א׳
לַ֭מְנַצֵּחַ עַלְמ֥וּת לַבֵּ֗ן מִזְמ֥וֹר לְדָוִֽד׃
1
For the leader; ‘almuth labben. A psalm of David.
1
For the Leader; upon Muthlabben. A Psalm of David.
עַלמוּת לַבֵּן. יֵשׁ פּוֹתְרִין עַל מוּת לַבֵּן עַל מֵת בְּנוֹ אַבְשָׁלוֹם, וְלֹא יִתָּכֵן פִּתְרוֹנוֹ מִפְּנֵי אוֹמֵר לַבֵּן וְלֹא אָמַר הַבֵּן, וְאֵין לוֹ בַּמִּזְמוֹר עֵדוּת וְזִכָּרוֹן לְאַמֵּץ זֶה הַפִּתְרוֹן. וְיֵשׁ פּוֹתְרִין עַל מוּת לַבֵּן נָבָל וְאַף זֶה לֹא יִתָּכֵן לַהֲפֹךְ אֶת הַשֵּׁם וְאֵין בַּמִּזְמוֹר זִכְרוֹנוֹ (ס״א אינו). וְרָאִיתִי בַּמְּסוֹרָה הַגְּדוֹלָה שֶׁהִיא תֵּבָה אַחַת שֶׁהֲרֵי חָבֵר לָהּ ״וְהוּא יְנַהֲגֵנוּ עַלְמוּת״ (תהלים מח:טו). פָּתְרוּ מְנַחֵם וְדוּנַשׁ מַה שֶּׁפֵּתְרוּ וְאֵינוֹ נִרְאֶה בְּעֵינַי. וְרָאִיתִי בִּפְסִיקְתָּא שֶׁהָעִנְיָן מְדַבֵּר בַּעֲמָלֵק גָּעַרְתָּ גוֹיִם שִׁמַּם מָחִיתָ. וְאוֹמֵר אֲנִי לַמְנַצֵּחַ עַלְמוּת לַבֵּן שִׁיר זֶה לֶעָתִיד לָבֹא כְּשֶׁיִּתְלַבֵּן יַלְדוּתָן וְשַׁחֲרוּתָן שֶׁל יִשְׂרָאֵל וְתִגָּלֶה צִדְקָתָם וְתִקְרַב יְשׁוּעָתָם שֶׁיִּמָּחֶה עֲמָלֵק וְזַרְעוֹ, עֲלָמוֹת יַלְדוּת, לַבֵּן כְּמוֹ לְלַבֵּן. וּמְנַחֵם פָּתַר עַלְמוּת לַבֵּן, נְגִינוֹת לְלַמֵּד, וְכֹה פִּתְרוֹנוֹ לַמְנַצֵּחַ עַל מוּת לַבֵּן לַמְשׁוֹרֵר נְגִינוֹת לְלַמֵּד, וִיהִי לַבֵּן כְּמוֹ לְהָבִין וּלְבוֹנֵן, עַלְמוּת עַל שֵׁם כְּלִי שִׁיר שֶׁשְּׁמוֹ עֲלָמוֹת כְּמוֹ שֶׁאָמַר ״עַל עֲלָמוֹת שִׁיר״ (תהלים מו:א). וְדוּנַשׁ פָּתַר לַבֵּן שֵׁם אָדָם שֶׁהָיָה שְׁמוֹ לַבֵּן שֶׁהָיָה נִלְחָם בְּדָוִד בַּיָּמִים הָהֵם, וּמַה שֶׁהוּא אוֹמֵר גָּעַרְתָּ גוֹיִם אִבַּדְתָּ רָשָׁע הָרָשָׁע הַזֶּה הוּא לַבֵּן הַהוֹרֵג עַם נְקִיִּים, וְאַף עַל פִּי שֶׁאֵין אַתָּה רוֹאֶה בְּמָקוֹם אַחֵר אָדָם שֶׁהָיָה שְׁמוֹ לַבֵּן רַק בַּמָּקוֹם הַזֶּה, כֵּן אַתָּה מוֹצֵא בִּשְׁמוֹת אֲחֵרִים שֶׁאֵינָן נִכְתָּבִים בַּמִּקְרָא רַק פַּעַם אַחַת:
to brighten the youth Heb. על מות לבן. Some interpret על מות לבן, on the death of Absalom, but this interpretation is not plausible because he [David] states: לבן ; he does not state הבן. Others interpret על מות לבן [as referring to] Nabal. Neither is this plausible, to invert the name. Moreover, no mention is made of him in the psalm. (The preceding paragraph does not appear in most editions.) I saw in the Great Masorah that it is one word, judging by the fact that it is compared to (below 48:15): “He will lead us as in youth (על מות).” Menachem and Dunash interpreted what they interpreted, but it does not seem correct to me. I saw in the Pesikta (d’Rav Kahana, p. 25a) that the chapter deals with Amalek and Esau (as in verse 6): You rebuked