A Psalm of the sons of Korah. A wisdom meditation on the folly of trusting in riches, since death claims rich and poor alike — yet Hashem redeems the righteous soul.
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 3 words, 17 letters. The shortest word is "for·the·leader" (לַמְנַצֵּ֬חַ, 5 letters) and the longest is "of·the·sons·of·Korah" (לִבְנֵי־קֹ֬רַח, 7 letters). 3 unique roots are used. Frequent roots: "for·the·leader" (root נצח, 73x in Psalms); "a·psalm" (root מזמור, 57x in Psalms). Full calculation: לַמְנַצֵּ֬חַ [for·the·leader] (218) + לִבְנֵי־קֹ֬רַח [of·the·sons·of·Korah] (400) + מִזְמֽוֹר [a·psalm] (293) = 911.
Ibn Ezra
"For the leader. Hear this, all peoples" — this psalm is very glorious, for it contains, explicitly, the light of the World to Come, and [the truth of] the soul of wisdom that does not die.
Radak
"Hear this" — this psalm concerns the matter of this world and the World to Come; therefore he says "all peoples" and "all inhabitants of the world" — anyone who desires the good way, whatever nation he may be from.
Malbim
"For the leader" — a moral rebuke to those who trust in their wealth and worship their body and their land, and who enslave and destroy their soul and their spirit — showing them, to their face, their folly: that they exchange the enduring world for the perishing one, the spiritual for the physical, the lowly for the honored, and that they are like the beasts that perish.
Hear this, all you peoples; Give ear, all you inhabitants of the world,
verse value 1532
Insights
Verse structure: 5 words, 29 letters. The shortest word is "world" (חָֽלֶד, 3 letters) and the longest is "hear·this" (שִׁמְעוּ־זֹ֭את, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "hear·this" (שִׁמְעוּ־זֹ֭את), "give·ear" (הַ֝אֲזִ֗ינוּ), "world" (חָֽלֶד). 5 unique roots are used. Frequent roots: "all·the·peoples" (root כל, 82x in Psalms); "hear·this" (root שמע, 76x in Psalms); "all·inhabitants·of" (root ישב, 58x in Psalms). The etnachta (major mid-verse pause) falls on 'all·the·peoples', dividing the verse into phrases of 2 and 3 words. Full calculation: שִׁמְעוּ־זֹ֭את [hear·this] (824) + כׇּל־הָעַמִּ֑ים [all·the·peoples] (215) + הַ֝אֲזִ֗ינוּ [give·ear] (79) + כׇּל־יֹ֥שְׁבֵי [all·inhabitants·of] (372) + חָֽלֶד [world] (42) = 1532.
Rashi
"Hear this, all you peoples" — Because this psalm is based on people who rely on their riches, he says, “all you peoples,” for they all require admonition. "earth" — Heb. חלוד. That [term] is [used to describe] the earth because it is old and rusty (חלודה), rodile in Old French, rust, rouille in modern French. But our Sages explained that it is because of the weasel (חֻלְדָה), which frequents the dry land but is not found in the sea, for the Rabbis taught (Hul. 127a): Whatever is on the dry land is found in the sea, except the weasel.
Ibn Ezra
"Hear" — this is the matter that he will make known; it applies to every living being into whose nostrils Hashem breathed the breath of life; therefore [he says]: "give ear, all inhabitants of the world."
Metzudat David
"All the peoples" — for all of them need to know this moral instruction.
Metzudat Zion
"Give ear" — meaning, incline the ear. "The world" — meaning, the people of the age.
Malbim
"Hear this" — this rebuke includes both peoples and nations, which is political society, and individuals who dwell in the world; for by this folly individuals have gone astray, and nations and kingdoms have erred in it as well.
Verse structure: 6 words, 29 letters. The shortest word is "man" (אָ֭דָם, 3 letters) and the longest is "also·sons·of·man" (גַּם־בְּנֵי־אִ֑ישׁ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "also·sons·of" (גַּם־בְּנֵ֣י), "also·sons·of·man" (גַּם־בְּנֵי־אִ֑ישׁ), "rich" (עָשִׁ֥יר). 6 unique roots are used. Frequent roots: "man" (root אדם, 67x in Psalms); "also·sons·of·man" (root איש, 39x in Psalms); "together" (root יחד, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'also·sons·of·man', dividing the verse into phrases of 3 and 3 words. Full calculation: גַּם־בְּנֵ֣י [also·sons·of] (105) + אָ֭דָם [man] (45) + גַּם־בְּנֵי־אִ֑ישׁ [also·sons·of·man] (416) + יַ֝֗חַד [together] (22) + עָשִׁ֥יר [rich] (580) + וְאֶבְיֽוֹן [and·poor] (75) = 1243.
