Psalms · Psalm 20

"For the Leader. A Psalm of David" — I have explained the lamed of "le-David" (above, in the introduction) as meaning "on behalf of David," like "say of me, he is my brother" (Genesis 20:13). The psalmist would recite it on behalf of "David" when he went out to war, and he said:

"Of David" — the psalmist said this on behalf of David when he went out to war.

"First approach" — "For the leader" — From the connection between the words of the psalm and its subject matter, it is indicated that it was founded upon a war that David had with some nation far from Jerusalem, and he was there in danger; and when the report came to Zion, they prayed there for him and also sent an army to his aid. However, while the army was on its way, it became known to them that David had been saved by a miracle, and when the army arrived there, they were victorious — not through battle, but through the name of Hashem. And it seems that this was in the war with the Philistines (II Samuel 21:17), in which David grew faint, and Ishbi-benob intended to strike him down, and Abishai son of Zeruiah helped him and struck the Philistine. Then David's men swore, saying, "You shall no longer go out with us to battle" (ibid. 15:18), and there it is explained that afterward they had additional battles in Nob, which they won. And the rest of the matter of this battle was explained by our sages (Sanhedrin 95) — that David was then in great danger. And this psalm is divided into three parts: (Part One) the prayer that they prayed then for David (verses 2-4); (Part Two) the response of the assembly of singers when they heard that David had escaped the danger (verses 4-7); (Part Three) the response of the head of the singers, concerning the fact that the army afterward won the battle not by sword and spear but through the name of Hashem (verses 7-10).

"May the Lord answer you on a day of distress" — This psalm was [composed] because he [David] would send Joab and all Israel to war, and he would stand in Jerusalem and pray for them, as the matter is stated (in II Sam. 18:3): “It is better that you be for us from the city as aid.” Were it not for David, Joab would not have succeeded in battle. "the name of the God of Jacob" — Who promised him [Jacob] when he went to Haran and kept His promise; therefore, it is stated: “the God of Jacob.”

"For the Leader. Hashem answer you in the day of trouble" — It is possible that one of the psalmists composed this psalm about David, in which case "le-David" would mean "about David" — just as "li-Shlomo" in "O God, give the king Your judgments" (Psalm 72:1) [means "about Solomon"] — so do not wonder at the lamed of "le-David." Now here is another way [to understand it]: like "A Psalm, a Song for the Sabbath day" (Psalm 92:1) — or David composed it and says to his prince, "Hashem answer you in the day of trouble," or he speaks to himself. And some say that it is about the Messiah. "Hashem answer you in the day of trouble" — in war. And the sense of "the God of Jacob" — for many troubles passed over him on his journeys, and it was Hashem who raised him up.

"Hashem answer you in the day of trouble" — when you are in trouble in war with the enemy, "may He answer you" through the prayer that you pray before Him. "set you up on high" — for help is like a tower of strength in which a person is set on high, so that the hand of the enemy does not rule over him. "The name of the God of Jacob" — it says "the God of Jacob" because Jacob himself experienced more troubles than Abraham and Isaac. And so they said in the midrash (Shocher Tov; Deuteronomy Rabbah 2): "the God of Abraham, the God of Isaac" is not written here, but rather "the God of Jacob." And Reish Lakish said, by way of a parable: a pregnant woman who was having a difficult labor — they said to her, "We do not know what to tell you, but the One who answered your mother in her time of difficulty, may He answer you in your difficulty." So it is written concerning Jacob: "to God who answered me in the day of my distress" (Genesis 35:3); and therefore David said to Israel: the One who answered Jacob your father, He will answer you — that is to say, "the name of the God of Jacob will set you up on high." And elsewhere it says (Babylonian Talmud, Berakhot 64a): "From here [it is derived]: the owner of the beam is the one who carries it by its thick end." So Jacob alone is "our father" [in the fullest sense]; but Abraham had another son, namely Ishmael, and Isaac had Esau. It is also possible to explain that "the God of Jacob" refers to all Israel, for they are called "Jacob" and "Israel," as in "fear not, My servant Jacob" (Jeremiah 30:10); and so in many other places.

