Mizmor 055 – Overcoming Despondency

(א) לַמְנַצֵּחַ בִּנְגִינֹת מַשְׂכִּיל לְדָוִד: (ב) הַאֲזִינָה אֱלֹקִים תְּפִלָּתִי וְאַל תִּתְעַלַּם מִתְּחִנָּתִי:

(1) For the musician, with melodies, a song of enlightenment by David. (2) Listen, O G-d, to my tefillah and don’t ignore my [emotional] supplication.

NOTE: For a PDF of this mizmor, please click here. This will enable you to print out the entire text of the article. [Rev 4]

Key Concepts of Mizmor 055 – Overcoming Despondency

King David composed this mizmor towards the end of his life when he learned that his senior advisor, Achitofel, had joined in a conspiracy against him. At first, that conspiracy, which was fomented by David’s traitorous son Avshalom, appeared to be successful and David feared that he and his loyal supporters were in danger of being overwhelmed.

David’s self-confidence had already been shaken by the knowledge that his own son had become his bitter enemy. But the thought that Achitofel, who had been David’s very close friend, had also turned against him, seemed to be too much to bear. David now felt totally crushed.

However, through the process of composing and singing this mizmor to Hashem, David found the spiritual strength that he needed to overcome his despondency. He came to realize that the falseness of his enemies would be their own undoing and that if he continued to maintain his devotion to Hashem, he would surely be saved.

Historical Background

The closing years of David’s reign were wracked with troubles, of which Avshalom’s rebellion was one of the most serious, coming very close to succeeding. Avshalom was a self-seeking individual who built a power base by telling people what they wanted to hear. He deceived his unsuspecting father into allowing him to go to Chevron (Hebron), where he staged a carefully contrived plot to establish himself as king.

Avshalom managed to bring into his conspiracy a number of important people, the most notable of which was Achitofel, an outstanding talmid chacham (Torah scholar) and counselor to King David. Avshalom’s initial success put David in extreme danger and to avoid a bitter conflict, David took his entire household on foot from Yerushayim into self-imposed exile. He was accompanied by a sizable contingent of loyal warriors.

While in flight from Yerushalayim, David was confronted by a prominent individual named Shimei ben Gera, who was the head of the Sanhedrin. This outstanding talmid chacham also happened to be a teacher of David’s son Shlomo. However, he was a kinsman of King Shaul and had been secretly nursing a vendetta against David, blaming him for Shaul’s tragic end. Although it was now 30 years since David had been accepted by all 12 tribes, Shimei and others like him rebelled against David declaring him unworthy. Now, with David’s morale at a low point, Shimei ben Gera watched the bedraggled band pass by with satisfaction. In fact, he came out cursing David and throwing stones and mud at him and his men.

Navigating Tehillim. David’s conflict with Avshalom is also the subject of Mizmor 003, which describes the demoralizing effect that the rebellion had on David. That mizmor also touches upon the advice that Achitofel gave Avshalom, advice that ultimately led to Achitofel’s undoing, as well as that of Avshalom.

Exploring the Mizmor

PART 1. A PLEA TO BE HEARD. David introduces the mizmor, which is a song of enlightenment and prayer. In the mizmor he asks Hashem to listen to his tefillah, which is an earnest intellectual appeal for help. But the mizmor also includes an emotional supplication (techinah), which David asks Hashem not to ignore. Even though the supplication lacks intellectual clarity it exposes David’s feelings about the dire circumstances in which he finds himself.

(א) לַמְנַצֵּחַ בִּנְגִינֹת מַשְׂכִּיל לְדָוִד: (ב) הַאֲזִינָה אֱלֹקִים תְּפִלָּתִי וְאַל תִּתְעַלַּם מִתְּחִנָּתִי:(ג) הַקְשִׁיבָה לִּי וַעֲנֵנִי אָרִיד בְּשִׂיחִי וְאָהִימָה:

(1) For the musician, with melodies, a song of enlightenment by David. (2) Listen, O G-d, to my tefillah and don’t ignore my [emotional] supplication. (3) Hear me and answer me for I am crying as I pour out my grief and I groan.

PART 2. HEARTFELT ANGUISH. David reveals the emotional suffering brought about by the ill-will and anatagonism of the people who have instigated this conspiracy against him. He is deeply hurt by the hatred shown by such people as Shimei be Geira and Achitofel. At the same time he is badly shaken by the prospect of being assassinated by his enemies.

