Commentary for Psalms 1:7

The praises of a man This book was composed with ten expressions of song: 1) with conducting, 2) with melody, 3) with musical accompaniment, 4) with song, 5) with praise, 6) with prayer, 7) with blessing, 8) with thanksgiving, 9) with praises, and 10) with “Praise God.” These correspond to the ten men who composed them: 1) Adam, 2) Malchizedek, 3) Abraham, 4) Moses, 5) David, 6) Solomon, 7) Asaph, and 8-10) the three sons of Korah. Concerning Jeduthun, there is a dispute. Some say that Jeduthun was a man, as is written in Chronicles. Others maintain that Jeduthun mentioned in this Book means nothing else but the ordinances (דתות) and laws of the decrees that were passed over him and over Israel.

Happy the man! – The word אשׁרי is always used in the plural, the reason being that man is not pronounced "happy" for one good which is found in him, or for one piece of good fortune which befalls him, but for many good things which are found in him men say of him אשׁריו, "Happy is he!" And David includes in this Psalm the law of man and (a description of) what it is proper for him to do in this world, with a reference also to the good reward there is for the righteous and the punishment for the wicked. It is an exceedingly important Psalm, and therefore he opens his book with it and says:

[The author] is coming to explain the conditions on account of which a person will be a "Happy Person." There is a difference between a "Happy Person" and a "Successful Person": "Success" applies to worldly matters, [enjoyed] in life in this World; "Happiness" is in spiritual matters, [enjoyed] in the World to Come. Now, there are three areas of fulfillment, 1) fulfillment of acquisition, 2) fulfillment of the body, and 3) fulfillment of the soul. Therefore the Psalmist explains that here he is addressing the "Happiness of Man" [soleley] the "Happiness" that only man can attain, which is afforded by his being [at the level of] Man--not coupled with the "Happiness" which is afforded by being a living being (i.e. the fulfillment of acquisition or fulfillment of the body) which can also be found among animals. [In fact] we find various animals that attain their livelihood and sustenance more easily and swiftly then man; as the expression goes, "there are none more wealthy than a pig." There are also animals which can accomplish can accomplish more than man is able to though use of the body, such as the elephant and the lion; and, in regards to the senses, an eagle, hawk through their faculty of sight. This is not the "Happiness" unique to a person; rather, [the "Happiness of Man"] is the fulfillment of refined character and spiritual qualities which can only be found achieved by man. The Psalmist explains that Man's happiness depends primarily on his being careful not to sin. (2-4) "WHO DOES NOT WALK IN THE COUNSEL OF THE WICKED..." There is a difference between "the wicked" and "the sinners": "the wicked" sin intentionally and rebelliously, whether in matters between man and the Omnipresent or in matters between man and his fellow. That is why the Psalmist said, "the counsel of the wicked," because they are the ones who sin with counsel and intentionally whereas in regards to the "sinners", it would not be right to say "counsel" since they do sin with counsel. The Psalmist adds further- ["THE "HAPPY PERSON"] DOES NOT STAND IN THE PATH OF THE "SINNERS" the "sinners" are the ones who sin from out of desire alone. Meaning to say that [in addition to not sinning like the "wicked"], the "happy person" also does not sin on account of their desires either. And not only does he not "WALK on the path of the sinners"--continuously sinning out of desire--but he does not even "STAND on their path"--even momentarily. The Psalmist adds further- AND IN THE DWELLING PLACE OF THE "LAZY" HE DOES NOT DWELL, the "lazy" don't act wrongly, but they also don't do good. They only chase after wind and vapor (nothingness) and mockery, and they don't delve in Torah.

The praises of a man Heb. אשרי les felicements(?) in Old French. The praises of a man, and these are the praises of a man: that he did not follow, because since he did not follow, he did not stand, and since he did not stand, he did not sit.

Who doth not walk in the counsel of the wicked: – He first recounts the evil way, as he also says likewise elsewhere (Ps. 34:15): "Depart from evil and do good," because man first learns, from his youth up, the way of the desires of this world, to eat and to drink and to be merry, and in them grows up, as it says (Gen. 8:21): "for the imagination of man's heart is evil from his youth." So and (then) when man arrives at years of discretion and begins to distinguish good and evil, he warns him to depart from the way of the wicked and not to follow their advice. Now the wicked are those who are feverishly anxious to amass wealth and the desires of whose heart are in this world, who do not distinguish between right and wrong, but for money's sake steal and plunder and murder because of the exceeding restlessness of their heart. For the root meaning of רשׁע (wickedness) is "restlessness," as "When He giveth quietness who then can disturb?" (ירשׁיע disquiet) (Job 34:29); "and whithersoever he turned himself he vexed (ירשׁיע disquieted) them" (I Sam. 14:47); "neither shall violence (רשׁע) deliver its masters" (Koheleth 8:8); "Be not overmuch engaged (תרשע) in worldly matters" (ibid. 7:17). It is on this account that he conjoins walk with wicked; and with these he joins counsel, for they counsel the children of men to listen to them and they shew them specious counsel (to the effect) that it is a fine thing to gather riches and to be merry. And man is largely deceived in this, for the good which is visible to his eyes appears best to him and he does not look to its end. And he (the Psalmist) Says:

