(א) מִזְמ֥וֹר לְדָוִ֑ד בְּ֝בָרְח֗וֹ מִפְּנֵ֤י ׀ אַבְשָׁל֬וֹם בְּנֽוֹ׃ (ב) ה' מָֽה־רַבּ֣וּ צָרָ֑י רַ֝בִּ֗ים קָמִ֥ים עָלָֽי׃ (ג) רַבִּים֮ אֹמְרִ֪ים לְנַ֫פְשִׁ֥י אֵ֤ין יְֽשׁוּעָ֓תָה לּ֬וֹ בֵֽאלֹקִ֬ים סֶֽלָה׃ (ד) וְאַתָּ֣ה ה' מָגֵ֣ן בַּעֲדִ֑י כְּ֝בוֹדִ֗י וּמֵרִ֥ים רֹאשִֽׁי׃ (ה) ק֭וֹלִי אֶל־ה' אֶקְרָ֑א וַיַּֽעֲנֵ֨נִי מֵהַ֖ר קָדְשׁ֣וֹ סֶֽלָה׃ (ו) אֲנִ֥י שָׁכַ֗בְתִּי וָֽאִ֫ישָׁ֥נָה הֱקִיצ֑וֹתִי כִּ֖י ה' יִסְמְכֵֽנִי׃ (ז) לֹֽא־אִ֭ירָא מֵרִבְב֥וֹת עָ֑ם אֲשֶׁ֥ר סָ֝בִ֗יב שָׁ֣תוּ עָלָֽי׃ (ח) ק֘וּמָ֤ה ה' ׀ הוֹשִׁ֘יעֵ֤נִי אֱלֹקַ֗י כִּֽי־הִכִּ֣יתָ אֶת־כָּל־אֹיְבַ֣י לֶ֑חִי שִׁנֵּ֖י רְשָׁעִ֣ים שִׁבַּֽרְתָּ׃ (ט) לַה' הַיְשׁוּעָ֑ה עַֽל־עַמְּךָ֖ בִרְכָתֶ֣ךָ סֶּֽלָה׃
A (1)psalm of David when he fled from his son Absalom.
(2) O LORD, my opressors are so many! Many are those who rise up against me;
(3) many say of my soul: “There is no help for him from God, the Judge.”Selah.
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(4) But You, O LORD, are a shield around me; indeed, my glory, He who holds my head high.
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(5) I cry aloud to the LORD, and He answers me from His holy mountain. Selah.
(6) I lie down and sleep and wake again, for the LORD sustains me.
(7) I have no fear of the many forces arrayed against me on every side.
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(8) Rise, O LORD! Deliver me, O my God! For You slap all my enemies in the face; You break the teeth of the wicked.
(9) But help rests with the LORD; Your blessing be upon Your people!Selah.
Highlighted areas: David adressing Hashem
Non-highlighted areas: David adressing the audience.
First part: David explaining his situation/it's severity
Second part: David praising/explaining Hashem's role in his life (his solution)
Third part: Davids feelings and actions (his exertion)
Fourth part: David calling out to Hashem and asking him for guidance (his plea)
Q: Is there a correlation between the highlights and the division of sections?
Q: What does this structure tell us about the mizmor?
Introduction
"Ordinary, weak mortals are taught by their example [David] not to perish in their aberrations, but, instead, to find their way, out of the depths of depravity, to the lofty height of God's nearness."
"Rebellion and the reproach and judgment of his people deliver him up to hopeless despair. Yet, in the simple fact that he has laid down, slept, and awakened once more, he finds the assurance that God has not forsaken him after all. Thus he joyously brings comfort and new courage to the hearts of all those bowed down by guilt and misery by calling out to them: "By the very act of permitting you to awaken to a new day, God assures you that He will help you regain the lost purity and serenity of your life"
- Rav Hirsch on Mizmor 3
Rav Hirsch is touching on a beautiful theme of this mizmor in his introduction: Hashem values our lives and will/does help us regain meaning/clarity. If he didn't, you would not be alive: Hashem would not have woken you up. As it says in Chovas Hatalmidim:
ה' שמח בך וגם אתה נער ישראל תגיל ותשמח בגדל אשרך ורבת הצלחתך....