(ד) מִקּוֹל אוֹיֵב מִפְּנֵי עָקַת רָשָׁע כִּי יָמִיטוּ עָלַי אָוֶן וּבְאַף יִשְׂטְמוּנִי: (ה) לִבִּי יָחִיל בְּקִרְבִּי וְאֵימוֹת מָוֶת נָפְלוּ עָלָי: (ו) יִרְאָה וָרַעַד יָבֹא בִי וַתְּכַסֵּנִי פַּלָּצוּת:

(4) [I am in anguish] because of the [angry] voice of the enemy [Shimei ben Geira] and on account of persecution by the wicked [Achitofel]. For they charge me with sin. They hate me with vehemence. (5) My heart is convulsed within me and the terrors of death have fallen upon me. (6) Fear and shivering fright penetrate me and I am overwhelmed with shaking.

PART 3. OH TO FLY AWAY. David’s desperation is so intense that he doesn’t see how he can bear the anguish any longer. He wishes he were a bird that could just fly away and be released from his seemingly impossible situation.

(ז) וָאֹמַר מִי יִתֶּן לִּי אֵבֶר כַּיּוֹנָה אָעוּפָה וְאֶשְׁכֹּנָה: (ח) הִנֵּה אַרְחִיק נְדֹד אָלִין בַּמִּדְבָּר סֶלָה: (ט) אָחִישָׁה מִפְלָט לִי מֵרוּחַ סֹעָה מִסָּעַר:

(7) And I said, “Oh that I had wings like the dove. For then I would fly away, and find rest.” (8) Indeed! I would wander afar; I would dwell in the wilderness forever, Selah. (9) I would hurry [to find] shelter from the tempestuous wind, from the storm [of war].

Navigating Tehillim. David also compares himself to a bird in Mizmor 011. However, in that case he sees a bird as an unenviable creature, wandering in the mountains without a home. The fact that he now wishes himself to be a bird shows how desperate his situation had become and how demoralized he felt. In his present state of mind, being a bird without a home at least offered the prospect of being disconnected from the pain he was suffering.

PART 4. CONFRONTING THE CONSPIRACY. David asks Hashem to break apart the evil conspiracy, which has already begun showing cracks. The conspiracy is inherently weak since it is founded upon treachery and deception. David is especially upset with Achitofel who had been his close friend and adviser. It now appears that all his fine words were lies. The mental attitude of falsehood is already beginning to have its destructive effect by sowing dissension among the plotters themselves.

(י) בַּלַּע אֲדֹ־נָי פַּלַּג לְשׁוֹנָם כִּי רָאִיתִי חָמָס וְרִיב בָּעִיר: (יא) יוֹמָם וָלַיְלָה יְסוֹבְבֻהָ עַל חוֹמֹתֶיהָ וְאָוֶן וְעָמָל בְּקִרְבָּהּ: (יב) הַוּוֹת בְּקִרְבָּהּ וְלֹא יָמִישׁ מֵרְחֹבָהּ תֹּךְ וּמִרְמָה: (יג) כִּי לֹא אוֹיֵב יְחָרְפֵנִי וְאֶשָּׂא לֹא מְשַׂנְאִי עָלַי הִגְדִּיל וְאֶסָּתֵר מִמֶּנּוּ: (יד) וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי: (טו) אֲשֶׁר יַחְדָּו נַמְתִּיק סוֹד בְּבֵית אֱלֹקִים נְהַלֵּךְ בְּרָגֶשׁ:

(10) Sabotage [their conspiracy], my L-rd and divide their speech, for I have [already] seen cursing and quarreling [among them] in the city. (11) Day and night they make their rounds upon its walls, while iniquity and mischief are within it. (12) Treachery is within it; malice and deceit never leave its open spaces. (13) For it is not a [known] enemy [like Shimei ben Gera] who insults me; that I could bear. It is not my adversary [like Shaul] who enlarges himself to taunt me; from him I could hide. (14) “But it is you, [Achitofel,] a man my equal my mentor and my intimate friend. (15) With whom together we shared sweet counsel. In the house of G-d we would walk in company.”

PART 5. ANTICIPATING A YESHUAH. The tone of the mizmor begins to turn positive as David expresses his confidence that the enemy will be undone by their own behavior as well as by the unending flow of prayers that David has been making to Hashem.