Our predecessors, their memory to blessing, said that stood is harder than went and sat is harder than all of them. If so, the insulters will be worse than sinners. And Rabbi Moshe the Kohen explained to the contrary, and said that the intention of did not stand is "didn't even stand". And according to my understanding, that the word wicked are those who do not stand on one standard(?)...

scorners (Old French, gabors.)

Nor stand in the way of sinners: – for man commits sin while he is in his place at rest, in deed and in word and in thought. And the interpretation of and in the way is not the way of walking, but the habit and occupation of the man and his work, as "and shalt shew them the way wherein they must walk" (Exod. 18:20); and "Yet shall the righteous hold on his way" (Job 17:9); "not doing thine own ways" (Isa. 58:13); "I declared my ways" (Ps. 119:26), and passages like these. So the interpretation of nor stand (is): he does not linger with, nor does he devote himself to them, neither does he remain in their company, lest he should learn of their works.

Nor sit in the seat of the scornful: – The scornful are those who are crafty in the knowledge of evil, who boast, and speak evil of the children of men, and slander and blame them, and who reveal secrets one to another. And this expression refers to "idlers who sit at the street-corners," and for this reason he says: nor sit in the seat of the scornful. Notice that in these three are comprised all man's position, either he walks or stands or sits. And lying down is included in sitting; and further (such) lying-down is chiefly to sleep, and while a man is asleep he does neither good nor ill. When he says, Happy the man! etc., behold, it is as if he warns him against doing according to their works, for he declares the man happy who withdraws from their way and separates himself from their works. And the interpretation our teachers of blessed memory have placed upon it is (represented) by what they have said (Babli, Abodah Zarah I8 b): "Inasmuch as he has not walked how has he stood? And inasmuch as he has not stood how has he sat? And inasmuch as he has not sat how has he scorned? it is simply to tell you that if he has walked he will finally stand, and if he has stood he will finally sit, and if he has sat he will finally scorn, and if he has scorned, of him the Scripture says (Prov. 9:12): 'And if thou scornest thou alone shalt bear it.' "

But his desire is in the law of the Lord Hence you learn that the company of scorners brings one to neglect the study of Torah.

But his delight is in the law of the Lord: – He says: if he has departed from the evil way and yet has not done good, behold, he has not performed his work completely and it is not said of him, "Happy is he!" And so it says: "Depart from evil and do good" (Ps. 34:15). And although our teachers of blessed memory have said (Midrash, Shoher Tob, adloc.), "If a man sits and has not committed sin, he is rewarded as one who performs a mitzvah," they have also interpreted (ibid.) [Depart from evil and do good] applying it to the case of him to whom transgression has come and who has been delivered from it, as it is said "Depart from evil and do good," i.e. Depart from evil for the sake of doing good. And so it says (Ps. 119:3), "Yea, they do no unrighteousness; they walk in His ways." And they hold that he who has conquered his inclination in regard to an action is as one who has performed a mitzvah, when the temptation has befallen him, and so it is as is said, " Yea, they do no unrighteousness," etc.; although they have done no unrighteousness, still it is necessary that they should walk in His ways and do a good work. And so he says, Happy is the man that walketh not. But what does he do? His delight is in the law of the Lord. And included in delight is both learning and doing, as (in the text) "from doing thy delight" (Is. lviii 13); and doing apart from learning is not sufficient.

