We continue in Chapter 118 - the chapter of Hallel - in the section where King David teaches the Jewish people the foundation of bitachon (trust) in Hashem, citing proofs from the salvations wrought for him and for the Jewish people. The Malbim, as is his approach in this chapter, explains these verses as referring to King Hezekiah and the downfall of Sennacherib, while the other commentators explain them as referring to King David or the Congregation of Israel in its exile. Let us follow the order of the verses.
ט֗וֹב לַחֲס֥וֹת בַּיהֹוָ֑ה מִ֝בְּטֹ֗חַ בָּאָדָֽם׃ - It is better to take refuge in Hashem than to trust in man.
Rashi is precise in his reading of the language: "To take refuge" (lachasot) refers only to sheltering in shade, which is something slight. That is, it is better to receive even a slight refuge in Hashem - merely a bit of shade - than "to trust in man," which according to Rashi denotes something solid and a strong support. A person's promise is complete and definite, yet even slight shelter in Hashem is superior to it.
The Vilna Gaon elaborates and explains: There are two aspects of bitachon. The first is when the Holy One, blessed be He, promises to grant a person something, such as wealth and fortune, just as He promised Avraham Avinu that He would enrich him; this is called bitachon (trust), for he holds an explicit promise. The second is when the Holy One, blessed be He, has promised him nothing, but the person on his own places his reliance in Hashem; this is called chisayon (taking refuge), as in the phrase "a rock in which they sought refuge." Seeking refuge is like a form of protection and cover: I come to shelter in His shadow, even though the rock never explicitly promised to be my shelter. It follows that a guarantee is inherently stronger than mere refuge. And this is what King David is saying: even mere refuge in Hashem, without any explicit promise, is better than trusting in a human being who has promised you explicitly and said, "You have nothing to worry about, it's on me, I take it upon myself."
To us, this sounds simple, but try to imagine: a wealthy person whom you trust comes along - a reliable man who has fulfilled every promise he ever made, and who possesses the financial means - and says to you, "I promise you." How many of us would truly say, "No, I do not want your promise; I prefer to seek refuge in Hashem, Who has not promised me anything"? Concerning this, King David says: set that aside. Despite all the promises, the trustworthiness, and the financial capability, taking refuge in Hashem is still better.
The Radak cites the words of Yirmiyahu: "Cursed is the man who trusts in man... and whose heart turns away from Hashem," but brings the idea closer to practical application. Even if one turns to a person, he should place his primary reliance on God, blessed be He, that He place it into the benefactor's heart to help him. That is: you may approach the benefactor, but the core of your trust must be in Hashem - Master of the Universe, place in his heart the desire to help me, grant him the capability and the generosity of heart. How many wealthy people have plenty of money, but no heart? So first of all, give him a heart. The primary focus must remain on Hashem, not on the person himself.
The Malbim interprets the matter from the opposite perspective: one who trusts in a human being may trust him, but he still has no shelter in him. "To trust" is like an assurance: I have a promise, but I am not yet protected. A shelter, however, is better, because the one seeking refuge is already under the shade, already protected. And trust in Hashem, blessed be He, is itself the refuge: when you trust in Hashem, you immediately find shelter in Him. Therefore, "it is better to take refuge in Hashem than to trust in man" - with a human being, trust remains merely in the realm of a promise; but with the Holy One, blessed be He, through the very act of trusting, you are already sheltered and covered.
ט֗וֹב לַחֲס֥וֹת בַּיהֹוָ֑ה מִ֝בְּטֹ֗חַ בִּנְדִיבִֽים׃ - It is better to take refuge in Hashem than to trust in nobles.
The Malbim explains that trusting in human beings is flawed for two reasons. First, it is doubtful whether he will fulfill your request; even if he has an interest in doing so, there is no certainty that he will respond to you. Second, even when dealing with benefactors whose custom is to give and anyone who turns to them receives assistance, it is possible that he will volunteer to help yet lack the power to do so. A person needs two things: willingness and ability. Willingness is not always present, and sometimes there is willingness but no ability - "I wanted to help you, but I could not," due to a thousand and one reasons that held him back. Therefore, in every circumstance, it is better to take refuge in Hashem, for with Him, even the promise itself is a true shelter; He protects you, and you abide in His shadow at all times.
כׇּל־גּוֹיִ֥ם סְבָב֑וּנִי בְּשֵׁ֥ם יְ֝הֹוָ֗ה כִּ֣י אֲמִילַֽם׃ - All nations surrounded me; in the Name of Hashem, I cut them down.