(טז) [ישימות] יַשִּׁיא מָוֶת עָלֵימוֹ יֵרְדוּ שְׁאוֹל חַיִּים כִּי רָעוֹת בִּמְגוּרָם בְּקִרְבָּם: (יז) אֲנִי אֶל אֱלֹקִים אֶקְרָא וַה’ יוֹשִׁיעֵנִי: (יח) עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי: (יט) פָּדָה בְשָׁלוֹם נַפְשִׁי מִקֲּרָב לִי כִּי בְרַבִּים הָיוּ עִמָּדִי: (כ) יִשְׁמַע אֵל וְיַעֲנֵם וְיֹשֵׁב קֶדֶם סֶלָה אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ וְלֹא יָרְאוּ אֱלֹקִים: (כא) שָׁלַח יָדָיו בִּשְׁלֹמָיו חִלֵּל בְּרִיתוֹ: (כב) חָלְקוּ מַחְמָאֹת פִּיו וּקֲרָב לִבּוֹ רַכּוּ דְבָרָיו מִשֶּׁמֶן וְהֵמָּה פְתִחוֹת:

(16) [G-d] will instigate death against them. They will go down alive to the grave for evil thoughts have been within them, pervading their habitation. (17) As for me, I will to call to G-d and because He is Hashem, He will save me. (18) Evening, morning, and noon, I supplicate and cry aloud; and He has heard my voice. (19) He redeems my soul in peace from those who fight against me, though there are many against me. (20) May G-d hear and humble them. He is enthroned from days of old, Selah. [May He humble] those who [think their destiny will] not change and they do not fear G-d. (21) [Achitofel] has acted against people who were at peace with him. He violated his pact [of friendship]. (22) Smooth as butter [were the words of] his mouth, but his heart was at war; his words were softer than oil, yet they were drawn swords.

PART 6. CONCLUSION. David concludes with a word of encouragement and chizuk to Klal Yisrael. The experience of preparing this mizmor has revealed to David the importance of having bitachon and confidence in the yeshuah that Hashem will surely bring. No matter how vicious the enemy that the righteous man faces, Hashem will bring that enemy to his inevitable doom.

(כג) הַשְׁלֵךְ עַל ה’ יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ לֹא יִתֵּן לְעוֹלָם מוֹט לַצַּדִּיק: (כד) וְאַתָּה אֱלֹקִים תּוֹרִדֵם לִבְאֵר שַׁחַת אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם וַאֲנִי אֶבְטַח בָּךְ:

(23) [Speaking to Klal Yisrael:] Cast your burden upon Hashem and He will sustain you. He will never let the righteous man falter. (24) [Speaking to Hashem:] “You, O G-d will bring them down into the pit of destruction. Men of bloodshed and deceit will not live out half their days. And as for me, I will trust in You.”

Learning the Mizmor

PART 1. A PLEA TO BE HEARD.

(א) לַמְנַצֵּחַ בִּנְגִינֹת
מַשְׂכִּיל לְדָוִד:

This mizmor has been prepared for the musician to be performed with a variety of melodies — לַמְנַצֵּחַ בִּנְגִינוֹת . Achitofel’s betrayal was so depressing to David that he needed many melodies to achieve a positive state of mind. Only in this way could he expect to gain the Divine inspiration (ruach hakodesh) that he would need to compose the mizmor. It is a song of enlightenment composed by David — מַשְׂכִּיל לְדָוִד . Through the process of composing the mizmor David learned to overcome his fears and regain his bitachon in the yeshuah that would come.

(ב) הַאֲזִינָה אֱלֹקִים תְּפִלָּתִי
וְאַל תִּתְעַלַּם מִתְּחִנָּתִי:

Listen, O G-d, to the intellectual focus of my tefillah — הַאֲזִינָה אֱלֹקִים תְּפִלָּתִי – as I strive for clarity of thought. But don’t ignore my emotional supplication — וְאַל תִּתְעַלַּם מִתְּחִנָּתִי – as I humble myself before You. I am hoping You will not ignore my plea even though I have sinned and may not be deserving. But I have also suffered much, and for that reason I ask for consideration even in Your attribute of Elokim (justice).

