Commentaire sur Les Psaumes 4:13

To the conductor with melodies David established this psalm so that the Levites who conduct the melodies when singing on the platform should recite it. The expression of נצוח denotes those who apply themselves to the service, as the matter is stated (Ezra 3:8): “and appointed the Levites from twenty years old and upwards to conduct the work of the house of the Lord.”

For the Chief Musician: on Neginoth. A Psalm of David: – Our teachers of blessed memory have said (Shoher Tod, ad loc.) that "this Psalm was uttered in three kinds of praise, in nissuah (נצוח), in niggun (ןגוי), and in mizmor (מזמור)." It is evident that the (person called the) מנצח ("Chief Musician") is the one who was over the singers, and that the Psalms were rendered under the direction of the(se) "Chief Musicians," who assigned them to (certain) players and singers. [This view is supported by the fact that] you nowhere find [as titles] "For the Singer" or "For the Player," but only For the Chief Musician. And accordingly we have in the Prayer of Habakkuk (3:19) "For the Chief Musician on my stringed instruments"; and so the text (1 Chron. 23:4) "to superintend (לנצח) the work of the house of the Lord." It is written also (ibid. 15:21) "with harps set to the Sheminith to lead (לנצח)." And it is the case that there was a "Chief Musician" over the instrument called Neginoth and another over that called Sheminith. And the songs and the melodies and the praises were rendered each according to the melody known in connexion with them; for it was a great science and would stimulate the rational soul, and was reckoned in the category of secular sciences. And the instruments which were (used) in the Temple for praise were lutes, lyres, cymbals, trumpets, and a horn. The instruments also were classified according to melodies known in connexion with them. Of the melodies there was that called Alamoth, as in the text (1 Chron. 15:20) and written (Ps. 46:1), "Set to Alamoth. A Song." And there was that called Neginoth, and in this the present Psalm was rendered. And there was one of them called Maskil, and there was one of them called Mikhtam. There was also Shiggaion, and there was Nehiloth, and there was Shigionoth, and there was Gittith. One of the instruments was called "Tenstrings," another "Pipes," and another "Minnim." And each of these is classified in its melody as it was known to the masters of the science. We find also a text which says (i Chron. 23:5), "And four thousand praised the Lord with the instruments I made to praise." It is not known, however, whether the instruments were in the hands of those who were actually reciting the Psalm, or whether they acted together - those who sang with the mouth, and opposite them those who played upon (musical) instruments. We find also another text which says (2 Chron. 7:6), "And the Levites with the instruments of music of the Lord which David the king had made to give thanks unto the Lord, for His mercy (endureth) for ever, when David praised by their ministry: and the priests sounded the trumpets before them." And further it is written (ibid. 29:28), "and the singers sang and the trumpeters sounded." Now the trumpets alone were in the hands of the priests, as it is written (Num. 10:8), "and the sons of Aaron, the priests, shall blow with the trumpets;" and the rest of the instruments were in the hands of the Levites; and so it is written (2 Chron. 29:26), "And the Levites stood with the instruments of David and the priests with the trumpets."

in my distress You have relieved me in the days that have passed over me. From now on, be gracious to me and hearken to my prayer.

Answer me when I call, O God (Judge) of my righteousness: – It is certain that this Psalm likewise was uttered (by David) in his flight before Absalom; and he says, Answer me when I call, O God (Judge) of my righteousness, for Thou knowest that with me is the right, and with him who is against me the wrong and the violence; and Thou, Lord, art Judge over us. For in every instance where אלהים ('Elohim) occurs it has the meaning "judge," as we have interpreted the verse "Verily there is a God (Judge) that judges in the earth" (Ps. 58:12). And men who are judges are so called: "The cause of both parties shall come before the 'Elohim (judges)" (Exod. 22:8); 'Then his master shall bring him unto 'Elohim (the judges)" (ibid. 21:6).

Sons of man The sons of Abraham, Isaac, and Jacob, who are called man. About Abraham it is stated (in Gen. 20:7): “Restore the man’s wife.” About Isaac it is stated (ibid. 24:65): “Who is that man...?” About Jacob, it is stated (ibid. 25:27): “and Jacob was a plain man.”

how long will my honor be disgraced How long will you disgrace me? (I Sam. 20:30): “that you choose the son of Jesse”; (ibid. 22:8), “when my son made a covenant with the son of Jesse”; (ibid. verse 9), “I saw the son of Jesse”; (ibid. 25:10), “Who is David, and who is the son of Jesse?” I have no name.

How long shall my honour – i.e. my soul, as he says in the previous Psalm, "Many say of my soul"; or the interpretation of my honour

will you constantly seek lies Will you chase to find lies, e.g., the Ziphites, who inform on me, yet show me friendliness, and other informers like them who were in Saul’s time (I Sam. 23:19): “Is David not hiding...in the hill of Hachilah?” And so, many.

be dishonour? – is that I am king and ye are putting me to dishonour and making me a fugitive from my kingdom:

Ye love a vain (thing) – a thing that shall not be established: that is, the kingdom of Absalom.

And seek after falsehood. Selah: – And this is falsehood, a thing that has no permanence, as (in the passage) (Is. 58:11) "Whose waters fail not."

has set apart Heb. הפלה, has separated.

But know that the Lord hath set apart (הפלה): – He hath set aside and separated. So also, "the Lord shall set apart (והפ֫לה) between the cattle of Israel" (Exod. 9:4). And its interpretation: He has separated me from all Israel to be king; on the analogy of "The Lord separated the tribe of Levi" (Deut. 10:8). And why? Because He knows me to be

a godly one: – The godly is he who does good to his neighbour beyond what the Law requires of him. And with how many of the children of men did David deal thus! For they dealt evilly with him and he dealt well with them; as it is said of Saul that he confessed to him and said (1 Sam. 24:18): "for thou hast rendered unto me good, whereas I have rendered unto thee evil." And behold he has separated me

for Himself: – and given me the kingdom. How, then, do ye think to steal it from me and to set up another king? And although you see me in distress now, you shall know that

The Lord will hear me when I call unto Him - – and bring me out of this trouble.

