Komentaryong Sumisipi para sa Mga Awit 37:7

does my soul hope Heb. דומיה. My soul hopes, as (above 37:7): “Wait (דום) for the Lord and hope for Him.”

I walked slowly with them I walked slowly with them, as (Shab. 128b): “We may make calves and foals walk (מדדים),” and, “A woman may make her child walk (מדדה). This word serves in place of two words: אדדה עמהם, I walked with them, etay amut semble in Old French, to move together. Menachem (p. 62) associated it as an expression of affection (ידידות), as (Jer. 12:7): “I have delivered My soul’s beloved (ידידות) into the hand of her enemies.” But Dunash (p. 27) interpreted אדדם as an expression of silence (דממה), and likewise (above 37:7): “Wait (דום) for the Lord, etc.” Accordingly, the interpretation of אדדם is: “I will be dumb,” and I was silent until I came to the House of God with shouts of joy, as (above 39:2): “I will guard my mouth [as though with] a muzzle, etc.” and as (above 38:14): “But I am like a deaf man, I do not hear, and like a mute, etc.” דם is the radical of אדדם.

Behold even though the author seemingly brought this verse incidentally, come and see, and be amazed, how each verse of this Psalm corresponds one-to-one to each of the points raised by the author:
"L-ord, my heart is not haughty" - to attribute the free will to myself, and to think that my choice is released and depends only on my free will. G-d forbid, I do not hold this arrogant view.
"nor did I lift up my eyes" - i.e. likewise, G-d forbid, for me to lift up my eyes to heaven, and to attribute all of my actions and movements to You, and claim that I am forced in them. Hence, I do not hold of either extreme view.
"Nor do I involve myself in great matters, Or in things too high for me" - Likewise, I know that I am incapable of distinguishing between "necessity and righteousness". These are the words of the author for "one who goes deeply into these subjects will not escape sin and will stumble". He wrote "great matters" corresponding to their magnitude. And "too high for me" corresponding to the concealment of their essence.
"Surely I have stilled and quieted my soul" - i.e. you know and can testify that I indeed conducted myself like this.
"stilled and quieted" - "stilled" means strengthened myself such as "I stilled myself until the morning" (Isaiah 38:13). i.e. I took on myself to hold on to both views - in some of them I strengthened myself and told myself "See now that I, even I, am he, and there is no G-d with me" (Deut. 32:39), for G-d left the free will in my hands. Namely, in matters of [doing good] deeds. As the author wrote earlier "the proper course to follow is to act on the principle of one who believes [that actions are left to a human being's free will, who will therefore be rewarded or punished for them]". While in other matters I "quieted my soul" anticipating G-d's will, namely in matters of Bitachon (trust in G-d). As the author wrote "At the same time, we ought to trust in G-d with the trust of one, fully convinced [that all things and movements, together with their advantageous and injurious results happen by the decree of the Eternal]". This is the meaning of the term "quieted", and this term is used in scripture regarding Bitachon (trust) such as "wait quietly for the salvation of the L-ord" (Eicha 3:26) and "Wait for the L-ord and hope for Him" (Ps. 37:7).
Afterwards, he clarified his words in saying "like a weaned child with his mother", that in being on his mother's breast, he is entirely dependant on her will. But after he has been weaned, his matters are dependant on both his will and her will. Namely, to fulfill his needs, he must engage himself to walk with his feet to the place of food and to take it with his hand and place it in his mouth, and likewise to put on clothing. But he is still lacking the ability to obtain his needs independently . Therefore, he must place his trust in his mother, that she will provide for him. This is the meaning [of the double expression]: "like a weaned child with his mother; my soul is with me like a weaned child". Namely, that for matters of bitachon "like a weaned child with his mother", while for others, namely doing good deeds, "my soul is with me like a weaned child", that it depends on me. The Psalm ends with bitachon (Trust) which is the foundation of Judaism, and its perfection, saying "Let Israel hope in the L-ord from this time forth and forever".

Stop. Wait, as in, "Sun, wait [דּוֹם] in Givon,"² Yehoshua 10:12. and as in, "Wait for ."³ Tehillim 37:7.השם [The meaning here being] if they say, "Wait, and we will go up to you," they are presently successful and they are proud.

Then [Yehoshua] spoke. He said a song [of praise to God]¹According to Rashi, Yehoshua sang a song of praise, and the word יְדַבֵּר which is usually translated as spoke, in this context is an expression of שִׁירָה. in place of the sun, for he had said “Let the sun stop.” [meaning] that he silenced it from reciting its song.²According to Rambam and other commentaries, the sun, the moon and other heavenly spheres are living beings and possess intelligence. They hear and speak, and thus they interpret these verses literally: “The heavens recount the glory of the Almighty.” (Tehillim 19:2), and Praise Him, sun and moon, praise Him, all the stars of light. (Tehillim 148:3). They actually verbalize the praises of God in the same manner as do human beings and angels. During the time it was silent it stood still without moving [on its Orbit,] for during every moment of its orbital movement it recites a song of praise.³Every moment of its orbit is a source of praise to God who created it in such a miraculous manner. The plain meaning of the verse is that the word דוֹם is an expression of waiting as stated, “If they say to us wait,”⁴I Shmuel 14:9. and similarly, “Wait for Adonoy,”⁵Tehillim 37:7.