"in the day of trouble" — when you fight against the enemy. "set you up on high" — may the name of the God of Jacob strengthen you; meaning, just as He strengthened Jacob against Laban and against Esau, and they were not able to prevail against him, so your enemies will not be able to prevail against you.

"Hashem answer you" — these are the words of the prayer that they prayed then in Zion: (1) "that Hashem answer him in the day of trouble"; (2) that even though he is now far from the Holy Land, "may the name of the God of Jacob set you up on high" — the name that He promised to Jacob when he was outside the land: "Behold, I am with you, and will keep you... and will bring you back to this land" — this same name will also be for you a stronghold, that you may return to the Land of Israel.

"from His sanctuary" — From His Holy Temple, in which He dwells.

"From the sanctuary" — from the place of the Ark.

"Send forth your help from the sanctuary" — from the holy place, which is the House where the Ark was; for the Glory was there, and from there "He will send forth your help" in war. "out of Zion" — for the Ark was in Zion; and so it says (Psalms 14:7 [53:7]): "Oh that the salvation of Israel were come out of Zion." "support you"

"from the sanctuary" — from His holy place, that is the Temple, which is the place of the Divine Presence, and from there the help comes. "and out of Zion, etc." — the matter is repeated in different words.

"Yis'adecha" ("support you") — from the language of "sa'ad" and "temichah" [support].

"May He send" — (3) even though he is now far from Zion, "may He send your help from the sanctuary" — from heaven — "and support you out of Zion" — toward the help that helps you from the sanctuary.

"your meal offerings...burnt offerings" — They are the prayers that you pray in battle. "fat" — Heb. ידשנה, an expression of fat, as (in Deut. 31:20): “and it will eat and be satisfied, and it will become obese (ודשן),” i.e., He will accept them [the prayers] willingly like fat burnt offering.

"May He remember" — the explanation is: why will He help you? Because He will remember all your meal-offerings; and this is what is written in the Torah: "and you shall sound the trumpets, and you shall be remembered and saved" (Numbers 10:9). And some say that they used to offer burnt-offerings at the time of war, as in "I forced myself and offered the burnt-offering" (1 Samuel 13:12). "And accept the fat" [yedashsheneha] — the fire of the altar will burn it, and it will turn into ash. And the word "yedashsheneha" follows the pattern of "ve-ekra'ah lekha" ["and I will call to you"], in that the alef does not come vocalized with a kamatz, as is normally the rule when a heh is added; therefore many have said that such forms resemble quadriliteral verbs.

"Receive the memorial" (yizkor) — He will smell it, as in (Leviticus 6:8): "its memorial-portion to Hashem"; for when he went out to war, they would offer on his behalf — so that God would grant him success — burnt-offerings and meal-offerings on a private altar; and this refers to the great high place that was in Gibeon. "of all your meal-offerings" (this is how it appears in the manuscript before us) "and accept the fat of your burnt-offering" (yedashnenah) — the segol stands in place of a kamatz; and so also "va-ekra'ah lekha" — "and I called to you" (1 Samuel 28:15). And the interpretation of "yedashnenah" is: He will turn it to fatty ash, that is to say: He will send fire to burn it and accept it favorably. "Selah"

"receive [lit. He shall remember]" — may the meal-offerings that you brought be remembered before Him. "and accept, Selah" — forever may your burnt-offering be accepted with favor, and the fire consume it and turn it to fat-ashes.

"Yedashneha" ("accept the fat of") — from the language of "deshen" [fat].

"May He remember" — even though he cannot now offer sacrifices as is customary before the start of a battle, "may He remember all your meal-offerings" that you have offered until now, "and your burnt-offering" — meaning all the burnt-offerings that he offered; "accept its fat" — may He remember their fat; "Selah" — the conclusion of the statement.