nations; You destroyed a wicked man. But I say that this song, למנצח על מות לבן, is for the future, when the childhood and the youth of Israel will be brightened; their righteousness will be revealed and their salvation will draw near, that Esau and his seed will be erased, according to our Torah. (The last phrase does not appear in most editions.) על מות means childhood. לבן is like ללבן, to whiten. Menachem interpreted על מות לבן, melodies to teach, and this is its interpretation: To the conductor למנצח, to the conductor, melodies to teach, in which case לבן is equivalent to להבין ולבונן, to understand and to comprehend; על מות, named for a musical instrument called עלמות, as is stated (below 46:1): “on alamoth-shir.” Dunash (p. 15f) interpreted לבן as the name of a man whose name was Labben, who fought with David in those days, and the Psalmist’s statement, “You rebuked nations, You destroyed a wicked man”this wicked man is Labben, who slew innocent people. Although you do not come upon a man named Labben anywhere else but this place, you find the same with other names, which are found in Scripture only once. (This entire account of Dunash’s interpretation does not appear in early mss. Menachem’s interpretation is presented very briefly.)
ב׳
אוֹדֶ֣ה יְ֭הוָה בְּכָל־לִבִּ֑י אֲ֝סַפְּרָ֗ה כָּל־נִפְלְאוֹתֶֽיךָ׃
2
I will praise You, LORD, with all my heart;
I will tell all Your wonders.
2
I will give thanks unto the LORD with my whole heart; I will tell of all Thy marvellous works.
כָּל נִפְלְאוֹתֶיךָ. גְּאֻלָּה הָאַחֲרוֹנָה שֶׁשְּׁקוּלָה כְּנֶגֶד כָּל הַנִּסִּים, כְּמוֹ שֶׁנֶּאֱמַר (ירמיהו טז:יד) ״לֹא יֵאָמֵר עוֹד חַי ה׳ אֲשֶׁר הֶעֱלָה וְגוֹמֵר״:
all your wonders the final redemption, which is equal to all the miracles, as is stated (in Jer. 23: 7): “when they shall no longer say, As the Lord lives, Who brought up, etc.”
ג׳
אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה בָ֑ךְ אֲזַמְּרָ֖ה שִׁמְךָ֣ עֶלְיֽוֹן׃
3
I will rejoice and exult in You,
singing a hymn to Your name, O Most High.
3
I will be glad and exult in Thee; I will sing praise to Thy name, O Most High:
ד׳
בְּשׁוּב־אוֹיְבַ֥י אָח֑וֹר יִכָּשְׁל֥וּ וְ֝יֹאבְד֗וּ מִפָּנֶֽיךָ׃
4
When my enemies retreat,
they stumble to their doom at Your presence.
4
When mine enemies are turned back, They stumble and perish at Thy presence;
ה׳
כִּֽי־עָ֭שִׂיתָ מִשְׁפָּטִ֣י וְדִינִ֑י יָשַׁ֥בְתָּ לְ֝כִסֵּ֗א שׁוֹפֵ֥ט צֶֽדֶק׃
5
For You uphold my right and claim,
enthroned as righteous judge.
