֲבָל לֹא פֵּרֵשׁ אוֹתוֹ. וּבִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן פֵּרְשׁוֹ לְשׁוֹן קְרִיעָה, וּרְאָיָה הֵבִיא לַדָּבָר: ״וְקָרַע לוֹ חַלּוֹנָי״ (ירמיהו כב:יד) מְתֻרְגָּם: ״וּפְצִים״. אַךְ אֲנִי אוֹמֵר: ״וּפְצִים״ שֶׁתִּרְגֵּם יוֹנָתָן – לְשׁוֹן תִּקּוּן חַלּוֹן הוּא, כְּכָל הַפְּתָחִים שֶׁיֵּשׁ לָהֶם פְּצִימִין (מנחות לד.):
You split it Heb. פצמתה, You broke it. I saw in Dunash’s writings (p. 68) that it is Arabic, but he did not explain it. In the works of Rabbi Moshe Hadarshan, he explains it as an expression of tearing and cites evidence for that assertion (from Jer. 22:14): “And he cuts out windows,” which Jonathan translates, וּפצים. But I say that וּפצים, as Jonathan translated, is an expression of the construction of a window, as “all the entrances that have door frames (פצימין).”
רְפָה שְׁבָרֶיהָ כִּי מָטָה. לְשׁוֹן רְפוּאָה, אַף עַל פִּי שֶׁכָּתוּב בְּהֵ״א. הַרְבֵּה תֵּיבוֹת מְשַׁמְּשׁוֹת כֵּן:
heal its breaches for it has faltered Heb. רפה, an expression of healing. Although it is spelled with a “hey,” many words are used in this manner.
כִּי מָטָה. לְשׁוֹן שִׁפְלוּת:
for it has faltered An expression of lowliness.
ה׳
הִרְאִ֣יתָה עַמְּךָ֣ קָשָׁ֑ה הִ֝שְׁקִיתָ֗נוּ יַ֣יִן תַּרְעֵלָֽה׃
5
You have made Your people suffer hardship;
You have given us wine that makes us reel.
5
Thou hast made Thy people to see hard things; Thou hast made us to drink the wine of staggering.
יַיִן תַּרְעֵלָה. הָאוֹטֵם אֶת הַלֵּב וְעוֹטְפוֹ. רַעַל לְשׁוֹן עֲטִיפָה הוּא, כְּמוֹ ״וְהַבְּרוֹשִׁים הָרְעָלוּ״ (נחום ב:ד). וּבִלְשׁוֹן מִשְׁנָה: מָדִיּוֹת רְעוּלוֹת (שבת ו:ו):
wine of bewilderment Heb. תרעלה. [Wine] that stops up the heart and envelops it. רַעַל is an expression of envelopment, as (Nahum 2:4): “and the cypresses are enwrapped (הרעלו),” and the language of the Mishnah (Shab. 6:6): “Median women shawled (רעולות).”
ו׳
נָ֘תַ֤תָּה לִּירֵאֶ֣יךָ נֵּ֭ס לְהִתְנוֹסֵ֑ס מִ֝פְּנֵ֗י קֹ֣שֶׁט סֶֽלָה׃
6
Give those who fear You because of Your truth
a banner for rallying. Selah.
6
Thou hast given a banner to them that fear Thee, That it may be displayed because of the truth. Selah
נָתַתָּה לִּירֵאֶיךָ נֵּס. נִסְיוֹנוֹת שֶׁל צָרוֹת הַרְבֵּה:
You have given those who fear You trials Trials of many troubles.
לְהִתְנוֹסֵס. לִהְיוֹת מְנֻסִּים בָּהֶם, אִם יַעַמְדוּ בְּיִרְאָתֶךָ:
to be tested With which to be tested whether they would stand [steadfast] in awe of You.