Hashem is happy with you, and also you, the na'ar of Israel, should rejoice and be happy in the greatness of your fortune and in the multitude of your success.... .
Some people might say, at first glance without knowing the situation that David was in at the time, that since David was a king, it was completely natural for him to feel like he had so many enemies! Every king feels like that! It's not a big deal that he was able to turn to Hashem and get out of his despair/depression, because his situation was not a big deal in the first place. However, many of the mefarshim remind us of the horrible situation that David was at the time:
David's situation: Pesukim 2-3
(ב) ה' מָֽה־רַבּ֣וּ צָרָ֑י רַ֝בִּ֗ים קָמִ֥ים עָלָֽי׃
Who are these people?
(א) רבים קמים עלי. בני אדם גדולים בתורה גדולים בחכמה גדולים בעושר גדולים בקומה כגון שאול וילידי הרפה דואג ואחיתופל:
This is not a word-for-word translation:
Great men concerning Torah, chachmah [intellect], richness, and stature ....
This is not a word-for-word translation:
For the enemies of David were split into two different parts:
1) Those who opressed David, himself, and did not want him to rule; they wanted his son Avshalom to rule.
2) Those who rose up against him conercning his intellect: that David was a sinner and a bliel [man without yirat hashem- awareness/fear of hashem] .....
(ג) רַבִּים֮ אֹמְרִ֪ים לְנַ֫פְשִׁ֥י אֵ֤ין יְֽשׁוּעָ֓תָה לּ֬וֹ בֵֽאלֹקִ֬ים סֶֽלָה׃
(3) many say of my nefesh [spirit], “There is no salvation for him through God.”Selah.
Q: Why does it say "lnafshi" - to my nefesh? Why not "li" - to me?
Q: Why does it say "ישועתה" and not "ישועה"?
(1) Many there are which say of my soul (לנפשי) : - that is, "about my soul," because many of the wise ones of Israel, as Ahithophel and others, were of opinion that this punishment came to him on account of the affair of Bathsheba, as was actually the case ; and they were thinking likewise that the kingdom would never return to him ; therefore they followed Absalom and rebelled against him, and were saying that for him there was no portion in the world to come. Therefore he says of my soul. And he says :
(2) There is no salvation (ישועתה) for him in God : - There is no salvation for him in this world, for he cannot escape from the hand of Absalom, neither is there salvation for his soul in the world to come. For this reason it is that he uses the intensive form ישועתה ["salvation"], his meaning being salvation and salvation
Rav Hirsch on Psalms 3:3
"When reading the Psalms, close attention should be given to the changes in the designations of God as they appear. David turned to God as ה'- to that mercy which is ready at all times to give new life. The throng, however, sees him only before God as He administers justice, before Him Whose judgement has befallen David.... Therefore in the opinion of the people, no more help could be found for David from the God of justice"
Explanation:
David committed a grave sin and gave into his physical desires when he sent Uriah off to war so he can cohabit with his wife. This whole incident became a huge scandal in the kingdom, and David's own son Avshalom was gathering troops in order to overthrow his father. The whole nation saw this as the punishment for David's sin, as can be seen through the names of Hashem.
רַבִּים֮ אֹמְרִ֪ים לְנַ֫פְשִׁ֥י אֵ֤ין יְֽשׁוּעָ֓תָה לּ֬וֹ בֵֽאלֹקִ֬ים - What other people think of him
ה' מָֽה־רַבּ֣וּ צָרָ֑י רַ֝בִּ֗ים קָמִ֥ים עָלָֽי׃ - His own plea to Hashem
אלוקים expresses the justice aspect of Hashem, while ה' expresses the merciful aspect of Hashem.
Everyone else thinks that the horrible situation that David is faced with is the offspring of the justice/punishment aspect of Hashem, but David himself is able to realize that even though he sinned, Hashem is still full of mercy and redemption is still possible:
(ד) וְאַתָּ֣ה ה' מָגֵ֣ן בַּעֲדִ֑י כְּ֝בוֹדִ֗י וּמֵרִ֥ים רֹאשׁ
So it is pretty clear that David was in a bad situation. For more information on the severity of his situation, refer to Shmuel Bet Perek 14 (II Samuel 14). But how does David get out of his despair that was caused by his situation?