5
For Thou hast maintained my right and my cause; Thou sattest upon the throne as the righteous Judge.
מִשְׁפָּטִי וְדִינִי. תֵּיבוֹת כְּפוּלוֹת בַּמִּקְרָא וְאֵין חִילּוּק בֵּינֵיהֶם, כְּמוֹ ״עֵדִי וְסַהֲדִי בַּמְּרוֹמִים״ (איוב טז:יט), ״עֲצָמָיו אֲפִיקֵי נְחוּשָׁה גְּרָמָיו כִּמְטִיל בַּרְזֶל״ (איוב מ:יח):
my judgment and my cause Heb. משפטי ודיני, words doubled in Scripture, for there is no difference between them, as (in Job 16:19): “my Witness is in heaven, and He Who testifies for me is on high”; (ibid. 40:18), “His limbs are as strong as copper, his bones as a load of iron.”
מִשְׁפָּטִי וְדִינִי. בַּשָּׁמַיִם:
my judgment and my cause in heaven (?).
יָשַׁבְתָּ לְכִסֵּא. כִּסֵּא הַמִּשְׁפָּט:
You sat on the throne The throne of judgment.
ו׳
גָּעַ֣רְתָּ ג֭וֹיִם אִבַּ֣דְתָּ רָשָׁ֑ע שְׁמָ֥ם מָ֝חִ֗יתָ לְעוֹלָ֥ם וָעֶֽד׃
6
You blast the nations;
You destroy the wicked;
You blot out their name forever.
6
Thou hast rebuked the nations, Thou hast destroyed the wicked, Thou hast blotted out their name for ever and ever.
גָּעַרְתָּ גוֹיִם. עֲמָלֵק, ״רֵאשִׁית גּוֹיִם״ (במדבר כד:כ):
You rebuked nations [This alludes to Amalek, described in Num. 24:20 as] “Amalek is the first of the nations.”
אִבַּדְתָּ רָשָׁע. אֲבוֹתָיו:
You destroyed a wicked man Esau.
שְׁמָם מָחִיתָ. ״כִּי מָחֹה אֶמְחֶה״ (שמות יז:יד):
You erased their name “For I will surely erase the remembrance of Amalek” (Exod. 17:14).
ז׳
הָֽאוֹיֵ֨ב ׀ תַּ֥מּוּ חֳרָב֗וֹת לָ֫נֶ֥צַח וְעָרִ֥ים נָתַ֑שְׁתָּ אָבַ֖ד זִכְרָ֣ם הֵֽמָּה׃
7
The enemy is no more—
ruins everlasting;
You have torn down their cities;
their very names are lost.
7
O thou enemy, the waste places are come to an end for ever; And the cities which thou didst uproot, Their very memorial is perished.
הָאוֹיֵב תַּמּוּ. כִּי חֳרָבוֹת הַשִּׂנְאָה לָנֶצַח הֵם עָלָיו כְּחֶרֶב חַדָּה. דָּבָר אַחֵר: חֳרָבוֹת לָנֶצַח – אוֹתוֹ אוֹיֵב שֶׁחֳרָבוֹת שִׂנְאָתוֹ הָיְתָה עָלֵינוּ לָנֶצַח, וְזֶהוּ עֲמָלֵק שֶׁנֶּאֱמַר בּוֹ ״וְעֶבְרָתוֹ שָׁמְרָה נֶצַח״ (עמוס א:יא). לָשׁוֹן אַחֵר: חֳרָבוֹת – לְשׁוֹן חֻרְבָּן, וְכֵן פִּתְרוֹנוֹ: הָאוֹיֵב תַּמּוּ חֳרָבוֹת לָנֶצַח, וְכֵן נֶאֱמַר ״שִׁמְמוֹת עוֹלָם אֶתֶּנְךָ וְעָרֶיךָ לֹא תָשֻׁבְנָה״ (יחזקאל לה:ט):
The enemy has been destroyed for the swords of hatred are perpetually upon him like a sharp sword. Another explanation: חרבות לנצח that enemy, the swords of whose hatred were upon us forever. That is the one concerning whom it is stated (in Amos 1:11): “and kept their fury forever.” Another explanation: חרבות is an expression of destruction, and this is its interpretation: The enemy has been destroyed; his ruins are perpetual. And so it is stated (in Ezek. 35:9): “I will make you perpetual desolations, and your cities shall not be restored.”