(ג) הַקְשִׁיבָה לִּי וַעֲנֵנִי
אָרִיד בְּשִׂיחִי וְאָהִימָה:

Hear me and answer me — הַקְשִׁיבָה לִּי וַעֲנֵנִי – for I am crying bitterly as I pour out my grief before You — אָרִיד בְּשִׂיחִי – and groan in my agony — וְאָהִימָה .

PART 2. HEARTFELT ANGUISH.

(ד) מִקּוֹל אוֹיֵב מִפְּנֵי עָקַת רָשָׁע
כִּי יָמִיטוּ עָלַי אָוֶן וּבְאַף יִשְׂטְמוּנִי:

I am in anguish because of the angry voice of the enemy — מִקּוֹל אוֹיֵב , Shimei ben Geira, who publicly cursed me and called me a man of bloodshed. I also suffer on account of persecution by the wicked Achitofel — מִפְּנֵי עָקַת רָשָׁע . For they openly charge me with sin — כִּי יָמִיטוּ עָלַי אָוֶן – to justify having me usurped and killed. They make it appear that my present predicament is a heavenly retribution for the sins that they have charged me with. They do this because they hate me with vehemence — וּבְאַף יִשְׂטְמוּנִי .

(ה) לִבִּי יָחִיל בְּקִרְבִּי
וְאֵימוֹת מָוֶת נָפְלוּ עָלָי:

My heart is convulsed within me — לִבִּי יָחִיל בְּקִרְבִּי , knowing that Achitofel whom I trusted, advised Avshalom to have me killed. And the terrors of death have fallen upon me — וְאֵימוֹת מָוֶת נָפְלוּ עָלָי – for I know that the enemy is pursuing me.

(ו) יִרְאָה וָרַעַד יָבֹא בִי
וַתְּכַסֵּנִי פַּלָּצוּת:

Even when I am in a secure place, fear and shivering fright penetrate me — יִרְאָה וָרַעַד יָבֹא בִי , and I am overwhelmed with shaking — וַתְּכַסֵּנִי פַּלָּצוּת .

PART 3. OH TO FLY AWAY.

(ז) וָאֹמַר מִי יִתֶּן לִּי אֵבֶר כַּיּוֹנָה
אָעוּפָה וְאֶשְׁכֹּנָה:

And I said, “Oh that I had wings like the dove — וָאֹמַר מִי יִתֶּן לִּי אֵבֶר כַּיּוֹנָה that Noach sent from the Ark to find dry land! For then I would fly away, and find rest — אָעוּפָה וְאֶשְׁכֹּנָה – where my enemies could not reach me.”

(ח) הִנֵּה אַרְחִיק נְדֹד
אָלִין בַּמִּדְבָּר סֶלָה:

Indeed! I would wander afar — הִנֵּה אַרְחִיק נְדֹד ; I would return to the life of a shepherd and dwell in the wilderness forever, Selah — אָלִין בַּמִּדְבָּר סֶלָה . I would be happy to live in isolation so that no one could find me and no one would be punished because of me. I would just devote myself to learning Torah. (See Tehillim 27:4.)

(ט) אָחִישָׁה מִפְלָט לִי
מֵרוּחַ סֹעָה מִסָּעַר:

I would hurry to find shelter for myself — אָחִישָׁה מִפְלָט לִי – from the tempestuous wind, from the storm of war — מֵרוּחַ סֹעָה מִסָּעַר – that I am facing.

PART 4. CONFRONTING THE CONSPIRACY.

(י) בַּלַּע אֲדֹ־נָי פַּלַּג לְשׁוֹנָם
כִּי רָאִיתִי חָמָס וְרִיב בָּעִיר

Sabotage their conspiracy, my L-rd — בַּלַּע אֲדֹ־נָי – and divide their speech — פַּלַּג לְשׁוֹנָם to sow further dissension among them. For I have already seen cursing and quarreling among them in the city of Yerushalayim — כִּי רָאִיתִי חָמָס וְרִיב בָּעִיר – as a result of their plotting.

(יא) יוֹמָם וָלַיְלָה יְסוֹבְבֻהָ עַל חוֹמֹתֶיהָ
וְאָוֶן וְעָמָל בְּקִרְבָּהּ:

Day and night — יוֹמָם וָלַיְלָה – Avshalom and his supporters make their rounds upon its walls — יְסוֹבְבֻהָ עַל חוֹמֹתֶיהָ – to guard against attack; while all the time, the real enemies are the iniquity and mischief within it — וְאָוֶן וְעָמָל בְּקִרְבָּהּ .

