Commentaire sur Samuel 2 22:60

On the day Adonoy saved him. In his old age after all his troubles had passed and he had survived all of them.

And from the hands of Shaul. Shaul was part of the general grouping [of "his enemies"]?¹I.e. Why is he being singled out? but he was his greatest enemy and pursuer. Similarly [we find], "Nineteen men and Asohel²Earlier in 2:30. where Asohel is singled out because he was equal to all of them as Rashi points out there. Similarly, "Go spy out the land and Yericho."³Yehoshua 2:1. And similarly, "King Shlomo loved [many] foreign women and [he loved] the daughter of Pharoah."⁴Melochim I, 11:1.

“Then Moses and the Israelites sang this song to the LORD…” (Shemot 15:1) There are ten songs. The first was said in Egypt, as it says “For you, there shall be singing As on a night when a festival is hallowed…” (Isaiah 30:29) The second was ‘Then Moses sang…’ Third was on the well “Then Israel sang this song…” (Bamidbar 21:17) The fourth was the song ‘Listen now…’ (Devarim 32:1) The fifth was “Joshua addressed the LORD…” (Yehoshua 10:12) The sixth “On that day Deborah and Barak son of Abinoam sang…” (Shoftim 5:1) The seventh “David addressed the words of this song to the LORD…” (Shmuel II 22:1) The eight was “A song for the dedication of the House.” (Psalms 30:1) The ninth was Yehoshefat, as it is written “he stationed singers to the LORD extolling the One majestic in holiness as they went forth ahead of the vanguard, saying, “Praise the LORD, for His steadfast love is eternal.”” (Chronicles II 20:21) The tenth is in the time to come, as it says “Sing to the LORD a new song…” (Isaiah 42:10) This song is different, as it is named in the masculine form (shir chadash and not shirah chadasha). All the other songs are named in the feminine form because just as a female gives birth so all of these salvations had after them another subjugation; but in the time to come will be a salvation which is not followed by any subjugation, as it says “But Israel has won through the LORD Triumph everlasting…” (Isaiah 45:17) Thus it is written ‘a new song’ in the masculine (shir chadash), just as a male does not give birth. So it says “Ask and see: Surely males do not bear young!” (Jeremiah 30:6)

My Rock, my Fortress. They are words denoting strength. Rock is obvious in its connotation [of strengh]. Fortress is [a reference to] a fortress amongst the forests that is called flassant in O.F. It is [also] a reference to the miracle that occurred by the rock at the crossroads⁵Shmuel I, 23:28. and the fortresses of the forest.⁶Ibid, 23:19. Dovid’s location was betrayed to Shaul but eventually when Shaul reached the crossroads, he chose not to chase after Dovid.

My Rescuer. He saved me when I was with Yisroel's army at war and other times He saved me when I was alone⁷Rashi is explaining why Dovid in effect, says “me” twice. מְפַלְטי means “My Rescuer” and לי means “me”. for example [He saved me] from (the inhabitants of Nov)[“Yishbi-Benov”].

My Rock. Language denoting a rock because a rock protects passerby from the rain and from the winds. Abriments in O.F.

I take refuge. Language denoting a covering that I was able to be protectively covered.

My Stronghold. He supported me.

My Refuge. I would run to him for protection.

I call to Adonoy in praise. As it is translated, when I called Him, I praised Him (with my mouth) because I trusted that I would be saved from my enemies. And it is possible to interpret the words אֶקְרָא and אִוׇּשֵׁעַ as being used in the present tense.

A tower of salvations of [God's] king. It is possible that when a person contemplates the matter of Bat Sheva, one will see in graduation that that she rises in the ordering of one step higher above one step higher, which is, that, at the beginning, she was not forbidden, but she 'attached' [to David] as the woman [i.e., wife] of David, the servant of the Lord. And, afterwards, Shelomoh [Solomon] was born, and, afterwards, Shelomoh ruled, and, afterwards, God appeared to him and gave him wisdom and knowledge and wealth and kavod ["glory" or "substance"], and, afterwards, he built the Temple. And it is to be found that the enemies of David had said "There is no salvation for him" (Psalm 3:3), except that he had salvation, for [God] was increasingly magnifying in gradations this salvation slowly, slowly, upwards upon upward [steps], and this is what is meant by "[God] magnifies the salvations of God's king," for salvation is fruitful and multiplies, and one [more comes] from one--going up and increasing, and this is [as a result:] many salvations, and a "tower" is made. The ketiv (the Masoretic Text's written tradition) has magdil ("magnifying"), for it was gradual, and we read [aloud] migdol ("a tower") "of salvations."

Surrounded me. Surrounded me.

Death's destruction. As [Yonoson] translates, "Like a woman sitting on the birthing chair," that is the name of the stone seat where women give birth.⁸It’s name in hebrew is מַשְׁבֵּר.

The deluge. Soldiers pouring forth like a stream.

The agony. As [Yonoson] translates, "Groups," as [we find], "Group of prophets."⁹Shmuel I, 10:5.

Were before me. Came before me.

