Commento su Salmi 39:15

to Jeduthun The name of one of the singers, and there was also a musical instrument called Jeduthun. According to the Midrash Aggadah (Song Rabbah 4:1 [4]): concerning the edicts (דתות) and concerning the distressing laws and decrees that are decreed upon Israel.

I said, “I will guard my ways, etc.” As for uswe had in mind to watch ourselves with all the troubles that come upon us, neither to criticize nor speak harshly of the Divine Attribute of Justice although the wicked who oppress us are before us.

a muzzle Heb. מחסם, as (in Deut. 25:4): “You shall not muzzle (תחסם) an ox, amuzelment in Old French. And I made myself mute in silence many days. We also were silent from “good,” even from words of Torah, because of their fear of them, our pain was so intense and frightening. When we were silent, our heart was hot within us and in the thought of our heart it burns in us like fire. That causes us to speak with our tongue (in silencenot in all editions) before You, and this is what we say, “O Lord, let us know our end.” How long will we be in distress, and let us know when we will be over it.

Behold...handbreadths The days of man are measured like a thing that is measured with handbreadths; so are man’s days limited. and my old age Heb. וחלדי, and our old age is as nothing before you. חלד is an expression of rust (חלודה), rodijjl in Old French; rust, old age.

every man his life and his condition are a life of vanity.

but in darkness Heb. בצלם, in darkness. Dunash explained it as an expression of darkness (צלמות) (Teshuvoth Dunash p. 89), but Menachem (p. 150) explained it as an actual image, as (in Gen. 9: 6) “for in the image of God He made man.” His view is impossible, however.

all that they stir is but vanity All their stirring and lust.

he gathers grain in the field all the days of the harvest.

yet he knows not who will bring them in He does not know who will gather them into the house; perhaps he will die before the ingathering.

And now, what have I hoped What is the request that I ask and hope from You? It is only that You save me from my transgressions.

do not make me the reproach of the ignoble Esau. Bring afflictions and pains upon him too, so he will not be able to say to me, “You are suffering, and we are not suffering.” This prayer was instrumental in bringing about the pains of illnesses upon the nations.

because You have done it For You brought upon us trouble more than all nations.

from the fear of Your hand Heb. מתגרת, from the fear of Your blows. תגרת is an expression of (Num. 22:3): “And Moab became terrified (וַיָגָר).” The “tav” is a defective radical in the word, like תנובה, produce; תלונה, complaint; תקומה, restoration; תכונה, characteristic. This is how Menachem explained it, but I maintain that תגרת is not an expression of מָגוֹר, fear, because he should have said תגוּרה as he says from: וישב (and he returned) תשוּבה, [from] ויקם, וירם and וילן: תקוּמה, תרוּמה and תלוּנה, so he should say from ויגר, תגוּלה, or מגוּרה as (above 31:14, Jer. 20:3): “terror (מגור) from all sides”; (Isa. 66:4) “and their fears (ומגורתם) I will bring.” Thus you learn that מתגרת is nothing but as (II Chron. 25:19), “Why should you provoke (תתגרה) disaster?”; (Deut. 2:5), “Do not provoke (תתגרו) them,” in which case the verb is גרה like קוה, to hope; אוה, to desire; צוה, to command, of which the noun is תקוה, תאוה, מצוה. So one says from גרה, תגרה, and this is its explanation: from the blows of Your hand, with which You fight me, I perish.

With rebukes that are written in the Torah for our iniquities that we have sinned before You and for which You chastised us.

You have caused his flesh to decay You have caused our flesh to decay like a moth-eaten garment.

Heb. חמודו means his flesh, which is his desire (חמדתו).

Turn away from me Loosen Your hand from smiting me.

that I may recover Heb. ואבלגה,that I regain my strength.