וְעָרִים נָתַשְׁתָּ. ״כִּי תֹאמַר אֱדוֹם רֻשַּׁשְׁנוּ וְנָשׁוּב וְנִבְנֶה חֳרָבוֹת כֹּה אָמַר ה׳ צְבָאוֹת הֵמָּה יִבְנוּ וַאֲנִי אֶהֱרוֹס״ (מלאכי א:ד):
and You have uprooted the cities “Should Edom say, ‘We are poor, but we will return and build the ruins’? So said the Lord of Hosts: ‘They shall build, but I shall demolish’” (Malachi 1:4).
אָבַד זִכְרָם. אוֹתָהּ הַשָּׁעָה:
their remembrance is lost at that time.
ח׳
וַֽ֭יהוָה לְעוֹלָ֣ם יֵשֵׁ֑ב כּוֹנֵ֖ן לַמִּשְׁפָּ֣ט כִּסְאֽוֹ׃
8
But the LORD abides forever;
He has set up His throne for judgment;
8
But the LORD is enthroned for ever; He hath established His throne for judgment.
וַה׳ לְעוֹלָם יֵשֵׁב וְגוֹ׳. שֵׁם שָׁלֵם וְכִסֵּא שָׁלֵם, כְּמוֹ שֶׁנֶּאֱמַר: כִּסְאוֹ; אֲבָל קוֹדֶם שֶׁיִּמָּחֶה כְּתִיב ״כִּי יָד עַל כֵּס יָהּ״ (שמות יז:טז) – כֵּס חָסֵר וְשֵׁם חָלוּק:
But the Lord shall sit forever, etc. The Name shall be complete and the throne shall be complete, as it is written כסאו, but before it is erased, it is written (in Exod. 17:16): “For a hand is on the throne (כס) of the Eternal (י-ה).” The throne is lacking [i.e., it is spelled defectively] and the Name is divided [i.e., the final two letters of the Tetragrammaton are missing].
ט׳
וְה֗וּא יִשְׁפֹּֽט־תֵּבֵ֥ל בְּצֶ֑דֶק יָדִ֥ין לְ֝אֻמִּ֗ים בְּמֵישָׁרִֽים׃
9
it is He who judges the world with righteousness,
rules the peoples with equity.
9
And He will judge the world in righteousness, He will minister judgment to the peoples with equity.
וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק יָדִין לְאֻמִּים בְּמֵישָׁרִים. עַד בֹּא הַקֵּץ הָיָה רָגִיל לְשָׁפְטָם בְּרַחֲמִים, לְפִי מֵישָׁרִים הַמְצוּוִין בָּהֶם. דָּן אוֹתָם בַּלַּיְלָה, כְּשֶׁהֵם יְשֵׁנִים מִן הָעֲבֵירוֹת:
But He judges the world with righteousness, kingdoms with equity Until the coming of the end, He was wont to judge them with clemency according to the equity found in them. He would judge them at night, when they would sleep and commit no sins.
י׳
וִ֘יהִ֤י יְהוָ֣ה מִשְׂגָּ֣ב לַדָּ֑ךְ מִ֝שְׂגָּ֗ב לְעִתּ֥וֹת בַּצָּרָֽה׃
10
The LORD is a haven for the oppressed,
a haven in times of trouble.