In my distress I called to God… He hears. This is typical of the present tense it uses both past and future at the same time.¹⁰אֶקְרָא is in past tense and וַיִשְׁמַע is in future tense.

Shook and shuddered. This is not referring to the miracles that happened to him but to the miracles that happened to Yisroel and the beginning of the verse is connected to the end.

When God became angry. The word כי is being used here to mean "when," and this is its interpretation, when God became angry on account of his antagonists the world shook and shuddered and the pillars of heaven trembled and shook.

Smoke rose from His Nostrils. Such is the manner of an angry person, smoke comes out of his nostrils and so [we find], "Smoke has risen from My nostrils."¹¹Yeshayohu 65:5. This is always the meaning of the words "Anger of the nose," the nose flares and lets out air.

Fire from His Mouth consumed [the wicked]. Through the decree utterred from His Mouth fire [came forth] and consumed the wicked.

He bent heaven. To take revenge from His enemies, from Mitzrayim and from Pharoah.

He put [a protective] darkness around. For [protective] cover as it says, "The pillar of cloud and the darkness separated between Mitzrayim and Yisroel."¹²See Shemos 14:20.

Abundant waters, thick clouds of the sky. From where did the darkness come? They came from thick clouds that sprinkle water on the earth.

Sprinkled. [This is] language that denotes a sieve, [the water] falls to the earth in small droplets. This [same language] is used in many places in Aggadah, "They dice it in a sieve," Some interpret חַשְׁרַת as denoting a binding, that the skies became bound up with clouds because of the water [in them] as [the word] "the spokes"¹³Melochim I, 7:33. used [in connection with] the wheels of a wagon. They are wooden spokes that bond and bind the wheel's perimeter together.

From the brightness before Him. You should not conclude that He dwells in darkness¹⁴I.e., because the previous verse mentioned darkness in connection with God. Furthermore, the verse here is describing punishment meted out to Yisroel’s enemies. The verse is telling us that the punishment’s source is light. but rather it is light that is within the boundary and it is from that light that is before Him that the burning coals of fire [came forth]. [It is from there] that the arrows were shot at Mitzrayim.

The foundations of the earth were revealed. The deep seas split open. When the Reed Sea split all the world's waters split [as well].

By the wind. From the force of wind blowing from His Nostrils.

They were too powerful. When they were overpowering.

For my rightesnous. When they [the people of Yisroel] followed God into the desert and had faith in His promise.

To the Kind, Sincere, Pure. [These three nouns] represent the three Patriarchs. God paid the reward of their righteousness to their children.¹⁵Kind refers to Avrohom, sincere refers to Yitchok and pure refers to Yakov.

And to those who are crooked. [This refers to] Paroh

You act perversely. [This is] language denoting jagged and crooked. In the book of Tehilim¹⁶Tehilim 18:27. Chapter 18 of Tehilim is a repetition of this song of Dovid almost verbatim. it is written, תִּתְפַּתָּל.¹⁷Rashi is proving that the root of this word is פתל. An alternative explanation,¹⁸Of the previous verses starting from verse 17. [when writing] "He delivers [salvation] from on high,"¹⁹Earlier in our chapter, verse 17. [Dovid] was refering to himself.²⁰Not to the people of Yisroel in general. When he was rushing to escape Shaul [and had reached] the rock at the crossroads,²¹In Shmuel I, 23:26. and was close to being captured an angel came to Shaul saying, "Go quickly because the Pelishtim have spread out [in battle formation over the terrain.]"²²Ibid 23:27. "He rewarded me…according to my righteousness."²³Earlier in our chapter, verse 25. [Refering to the fact] that I did not kill him [Shaul] when I [instead just] cut off the corner of his coat.

The word of Adonoy is clear. It is clear, He makes promises and keeps them.

He cleared my path to perfection. From any obstacle, from any sin and from any danger until there was peace and [the land was] conquered.

My arms to bend a copper bow. So that a copper bow can be bent by my arms because I have the strength to bend them. Dovid had bows hanging in his palace, and kings of other nations would come and see them and ask each other, Do you think that he can bend them? This is only to scare us. Dovid would hear them and would take them [the bows] and bend them in front of them [the kings]. The binding of a bow is denoted by the word חִתַּת²⁴In our verse it says ונחת, חתת is it’s root. and so [we find], "Your arrows have been shot into me".²⁵Tehilim 38:3.

You have been abundant for my sake with Your humility. You have been abundant for my sake, with Your humility.

You have expanded my stride. When a man keeps his legs together, it is easier for him to fall, and so it says, "When you travel, do not narrow your stride."²⁶Mishlei 4:12.

My ankles. My ankles.