Rashi
"Both the sons of “adam”" — The sons of Abraham, who was called (Josh. 14:15): “the greatest man (האדם) among the giants”; the sons of Ishmael and the sons of Keturah. "and the sons of “ish”" — The sons of Noah, who was called (Gen. 6:9): “a righteous man (איש צדיק).”
Ibn Ezra
"Both" — thus I call "sons of Adam" those who have no rank; or [conversely,] those who do have [rank] and are well known — this is the meaning of "and sons of ish." [That is,] the rich and the poor.
Radak
"Both" — those of lower rank. "Sons of man (bnei ish)" — the great ones, like "Gideon son of Joash, a man of Israel"; and likewise the rich and the poor — all of them shall hear this wisdom that I will speak.
Metzudat David
"Together" — that is to say, this one just like that one.
Metzudat Zion
"Low" — meaning, the common people. "High" — the great ones among them, as in "Are you not a man?" (I Samuel 26).
Malbim
"Both" — it includes also every class of people, both the honored and the lowly, both the rich and the poor, for all of them are foolish and act senselessly in this.
My mouth shall speak wisdom, and the meditation of my heart shall be understanding.
verse value 2106
Insights
Verse structure: 6 words, 25 letters. Verse gematria: 2106 is divisible by 26, the value of the divine name Hashem. The shortest word is "my·mouth" (פִּ֭י, 2 letters) and the longest is "understanding" (תְבוּנֽוֹת, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "wisdom" (חׇכְמ֑וֹת), "and·meditation·of" (וְהָג֖וּת), "understanding" (תְבוּנֽוֹת). 6 unique roots are used. Frequent roots: "shall·speak" (root דבר, 133x in Psalms); "my·heart" (root לב, 74x in Psalms); "my·mouth" (root פה, 46x in Psalms). First appearance of the root תבון ("understanding") in Psalms. The etnachta (major mid-verse pause) falls on 'wisdom', dividing the verse into phrases of 3 and 3 words. Full calculation: פִּ֭י [my·mouth] (90) + יְדַבֵּ֣ר [shall·speak] (216) + חׇכְמ֑וֹת [wisdom] (474) + וְהָג֖וּת [and·meditation·of] (420) + לִבִּ֣י [my·heart] (42) + תְבוּנֽוֹת [understanding] (864) = 2106.
Rashi
"and the thoughts of my heart are understanding" — The thoughts of my heart are understanding.
Ibn Ezra
"My mouth" — [he] comes to teach concerning all wisdom hidden from them, and the wise of heart mention it by way of a riddle. The meaning of "and the meditation" ... "understanding" is: "my heart meditated."
Radak
"My mouth shall speak" — the wisdoms and understandings that my heart meditates on, my mouth will speak them.
Metzudat David
"And the meditation" — the thoughts of my heart are words of understanding; that is to say, besides the revealed matters that are in what I speak, there are also hidden matters within them — what I think in my heart.
Metzudat Zion
"And the meditation" — meaning, and thoughts.
Malbim
"My mouth shall speak wisdom" — the statements that he will speak with his mouth are words of wisdom. "And the meditation of my heart shall be understanding" — and within his outward statements is woven a rational syllogism; for example, what he will say — that money and wealth are only imagined possessions — this is taken from the words of wisdom, but what explains the matter is the syllogism taken from the ways of understanding. And this is its form: a person must exchange an external possession for a possession more essential to him — for example, money in exchange for his body, since the soul is the essence of the person as opposed to the body. The conclusion from this is that he must exchange the desires of the body for the happiness of the soul. And this rational syllogism is built on the foundation taken from the words of wisdom concerning the nature of the soul, and that it is the essence of the person.