"Grant" — the sense is that he will be victorious over the enemy.

"Grant you according to your own heart" — meaning that He will put your enemies beneath you, just as it is in your heart [i.e., just as you desire]. "And fulfill all your counsel" — along the lines of "for by wise strategy you shall wage war" (Proverbs 24:6); "counsel and strength for war" (2 Kings 18:20; Isaiah 36:5). And in the Midrash (Shocher Tov; there it is expounded regarding Rabban Gamliel, with other variations): [it says that] David, because he was whole-hearted before his Creator and prayed to Him with a complete heart, was told: "Grant you according to your own heart"; but to every other person they do not say this, for sometimes a person's heart desires to steal, or to commit a transgression, or something improper. Rather, what is said to him? "May Hashem fulfill all your petitions."

"according to your own heart" — according to the desire of your heart. "fulfill" — may your counsel be fulfilled.

"May He grant" — (the words of the company of singers) — he depicts that while they were on the way, they heard the news that David had already been saved, and this had been David's desire in his heart; therefore it says, "may He grant you according to your heart." And this was also his plan and his resolve; therefore it says, "and fulfill all your counsel." And what follows explains it, corresponding to what was said, "may He grant you according to your heart."

"Let us sing praises for your salvation" — When the Holy One, blessed be He, saves you, we will all sing praises to the Holy One, blessed be He. "and let us assemble in the name of our God" — Heb. נדגל, let us assemble and become strong.

"We will shout for joy" — each one of David's men will say this to him, for the kaf of "bishu'atekha" ["in your victory"] is directed to him. "And in the name of our God we will set up our standards" — our banner will be raised high when Hashem fulfills all your petitions.

"We will shout for joy in Your victory" — when "Hashem fulfills all your petitions" and you return in peace from the war, then "we will shout for joy in Your victory." "And in the name of our God we will set up our standards" — meaning: in His name we will raise our banner and our standard. "Hashem, fulfill all your petitions."

"in your victory" — because of the salvation that comes from you, all of us will shout for joy. "and in the name" — with the help of God we will go forth with our banners to war, and Hashem will fulfill your petition, for we shall prevail in the war.

"Nidgol" ("we will set up our standards") — from the language of "degel" [banner].

"We will shout for joy in your victory" — this was your heart's desire: that when we go out to meet the vanguard, we would shout for joy over the salvation that had been done for you, before we arrived. "And fulfill all your counsel" — this was the counsel that was yours: "for in the name of our God we will set up our standards" — when a battle standard is raised, the standard will be in the name of Hashem, for Hashem will be the commander of the army going at its head, and the standard will be called by His name, and we will follow after His standard. And by the fact that Hashem also fulfilled the desire of your heart, we know that "Hashem will fulfill your petitions" also in the other matters that you will request; for if He fulfilled what was in your heart, how much more so will He fulfill what you request with your mouth.

"Now I know" — This is the praise that we will sing now for this salvation that came to Joab and to Israel: I know that the Omnipresent desired me and has answered me from His holy heavens, for their salvation is my salvation.

"Now" — these are the words that each one [of David's men] will speak; or they are the words of the psalmist by the Holy Spirit, and this latter is correct in my opinion. "And His anointed" — that is David, or the Messiah his son; and with what will He answer him? With the mighty acts of salvation that the right hand of Hashem will perform — not the right hand of David — for the sake of the one who comes after him.

"Now I know" — each and every one of Israel will say: "Now I know." "that Hashem saves His anointed" — meaning: he is His anointed one and His king, and He desires him; not as his enemies were saying about him, that he was a sinner and God did not desire him, as they would say of him, "There is no salvation for him in God. Selah" (Psalms 3:3). But now, when He saves him, all will acknowledge that he is His "anointed one" and that He is his savior. "He will answer him from His holy heaven with the mighty acts of His saving right hand" — for with a small force he would fell tens of thousands of his enemies, and this could not be, except through "the mighty acts of the right hand" of God, which He would send "to save him."