According to Rashi, this refers to the war of Gog and Magog, when all the nations will gather there - "For I will gather all the nations against Jerusalem for battle." "Amilam" means I will cut them down, from the expression "it will wither and dry up" (yemolel veyavesh). Many recite this in Hallel without knowing what "amilam" means: just as brit milah is a covenant of circumcision - of cutting away - where one cuts off the foreskin, so too "amilam" is an expression of cutting down: in the Name of Hashem, I will cut down the nations.
The Radak adds another possibility: that these words are spoken on behalf of Knesset Yisrael, petitioning Hashem: Master of the Universe, all the nations have surrounded me; assist me in cutting them down. And if we say these words refer to David, both Israel and the Philistines sought to harm him, as when he came to Achish king of Gath, and the nations who burned Ziklag and took his wives captive; David was in great distress, and said: In the Name of Hashem, I know that I will cut them down.
The Malbim, who continues to interpret the chapter as referring to Chizkiyahu, introduces a wonderful insight: that all the nations surrounded me was in the Name of Hashem and by His command, so that I might cut them down. The Holy One, Blessed be He, was the One who orchestrated that all the nations should come around Jerusalem, so that they would fall specifically there, as it says: "As I have thought, so shall it come to pass... to break Assyria in My land, and upon My mountains will I tread him under foot." According to this, "in the Name of Hashem" is linked to "surrounded me": by the Name of Hashem they surrounded me, and the purpose was - "ki amilam", so that I would cut them down here. According to Rashi and the other commentators, and according to the cantillation marks, "ki amilam" means "that I will cut them down" - in His Name and through Him I will cut them down. But according to the Malbim, the reading flows more naturally, since the word "ki" provides a reason: what was the reason they surrounded me? So that I would cut them down.
סַבּ֥וּנִי גַם־סְבָב֑וּנִי בְּשֵׁ֥ם יְ֝הֹוָ֗ה כִּ֣י אֲמִילַֽם׃ - They encircled me, they also surrounded me; in the Name of Hashem, that I will cut them down.
The Radak explains that repeating the phrase adds emphasis; as is his approach, he notes that duplication serves either to repeat the idea in different words or to reinforce the matter through repetition. Regarding the word "amilam," he notes that it follows the grammatical pattern of "va'asimeim berosheichem" ("and I will place them at your head"), where a patach appears instead of a segol, and the meaning is: I will cut them down.
The Malbim explains that here he addresses the second time: although they surrounded me several times in the past - and Sancheriv is recorded as having marched against Yehudah three times - the second time was also in the Name of Hashem, so that I would cut them down. The Malbim analyzes the nuance in wording: what is the difference between "sabuni" and "sevavuni"? In terms of basic meaning there is no difference, except that one is an intensive verb form and the other simple. In Hebrew grammar, when a letter should appear doubled, it sometimes appears once with a dagesh: "sabuni" is essentially "sevavuni", but a dagesh replaces the second letter beit. From this, the Malbim notes: when the doubled letter is not absorbed into a dagesh but is written out explicitly, this indicates greater intensity of action. Therefore he says "sabuni gam sevavuni" - not only did they encircle me, but they surrounded me with an even more forceful action.
סַבּ֤וּנִי כִדְבוֹרִ֗ים דֹּ֭עֲכוּ כְּאֵ֣שׁ קוֹצִ֑ים בְּשֵׁ֥ם יְ֝הֹוָ֗ה כִּ֣י אֲמִילַֽם׃ - They surrounded me like bees, they were extinguished like a fire of thorns; in the Name of Hashem, that I will cut them down.
"Like bees" - some explain that they were like a hornet or bee that stings Israel and dies, as a bee loses its entrails when it stings and thereby dies. Regarding the meaning of "do'achu," the commentators differ: Rashi explains that every expression of de'ichah denotes leaping and jumping, rushing to be detached and severed from its place. In modern spoken Hebrew we usually understand de'ichah as a gradual fading, but Rashi explains quite the opposite. Therefore, the term applies to fire - the flame suddenly snaps away from the candle and the candle is extinguished; to water - "they leaped from their place" (nida'achu mimekomam); "my days are severed" (yamai nida'achu), detached from their place; and "his lamp upon him shall be extinguished" (nero alav yid'ach), like a flame that detaches from the wick and leaps upward as it goes out.
The Radak, by contrast, explains that "do'achu" is a passive verb form of the intensive conjugation, meaning extinguishing, as in "his lamp shall be extinguished" (yid'ach nero). And as for "like a fire of thorns" - it burns out quickly without leaving glowing embers. If a log burns, it continues smoldering for a long time and leaves behind coals; but thorns burn up completely within two minutes - there and gone. In this same way, I pray that the enemies will be consumed.