David's solution to his despair: Pasuk 4
(ד) וְאַתָּ֣ה ה' מָגֵ֣ן בַּעֲדִ֑י כְּ֝בוֹדִ֗י וּמֵרִ֥ים רֹאשִֽׁי׃
What does it mean "he holds my head high"?
Metzudos on Psalms 3:4
David had hope that Hashem would restore his throne and raise his head again in pride.
(ג) כבודי ומרים ראשי שכבודו הוא מצד נפשו הקדושה שחל עליה כבוד ה' ובזה ירים ראש למעלה :
What does "alilyat nefesh" mean/ how is this achieved?
(ג) כִּי כָּל אֵלּוּ הַג' קְדֻשּׁוֹת כְּלוּלִים יַחַד עַל-יְדֵי הַצַּדִּיק הָאֱמֶת בְּחִינַת משֶׁה שֶׁמַּמְשִׁיךְ וּמוֹדִיעַ קְדֻשַּׁת שַׁבָּת כַּנַּ"ל, כִּי עַל-יְדֵי קְדֻשַּׁת שַׁבָּת עוֹלִין וְנִכְלָלִין קְדֻשַּׁת נַפְשׁוֹת יִשְֹרָאֵל בְּשָׁרְשָׁן בִּקְדֻשָּׁתוֹ יִתְבָּרַךְ שֶׁזֶּהוּ בְּחִינַת שַׁבָּת שִׁין בַּת, שֶׁבְּחִינַת בַּת מֶלֶךְ פְּנִימָה בְּחִינַת נַפְשׁוֹת יִשְֹרָאֵל עוֹלָה לְמַעְלָה, שֶׁזֶּהוּ בְּחִינַת שִׁין כְּלָלִיּוּת ג' קְדֻשּׁוֹת הַנַּ"ל, וְעַל-כֵּן הַצַּדִּיק בְּחִינַת משֶׁה הוּא בִּבְחִינַת סֶגוֹל כַּנַּ"ל כְּלָלִיּוּת הַג' נְקוּדוֹת הַנַּ"ל. וְעַל-כֵּן חִבֵּר לָזֶה מַפֶּלֶת הָרְשָׁעִים לֶעָתִיד שֶׁיִּהְיֶה שִׁנֵּיהֶם כַּמָּה אַמּוֹת לְרָעָתָן, בְּחִינַת שִׁנֵּי רְשָׁעִים שִׁבַּרְתָּ (תְּהִלִּים ג)
Rav Hirsch on Psalms 3:4
"Even though You exercise Your sovereignty over me at this very moment as a judge (אלוקים), You will still remain ה'. Your judgment is only a form of mercy that will lead me from aberration [deviation] and its consequences to a new, pure life. Because Your chastisement is intended to guide me to a better future, You are מגן בעדי, Yourself a shield around me, so that the foes, whom You have allowed to come to the fore temporarily in order to chastise me, cannot proceed to destroy me completely"
Explanation:
Rav Hirsch is explaining David's realization in pasuk 4 as David realizing Hashem's hashgachat pratit - personal supervision - in his own life and how everything that is happening is gam zu ltova - for the ultimate good.
David realizes that the solution of despair/depression is turning to Hashem for guidance/realizing his involvement in your life. The solution is seen in many places in Sefer Tehillim, but this is perhaps the first place where David specifically executes this solution. In this pasuk he is recognizing that Hashem loves him and because of this, there is no reason to be saddened by his situation. This is also seen through his actions:
How David executes his solution: Pesukim 5-7
This is really the basis of David's solution of escaping despair, and this is seen all over Tehillim! For example, we say this pasuk everyday, that is extremely similar to pasuk 5:
(ט) אֵלֶ֣יךָ ה' אֶקְרָ֑א וְאֶל־ה' אֶתְחַנָּֽן׃
(4) 'ויקרא בשם ה, The plain meaning of these words is that Avraham preached his brand of religion. We find the word קרא used in this sense in Proverbs 20,6 רב אדם יקרא איש חסדו, “he proclaims most people as his true friend.” Another verse in which the root קרא appears as meaning “to proclaim publicly, to preach,” is in Psalms 116,17 ובשם ה' אקרא. “I will publicly proclaim the name of the Lord.”
