Cytowanie Komentarza do Psalmów 10:3

they laid its beams Heb. קֵֵֵֵרוּהוּ the intensive conjugation, like “...behold he laid the beams (קֵרָה),” [which appears nowhere in Scripture;] similar to (Ps. 104:3): “Who roofs (הַמְקָרֶה) His upper chambers with water.” The “kuf” of קֵרוּהוּ is not customarily vowelized with a “hirik” in this context because of the “resh” following it, like (ibid. 10:3): “blessed (בֵּרֵךְ)”; (Prov. 17: 5): “blasphemed (חֵרֵף)”; (Gen. 17:16): “I shall bless her (וּבֵרַכְתִּיהָ)”;(Ezek. 29:12): “and I shall scatter them (וּזְרֵתִים) in the lands.”

The Midrash also writes. “All the days of a poor man are wretched” [Proverbs, 15:15].⁴Yalkut Shimoni, Proverbs, Remez, 953. That is to say, the person who is poor, it is good for him to believe that he is always fearful that he does not have enough. He remembers that he is a poor man. He does not eat his bread to satiety. All of his days are painful and he is always sorrowful. “But contentment is a feast without end” [Proverbs, 15:15]. The one who relies on God is always happy. He eats and drinks all the time with a happy heart. The person who does not have enough money, according to his opinion, his thoughts are that he must steal from people. He always wants to increase his accounts. These are among the greatest of sins, as the Talmud says in [tractate] Baba Kamma. When someone steals even a penny from his friend, it is like he steals his soul.⁵B. Baba Kamma, 119a. Not only that, but when he owes him wages and tarries and does not pay him immediately it is like he stole his soul, as the Talmud says in [tractate] Baba Mezia, chapter nine. When someone owes his friend wages and says to him, come tomorrow, and he does this every day, it is like he stole his soul.⁶B. Baba Mezia, 112a. It is a much more severe sin when someone steals from his friend than when he steals from charity or the synagogue, as the Talmud says in [tractate Baba Bathra], chapter five. There are many people who steal and perform mitzvot with that money. They think they have done a mitzvah with that. However, the Talmud says in [tractate] Sukkah.⁷B. Sukkah, 30a. Rabbi Yohanan said in the name of Rabbi Simeon. The verse says, “I hate robbery with a burnt offering” [Isaiah, 61:8]. He hates the person who steals and brings a sacrifice from that money or performs a mitzvah with it. He cannot recite a blessing over the money that he stole, as the Talmud says in the first chapter of [tractate] Sanhedrin.⁸B. Sanhedrin, 6b. Rabbi Eliezer the son of Jacob said. When someone steals a measure of grain or wheat and makes dough from it and gives hallah, how can he recite a blessing? He angers the Holy One with the blessing, as the verse says, “the grasping man reviles and scorns the Lord” [Psalms, 10:3]. That is to say, the one who steals and recites a blessing over it, angers the Holy One. The sin is great even for a gentile, as the Talmud says in [tractate] Baba Kamma. The sin is greater when one steals or robs from a gentile, than when he steals from a Jew, since it is a desecration of the Divine Name.⁹B. Baba Kamma, 113b.

and enriched your neighbors with dishonest gain You made your friends rich with the dishonest gain that you gained dishonestly from the poor. Another explanation: וַתְּבַצְעִי is a form of a word for robbery, like (Ps. 10:3): “and the robber (וּבֹצֵעַ) blesses himself for having blasphemed the Lord.” Accordingly, its interpretation is: and you robbed your friends with affliction.

וברך — This is equivalent to וּבִרֵּךְ. This is the rule of the letter ר, as in (Psalms 74:18): “the enemy blasphemeth”, חֵרֵף like חִרֵּף; and similarly (Psalms 10:3): [ובצע בֵּרֵךְ [נאץ ה׳ (where בֵּרֵךְ is for בִּרֵּךְ), which means, He who praises and blesses the robber (בצע) and says, ‘Do not be afraid, for you will not be punished; peace will be unto you’, he angers (נאץ) God thereby (but see Rashi on this verse where another translation is given). — One cannot say that ברך is a noun, for if it were, it would be voweled in both syllables with Short Patach (our Segol), and its accent would be on the first syllable (בֶּרָךְ) because it is a verb in the Piel conjugation, it is voweled with Short Kametz (our Tzéré) on both syllables, and its accent is on the last syllable.