The Malbim explains that this refers to the third time: they surrounded me like stinging bees, and were extinguished like a fire burning in thorns - just as fire catches quickly in thorns, so they perished rapidly and were completely incinerated. And this, too, was in the Name of Hashem, with the intended purpose - so that I would cut them down.
דַּחֹ֣ה דְחִיתַ֣נִי לִנְפֹּ֑ל וַ֖יהֹוָ֣ה עֲזָרָֽנִי׃ - You pushed me hard that I might fall, but Hashem helped me.
The Radak explains that David says this regarding the enemy: the enemy sought to thrust me down so that I would fall, but Hashem helped me.
עׇזִּ֣י וְזִמְרָ֣ת יָ֑הּ וַֽיְהִי־לִ֝֗י לִישׁוּעָֽה׃ - My strength and the song of Yah, and He has become my salvation.
The Malbim analyzes the difference between help (ezer) and salvation (yeshuah): help is lesser than salvation, for salvation is complete deliverance, whereas help is simply assistance. Chizkiyahu says: even though they had already begun thrusting me toward a fall, and naturally speaking I was bound to fall - since on my own I had no power against Sancheriv and his armies - Hashem helped me so that I would not reach the point of falling. Afterward, once "the strength and song of Yah" was aroused, He became my salvation, which is greater than help: not only did I not fall, but the enemy was completely destroyed.
Rashi explains: "My strength and song" - the might of the Holy One, blessed be He, became my salvation. He is precise regarding the extra yud: nowhere in Scripture do we find "ozi" vocalized with a chataf kamatz rather than a shuruk ("uzi u-me'uzi"), except in three places, and in all of them the word appears in construct with "zimrat"; therefore, "zimrat" is bound to the Divine Name: "ozi ve-zimrat Yah" (the strength and song of Yah). One cannot interpret it as "vezimrati" - my strength and my song - but rather as "the song of Yah," that which I sing to Hashem, may He be blessed.
The Radak explains contrary to Rashi: "ozi ve-zimrat" means my strength and my song, and the yud of "ozi" serves for both words, as if it were written "ozi ve-zimrati." His proof is from the vocalization: "zimrat" appears with a kamatz rather than a patach, and in a construct state the vowel usually changes from a long vowel to a short vowel - just as one says "bayit" with a kamatz, and in the construct "beit sefer" it is vocalized with a tzere, which is a shorter vowel. Were this in construct with the Divine Name, it ought to have been vocalized with a patach; since it appears with a kamatz, this indicates it is not in construct, contrary to Rashi's interpretation. A further proof comes from the phrase "zimrat nevalecha" in Amos. And if you ask: but it is written "zimrat" rather than "zimrati"? It is the Radak's way to bring proofs from elsewhere, noting: Scripture writes, "which Hashem delivered you into hand," where the meaning is "into my hand"; so too here, "zimrat" means my song. It should be noted that the Radak and all the classical commentators interpret this psalm as referring to King David or to the Jewish people in exile; the only one who interprets it as referring to Chizkiyahu is the Malbim.
The Radak cites an additional possibility: that the tav of "ve-zimrat" replaces a heh, as in "Hava lanu ezrat mitzar," where "ezrat" means "ezrah" (help), and as in "Eich lo uzevah ir tehillat," meaning "a city of praise" (tehillah). According to this: "ozi ve-zimrah Yah" - Hashem is my strength and my praise, and it is fitting that I sing to Him.
The Alshich explains that after King David told Israel how good it is for one who trusts in Hashem, and that there is no savior other than Hashem, may He be blessed, he brings proof from his own experience. Here he addresses the evil inclination (yetzer hara): "You thrust hard at me that I might fall" - the yetzer hara wanted to cast me down and cause me to stumble. When? With Naval, when David had the opportunity to kill him, and at the last moment Avigayil saved him from shedding blood. And again with Shaul in the cave, when he wanted to put him to death, but said, "Far be it from me to put forth my hand against Hashem's anointed," and restrained himself. Even though it seemingly was permissible, he was cautious and did not kill. Thus, the yetzer hara thrust at him to make him fall, and Hashem helped him so that he did not stumble.