Quake Tremble before the Holy One, blessed be He, and do not sin.

Tremble: – The meaning is "fear," as "and shall tremble and be in anguish " (Deut. 2:25). Fear God if ye do not fear me.

say [this] in your heart on your bed and be forever silent Bring back to your heart [the thought] that the Holy One, blessed be He, admonished [you] concerning that.

and sin not: – in still pursuing after and rebelling against me.

Say it in your heart (i.e. think) upon your bed: – for a man upon his bed finds his heart freer from the concerns of the world and then will his intention be pure. And David addresses them: "Consider in your heart? And so the thought of the heart is called "speaking" (as in the text) "That saith in her heart " (Is. 47:8). And he says

Be still. Selah: – His meaning is: "Be silent, and cease to rebel against me;" for "stillness" has the sense of silence of speech and voice, as "They kept still for my counsel'' (Job 29:21); "stillness and a voice I heard" (ibid. 4:16). There is also (a stillness) which is (equivalent to) silence of action and movement, as "He turneth the storm to stillness" (Ps. 107:29); "my bowels boil and are not still" (Job 30:27); "and the sun stood still" (Josh. 10:13); "Be still (tarry) until we come unto you" (1 Sam. 14:9); "To the still stone" (Hab. 2:19), and (other instances) similar to these. And of this meaning is (the sentence) Be still: Selah, as though to say: "Cease you from your works." And the great teacher of righteousness, our master Moses ben Maimon, has explained (Guide for the Perplexed, Bk. 1:50, 59) that this verse commands men of intelligence and reputation to recognise the truth and the praise of God in their hearts, so that no error of speech shall overtake them. But this is not (derived) from the sense of the Psalm.

Offer up sacrifices of righteousness Perform righteous deeds, and it will be as if you are offering up sacrifices.

Offer the sacrifices of righteousness: – Since you have done evil, behold, you need atonement; offer then to the Lord the sacrifices of righteousness so as ye repent, and not sacrifices like those of the wicked, of which it is said (Prov. 21:27), "the sacrifice of the wicked is an abomination" for they return to their wickedness after the sacrifices; therefore he says: the sacrifices of righteousness.

and trust in the Lord to lavish upon you goodness, and do not sin against Him for money, in the hope that you will be rewarded by Saul.

And put your trust in the Lord: – not in your might and the fact that ye are a great multitude, but in the Lord alone shall ye trust. And he connects בטח (trust) here with the preposition אֶל (to) as equivalent to על (on); and so, "Trust in (אל) the Lord with all thine heart" (ibid. 3:5); and " Trust ye not in (אל) lying words" (Jer. 7:4).

Many say, “Who will show us goodness?” There are many Jews who see the nations of the world in wealth and tranquility, and say, “Who will show us goodness,” to be wealthy and achieve desires like these people?

Many (there be that) say:- – viz. those he has spoken of as sons of men; and he says concerning them, many say of my soul - they say longingly in their rebellion,

Raise up over us Heb. נסה Raise up over us for a banner the light of Your countenance, an expression of (Isa. 62:10): “lift up a banner (נס)”;(ibid. 49:22), “I will raise My standard (נסי).” Another interpretation: נסה is reflordir(?) (resplendir) in Old French, gleam, as (Zech. 9:16), “crown stones gleam (מתנוססות).” But I do not envy them, for joy has been given into my heart from the time that the corn and the wine of the nations have increased. I am confident that if those who anger Him [have] such [tranquility], how much more will those who perform His will have it in the future, which is the day of the reception of their reward!

Oh that He would shew us prosperity: – that the rebellion of Absalom might succeed, and David perish and his son become king. And my evil is their good, and for it they are longing; but Thou,

Lord, lift up (נסה) the light of Thy countenance upon us: – not according to their purpose. And the word נַסה (is written) with samek (ס) instead of the (usual) sin (שׂ), and is equivalent to נשׂא. And it is possible to explain it according to the sense of and put your trust in the Lord. He says: as for many their thought is only for the prosperity of this world, and they are longing for it and saying Oh that He would shew us prosperity ! while I and those with me say, Lord, lift up the light of Thy countenance upon us! All our desire is for the light of Thy countenance for the world to come.

Thou hast put gladness in my heart: – Behold, they requite me evil for good, but, as for me, there was gladness in my heart at their prosperity - that is,

From the time when their corn and wine multiplied: – and they are rejoicing at my evil. And the meaning of Thou hast put is in the sense of what they have said (Babli, Yoma 38 b, and in other places), " He who comes to be purified is helped." And it is a good way for a man to rejoice in the prosperity of his fellows. And him who walks in a good way God helps and directs: and this is the force of Thou hast put.

In peace together, I would lie down and sleep If Israel were in peace together with me, I would lie down and sleep in confidence, and I would not fear any adversary or enemy.

In peace together would I lay me down and sleep: – I was desiring their prosperity, and still, although they have done me evil, I desire that we may be in peace together, I and they, and that if I lay me down and sleep I may not have anything to disturb me from sleep, after they return to me.

alone in safety As (in Deut. 33:28): “secure and alone, the fountain of Jacob.” It is an expression of safety and tranquility, that he need not station troops with him.

For Thou, Lord, alone makest me to rest in safety: – for I am confident that Thou wilt grant my desire and wilt make me rest in safety with them. And the interpretation of alone (is): Thou, Lord, only canst do this, and in Thee is my trust and not in another.