תהלים פרק ד

"לַמְנַצֵּחַ בִּנְגִינוֹת" ("For the Conductor, with instrumental music") — Dovid composed this psalm for the Levi'im who lead (menatzchin) with instruments in song on the platform. The word nitzu'ach is used of those who exert themselves in service, as it says (Ezra 3:8), "the Levi'im from twenty years old and up will stand to direct (lenatzei'ach) the work of the House of Hashem".

Lamenatzei'ach means "for the one who leads": the Levi'im who led the singing in the Beis HaMikdash.

"בַּצָּר הִרְחַבְתָּ לִּי" ("You have relieved me in my distress") — In the days that have passed over me; and from now on, be gracious to me and hear my prayer.

Dovid recalls how Hashem helped him before, and on that basis asks for help now.

"בְּנֵי אִישׁ" ("Sons of man") — Children of Avraham, Yitzchak and Yaakov, who are called "man" (ish). Of Avraham it says (Bereishis 20:7), "return the wife of the man"; of Yitzchak it says (24:65), "who is that man"; of Yaakov it says (25:27), "a simple man".

Dovid addresses his opponents with respect, as descendants of the Avos, and asks them to act accordingly.

"עַד מֶה כְבוֹדִי לִכְלִימָּה" ("How long will my honor be put to shame") — How long will you disgrace me (Shmuel I 22:9): "Have you seen the son of Yishai", (25:10) "Who is Dovid, and who is the son of Yishai", (22:8) "when my son made a covenant with the son of Yishai", (20:30) "for you have chosen the son of Yishai"? I have no name.

In all these places Dovid is called only "the son of Yishai", as though he had no name of his own. That is the shame he speaks of.

"תְּבַקְשׁוּ כָזָב" ("And seek falsehood") — You chase after finding lies, such as the Zifim who informed against me while showing me peace, and the other informers (dilatorin) in the days of Shaul (23:19): "Is not Dovid hiding… in the hill of Chachilah?", and many more.

"הִפְלָה" ("Has set apart") — Has separated.^[1]

Hashem has singled Dovid out from all others and chosen him; so their plots will not succeed.

"רִגְזוּ" ("Tremble") — Tremble before the Holy One, blessed be He, and do not sin.

"אִמְרוּ בִלְבַבְכֶם עַל מִשְׁכַּבְכֶם" ("Reflect in your hearts while on your beds") — Bring back to your hearts that the Holy One, blessed be He, has warned about this.

At night on your beds, think it over: Hashem has warned against pursuing the innocent.

"זִבְחוּ זִבְחֵי צֶדֶק" ("Offer sacrifices of righteousness") — Make your deeds righteous, and you are as though you offered sacrifices.

"וּבִטְחוּ אֶל ה'" ("And trust in Hashem") — That He will bestow good upon you; and do not sin against Him for the money you hope to receive as a reward from Shaul.

Those who informed on Dovid did it for Shaul's reward. Dovid tells them: trust in Hashem for your livelihood instead.

"רַבִּים אוֹמְרִים מִי יַרְאֵנוּ טוֹב" ("Many say, 'Who will show us good?'") — Many in Israel see the wicked in wealth and ease and say, "Who will show us good", to be rich and attain our desires like these?

"נְסָה עָלֵינוּ" ("Lift up upon us") — Raise up over us as a banner (nes) the light of Your countenance, an expression of "raise up a banner" (Yeshayahu 62:10), "I will raise My banner". Another explanation: nesah aleinu, in Old French, reflamber (shine forth (?)), as in (Zechariah 9:16) "crown jewels sparkling (misnosesos)". But I do not envy them, for joy is set in my heart from the time their grain and wine increased. I am sure that if it is so for those who anger Him, for those who do His will how much more so in the time to come, which is the day they receive their reward.

Rashi reads pesukim 7 and 8 together: others are jealous of the wicked who prosper, but Dovid rejoices when he sees it, for if Hashem gives so much to those who anger Him, how much more will He give to those who do His will.

"בְּשָׁלוֹם יַחְדָּו אֶשְׁכְּבָה וְאִישָׁן" ("In peace, in unity, I lie down and sleep") — If Israel were at peace together with me, I would lie down and sleep securely, and would fear no foe or enemy.

"לְבָדָד לָבֶטַח" ("Alone, in security") — Like (Devarim 33:28) "securely, alone, the fountain of Yaakov": an expression of security and quiet, that he does not need to keep troops with him.

"Alone" here is not loneliness but safety: one who needs no soldiers around him.