The Alshich adds: the salvation to be rescued from the yetzer hara comes through the Name Yah, as in "He answered me in the expanse of Yah." It is the complete Name that saves from the yetzer hara, yet here, even though it was an incomplete Name - only Yah - nonetheless He answered me and assisted me. Furthermore, he explains that the Holy One, blessed be He, performs two opposite actions at once: "ozi" represents strength, power, and might; "ve-zimrat" is an expression of pruning and singing (zemirot), just as the Kabbalists explain regarding Pesukei D'Zimrah recited in the morning before prayer, whose purpose is "to prune the tyrants" (lezamer aritzim), to cut down. Thus, Hashem bolsters my strength, and along with it cuts down the enemies, "and He has become my salvation" and mercy: on one hand strict judgment and destruction for the enemies, and on the other hand mercy for David. And even though he ostensibly marched into battle, in truth the one effecting the salvation was not him, but Hashem, may He be blessed, Who cut down the enemies and delivered him.
And lest you say: but you were in the battle and you killed them! - the next verse addresses this.
ק֤וֹל ׀ רִנָּ֬ה וִישׁוּעָ֗ה בְּאׇהֳלֵ֥י צַדִּיקִ֑ים יְמִ֥ין יְ֝הֹוָ֗ה עֹ֣שָׂה חָֽיִל׃ - The sound of rejoicing and salvation is in the tents of the righteous; the right hand of Hashem acts valiantly.
The Alshich says: See what occurred in the days of Chizkiyahu and on similar occasions - they were sitting in their homes, and the Holy One, blessed be He, sent an angel who slew one hundred and eighty thousand troop commanders. From this we see that everything is through His power, and the right hand of Hashem is what achieves valor. And this is the continuation of the verse: "The voice of rejoicing and salvation" - that Israel raised a voice of song inside their tents, and Hashem wrought salvation for them in the merit of that song. Moreover, even at a time when the right hand of Hashem is raised up and departs from the world - which is an additional explanation of "the right hand of Hashem is exalted" - like during the Destruction, about which it is said, "He drew back His right hand," even then it "achieves valor" and saves, just as He saved Chananyah, Mishael, and Azaryah in their exile.
Rashi explains that the voice of song and salvation will be heard in the future to come in the tents of the righteous. And what will they sing? "The right hand of Hashem achieves valor, the right hand of Hashem is exalted" - the right hand of the Holy One, blessed be He, which comes and strikes down the enemies, performs mighty deeds, and the right hand of Hashem is elevated, and through this the Name of the Creator, blessed be He, becomes magnified and glorified.
Ibn Ezra explains the connection: Since he mentioned "You thrust hard at me that I might fall," he now mentions the salvation - "A voice of rejoicing and salvation." And why does it say "in the tents of the righteous"? Because it is the righteous who will witness the downfall of those who seek their harm; the wicked will not necessarily endure, and even if they endure, they will not live to see the downfall of those who seek our harm. Therefore, specifically in the tents of the righteous will the joy be complete.
Radak explains: When the right hand of Hashem achieves valor for them - and chayil signifies strength and wealth - there will be joyful singing in their tents and salvation, for they will sing and recount His salvation, telling how greatly Hashem saved Israel from all their troubles.
The Malbim portrays King Chizkiyahu walking from his palace to the Beis HaMikdash, hearing the voice of song and salvation in the tents of the righteous. This is based on the verse in Yeshayahu: "The song shall be for you as on the night a festival is sanctified... and Hashem shall cause the majesty of His voice to be heard." There the Malbim explains that as soon as they began in Yerushalayim to sing the festival song - for those one hundred and eighty thousand troop commanders died on the Seder night - the moment they began reciting the Pesach psalm, Hashem immediately began to fight against the camp of Assyria; and as the singing over the pesach offering grew with timbrels and dancing, Hashem waged a raging battle against Assyria, resulting in their complete destruction.
יְמִ֣ין יְ֭הֹוָה רוֹמֵמָ֑ה יְמִ֥ין יְ֝הֹוָ֗ה עֹ֣שָׂה חָֽיִל׃ - The right hand of Hashem is exalted; the right hand of Hashem achieves valor.
Based on this, the Malbim explains the order of the verses: When the voice of singing began, the voice of salvation immediately accompanied it, and the Holy One, blessed be He, began to save Israel from Sancheiriv who besieged them - and in accordance with their advancement in song and thanksgiving, so the salvation progressed. First, "the right hand of Hashem achieves valor" - that the Holy One, blessed be He, gathers His hosts and prepares them to battle against the camp of Assyria; next, "the right hand of Hashem is exalted" - His hand is raised above the enemy and He overcomes him; and finally, "the right hand of Hashem achieves valor" - having triumphed with His might and cut down the entire camp of Assyria. Everything corresponded to Israel's progress in serving Hashem, in song and thanksgiving. From this we learn a profound principle: Even though the salvation is entirely from Hashem, it must come through an awakening from below, for everything begins from down here - as they advanced in their song, so the salvation advanced.