מִפְּנֵי קֹשֶׁט. לְקַשֵּׁט מִדּוֹתֶיךָ בָּעוֹלָם, שֶׁכְּשֶׁתִּתֵּן לָהֶם הַטּוֹבָה לֹא יְהַרְהֲרוּ הָאֻמּוֹת אַחֲרֶיךָ, אֶלָּא יְקַשְּׁטוּ דִּינֶיךָ וְיֹאמְרוּ: יָפֶה הֵיטִיב לָהֶם, כִּי הֵם עָמְדוּ לוֹ בְּכַמָּה נִסְיוֹנוֹת:
in order to beautify forever To beautify Your standards in the world, so that when You give them goodness, the gentiles will not criticize You, but they will beautify Your judgments and say that He justly did good to them because they passed many tests for Him.
ז׳
לְ֭מַעַן יֵחָלְצ֣וּן יְדִידֶ֑יךָ הוֹשִׁ֖יעָה יְמִֽינְךָ֣ ועננו [וַעֲנֵֽנִי׃]
7
That those whom You love might be rescued,
deliver with Your right hand and answer me.
7
That Thy beloved may be delivered, Save with Thy right hand, and answer me.
יֵחָלְצוּן. יִנָּצְלוּ מֵרָע:
should be rescued Should be saved from harm.
הוֹשִׁיעָה יְמִינְךָ. אֲשֶׁר הֲשִׁיבוֹתָ אָחוֹר (איכה ב:ג) בְּהִתְחַזֵּק אוֹיְבֵיהֶם עֲלֵיהֶם:
save Your right hand which You brought back so that their enemies should overpower them.
וַעֲנֵנִי. כִּי אִם תַּעֲנֵנִי יֵחָלְצוּ הֵם, שֶׁאֲנִי נִלְחָם בִּשְׁבִילָם:
and answer me For, if You answer me, they will be rescued, because I fight against them [the enemies] for them [Israel].
ח׳
אֱלֹהִ֤ים ׀ דִּבֶּ֥ר בְּקָדְשׁ֗וֹ אֶ֫עְלֹ֥זָה אֲחַלְּקָ֥ה שְׁכֶ֑ם וְעֵ֖מֶק סֻכּ֣וֹת אֲמַדֵּֽד׃
8
God promised in His sanctuary
that I would exultingly divide up Shechem,
and measure the Valley of Sukkoth;
8
God spoke in His holiness, that I would exult; That I would divide Shechem, and mete out the valley of Succoth.
אֱלֹהִים דִּבֶּר בְּקָדְשׁוֹ. שֶׁיְּקַבֵּץ הַגָּלוּת וְזַרְעוֹ יִמְשְׁלוּ בָהֶם (ס״א אינו). דָּבָר אַחֵר: אֱלֹהִים דִּבֶּר בְּקָדְשׁוֹ שֶׁאֶהְיֶה מֶלֶךְ עֲלֵיהֶם:
God spoke in His Sanctuary that He would gather the exiles and his [David’s] seed would rule over them. Another explanation: God spoke in His Sanctuary [saying] that I would be king over them.
אֶעְלֹזָה. בִּישׁוּעָתוֹ. בְּפֵרוּשׁ אַחֵר מָצָאתִי: אֱלֹהִים דִּבֶּר בְּקָדְשׁוֹ לְעָזְרֵנִי, כְּדִכְתִיב (שמואל ב ג:יח) ״כִּי בְיַד דָּוִד עַבְדִּי אוֹשִׁיעַ אֶת עַמִּי יִשְׂרָאֵל״:
I will exult in His salvation. In another explanation, I found: God spoke in His Sanctuaryto help me, as it is written (II Sam. 3:18): “For (sic) by the hand of My bondsman David shall I deliver My people Israel.”
אֲחַלְּקָה שְׁכֶם. אֲחַלֵּק לָהֶם שְׁכֶם בְּנִכְסֵי אוֹיְבֵיהֶם:
I will divide a portion I will divide for them a portion of the property of their enemies.