When we are told of Joseph’s triumphal ride through Egypt after he had been appointed viceroy (Genesis 41,43), the Torah writes ויקראו לפניו אברך, “they called out before him אברך.” The generally accept translation of this word is: “on your knee!” However, I believe we may understand it as a proclamation of Joseph’s faith in the G’d of the heaven which he made public at this time.
The word ויקרא also has a connotation of תפלה, prayer, as we know beyond doubt from Psalms 30,9 אליך ה' אקרא ואל א-דני אתחנן “I call to You, O Lord; to my Lord I made appeal.” Prayer, תפלה, is addressed to the attribute of Mercy, whereas תחנה, pleading is addressed to the attribute of Justice. Onkelos also translates this word in the same spirit when he wrote וצלי בשמא דה’, “he prayed in the name of the merciful G’d.”
Rav Hirsch on Psalms 3:5
"My enemies all say that there is no hope for me from God, but, as a matter of fact, he has already heard me - ויענני. Even though, to all outer appearances, my situation has not yet changed for the better....."
- David
(ו) אֲנִ֥י שָׁכַ֗בְתִּי וָֽאִ֫ישָׁ֥נָה הֱקִיצ֑וֹתִי כִּ֖י ה' יִסְמְכֵֽנִי׃
(יד) סוֹמֵ֣ךְ ה' לְכָל־הַנֹּפְלִ֑ים וְ֝זוֹקֵ֗ף לְכָל־הַכְּפוּפִֽים׃
Many commentators comment on the signifigance of David sleeping and waking, saying that this is a sign of bitachon (trust) in Hashem:
(א) אני שכבתי ואישנה. לבי אטום בדאגה ופחד: (ב) הקיצותי. מדאגתי כי בטחתי כי ה' יסמכני:
Trusting Hashem, a very central idea in Judaism, is part of his solution for despair. As it is written (and included in the weekday shacharis service):
(4) Trust in the LORD for ever and ever, for in God, the LORD, is the strength of the worlds.
(ח) וְהָיָ֞ה כְּעֵ֣ץ ׀ שָׁת֣וּל עַל־מַ֗יִם וְעַל־יוּבַל֙ יְשַׁלַּ֣ח שָֽׁרָשָׁ֔יו וְלֹ֤א ירא [יִרְאֶה֙] כִּֽי־יָבֹ֣א חֹ֔ם וְהָיָ֥ה עָלֵ֖הוּ רַֽעֲנָ֑ן וּבִשְׁנַ֤ת בַּצֹּ֙רֶת֙ לֹ֣א יִדְאָ֔ג וְלֹ֥א יָמִ֖ישׁ מֵעֲשׂ֥וֹת פֶּֽרִי׃
(א) אַ֥שְֽׁרֵי־הָאִ֗ישׁ אֲשֶׁ֤ר ׀ לֹ֥א הָלַךְ֮ בַּעֲצַ֪ת רְשָׁ֫עִ֥ים וּבְדֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד וּבְמוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב׃ (ב) כִּ֤י אִ֥ם בְּתוֹרַ֥ת ה' חֶ֫פְצ֥וֹ וּֽבְתוֹרָת֥וֹ יֶהְגֶּ֗ה יוֹמָ֥ם וָלָֽיְלָה׃ (ג) וְֽהָיָ֗ה כְּעֵץ֮ שָׁת֪וּל עַֽל־פַּלְגֵ֫י מָ֥יִם אֲשֶׁ֤ר פִּרְי֨וֹ ׀ יִתֵּ֬ן בְּעִתּ֗וֹ וְעָלֵ֥הוּ לֹֽא־יִבּ֑וֹל וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ׃
David's superfluous trust in Hashem is more explicitly expressed in the next pasuk:
(1) I will not be afraid of ten thousands of the people : - for all Israel were with Absalom, except those who were with David in Jerusalem, and had gone out with him, and those who had joined him afterwards.
Metzudos on Psalms 3:7
Because Hashem is my support I have no fear of even the most overwhelming odds.
David's plea: Pasuk 8
(ב) וטעם ושיני רשעים – כנגד רבים אומרים לנפשי, אז יתברר לכל כי לשם הישועה כי הוא יושיע מי שיחפוץ בו.
(ב) ה' קומה, ומצד שאתה (ג) אלקי בהשגחתך המיוחדת עלי
So far, we have only talked about David's solution to "external" threats...