כי אם: Withholding from doing bad is not enough, the condition of אושר is that he does good. And not that he does good out of politeness alone, like philosophers who fabricate religions for themselves, but [the condition is that the reason he does good is because] he keeps the Torah of Hashem and its commandments. And he [the author of the psalm] explains that the condition [of אושר] is doing the good because it is good to do so, and because it is a commandment of Hashem, and not because of other facets that he hopes to gain for his work, [like] payment and benefit. In that [latter] case, his desire wouldn't be Hashem's Torah, rather the pleasantness and helpfulness is because he hopes for payment for his work. Therefore, [the author] conditions כי אם בתורת ה' חפצו: Hashem's Torah [must be] his desire. And perfection in this (doing good by carrying out Hashem's Torah and mitzvos) is split into two parts: perfection in study and perfection in action. Perfection in study is called תורת ה', because it teaches the wisdom of Hashem and his ways and his truth, but man won't reach the ultimate takeaway from this aspect, and it's enough to desire it and attempt to grasp it and look deeply into it, but even if he doesn't reach it (comprehend what he's studying to the point of reaching conclusive applicable commandments), he doesn't fear. Perfection in action is תורת האדם, that it teaches that which should be done or that which shouldn't be done, and this is called תורתו, and about this portion [of the Torah] it says, יהגה יומם ולילה, that he should learn it on the condition to do it, [meaning that unlike with the portions of Torah that do not come to command a person in a specific action, and therefore do not need to be learned in a way to extract an action as the application, the portions of Torah that command a person in an action must be learned with the intention to know exactly how to act in accordance with what the Torah commands].

and in his law he meditates In the beginning, it is called the law of the Lord, and after he has toiled to master it, it is called his own Torah.

And in His law: – He repeats in His law as "Noah, Noah" three times in one verse (Gen. 6:9) and "Israel" five times in one verse (Num. 8:19) and other instances besides, for such is the usage of the Hebrew language. And they say (i.e. the Grammarians and Commentators, in innumerable places) that it is by way of elegance (in diction). And our teachers of blessed memory comment (Babli, Abodah Zarah 19a): first it is called "the law of the Lord," and lastly, when one is firmly established in it by study, it is made "His law" and is called by His name. The interpretation of

he meditates Heb. יהגה. Every expression of הגה refers to the heart, as you say (below 19:15): “and the meditation (והגיון) of my heart”; (Isa. 33:18), “Your heart shall meditate (יהגה) in fear”; (Prov. 24:2), “For their heart thinks (יהגה) of plunder.”

doth he meditate – (is) "in his heart," as, "the meditation of my heart in Thy sight" (Ps.xix. 15); for he has already spoken of learning and doing, and now he speaks of the intention and purpose of the heart, that day and night his purpose should be (fixed) upon the Law and the Commandments. And therefore an injunction is given concerning them in every action which he shall perform, as they say (Aboth, chap. i. para. 3), "And let all thy actions be to the name (for the sake) of Heaven." And (as a matter of fact) in His law doth he meditate day and night because he occupies himself in study. In the Haggadic interpretation (Midrash, Shoher Tob, ad loc.) they say: "And how is it possible to meditate day and night? His work and his trade - how and when should he accomplish these? (Answer) But everyone who fulfils the commandment of the phylacteries, the Scripture gives him credit as if he had studied day and night." And some say (ibid.): "Everyone who recites the Shema morning and night." But we say, following the literal sense, if we explain doth meditate of learning by rote, then the interpretation of day and night – will be: every time that he shall be free from his business occupations, whether of the day or the night.

planted Heb. שתול, plonte in Old French (plante).

And he shall be like a tree: – He compares the good man to a tree planted over the streams of water: and says that the man who departs from evil and does good, lo ! he is as a tree planted upon streams of water which is continually satisfied; so he rejoices continually in his portion whether he have little to eat or much. And the interpretation of streams of water (is) that there is a stream of water on this side and a stream of water on that side, and they will be passing under it and it will be always over them.

rivulets ruyseys in Old French, (ruisseaux), brooks (as in Ezek. 32:6).

That bringeth forth its fruit in its season: – for the tree that is in a thirsty spot and that longs for rain does not bring forth its fruit in its season so long as the necessary rain does not descend, but is late and backward in putting forth its fruit because of its parched condition; but the tree that is planted upon the streams of water brings forth its fruit in its season.

and its leaves do not wilt Even the inferior part of it serves a purpose. The conversation of Torah scholars is essential and requires study.

His leaf also shall not wither: – for the leaf withers from dryness, but in the case of this (that is planted) over the streams of water - its leaf does not wither. And (the phrase) in its season, which he has mentioned already, is to be supplied here, as if he said: its leaf shall not wither in its season; and this is the hot season when the children of men need its shade. Notice that the children of men who are crossing backwards and forwards find in it (a source of) refreshment, and rest beneath it for the shade of its leaves, and drink from the water under it, and eat of its fruit, for in the rainy season the leaves fall from most of the trees. Or it may be (taken) hyperbolically; for even in the rainy season its leaf does not fall, as is the case with some trees, from the nature of the large amount of sap in them. And as it says, "its leaf shall not wither nor fail" (Ezek. 47:12); it says also, "And the fruit thereof shall be for meat, and the leaf thereof for healing" (ibid.), so from the good man the children of men get his fruit and his instruction, and it is from him they learn his Law (religion) and his good works. Whose leaf also shall not wither, for they will take refuge in the shadow of his good ways. Our teachers have expounded (Babli, Abodah Zarah 19b) bringeth forth in its season (as meaning) that he teaches when he has attained the right to teach and not before his time; but when he has attained his time he does not hold back from the office. And the interpretation of in its season (is) in the time for learning, learning, and in the time for work, work. And further our teachers of blessed memory have interpreted (ibid. with a slight change) whose leaf also shall not wither (as meaning) that even the conversation of the wise must be studied, as though to say that even from their ordinary conversation a man can learn instruction (in the affairs of) the world and (proper) human conduct (in intercourse) one with another.