10
The LORD also will be a high tower for the oppressed, A high tower in times of trouble;
וִיהִי ה׳ מִשְׂגָּב לַדָּךְ. לְשׁוֹן ״דַּכָּא״ (תהלים צ:ג), אִילָאמִינְשִׁי״ה בְּלַעַ״ז. לֶעָתִיד, כְּשֶׁיְּכוֹנֵן לְמִשְׁפָּט כִּסְאוֹ, יְהִי מִשְׂגָּב לְיִשְׂרָאֵל, שֶׁהֵם דַּכִּים:
And the Lord shall be a fortress for the crushed Heb. לדך, an expression of crushed, amenuyze in Old French. In the future, when He establishes His throne for judgment, He will be a fortress for Israel, who are crushed.
לְעִתּוֹת בַּצָּרָה. עִתִּים שֶׁל צָרָה:
for times of distress lit., for times in distress.
י"א
וְיִבְטְח֣וּ בְ֭ךָ יוֹדְעֵ֣י שְׁמֶ֑ךָ כִּ֤י לֹֽא־עָזַ֖בְתָּ דֹרְשֶׁ֣יךָ יְהוָֽה׃
11
Those who know Your name trust You,
for You do not abandon those who turn to You, O LORD.
11
And they that know Thy name will put their trust in Thee; For thou, LORD, hast not forsaken them that seek Thee.
י"ב
זַמְּר֗וּ לַ֭יהוָה יֹשֵׁ֣ב צִיּ֑וֹן הַגִּ֥ידוּ בָ֝עַמִּ֗ים עֲלִֽילוֹתָֽיו׃
12
Sing a hymn to the LORD, who reigns in Zion;
declare His deeds among the peoples.
12
Sing praises to the LORD, who dwelleth in Zion; Declare among the peoples His doings.
זַמְּרוּ לַה׳ יוֹשֵׁב צִיּוֹן. כְּשֶׁיַּחֲזִיר יְשִׁיבָתוֹ לְצִיּוֹן יְזַמְּרוּ לוֹ כֵּן:
Sing praises to the Lord, Who dwells in Zion When He restores His dwelling to Zion, they will praise Him in this manner.
י"ג
כִּֽי־דֹרֵ֣שׁ דָּ֭מִים אוֹתָ֣ם זָכָ֑ר לֹֽא־שָׁ֝כַ֗ח צַעֲקַ֥ת עניים [עֲנָוִֽים׃]
13
For He does not ignore the cry of the afflicted;
He who requites bloodshed is mindful of them.
13
For He that avengeth blood hath remembered them; He hath not forgotten the cry of the humble.
אוֹתָם זָכָר. אֶת הַדָּמִים שֶׁנִּשְׁפְּכוּ בְּיִשְׂרָאֵל:
remembers them The blood that was shed in Israel.
י"ד
חָֽנְנֵ֬נִי יְהוָ֗ה רְאֵ֣ה עָ֭נְיִי מִשֹּׂנְאָ֑י מְ֝רוֹמְמִ֗י מִשַּׁ֥עֲרֵי מָֽוֶת׃
14
Have mercy on me, O LORD;
see my affliction at the hands of my foes,
You who lift me from the gates of death,
14
Be gracious unto me, O LORD, Behold mine affliction at the hands of them that hate me; Thou that liftest me up from the gates of death;
חָנְנֵנִי ה׳. עַתָּה בַּגּוֹלָה:
Be gracious to me, O Lord now in exile.
מְרוֹמְמִי. בִּגְאֻלָּתְךָ:
You Who raise me up with Your redemption.
ט"ו
לְמַ֥עַן אֲסַפְּרָ֗ה כָּֽל־תְּהִלָּ֫תֶ֥יךָ בְּשַֽׁעֲרֵ֥י בַת־צִיּ֑וֹן אָ֝גִ֗ילָה בִּישׁוּעָתֶֽךָ׃
15
so that in the gates of Fair Zion
I might tell all Your praise,
I might exult in Your deliverance.
