ציטירנדיקער פּירוש אויף תהילים 92:8

I will sing to the Lord, for He is highly exalted. He exalts Himself over the proud but not over the humble, for the Lord dwells with the contrite and shows His humility to them. This is immediately followed by Horse and rider He has thrown into the sea, because the rider exalts himself over the horse, therefore He cast both of them into the sea. To explain the grammatical form of ga’oh ga’ah [has become exalted/proud, exalted/proud], I suggest it contains a hint to what is explained in He makes nations great, and destroys them (Job 12:23). As it is written When the wicked spring up like grass, and when all the workers of iniquity flourish, it is that they shall be destroyed forever (Psalms 92:8). For one who is already proud, the Holy One, blessed be He, adds to his pride and gives him additional elevation in order to magnify his fall from a high roof to a deep pit, as will be explained shortly in the verse The enemy said, “I will pursue” (see there). This is the meaning of I will sing to the Lord, for He has become exalted/proud, exalted/proud — meaning that person who is proud, the Holy One, blessed be He, likewise exalts, adding to his pride and setting him upon the heights of the earth, but ultimately Horse and rider He has thrown into the sea — meaning to magnify the fall of the rider, for he falls from a high place and his fall is greater than the fall of the one being ridden.

MAKE HIS WILL AS YOUR WILL [Heb. kirtzonecha]. This is the version in our editions. Midrash Shmuel writes in the name of R. Yosef ibn Nahamias that in an edition of the Mishna from Jerusalem, the text reads “do his will with your will [Heb. birtzonecha],” with a bet, and the idea is that you shouldn’t perform a commandment in irritation, anger and frustration, but willingly and with a happy heart, in order that G-d should do your will willingly. For sometimes G-d will “do the will” of a man in anger, with the intent of punishing him in the end, as per the verse “to eventually destroy them forever” (Psalms 92:8) and to make him perish. But when He does this with pleasure, “your future will be very great” (Job 8:7).

ולבני לוי, “to the sons of Levi, etc.” Seeing that in connection with the priests the Torah had spoken of “Pinchas and his descendants after him,” (Numbers 25,13), i.e. that the priesthood would be hereditary in character, the Torah had to teach us that the same principle applied to the duties and privileges associated with the Levites. The Torah chose the word: “sons of” seeing that it had not previously used the word “after him” as it had in connection with the priesthood bestowed on Pinchas. The letter ו in ולבני, is an additive, adding something to the original i.e. the subject discussed previously, the priesthood. Just as the term “an eternal salt-like covenant” applies to the priests and the priesthood, so the same term applies to the Levites and their duties and privileges.
These portions which we conclude here describe that after the various challenges to the already prevailing hierarchy had been disposed of, the staff of Aaron had to sprout not only as symbol of his personal status but as symbol once and for all that the functions of both the Levites and the Priests had been ordained from on high not just for this generation but on an ongoing hereditary basis. As mentioned previously, the sprouting of Aaron’s staff contained not only the message of Aaron’s “superiority,” but the whole phenomenon was to serve as warning to any future challengers of the system that G’d’s punishment would be swift, just as the almond tree develops swiftly. We find strong allusions to this concept in Psalms 92,8, in Isaiah 35,2, in Hoseah 14,6 and in Proverbs 11,28. In all of the verses mentioned the verb פרח does not only describe development, growth as such, but swift development.