do not wilt Heb. יבול, an expression of wilting, fleistre in Old French.

And whatsoever he produceth shall propser: – If a cutting is taken from this tree it flourishes and become like it; so also in the case of the good man, his children and his descendants shall be like him. And our teachers (ibid.) have interpreted thus: and whatsoever he produceth (doeth) shall propser - if he "busies himself with Torah (study) his worldly affairs shall prosper." It is possible also to interpret this verse by way of blessing and peace and good reward; for if he departs from the evil way and does good his recompense will be that he shall be like a tree planted upon the streams of water. The learned Rabbi Abraham ibn Ezra of blessed memory has interpreted (thus): his fruit is the wise soul which shall be full of Torah and divine wisdom, so as to recognise her Creator and His works which abide forever; and will cleave to the world above on her separation from the body, like the fruit which when it ripens on the tree separates itself from and has no further need of it; for the tree exists for the sake of the fruit. Whose leaf also shall not wither - i.e. his good memorial, in accordance with (the text) "the memory of the just is blessed" (Prov. 10:7). And whatsoever he getteth shall prosper - i.e. wealth, children, and honour.

like chaff An expression of straw, come bale in Old French (comme paille), like straw.

Not so the wicked ! But they are like the chaff which the wind driveth away. – He says that the wicked, and in these the sinners and the scornful are included, are not so, for the children of men are not profited by them and by their good (fortune), but they (only) do them harm. Their impulse also for evil is like the chaff - that is, the light stubble in the straw, which is no use to the sons of men, which the wind driveth away very quickly, and which does harm in its movement, for it strikes passers - by in the face and eyes; or the wind driveth it into houses or gardens, and it does harm (there). And according to the latter interpretation which we have adopted of the previous verse - of requital and good reward - the interpretation of this verse will be, that the wicked will perish very quickly like the chaff which the wind driveth away.

Therefore, etc. This refers to the verse following it.

Therefore wicked men shall not rise up: – Therefore, since the wicked walk in an evil way in this world, they shall not rise up in the Judgment: He means to say, in the Day of Judgment, and that is the day of death, they shall have no rising again.

Nor sinners – likewise; and it is the judgment on the scornful - they shall have no rising again. in the congregation of righteous men: for the righteous, when they die shall have a rising again; but as for the wicked, for them there is none, but their soul shall perish with their body in the day of death. And he says in the congregation, for when the righteous dies his soul is with the souls of the righteous rejoicing in the glory of the Most High.

For the Lord knows the way, etc. Because He knows the way of the righteous, and it is before Him to recognize it constantly; the way of the wicked is hateful to Him, and He removes it from before Him. Therefore, the foot of the wicked will not stand up on the day of judgment, neither shall the sinners be written in the congregation of the righteous.

For the Lord knoweth the way of the righteous: – This verse is an explanation of the preceding; for he says in the congregation of righteous men without explaining in what sense the congregation of the righteous after death is (to be understood); therefore he interprets and says that (the Lord) knoweth; and the meaning of knoweth is "looks upon and considers with a view to doing them good." And so (in the passage) "What is man that Thou takest knowledge of him?" (Ps. 144:3); "Whom the Lord knew" (Deut. 34:10); "for I know his sorrows" (Exod. 3:7); "Thou hast known my soul in adversities" (Ps. 31:8); " I did know thee" (Hos. 13:5). In this way too (we understand) "there is no man that will recognise me" (Ps. cx1ii. 5); "blessed be he that did recognise thee" (Ruth ii. I9). He says that God who is exalted gathers the souls of the righteous to Himself, and knows them, and recognises them to do them good and satisfy them with His goodness and knowledge and care; for this is the greatest good and the best recompense, as it is said: "and the soul of my Lord shall be bound in the bundle of life with the soul of the Lord thy God" (1 Sam, 25:29)

But the way of the wicked shall perish: – for at their death they have no raising again, as he has said they shall not rise up; but their souls shall perish and go to perdition, as it is said (ibid.): "and the souls of thine enemies, them shall he sling out, as from the hollow of a sling."