The Malbim explains that this psalm was composed against workers of iniquity: wicked individuals who were deceitful toward David, speaking one thing with their mouths while harboring another in their hearts. Outwardly, they appeared to be his counselors, loving friends, and close confidants, but secretly they dug pits of harm against him - akin to the verse "the arrogant have dug pits for me." The Malbim adds that these wicked men ultimately fell into the work of their own hands; that is, they fell into the very pits they had dug for David, fulfilling the principle of "he dug a pit and hollowed it out, and fell into the ditch he made" - into the very destruction he fashioned, there he fell. And Hashem preserved both David and the people of Israel from coming to bloodshed, ensuring they would not stumble.
When did this take place? The Malbim notes that this is not clarified for us in the psalm. It may have been when the Ziphites plotted harm against him, or when the men of Keilah turned against him and informed on him, or during the plots of his other enemies such as Sheba ben Bichri and his ilk. The prayer here can be understood as directed against any of his adversaries - it applies equally to them all.
לְדָוִד אֵלֶיךָ יְהֹוָה אֶקְרָא צוּרִי אַל־תֶּחֱרַשׁ מִמֶּנִּי פֶּן־תֶּחֱשֶׁה מִמֶּנִּי וְנִמְשַׁלְתִּי עִם־יוֹרְדֵי בוֹר׃ - [A psalm] of David: To You, Hashem, I call; my Rock, do not be deaf to me, lest if You remain silent toward me, I become like those who descend into the pit.
Confronting a hidden enemy is especially difficult - since one never knows from which direction the ambush will strike - so David turns to the Holy One, Blessed be He: You alone know what is hidden, You alone know what is in the hearts of men, and You alone can save me from them. Therefore he pleads: "To You, Hashem, I call; my Rock" - rock denotes strength and steadfast fortitude. "Do not be deaf to me" - do not remain unresponsive when You see that they seek to harm me, against those who secretly plot evil against me. For if You keep silent toward me and hold Your peace while they rise against me, I will be likened to those who descend into the pit - like those who have gone down to the grave, an expression denoting death.
What is the difference between lehacharish (to be deaf or unresponsive) and lehachashot (to be silent)? The Malbim explains, as he wrote in Yeshayahu 42: machasheh is the opposite of one who speaks - a person who ought to speak and does not speak is called machasheh. On the other hand, someone who was addressed and asked something, and needs to respond and answer yet does not, is called macharish. The expression macharish always applies to someone who was spoken to and from whom a response is expected, whereas machasheh does not require that anyone addressed him; the mere absence of speech is termed hachashayah.
David therefore says: "Do not be deaf" - for hachrashah occurs where an answer is called for, and here a response is needed toward the oppressors rising up to harm me, a matter that concerns You as well, Master of the Universe. And if even where there is ostensibly nothing to answer You would remain silent (tachasheh), even then I would already be likened to those who descend into the pit; how much more so here, where the enemy speaks and acts against me, where You must not hold back - for being macharish means failing to respond to him. Thus: do not be silent (al tachasheh), and certainly where a response is needed, do not be deaf (al tacharash).
שְׁמַע קוֹל תַּחֲנוּנַי בְּשַׁוְּעִי אֵלֶיךָ בְּנָשְׂאִי יָדַי אֶל־דְּבִיר קָדְשֶׁךָ׃ - Hear the voice of my supplications when I cry out to You, when I lift up my hands toward Your holy sanctuary.
David requests: Hear the voice with which I plead, "when I cry out to You" - when I beseech You for salvation. And he adds: do not wait until I finish crying out, but deliver me immediately, already "when I lift up my hands toward Your holy sanctuary." That is, the moment I raise my hands in prayer, even before I cry out, save me even then, in the spirit of "before they call, I will answer." And what is "Your holy sanctuary" (devir kodshecha)? Ibn Ezra and the Radak explain: the place of the Ark, the inner sanctuary called the devir. As soon as I lift my hands to prepare for prayer toward Your holy sanctuary, hear me even then, before I have even raised my voice.
אַל־תִּמְשְׁכֵנִי עִם־רְשָׁעִים וְעִם־פֹּעֲלֵי אָוֶן דֹּבְרֵי שָׁלוֹם עִם־רֵעֵיהֶם וְרָעָה בִּלְבָבָם׃ - Do not drag me away with the wicked and with workers of iniquity, who speak peace with their neighbors while evil is in their hearts.
