ציטירנדיקער פּירוש אויף שמואל ב 13:39

You should say to the Lord, “You are my Master, etc.” David addresses the Congregation of Israel. “It is your duty to say to the Lord, ‘You are the Master, and You have the upper hand in all that befalls me.’” Another explanation: You should say to the Lord, “You are my Master.” He [David] was saying this to his soul. Similarly, we find on this order (in II Sam. 13:39): “And David longed,” which means: And the soul of David longed. Here too, “You, my soul, have said to the Lord,” you my soul, should say to the Holy One, blessed be He. (The second interpretation appears in very few early editions.)

pines Heb. כלתה, desires, as (II Sam. 13:39): “And [the soul of] King David longed (ותכל) to go forth to Absalom.”

ועלה מן הארץ, of their own volition, without our having to expel them. If we do not have adequate reason to expel them we would become pariahs among our neighbours. If we were to do that, פן ירבה והיה כי תקראנה מלחמה, so that no additional problems would beset us, such as a war (compare Samuel II 13,39 ותכל דוד המלך, the king pined away), These words should be understood as a parenthesis.

Someone said to kill you, but I had mercy on you. There are two words missing here, "and one who spoke [הָאוֹמֵר] said that I should kill you, but my soul [נַפְשִׁי] had pity on you, similar to "and King Dovid longed to go forth to Avshalom,"⁵II Shmuel 13:39. [meaning,] and Dovid's soul [נֶפֶשׁ] longed.

כי ירט הדרך לנגדי BECAUSE THY WAY IS PERVERSE BEFORE ME — Our Rabbis, the Mishnaic Sages, explain it as an acrostic, יראה she feared when ראתה, she saw, and נטתה she turned aside (Shabbat 105a), because that the journey (הדרך) is לנגדי, is against me, that is to say, to anger me, to affront me. — But according to its literal meaning, it is equivalent to חרד הדרך לנגדי, the word ירט being associated in meaning with רטט, “rapid movement” (cf. 49:24). The phrase therefore signifies: for I have seen the man who is taking the journey (Balaam) that he hastened and hurried on the journey, which was taken to my anger and to my despite. It is an elliptical verse (the words בעל הדרך being omitted after ירט), just as (II Samuel 13:39) “And the soul of David longed” (the word נפש being omitted). Another explanation is: ירט is an expression denoting “being pleased”. Similar is, (Job 16:11) “Through the wicked ירטני” — i.e., He appeases and comforts me through the wicked, whilst indeed they do nought but annoy me (Midrash Tanchuma, Balak 9).