Tafsiran Mazmur 1:6: Rashi, Radak & Ibn Ezra

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. 142:5); “blessed be he that did recognise thee” (Ruth. 2:19). 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)

For [the LORD] knows (כִּֽי־יוֹדֵ֣עַ - ki yodea): There is no doubt that the Glorious Name (HaShem HaNikhbad - i.e., God) knows the universals (ha-kelalim) and the general aspects of the particulars (ha-peratim ha-kelalim). The universals are the life-soul (nefesh kol chai) common to all created beings. The particulars refer to each and every species individually, or even each and every creature individually, for they are all the work of His hands. However, [regarding God's specific] knowledge of the individual (da'at ha-perat) concerning each person in a general sense (be-derekh kelal)—whether regarding the righteous or the wicked—this we understand [is the specific type of knowledge implied here]. And He eternally knows the fixed natures (omanut) of known things. And because the souls of the righteous will endure (she-ta'amdénah) and will exist forever (ve-tihyénah kayamot le-olam), therefore [the verse says] He "knows" them [in the sense of acknowledging, cherishing, and sustaining their enduring way]. He also knows that the souls of the wicked will perish (to'védnah). Behold, the meaning [of the verse's second clause] is that the way of the wicked leads to destruction (le-avaddon). And if the souls of the wicked (resha'im) perish, how much more so (af ki) the souls of the scoffers (letzim)? [Recalling the hierarchy discussed in verse 1, where scoffers were considered the worst category]. Or [alternatively], the word "wicked" (resha'im) [in this verse] is inclusive of [both] sinners (chata'im) and scoffers (letzim).