"Now I know" — from the wonders that have now been done for David, from them I know that until now Hashem has saved His anointed, in that he was not captured by the hand of Saul, and it was not by chance, nor through his own many stratagems, that he escaped. "He will answer him" — then He answered him from His holy heavens, to save him with the mighty acts of the salvation that comes from His right hand.

"Now" — (the statement of the head of the singers) — "now I know" with certainty "that He answers him from His holy heaven; Hashem saves His anointed" — that in response to his petitions, an answer reached him, informing him that Hashem Himself saved His anointed; and this answer reached him through "the mighty acts of the salvation of His right hand" — in that the salvation would come through mighty acts attributed to the right hand, which is above the natural order. And how do I know this? Because (verses 8-9): "These" — on this side — "trust in chariots, and these" — on that side — "fight with horses, but we" — did nothing except that "we make mention of the name of our God," and nevertheless "they have bowed down and fallen." And this also explains that there was a difference between us and them: whether regarding the means — for they chose lesser means, chariots and horses, while we chose something of far greater stature, for "we make mention of the name of our God" — or regarding the outcome — for "they bowed down" while "we rose."

"These trust in chariots" — Some nations trust in their iron chariots, and some trust in horses, but we pray in the name of the Lord, because the salvation is His. נזכיר is an expression of burning sacrifices and of prayer, as (in Isa. 66:3): “he who burns (מזכיר) frankincense,” (and in Lev. 2:2): “its memorial part (אזכרתה).” Therefore, they kneel and fall...

"Some [trust] in chariots" — they will trust; and the bet of "be-shem [Hashem]" ["in the name of Hashem"] is a term of eloquent style, like "eat of my bread" (Proverbs 9:5).

"Some trust in chariots, and some in horses" — the enemies come against us "with chariots and horses," and they would trust in them, as it says (Isaiah 31:1): "and they trust in chariots because they are many." "But we will make mention of the name of Hashem our God" — when "we mention His name" and call upon Him, we shall be victorious; and we, on foot, shall defeat the "chariots" and the "horses."

"some in chariots" — for behold, we see that our men of war who come to battle, some come with many chariots and some come with many horses, in which help is found in war. "but we" — meaning, is it not that we have few chariots and horses, yet we will make mention in war of the name of Hashem, and from Him we shall seek help.

"These" — and now that I see that my salvation is above nature, I will no longer make any preparations for war; rather, even though "these trust in chariots and these in horses," nevertheless "we" only "make mention of the name of our God." And nevertheless He does two things for us: (1) that "they bowed down" and also "fell"; (2) "and we rose" and also "stood firm," in other matters, in wealth and success.

"but we rise and gain strength" — We gain strength over them, as (below 147:6): “strengthens (מעודד) the humble,” an expression of strength.

"They are bowed down" — corresponding to the men of the chariots. "And fallen" — corresponding to the men of the horses, as in "and its rider fell backward" (Genesis 49:17). "But we are risen" — from the same root as "and the house shall stand" (Leviticus 25:30). "And stand upright" [ve-nit'odad] — we became proud and exalted, for "me'oded" [one who exalts] is the opposite of "mashpil" [one who lowers].

"They are bowed down and fallen" — they, who were [riding] "in chariots" and "on horses," "are bowed down and fallen." "But we" — who were like those fallen before them, when "we mention the name of our God" — "are risen, and stand upright" — its meaning is: we become exalted and raised up over them. "Stand upright" [ve-nit'oded] is like "Hashem upholds [me'oded] the humble" (Psalms 147:6).

"they, etc." — those who come with many chariots and horses bow down and fall before us, but we rise up, stand upright, and grow strong; and from this we know that even until now Hashem has saved His anointed, in that he escaped from the hand of Saul.