Here, the Malbim explains, David begins his prayer. And we must understand: What is the meaning of "Do not drag me away with the wicked"? Does the Holy One, blessed be He, drag a person toward the wicked? If you are drawn after them, you are the one who is drawn; why cast the blame on Hashem? The Ibn Ezra explains: Do not bring about circumstances that will cause me to become involved with the wicked and drawn along with them. That is to say, You will not drag me, but You could place me in situations where I will naturally be drawn after them. The Radak explains: "Do not drag me away with the wicked" - that I should not die the death of the wicked, just as David says, "Do not gather my soul with sinners," meaning that I should not die the death of the sinner and the wicked, but rather the death of the righteous.
And the Malbim explains: "Do not drag me away with the wicked" - that I should not be drawn into the trap by the wicked. For they speak peace, yet "in his inward heart he lays his ambush": he lies in wait in his heart, concealing his hatred. The danger they pose is immense, and David says: It is extremely difficult for me to contend with them, I do not know how to guard against them, and I could easily be drawn after them into the net. Why? Because they speak to me with smooth and pleasant words, and I do not realize that their entire goal is to entice me and bring me down. Therefore: Do not let me be drawn with the wicked and workers of iniquity, who speak peace with their neighbors while evil is in their hearts - for naturally I am drawn after them, confident that they wish to do good for me, unaware that they are dragging me toward the pit they prepared. Please, Hashem, do not bring me to such a state - for You know what is in their hearts and You know their wickedness, which I do not know, and You have the power to stop them.
תֶּן־לָהֶם כְּפָעֳלָם וּכְרֹעַ מַעַלְלֵיהֶם כְּמַעֲשֵׂה יְדֵיהֶם תֵּן לָהֶם הָשֵׁב גְּמוּלָם לָהֶם׃ - Give them according to their deeds and according to the evil of their acts; give them according to the work of their hands, repay them their recompense.
כִּי לֹא יָבִינוּ אֶל־פְּעֻלֹּת יְהֹוָה וְאֶל־מַעֲשֵׂה יָדָיו יֶהֶרְסֵם וְלֹא יִבְנֵם׃ - For they do not comprehend the deeds of Hashem, nor the work of His hands; He will tear them down and not build them up.
These two verses are closely linked. The Malbim explains: Because they do not comprehend the deeds of Hashem, David asks that Hashem repay them measure for measure. For when a person sees a punishment that is not measure for measure, he attributes it to mere chance; but when he sees measure for measure, he immediately understands: exactly corresponding to what you did, so have you received. In this way, he recognizes the hand of Hashem and sees that the punishment is divinely ordained.
And what is the measure for measure here? Just as they spoke to me duplicitously - one thing in their mouth and another in their heart - wanting to ruin me without my even sensing that they were working against me, outwardly giving the impression that they wished only to help and support, so too I ask that You, Master of the Universe, deal with them, as it were, in a seemingly duplicitous manner: that they too will not comprehend the deeds of Hashem and the work of His hands, so that it will appear to them as though Hashem is busy building them up, while in truth "He will tear them down and not build them up." All that elevation and success they see will only be to destroy them and bring them down. It will seem to them that Hashem is helping to build them, while in truth His entire dealing with them will only be to tear them down and not build them up. Then the punishment will be precisely directed "according to their deeds and according to the evil of their acts," in complete alignment with the wickedness of their deeds: just as I did not know to beware of their wicked deeds and defend myself, so too they will not know to beware; on the contrary, it will appear to them that what is happening to them is success and an opening to new opportunities, unaware that this very thing will bury them and bring them down.
The Malbim offers a wonderful insight here in clarifying the vocabulary. Observe: the verse mentions "their po'al (deeds)," "their ma'alalim (acts)," and "the ma'aseh (work) of their hands." Seemingly, all three expressions convey a single concept in different words - but we already know that in the Malbim's approach, there are no synonymous redundancies, and every word carries a precise meaning.
The difference between po'al and ma'aseh: po'al refers to the ongoing engagement in an activity, whereas ma'aseh refers to the final completion and culmination. "The ma'aseh of their hands" is the finished result of what they did; "their po'al" means they are still actively engaged in doing it and the matter has not yet reached completion. And the difference between po'al and ma'aseh on one hand, and ma'alal on the other: po'al and ma'aseh are actions a person performs in physical reality. For example, one who gathers stones in order to set up an obstacle - this is the pe'ulah (the ongoing action); and when he finishes the task - that is the ma'aseh. But a ma'alal is an action that stems from the traits of the soul. Of one who builds a house, we say that he engaged in the action (pa'al) and finished the work (asah), meaning he worked on it until bringing it to completion; we would not say "he olel (perpetrated) the house," because building is a physical endeavor. A ma'alal, however, points to the underlying intent and the trait of the soul from which the act emerged: if it was done in order to harm and cause evil, this is "their ma'alalim," signifying that there was an evil, malicious intention and disposition behind it. Therefore, ma'alal does not necessarily refer to a physical action, but rather to something that springs from a negative intention and malicious will, from the inner traits of the soul - in contrast to po'al and ma'aseh, which describe the purely physical deed.