וְעֵמֶק סֻכּוֹת אֲמַדֵּד. סֻכּוֹת זֶה אֵינִי יוֹדֵעַ מֵאֵיזֶה אֻמָּה הִיא. לֹא יָדַעְתִּי סֻכּוֹת שֶׁבָּאוּ לוֹ יִשְׂרָאֵל כְּשֶׁנָּסְעוּ יִשְׂרָאֵל מֵרַעְמְסֵס (שמות יב:לז) הֵיכָן הוּא. וּבְפֵרוּשִׁים אֲחֵרִים מָצָאתִי אֲחַלְּקָה שְׁכֶם, אַחֲזִיר לָהֶם נַחֲלַת יַעֲקֹב אֲבִיהֶם. וְעֵמֶק סֻכּוֹת אֲמַדֵּד, כְּשֶׁאֲחַלְּקֵהוּ לְיִשְׂרָאֵל. שְׁכֶם וְסֻכּוֹת בִּקְצֵה אֶרֶץ כְּנַעַן הָיָה, כְּמוֹ שֶׁמָּצִינוּ תְּחִלַּת בִּיאָתוֹ שֶׁל יַעֲקֹב לָאָרֶץ דֶּרֶךְ סֻכּוֹת שְׁכֶם (בראשית לג:יז-יח). דָּבָר אַחֵר: וְעֵמֶק סֻכּוֹת אֲמַדֵּד, סֻכּוֹת לְשׁוֹן צוּרוֹת וְדִמְיוֹנוֹת כְּמוֹ שֶׁנֶּאֱמַר ״וְאֵת סֻכּוֹת בְּנוֹת״ (מלכים ב יז:ל):
and I will measure the valley of Succoth I do not know of what nation this Succoth is, and I do not know where the Succoth is that Israel came to when they traveled from Rameses. In other commentaries I found (this is not in all editions): I will divide Shechem—I will restore to them the heritage of their father Jacob. Another explanation: And I will measure the valley of Succoth when I divide it for Israel. Shechem and Succoth were at the edge of the land of Canaan, as we find Jacob’s entry to the land through Succoth and Shechem. Another explanation: and I will measure the valley of Succoth Succoth is an expression of shapes and imaginations, as is written (II Kings 17:30): “Succoth- Benoth.”
אֲמַדֵּד. אֲנִי מוֹדֵד אֶת צוּרָתָם, כְּמוֹ שֶׁנֶּאֱמַר (שמואל ב ב:ח): ״שְׁנֵי חֲבָלִים לְהָמִית וּמְלֹא הַחֶבֶל לְהַחֲיוֹת״ (ס״א אינו):
I will measure I measure their form, as is written (II Sam. 8:2): “two cord-lengths to put to death and one full cord-length to keep alive.”
ט׳
לִ֤י גִלְעָ֨ד ׀ וְלִ֬י מְנַשֶּׁ֗ה וְ֭אֶפְרַיִם מָע֣וֹז רֹאשִׁ֑י יְ֝הוּדָ֗ה מְחֹֽקְקִי׃
9
Gilead and Manasseh would be mine,
Ephraim my chief stronghold,
Judah my scepter;
9
Gilead is mine, and Manasseh is mine; Ephraim also is the defence of my head; Judah is my sceptre.
לִי גִלְעָד. לִמְלוֹךְ עֲלֵיהֶם:
Gilead is mine to reign over them.
מְחֹקְקִי. שָׂרִים שֶׁלִּי. מְחוֹקֵק לְשׁוֹן שְׂרָרָה, שֶׁמְּחוֹקֵק וְשׁוֹלֵחַ סְפָרִים וּמְצַוֶּה, כְּמוֹ ״לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו״ (בראשית מט:י) (ס״א אינו):
my lawgiver My ministers. מחקקי is an expression of administration, that he makes the law and sends scrolls and commands, as (Gen. 49:10): “The scepter will not turn away from Judah, nor the lawgiver from between his feet.”