"Venit'oded" ("and we stand upright") — an expression of raising up and strengthening, as in "Hashem raises up the humble" (me'oded anavim Hashem) (below, Psalm 147).

"Hashem" — some say that "ha-melekh" ["the King"] is joined with "hoshi'ah" ["save"], but this is not correct, because of the atnach. And others said that it is inverted, [meaning]: "on the day we call, Hashem, save!" — following the custom of those who wage war when they enter [battle]. "Let... answer us" — the king, that is David: "amen, so may it be" — and this is in the manner of "barukh ha-ba" ["blessed is he who comes"], as I shall explain. And what is correct is that it means "save us," for Hashem knows his thought; and likewise "ana Hashem hoshi'ah na" ["please, Hashem, save now"] (Psalm 118:25) — where the object [of the verb] is not written. And "ha-melekh" ["the King"] is Hashem, who is the true King, for David is His anointed one.

"Save, Hashem; let the King answer us in the day that we call" — this is what they would say and cry out during the battle, as it says: "But we will make mention of the name of Hashem our God" — for they would say: "Hashem, save! Let the King answer us in the day that we call." And the meaning of "the King" is: God, who is King of the world, and in whose hand it is to save us.

"Save, Hashem" — so may You save at all times. "in the day that we call" — on that very day that we call to You.

"Hashem, save" — this verse marks the subject of the entire discourse: "that on the day we call, the King will answer us; Hashem, save" — at the time we called in prayer on behalf of King David, King David answered, saying, "Hashem, save" — meaning, I do not trust in an army or in strength, but only in the salvation of Hashem; for so it was, that Hashem saved him alone. Second approach (a further interpretation of chapter 20). (v. 2) "May He answer you" — he explains that there are several differences between salvation from Hashem and salvation from a human being: (1) that "Hashem will answer you" Himself, not through a messenger; (2) that He will not delay in saving him, but will answer him at once, "in the day of trouble"; (3) "may the name of the God of Jacob set you up on high" — that His name alone, which is called upon you, will make you something exalted and very strong. (v. 3) "May He send your help from the sanctuary" — (4) that He will not save you through help from the kings of nations, but rather the salvation will come from your own holiness, and Zion will be only a support to the salvation — meaning, your men who go out from Zion to battle will be only a support, for the essential help will come through the holiness of your deeds. (v. 4) "May He remember" — (5) one who is saved by a human being and brings him a gift so that he will save him is not paid a reward for the gift he brought, because the gift was given in exchange for the salvation; but Hashem will remember all your meal-offerings, to pay you a reward for them, and He will remember the fat of your burnt-offerings. (v. 5) "May He grant" — (6) also, the manner in which you are saved will be according to the counsel that you yourself gave and according to the desire of your own heart — unlike a human being, who saves according to his own counsel and according to the will of the heart of the one who saves. (v. 6) "We will shout for joy" — (7) one who is saved by a human being has no glory in this, and does not sing out to boast of it, for that would indicate the weakness of his own strength; but one who is saved by Hashem sings out and boasts of your salvation, for in this, "we will set up our standard in the name of our God," and all the peoples of the earth will see that the name of Hashem is called upon our standard, and they will fear Him; (8) and moreover, in saving you from this trouble of yours, He will also fulfill all your petitions, even in other matters — in the manner in which it is said, "This poor man called, and Hashem heard, and saved him from all his troubles." (v. 7) "Now I know" — meaning, there is a natural salvation attributed to the left, but through all the conditions stated, I know that this was not a natural salvation, but rather "Hashem saved His anointed" in a miraculous way, for "He answers him from His holy heaven" — from a place that is above the natural order — "with the mighty acts of the salvation" of "His right hand" — which is attributed to Hashem Himself, and to the right hand of Hashem, which performs valiantly above nature. (v. 10) "Hashem" — therefore I ask, "Hashem, save," that the salvation should always come through Hashem; and since He is "the King" who rules over all, "may He answer us" at once, "in the day we call."