Furthermore, it says, "Give them according to their deeds" (kefo'olam) and in contrast, "Render them their recompense" (hashev gemulam lahem), which seemingly mean the same thing. The Malbim explains: Giving according to their deeds is not necessarily linked to an emotional impulse of hatred or love, whereas recompense (gemul) always stems from an internal disposition of the soul - I repay you good for a good deed out of love, or repay you evil for your evil out of hatred. Thus, recompense always arises from inner soul-movements, whereas "according to their deeds" means: just as you have done, so shall be done to you, without any necessary connection to an internal disposition.
Now we can understand David's request: I ask that in the punishment You inflict upon them, You look both at the deed they did - the outcome - and at the exertion - all the scheming and preparations they made along the way to bring it to fruition, and exact retribution for that as well. Furthermore, look at their wicked practices (ma'aleleihem): one who acts out of malice and hatred is not comparable to one who acts unintentionally. Here, it stemmed from the evil of their deeds, from corrupted character traits - anger, cruelty, and arrogance. Therefore, "Render them their recompense" - a retribution born of an impulse of enmity, corresponding exactly to the wickedness of their deeds; since they acted out of malice of heart, the outcome they receive should likewise reflect the malice of their hearts.
An example of this: a murderer - his deed is certainly reprehensible, but one who murders from an ambush is far worse than one who kills in battle. A soldier killing in war is performing an action and a duty; it carries no personal enmity. Does he know the person he shot at? Does he bear personal hatred toward him? Rather, he came to defend his country, and that is why he fights. But someone who ambushes another lay in wait for a specific person, with premeditation, specifically seeking to assassinate him. Similarly, one who murders his friend is far worse than one who murders his enemy: someone who loves you and sits with you in trust - you went and murdered him? This is what we call a ma'alal (a calculated practice), for it stems from the wickedness of one's inner disposition. Likewise, one who murders and tortures his victim with agonizing pain - certainly his punishment is greater. For this, David requests recompense: not only "according to their deeds" based on the raw act, but according to the traits from which they acted, so that the recompense matches the level of their malice, with the indignation due to someone who acts out of such wickedness.
בָּרוּךְ יְהֹוָה כִּי־שָׁמַע קוֹל תַּחֲנוּנָי׃ - Blessed is Hashem, for He has heard the voice of my supplications.
יְהֹוָה עֻזִּי וּמָגִנִּי בּוֹ בָטַח לִבִּי וְנֶעֱזָרְתִּי וַיַּעֲלֹז לִבִּי וּמִשִּׁירִי אֲהוֹדֶנּוּ׃ - Hashem is my strength and my shield; in Him my heart trusted, and I was helped; therefore my heart exults, and with my song I will praise Him.
Here David gives thanks to Hashem for hearing his prayer. And how did he know his prayer had been heard? The Radak and Ibn Ezra explain: through prophecy - David knew by prophetic insight that Hashem heard the voice of his supplications, and for this he gives thanks, saying: Behold, Hashem was my strength and my shield against the enemies rising against me. In the end, I did not need to go out to battle at all, for Hashem was the strength that protected me; I trusted in Him, and through that I was helped - by Him alone, blessed be He.
Not only that, but "therefore my heart exults, and with my song I will praise Him": I rejoice and thank Him in song as though I had won the war with troops and armies. For after returning from battle, victory celebrations were held - and David says: I hold victory celebrations as though I had triumphed in combat, thanking Hashem with complete gratitude for removing the distress from me. Yet our natural tendency is the reverse: when we are saved through our own efforts, we hold victory celebrations, but when Hashem in His kindness spares us from war altogether, no one celebrates. Why? Surely one should rejoice: Hashem fought for you and spared you from war! King David says, on the contrary - "therefore my heart exults, and with my song I will praise Him," even though the battle belonged to Hashem and I did not need to go out to fight at all, for the complete salvation came from Him.
The Ibn Ezra asks: If "in Him my heart trusted" - meaning that salvation came solely from Him - what is the meaning of "and I was helped"? He explains: Many came to my aid because Hashem commanded them to - Hashem sent many people to assist and help me. And what is the meaning of "umishiri ahodenu" (and from my song I will praise Him)? It is as though it were written "beshiri ahodenu," with my songs I will thank, laud, and praise; "ahodenu" is equivalent to "odenu" (I will thank Him). He also cites another explanation in the name of Rabbi Moshe HaKohen: "umishiri" means "more than my songs" - beyond the capacity of my songs, far exceeding what my songs can express, I will praise Him.