15
That I may tell of all Thy praise in the gates of the daughter of Zion, That I may rejoice in Thy salvation.
ט"ז
טָבְע֣וּ ג֭וֹיִם בְּשַׁ֣חַת עָשׂ֑וּ בְּרֶֽשֶׁת־ז֥וּ טָ֝מָ֗נוּ נִלְכְּדָ֥ה רַגְלָֽם׃
16
The nations sink in the pit they have made;
their own foot is caught in the net they have hidden.
16
The nations are sunk down in the pit that they made; In the net which they hid is their own foot taken.
טָבְעוּ גוֹיִם. זוֹ הִיא הַתְּהִלָּה אֲשֶׁר אֲסַפֵּר:
Nations have sunk This is the praise that I will tell.
י"ז
נ֤וֹדַ֨ע ׀ יְהוָה֮ מִשְׁפָּ֪ט עָ֫שָׂ֥ה בְּפֹ֣עַל כַּ֭פָּיו נוֹקֵ֣שׁ רָשָׁ֑ע הִגָּי֥וֹן סֶֽלָה׃
17
The LORD has made Himself known:
He works judgment;
the wicked man is snared by his own devices. Higgaion. Selah.
17
The LORD hath made Himself known, He hath executed judgment, The wicked is snared in the work of his own hands. Higgaion. Selah
נוֹדַע ה׳. כָּל זֶה מִן הַתְּהִלָּה, נוֹדַע ה׳ לַבְּרִיּוֹת כִּי שַׁלִּיט הוּא וּמוֹשֵׁל וְנוֹקֵם לְאוֹיְבָיו, שֶׁהֲרֵי מִשְׁפָּט עָשָׂה בָּהֶם. יוּשְׁטִיצָ״א בְּלַעַ״ז:
The Lord is known All this is part of the praise: The Lord is known to the creatures; [it is known] that He governs and rules and wreaks vengeance upon His enemies, for He performs justice upon them, “justice” in French.
נוֹקֵשׁ רָשָׁע. נִכְשַׁל רָשָׁע:
the wicked man stumbles Heb. נוקש, the wicked man stumbles. Let us meditate over this forever.
הִגָּיוֹן. נֶהְגֶּה זֹאת סֶלָה:
הגיון סלה, lit. a constant meditation. Let us meditate over this forever.
י"ח
יָשׁ֣וּבוּ רְשָׁעִ֣ים לִשְׁא֑וֹלָה כָּל־גּ֝וֹיִ֗ם שְׁכֵחֵ֥י אֱלֹהִֽים׃
18
Let the wicked be in Sheol,
all the nations who ignore God!
18
The wicked shall return to the nether-world, Even all the nations that forget God.
לִשְׁאוֹלָה. אָמַר רַבִּי נְחֶמְיָה (יבמות יג:): כָּל תֵּיבָה הַצְּרִיכָה לָמֶ״ד בִּתְחִלָּתָהּ, הִטִּיל לָהּ הֵ״א בְּסוֹפָהּ, כְּגוֹן ״מִצְרַיְמָה״(בראשית יב:י) ״מִדְבָּרָה״ (מלכים א יט:טו). הֵתִיבוּן לֵיהּ: וְהָכְתִיב יָשׁוּבוּ רְשָׁעִים לִשְׁאוֹלָה? אָמַר רַבִּי אַבָּא בַּר זַבְדִּי: לַמַּדְרֵגָה הַתַּחְתּוֹנָה שֶׁל שְׁאוֹל. וּמַהוּ יָשׁוּבוּ? לְאַחַר שֶׁיֵּצְאוּ מִגֵּיהִנֹּם וְיַעַמְדוּ בַדִּין וְיִתְחַיְּבוּ, יָשׁוּבוּ לַמַּדְרֵגָה תַּחְתִּית שֶׁל גֵּיהִנֹּם:
to the grave Said Rabbi Nehemiah: Every word that requires a “lammed” in the beginning, Scripture places a “hey” at the end, e.g. מצרימה, to Egypt (Gen. 12:10); מדברה, to the desert (I Kings 19:15). They asked him: Is it not written: May the wicked return to the grave (לשאולה)? Replied Rabbi Abba bar Zavda: To the lowest level of Sheol. What does it mean that they will return? After they emerge from Gehinnom and stand in judgment and are found guilty, they return to the lowest level of Gehinnom.