They cried out there was no one to deliver them. The words of verse are not written in order [the proper order should be] "They will cry out to Adonoy but He will not answer them and no one will deliver them"²⁷The two words ואין מושיע need to be removed from their position at the beginning of the verse and placed instead at the end of the verse as its last two words. as [we find], "Man will turn to his Maker",²⁸Yeshayohu 17:7. as if to say "turn".²⁹i.e., ישעה means “turn to.” Menachem connected [the word יִשְׁעֶה] with [the verse,] "Adonoy listened to Hevel",³⁰Bereishis 4:4. and he [Menachem] interpreted it as "listening." This word can be used to denote both the listener and the listened to as [we find], "Yitzchok implored Adonoy… and Adonoy listened to him."³¹Bereishis 25:21. So too here "They will implore [God] and they will not be saved"³²In our verse. is a case where the word יִשְׁעוּ is refering to the one praying and "Adonoy listened…"³³By Hevel’s offering. is a case where the word is refering to the [Holy] One being prayed to.

I will trample them. I will trample them. There are many cases like this in the book of Yechezkiel, [such as] "You will trample with your feet"³⁴Yechezkiel 6:11. [and] "You trampled with [your] foot."³⁵Ibid, 25:6.

Antagonists. From Doeg, Achitophel, Shaul and the Ziffites.

You preserved me to be a leader of nations. He kept me hidden for this purpose. The Midrash Aggadah [interprets our verse], "Dovid said, "Master of the universe, spare me from [potential] judgement concerning [the people of] Yisroel for if I shall cause [Yisroel] to turn away [from You] or I rule them harshly during the course of my service I will be punished [by You]. Rather, make me the leader of the Pelishtim and let them serve me [because] I will not be punished on their account.

Lied to me. Out of fear they told me lies.

[As soon] as their ears hear [my wish] they listen to [and obey] me. Even when they are not in my presence they are fearful of me [to the point that as soon] as their ears hear [my wish], they move [to obey] my command.

Foreign people will wither. Will wither [Similar to] the language of "I will become withered".³⁶Yirmiyahu 8:11. Pagisterant in O.F.

They will become lame. Lame people.

From [the agony of] their imprisonment. From the tortures of imprisonment that I will inflict upon them.

Adonoy lives. Who does all of this for me.

"A tower." [David] wanted to say: And thusly, I will praise You, for I will recount, saying, "Know that the Lord is a tower [of salvations], etc.." [He] wanted to say: "[God] performs great salvations for [God]'s king, and not for the sake of the payment of a reward but out of lovingkindness.

Migdol of salvations for God's king. That is to say, that that [God] is a stronghold of salvations for God's king, and that [latter] is David, just as a migdal (מגדל, the normative word for 'tower') is a stronghold of a city.

1 Magdil. Migdol is the keri (the recited version of the Masoretic Text), and, in Psalms, [magdil] is the ketiv (the written version of the Masoretic Text), and the keri is Magdil with a chirik [i.e., short vowel sound producing 'i' as in 'big'], and there is a derash [i.e., rabbinic interpretation] in [Midrash] Shocher Tov, and see further in [the commentary of] Abudirham on Birkat HaMazon.

Migdol. Magdil is the ketiv ("written" tradition of the Masoretic Text), and the keri ("recited" tradition of the Masoretic Text) is with a vav, like in Psalms [18:51] in the keri! So too, the keri is migdol with a cholam [i.e., a vowel creating an 'o' sound like in the name "Jo"], and it is a descriptor, and the idea is [all] one.

"[God] magnifies the salvations of [God's] king." It is possible that the matter [i.e., the story] of Bat Sheva had been going on and [began to] produce a good addition, one that gradually grew. In the beginning, he had married her [as indicated in II Samuel 11:27, though the story had been going on for some time], and she was [conjugally] permitted to him, according to the Sanhedrin [the {albeit anachronistic} rabbinic court]. And afterwards, Shelomoh [i.e., Solomon] was born [as indicated in II Samuel 12:24], and he sent forth [the prophet Natan], and he [perhaps Natan or perhaps David] called him, [after] God, Yedideyah ("A friend of Yah"). And afterwards, Shelomoh ruled. And afterwards, God appeared to him [i.e., Shelomoh] and granted him wisdom and knowledge and wealth and kavod ('substance' or 'glory'). And, afterwards, he [that is, Shelomoh] built the Temple and merited that, in his [life's] days, the moon was full. But, just as there were the haters of David who said, "There is no salvation for him" (Psalm 3:3)--except that he [in his lineage contained someone who] was "righteous and saved" (Zechariah 9:9). Continually, this salvation would gradually slowly, slowly increase upwards [and] upwards, and that is [the meaning of] "[God] magnifies the salvation of God's king," for the salvation would increase and supplement many [further] salvations and become a migdol ("A great tower"). So the ketiv [the written Masoretic Text] states magdil ("[God] magnifies"), for [the salvation] was slowly, slowly, gradually [increasing], but we read [in the keri, the recited Masoretic Text], migdol ("[God is] a great tower of") "the salvations of God's king and performs lovingkindness for that one's anointed one [i.e., 'messiah']," for from there the messiah will come, and the salvation will increase "for David and his seed forever and for eternity."

2 Ad olam. Ad at the end of the line, and olam at the beginning of a line. Otherwise, ad olam is at the end of a line, and the two words are considered as one word on account of the makkef ('hyphen'). The total of all the lines is 70 save the first verse, just like the counting of the song at [the pericope] Ha'azinu.