יְהֹוָה עֹז־לָמוֹ וּמָעוֹז יְשׁוּעוֹת מְשִׁיחוֹ הוּא׃ - Hashem is strength to them, and He is the stronghold of salvation for His anointed.
David's salvation is bound up with the salvation of Israel, for he is their king, and when Hashem saves David, it is a salvation for the entire nation. For thus the Holy One, blessed be He, said to Moshe: All the greatness I bestowed upon you was given only for their sake, for the sake of Israel, and when they are unworthy, descend from your greatness. Therefore, David says, when Hashem grants salvation, it is in the merit of Israel.
Therefore: "Hashem is their strength" - for Israel; Hashem is an aspect of strength for them, for He brought about the salvation here. And by virtue of this, "and He is the stronghold of salvations for His anointed" - for in the merit of Israel, Hashem saves His anointed as well. See how much modesty and humility is present here: naturally, a person would say, "In the merit of my prayer, Hashem saved the entire nation," but David says the opposite - Hashem is strength and salvation for them, and from that He is a stronghold of salvations for His anointed, meaning that in the merit of the people of Israel, Hashem, as it were, must save me as well, for I exist for them - everything is for their sake and for their benefit.
הוֹשִׁיעָה אֶת־עַמֶּךָ וּבָרֵךְ אֶת־נַחֲלָתֶךָ וּרְעֵם וְנַשְּׂאֵם עַד־הָעוֹלָם׃ - Save Your people and bless Your inheritance, tend them and elevate them forever.
David concludes and petitions: Do this for the sake of Israel, to save them. And not only that, but also bless them with an additional blessing because they are Your inheritance. The Malbim explains in his linguistic analysis that wherever the term "inheritance" (nachalah) follows the term "people" (am), it comes to add that this is not merely a nation belonging to Hashem, but an enduring bond of acquisition with Hashem, blessed be He, for generations upon generations. It follows that there is a cleaving to the Divine Presence here and a salvation of the soul. "Your people" reflects a connection that could be temporary, whereas "Your inheritance" represents an enduring heritage for all generations, referring to spiritual salvation. Through this, he expresses that Hashem chose the people of Israel as an eternal inheritance, and by virtue of this, they are holy and set apart for their God, and in need of a special blessing.
"Tend them" (u're'em) - Rashi explains this as an expression of pasturing: shepherd them and guide them, for they are like the sheep of His flock, from the aspect of their being Your people. "And elevate them" (venas'em) - uplift them, and this pertains to the aspect of the soul, elevating them to higher sanctity, because they are Your inheritance; for an inheritance represents the eternal, spiritual bond and connection with the Master of the Universe. Uplift them in their holiness so that they may truly be Your inheritance forever, and merit clinging to You eternally.
The Ibn Ezra explains: Since the verse used the term "tend them," comparing them to a flock, it continues the same metaphor with "and elevate them" - when one does not want the sheep to be harmed by wolves, he brings them up to a high place, to a mountain or somewhere wild beasts cannot reach. Therefore: shepherd them and also elevate them, placing them in an elevated place so that wild beasts cannot harm them. He also brings another explanation in the name of Rabbi Moshe: "and elevate them" - provide all their needs, as in the verse "let the men of his place support him (yenase'uhu)," which means providing all his needs. Radak explains "and elevate them" as an expression of elevation above the nations: shepherd the people of Israel and grant them sovereignty, dominion, and supremacy over all the peoples.
And what is the meaning of "forever" (ad ha'olam)? One might have thought that David is praying only for the immediate moment when the people are before him, in need of salvation and victory in battle, asking to save them right now. Radak says: Not so; rather, David makes this request both for his lifetime and after his death, until the end of time - shepherd them, carry them, and exalt them over the nations forever, as long as they exist upon the earth, even when I will no longer be here to pray on their behalf.
Chapter 28 is David's prayer against the hidden enemy - those workers of iniquity who spoke peace with their mouths while harboring evil in their hearts. David pleads that Hashem not remain silent or inactive, that He hear his supplications as soon as he lifts his hands toward His holy sanctuary, and that he not be drawn into the snare of the wicked. He asks for measure-for-measure retribution - according to their deeds, according to the work of their hands, and according to their evil actions - so that it may seem to them that Hashem is building them up, while in truth He will tear them down. From there he transitions to thanksgiving: Hashem heard, He was his strength and his shield, and he gives thanks in song as though he had won a battle - even though he did not need to fight at all. Finally, David reveals his humility: the salvation came in the merit of the people, and he concludes with a prayer for all of Israel - "Save Your people, bless Your inheritance, tend them and elevate them" - in his lifetime and after his death, for all generations to come.