(יב) הַוּוֹת בְּקִרְבָּהּ
וְלֹא יָמִישׁ מֵרְחֹבָהּ תֹּךְ וּמִרְמָה:

Treachery is within it — הַוּוֹת בְּקִרְבָּהּ ; malice and deceit never leave its open spaces — וְלֹא יָמִישׁ מֵרְחֹבָהּ תֹּךְ וּמִרְמָה – where people continually gather to scheme. My enemies have come out openly against me, but it is now evident that previously when they were pretending to be friendly towards me, they were already secretly plotting. If I had known what their intent was I would have taken steps to protect myself.

(יג) כִּי לֹא אוֹיֵב יְחָרְפֵנִי וְאֶשָּׂא

For he (Achitofel) is not a known enemy who insults me — כִּי לֹא אוֹיֵב יְחָרְפֵנִי – like Shimei ben Gera who resented my taking the crown from his relative Shaul; that I could bear — וְאֶשָּׂא . I would have related to him as to an enemy and remain indifferent to his disdainful remarks.

לֹא מְשַׂנְאִי עָלַי הִגְדִּיל
וְאֶסָּתֵר מִמֶּנּוּ:

It is not my adversary who enlarges himself to taunt me — לֹא מְשַׂנְאִי עָלַי הִגְדִּיל – and pursue me like Shaul; from him I could hide — וְאֶסָּתֵר מִמֶּנּוּ – because Shaul publicly declared his hatred toward me. But Achitofel has been one of my closest advisors for so long. His treachery is too painful to bear!

(יד) וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי
אַלּוּפִי וּמְיֻדָּעִי:

“But it is you, Achitofel, a man my equal — וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי – my mentor and my intimate friend — אַלּוּפִי וּמְיֻדָּעִי – that gives me the most pain. You were my teacher and you should have loved me the way a teacher loves his student. Because I trusted you I promoted you to be my senior minister and counselor, but you have betrayed my trust.”

(טו) אֲשֶׁר יַחְדָּו נַמְתִּיק סוֹד
בְּבֵית אֱלֹקִים נְהַלֵּךְ בְּרָגֶשׁ:

“With whom together we shared sweet counsel — אֲשֶׁר יַחְדָּו נַמְתִּיק סוֹד , learning Torah. In the house of G-d we would walk in company side by side — בְּבֵית אֱלֹקִים נְהַלֵּךְ בְּרָגֶשׁ .”

PART 5. ANTICIPATING A YESHUAH.

(טז) [ישימות] יַשִּׁיא מָוֶת עָלֵימוֹ
יֵרְדוּ שְׁאוֹל חַיִּים

He will instigate the angel of death as a debt collector against them — יַשִּׁיא מָוֶת עָלֵימוֹ – to take their life. They will go down alive to the grave — יֵרְדוּ שְׁאוֹל חַיִּים – in a sudden and unnatural death, so that everyone is aware that they are being punished.

כִּי רָעוֹת בִּמְגוּרָם בְּקִרְבָּם:

For it is now apparent that the sweet counsel and good company were a pretense and that evil thoughts have been deep within them, not visible on the outside, but pervading Yerushalayim, their habitation — כִּי רָעוֹת בִּמְגוּרָם בְּקִרְבָּם . Ultimately, the thoughts that are within a person affect his home and his community.

(יז) אֲנִי אֶל אֱלֹקִים אֶקְרָא וַה‘ יוֹשִׁיעֵנִי:

As for me — אֲנִי , although I am only one person against many and even though I feel that I am unworthy, my case against them is so strong that I will continue to call to G-d — אֶל אֱלֹקִים אֶקְרָא , the Judge, until He answers me, and because He is Hashem, the Merciful, He will save me — וַה’ יוֹשִׁיעֵנִי .

(יח) עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה
וַיִּשְׁמַע קוֹלִי:

Evening, morning, and noon — עֶרֶב וָבֹקֶר וְצָהֳרַיִם – at the times corresponding to the three fixed tefillos of the day — Maariv, Shacharis, and Minchah, I supplicate and cry aloud — אָשִׂיחָה וְאֶהֱמֶה ; and when I do so, I feel that He has heard my voice — וַיִּשְׁמַע קוֹלִי – because I have thought through what I was going to say before I said it. He was already listening while I was preparing the words of my tefillah.