Rashi cites a Midrash Aggadah: The Holy One, blessed be He, created the celestial realms with His right hand, and therefore death has no power over them, as it says, "Indeed My hand laid the foundation of the earth" - this refers to the left, "and My right hand spread out the heavens" - this refers to the right; and so the Psalmist says, "The right hand of Hashem is exalted," meaning that You created those who dwell at the heights of the universe.
To explain: The Holy One, blessed be He, created the higher realms and the lower realms. He created the higher realms with the right, and the right hand is always the aspect of chesed, the aspect of boundless bestowal and powerful giving. Therefore, the celestial beings were created without limits, and the angels possess immense power - Daniel sees an angel and "his knees knocked against each other," his legs trembling and knocking from fear. The celestial powers are awesome because they were created with the right hand, and therefore death has no dominion over them, for death does not apply to spiritual entities. And this is what is meant by "Indeed My hand laid the foundation of the earth" - it says simply "My hand," leaving it unspecified which hand is meant, but from the parallel clause, "and My right hand spread out the heavens," we learn that "My hand" refers to the left: with the left He founded the lower realms, and with the right He spread out the heavens, which are the higher realms.
Rashi continues: It is this right hand of Hashem that will establish legions of righteous in the future to come, and with it He will also revive them to live forever, and then "I shall not die, but live" for eternity. That is to say, through the power of that very right hand through which the righteous are also created, they will receive eternal life, for they too reflect the reality of being created with the right hand.
Radak explains "the right hand of Hashem is exalted" - that the right hand of Hashem will never falter. The right hand of a potentate or a man of power is temporary, "Will your eyes blink toward it, and it is gone?" - today he exists and tomorrow he is in the grave; but the right hand of Hashem remains exalted forever, and it is what achieves valor for those who love Him. The verse repeats the matter for emphasis, to teach you that power and wealth do not come from anyone else, as there is no source of might and influence other than Him, blessed be He.
In the sefer Tehillot Maharitz, it is explained that "the right hand of Hashem" alludes to the Torah, as it is said, "From His right hand He gave a fiery law to them" (Devarim 33:2) - for the Holy One, blessed be He, brought the Torah in His right hand. This is just as Chazal expounded regarding how He went around to all the nations - "He shone forth from Seir, He appeared from Mount Paran" - taking the Torah with Him and offering it to the nations, and they asked what was written in it. According to this, to the degree that a person values and elevates the Torah and rejoices in it - "the right hand of Hashem is exalted" - so will he merit that "the right hand of Hashem does valiantly," that the Torah will become fruitful and blessed for him. And this makes great sense: something we value, we invest effort into, and we see fruits and results from it; while something we do not value, we naturally do not exert ourselves in, and naturally will not see good results from it. The more you invest in the right hand of Hashem, and the more you exalt it, the more you will merit to achieve great success in it.
The Malbim explains the repetition of "does valiantly" (oseh chayil): the first refers to gathering the army, and the second to the victory. The word oseh is understood in two senses - gathering the force, and prevailing through that force - and this accounts for the repetition.
Let us return to the Malbim's wonderful explanation of "Hashem is my strength and song, and He has become my salvation": the very song that Israel sang on the night the festival was sanctified, that very song and praise with which they glorified and thanked Hashem - that itself became their salvation, as it was by its virtue that the Holy One, blessed be He, delivered Israel from the hand of Sancheriv.
In this section, Dovid Hamelech teaches us that even a slight taking of refuge in Hashem, without any explicit promise, is superior to the absolute guarantee of a man, even a prince, for a human being may lack either the will or the ability, whereas with the Holy One, blessed be He, the trust itself already provides refuge. He then describes how the very encircling by the nations was "in the Name of Hashem" - the Holy One, blessed be He, brought them there so that they would be cut off, and they were extinguished like a fire of thorns that leaves behind no glowing ember. And in conclusion: Hashem helped him so that he would not fall, and through the power of this strength and song, he experienced a complete salvation. The overarching principle that emerges is that the voice of joyful song in the tents of the righteous is what brought forth the salvation; as Israel progressed in song and thanksgiving, so the right hand of Hashem advanced to gather its host, rise above the enemy, and achieve valiant victory. Everything is from Hashem, yet everything begins with an itaruta deletata - an awakening from below, through our service here on earth.