י׳
מוֹאָ֤ב ׀ סִ֬יר רַחְצִ֗י עַל־אֱ֭דוֹם אַשְׁלִ֣יךְ נַעֲלִ֑י עָ֝לַ֗י פְּלֶ֣שֶׁת הִתְרֹעָֽעִֽי׃
10
Moab would be my washbasin;
on Edom I would cast my shoe;
acclaim me, O Philistia!
10
Moab is my washpot; Upon Edom do I cast my shoe; Philistia, cry aloud because of me!
מוֹאָב סִיר רַחְצִי. אֶשְׁתַּמֵּשׁ בָּהֶם כְּסִיר שֶׁל נְחוֹשֶׁת הַמּוּכָן לִרְחוֹץ בּוֹ:
Moab is my washbasin I will use them as a copper pot prepared for washing therein.
נַעֲלִי. מַסְגֵּר שֶׁלִּי:
my lock Heb. נעלי, my imprisonment.
עָלַי פְּלֶשֶׁת הִתְרֹעָעִי. הִתְחַבְּרִי עַל מֶמְשַׁלְתִּי לִהְיוֹת מְשֻׁעְבָּדִים לִי, כִּי גַת מֵאֶרֶץ פְּלִשְׁתִּים, וְכֵן עַזָּה (שמואל א ו:יז), שֶׁכְּבָשָׁן דָּוִד:
join me Join my kingdom to be subordinate to me, for Gath, and also Gaza, which David vanquished, are of the land of the Philistines.
י"א
מִ֣י יֹ֭בִלֵנִי עִ֣יר מָצ֑וֹר מִ֖י נָחַ֣נִי עַד־אֱדֽוֹם׃
11
Would that I were brought to the bastion!
Would that I were led to Edom!
11
Who will bring me into the fortified city? Who will lead me unto Edom?
מִי יוֹבִלֵנִי עִיר מָצוֹר. אוֹ לְעִיר מִבְצָר לִכְבּוֹשׁ אֶת בָּצְרָה אִם לֹא אַתָּה תַּעֲזֹר אוֹתִי עַל מִבְצְרֵי אֱדוֹם מִי יֹבִילֵנִי וּמִי יַנְחֵנִי עֲלֵיהֶם, בְּפֵרוּשִׁים אֲחֵרִים מָצָאתִי כֵּן עַל מִבְצְרֵי אֱדוֹם אֲשֶׁר נָחִיתִי עַתָּה עֲלֵיהֶם:
Who will bring me to a fortified city then to a fortified city, to conquer the city of Rome; if You will not help me against the fortress of Edom, who will bring me and who will lead me upon them? (Shem Ephraim suggests this emendation: If You will not help me now to conquer Edom, upon which You have now led me.) In other commentaries, I found as follows: upon the fortresses of Edom, upon whom You have led me now.
י"ב
הֲלֹֽא־אַתָּ֣ה אֱלֹהִ֣ים זְנַחְתָּ֑נוּ וְֽלֹא־תֵצֵ֥א אֱ֝לֹהִ֗ים בְּצִבְאוֹתֵֽינוּ׃
12
But You have rejected us, O God;
God, You do not march with our armies.
12
Hast not Thou, O God, cast us off? And Thou goest not forth, O God, with our hosts.
וְלֹא תֵצֵא. וְאֵינְךָ יוֹצֵא:
and [Who does] not go forth and You do not go forth.
י"ג
הָֽבָה־לָּ֣נוּ עֶזְרָ֣ת מִצָּ֑ר וְ֝שָׁ֗וְא תְּשׁוּעַ֥ת אָדָם׃
13
Grant us Your aid against the foe,
for the help of man is worthless.
13
Give us help against the adversary; For vain is the help of man.
י"ד
בֵּֽאלֹהִ֥ים נַעֲשֶׂה־חָ֑יִל וְ֝ה֗וּא יָב֥וּס צָרֵֽינוּ׃
14
With God we shall triumph;
He will trample our foes.
14
Through God we shall do valiantly; For He it is that will tread down our adversaries.
יָבוּס. יִרְמוֹס:
will trample [as translated.]