י"ט
כִּ֤י לֹ֣א לָ֭נֶצַח יִשָּׁכַ֣ח אֶבְי֑וֹן תִּקְוַ֥ת ענוים [עֲ֝נִיִּ֗ים] תֹּאבַ֥ד לָעַֽד׃
19
Not always shall the needy be ignored,
nor the hope of the afflicted forever lost.
19
For the needy shall not alway be forgotten, Nor the expectation of the poor perish for ever.
כִּי לֹא לָנֶצַח יִשָּׁכַח. יִשְׂרָאֵל הָאֶבְיוֹן מִלִּפְקוֹד עֲלֵיהֶם מַה שֶּׁשִּׁעְבְּדוּ בוֹ, וְתִקְוַת עֲנִיִּים לֹא תֹאבַד לָעַד:
For the needy shall not be forgotten forever [i.e.,] Israel, the needy, [shall not be forgotten] from visiting upon them as they [the wicked nations] enslaved them, neither shall the hope of the poor be forgotten to eternity.
כ׳
קוּמָ֣ה יְ֭הוָה אַל־יָעֹ֣ז אֱנ֑וֹשׁ יִשָּׁפְט֥וּ ג֝וֹיִ֗ם עַל־פָּנֶֽיךָ׃
20
Rise, O LORD!
Let not men have power;
let the nations be judged in Your presence.
20
Arise, O LORD, let not man prevail; Let the nations be judged in Thy sight.
קוּמָה ה׳. דָּוִד הָיָה מִתְפַּלֵּל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁיָּקוּם וִימַהֵר לַעֲשׂוֹת זֹאת:
Arise, O Lord David was praying before the Holy One, blessed be He, that He rise and hasten to do this.
אַל יָעֹז. עֲמָלֵק לְאֹרֶךְ יָמִים בִּגְדֻלָּתוֹ:
let...have no power [i.e., let] the wicked man [not] enjoy longevity in his greatness.
עַל פָּנֶיךָ. בִּשְׁבִיל הַכַּעַס שֶׁהִכְעִיסוּךָ בְּמִקְדָּשֶׁךָ:
for Your anger Because of the anger with which they angered You in Your sanctuary.
כ"א
שִׁ֘יתָ֤ה יְהוָ֨ה ׀ מוֹרָ֗ה לָ֫הֶ֥ם יֵדְע֥וּ גוֹיִ֑ם אֱנ֖וֹשׁ הֵ֣מָּה סֶּֽלָה׃
21
Strike fear into them, O LORD;
let the nations know they are only men. Selah.
21
Set terror over them, O LORD; Let the nations know they are but men. Selah
מוֹרָה. מָרוּת וְעוֹל. דָּבָר אַחֵר: מוֹרָה לְשׁוֹן הַשְׁלָכָה, לְשׁוֹן ״יָרָה בַיָּם״ (שמות טו:ד). וְיֵשׁ אוֹמְרִים: מוֹרָה לְשׁוֹן תַּעַר (ס״א אינו):
mastery Heb. מורה, mastery and a yoke (Mid. Ps. 9:16). Another explanation: מורה is an expression of hurling, as (in Exod. 15:4), “He hurled (ירה) into the sea.” Others say that מורה is an expression meaning a razor.
יֵדְעוּ גוֹיִם. שֶׁהֵם אֱנוֹשׁ, וְלֹא אֱלֹהוּת לִהְיוֹת גְּבוּרָתָם שׁוֹלֶטֶת:
let the nations know that they are human and not deities, that their might should rule.