The three times in each 24-hour cycle that are most easily recognizable without special instruments are the beginning of the night, the beginning of the day, and shortly after noon — when shadows begin to fall.

(יט) פָּדָה בְשָׁלוֹם נַפְשִׁי מִקֲּרָב לִי
כִּי בְרַבִּים הָיוּ עִמָּדִי:

He redeems my soul in peace from those who fight against me — פָּדָה בְשָׁלוֹם נַפְשִׁי מִקֲּרָב לִי , though there are many against me — כִּי בְרַבִּים הָיוּ עִמָּדִי .

(כ) יִשְׁמַע אֵ־ל וְיַעֲנֵם
וְיֹשֵׁב קֶדֶם סֶלָה
אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ
וְלֹא יָרְאוּ אֱלֹקִים:

May G-d hear my tefillah and humble them — יִשְׁמַע אֵל וְיַעֲנֵם , even though they now have high positions within Avshalom’s conspiracy. G-d is enthroned from days of old, Selah — וְיֹשֵׁב קֶדֶם סֶלָה – and has the power to control men’s destiny. May He humble those who think their destiny will not change — אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ – and they do not fear G-d — וְלֹא יָרְאוּ אֱלֹקִים , Who can readily change their situation for the worse if it pleases Him.

(כא) שָׁלַח יָדָיו בִּשְׁלֹמָיו
חִלֵּל בְּרִיתוֹ:

Achitofel has acted against people like me who were at peace with him — שָׁלַח יָדָיו בִּשְׁלֹמָיו . He violated the pact of friendship — חִלֵּל בְּרִיתוֹ – that he had with me.

(כב) חָלְקוּ מַחְמָאֹת פִּיו
וּקֲרָב לִבּוֹ
רַכּוּ דְבָרָיו מִשֶּׁמֶן וְהֵמָּה פְתִחוֹת:

Smooth as butter were the words of his mouth — חָלְקוּ מַחְמָאֹת פִּיו , but his heart was at war — וּקֲרָב לִבּוֹ ; his words were softer than oil — רַכּוּ דְבָרָיו מִשֶּׁמֶן , yet they were drawn swords — וְהֵמָּה פְתִחוֹת .

PART 6. CONCLUSION.

(כג) הַשְׁלֵךְ עַל ה‘ יְהָבְךָ
וְהוּא יְכַלְכְּלֶךָ
לֹא יִתֵּן לְעוֹלָם מוֹט לַצַּדִּיק:

[David now turns to the people listening to the mizmor:] Since men can be devious, don’t put your trust in them or fear them. Rather, cast your burden upon Hashem — הַשְׁלֵךְ עַל ה’ יְהָבְךָ – and He will sustain you — וְהוּא יְכַלְכְּלֶךָ . He will never let the righteous man falter — לֹא יִתֵּן לְעוֹלָם מוֹט לַצַּדִּיק .

(כד) וְאַתָּה אֱלֹקִים, תּוֹרִדֵם לִבְאֵר שַׁחַת
אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם
וַאֲנִי אֶבְטַח בָּךְ:

[David addresses Hashem:] “They are committing an outrageous crime against me, but You, O G-d — וְאַתָּה אֱלֹקִים , are the true Judge. You will bring them down into the pit of destruction — תּוֹרִדֵם לִבְאֵר שַׁחַת . Surely, men of bloodshed and deceit will not be allowed to live out half their days — אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם . And as for me, I will trust in You — וַאֲנִי אֶבְטַח בָּךְ – to keep me from falling into their hands, so that I can live out my full life span and fulfill my mission of serving You.

Living the Mizmor

Listed below are some of the lessons that you can draw from this mizmor, as well as some of the thoughts you might have in mind when you say the words of the mizmor as a tefillah, expressing your devotion to Hashem.

Tefillos for Life – Your Relationship with Hashem.

[55:2] LOGIC AND HEART. – הַאֲזִינָה אֱלֹקִים תְּפִלָּתִי וְאַל תִּתְעַלַּם מִתְּחִנָּתִי – “Listen, O G-d, to my tefillah and don’t ignore my [emotional] supplication.” Ask Hashem to be receptive to your plea, whether it is a carefully reasoned prayer or an emotional supplication.

[55:3] – הַקְשִׁיבָה לִּי וַעֲנֵנִי אָרִיד בְּשִׂיחִי וְאָהִימָה – “Hear me and answer me for I am crying as I pour out my grief and I groan.”

Tefillos for Life – Your Anguish.

[55:4] THE PAIN OF HATRED. – כִּי יָמִיטוּ עָלַי אָוֶן וּבְאַף יִשְׂטְמוּנִי – “[I am in anguish] for they charge me with sin. They hate me with vehemence.” It is painful to be hated, even when the enmity is unjustified.

[55:5] THE PAIN OF FEAR – לִבִּי יָחִיל בְּקִרְבִּי וְאֵימוֹת מָוֶת נָפְלוּ עָלָי – “My heart is convulsed within me and the terrors of death have fallen upon me.” Help me overcome the emotion of terror.

[55:6] – יִרְאָה וָרַעַד יָבֹא בִי וַתְּכַסֵּנִי פַּלָּצוּת – “Fear and shivering fright penetrate me and I am overwhelmed with shaking.”

Tefillos for Life – Your Plea for Yeshuah.

[55:10] CONFUSION. – בַּלַּע אֲדֹ־נָי פַּלַּג לְשׁוֹנָם כִּי רָאִיתִי חָמָס וְרִיב בָּעִיר – “Sabotage [their conspiracy], my L-rd and divide their speech, for I have [already] seen cursing and quarreling [among them] in the city.” May our enemies be confused and riven by quarrels among themselves.

[55:14] BETRAYAL. – וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי – “But it is you, a man my equal my mentor and my intimate friend.” Protect me from the betrayal of close friends or family who turn against me.

[55:15]. – אֲשֶׁר יַחְדָּו נַמְתִּיק סוֹד בְּבֵית אֱלֹקִים נְהַלֵּךְ בְּרָגֶשׁ – “With whom together we shared sweet counsel. In the house of G-d we would walk in company.”

Lessons for Life – Your Behavior.

[55:17] YESHUAH. – אֲנִי אֶל אֱלֹקִים אֶקְרָא וַה’ יוֹשִׁיעֵנִי – “As for me, I will to call to G-d and because He is Hashem, He will save me.” When you are in distress turn to Hashem and pray for a yeshuah. Incorporate your personal plea in every regular tefillah. Pray to Hashem with deep sincerity.

[55:18]. – עֶרֶב וָבֹקֶר וְצָהֳרַיִם אָשִׂיחָה וְאֶהֱמֶה וַיִּשְׁמַע קוֹלִי – “Evening, morning, and noon, I supplicate and cry aloud; and He has heard my voice.”

Lessons for Life – Your Attitude.

[55:23] BITACHON. – הַשְׁלֵךְ עַל ה’ יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ – “Cast your burden upon Hashem and He will sustain you.” No matter how hopeless your situation seems, trust in Hashem to take care of you, for you are always in His hands.

Sources

The primary sources used in the interpretation of the verses of this mizmor are listed below.

א – בן־רמוך

ב – בן־רמוך, באר אברהם

ג – רש”י, אבן עזרא, ספורנו

ד – רש”י, אבן עזרא, רד”ק, המאירי, אלשיך

ה – רד”ק, ספורנו, דעת סופרים
ו – רד”ק, נר לרגלי

ז – רד”ק, בן־רמוך, אלשיך

ח – אבן עזרא, אבן יחייא, באר אברהם, דעת סופרים, מאיר טוב
ט – רד”ק

י – רד”ק, המאירי, בן־רמוך

יא – אבן יחייא, אלשיך, באר אברהם, נר לרגלי

יב – רד”ק, המאירי

יג – אבן עזרא, רד”ק, המאירי, אלשיך

יד – אבן עזרא, רד”ק, בן־רמוך, אבן יחייא, אלשיך,

טו – רש”י, אלשיך

טז – רש”י, אבן עזרא, רד”ק, המאירי, בן־רמוך, ספורנו, אבן יחייא, מצודות, נר לרגלי

יז – אבן עזרא, רד”ק, באר אברהם, מלבי”ם

יח – אלשיך, באר אברהם

יט – רד”ק, המאירי, בן־רמוך, ספורנו, מצודות

כ – רד”ק, המאירי, ספורנו, מצודות

כא – רד”ק, אבן יחייא

כב – רש”י, אבן עזרא

כג – רש”י, אבן עזרא, רד”ק,

כד – רד”ק, בן־רמוך, ספורנו