I will incline my ear to a parable; I will open my dark saying upon the harp.
verse value 1682
Insights
Verse structure: 6 words, 25 letters. The shortest word is "I·will·incline" (אַטֶּ֣ה, 3 letters) and the longest is "with·a·harp" (בְּ֝כִנּ֗וֹר, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·incline" (אַטֶּ֣ה), "I·will·open" (אֶפְתַּ֥ח), "my·riddle" (חִידָתִֽי). 6 unique roots are used. Frequent roots: "my·ear" (root אזן, 36x in Psalms); "I·will·incline" (root נטה, 28x in Psalms); "I·will·open" (root פתח, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'my·ear', dividing the verse into phrases of 3 and 3 words. Full calculation: אַטֶּ֣ה [I·will·incline] (15) + לְמָשָׁ֣ל [to·a·proverb] (400) + אׇזְנִ֑י [my·ear] (68) + אֶפְתַּ֥ח [I·will·open] (489) + בְּ֝כִנּ֗וֹר [with·a·harp] (278) + חִידָתִֽי [my·riddle] (432) = 1682.
Rashi
"I will bend my ear to a parable" — To the words of Torah, which is called (I Sam. 24:13), “the parable of the Ancient One.” "I will solve" — this my riddle for you with a lyre. And this is the riddle: Why must I fear in days of misfortune, on the day of the visitation for iniquity? Because the iniquity of my heels surrounds me. The iniquities that I tread with my heels, that I treat lightly, that I view as minor sinsthey condemn me in judgment, and surely the wealthy.
Ibn Ezra
"I will incline" — I will speak this wisdom by way of a parable, like "they shall not see light" (below, verse 20), and "like sheep they are appointed for Sheol" (below, verse 15); and because the riddle is obscure and also sealed, therefore [it says] "I will open." The meaning of "with the harp" is: for this psalm will be sung with it. And it is possible that the meaning of "I will incline" is: I too will incline my ear to the parable. And the meaning: I will also reprove my own soul.
Radak
"I will incline" — he says: I will speak by way of parable and riddle, in a hidden manner; and since the psalms were recited to the accompaniment of the lute (nevel) and lyre (kinnor), he says "I will incline my ear" figuratively to the lyre, which the musician plays together with these words that are a parable; and so too, "I will open [my dark saying] upon the harp."
Metzudat David
"I will incline my ear to a parable" — the words of the parable are such as "like sheep they are appointed for the netherworld" and "they shall not see light"; and he says, I too will incline my ear to them, as if to say: it is not for another alone that I mention and warn, for I include myself among them as well. "I will open my riddle with the harp" — for the riddle is closed and sealed, and he says: I will open the sealing of the riddle and explain it with the harp that I will play upon, for through the sway of the melody the matter will be understood.
Malbim
"I will incline my ear to a parable" — for he will begin his words with a parable about the redemption of a brother, and the redemption of oneself from death, which is a parable for the redemption of the soul from the death of the self. "I will open my riddle upon the harp" — for as soon as he plays upon the harp, he will immediately find its riddle, and will understand the thing being likened.
Why should I fear in the days of evil, when the iniquity of my supplanters compasses me about,
verse value 1065
Insights
Verse structure: 7 words, 26 letters. The shortest word is "evil" (רָ֑ע, 2 letters) and the longest is "surrounds·me" (יְסוּבֵּֽנִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "surrounds·me" (יְסוּבֵּֽנִי). 7 unique roots are used. Frequent roots: "in·the·days·of" (root יום, 121x in Psalms); "should·I·fear" (root ירא, 77x in Psalms); "evil" (root רע, 53x in Psalms). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 4 and 3 words. Full calculation: לָ֣מָּה [why] (75) + אִ֭ירָא [should·I·fear] (212) + בִּ֣ימֵי [in·the·days·of] (62) + רָ֑ע [evil] (270) + עֲוֺ֖ן [iniquity·of] (126) + עֲקֵבַ֣י [my·heels] (182) + יְסוּבֵּֽנִי [surrounds·me] (138) = 1065.
Ibn Ezra
"Why" — the meaning is: why should I labor to acquire wealth, because I fear the days of old age, as it is written, "before the evil days come" (Ecclesiastes 12:1) — and these are the days of old age, for it began at the outset with "in your youth." "The iniquity of my heels" — is connected with "why should I fear," and the meaning is that in acquiring the wealth, I might need to pursue it by a path such that iniquity befalls me. And the meaning: that I will walk in a way that is not upright, and that iniquity will surround me forever, as if it said: "Why should I fear in days of evil," seeing that "the iniquity of my heels surrounds me."
Radak
"Why should I fear in days of evil" — now he begins with words of parable and riddle, and says: "Why should I fear in days of evil" — that is, the days of this world, for they are days of evil for everyone occupied with them; and why should I worry over wealth and possessions, which are the glory of this world? For I should worry over the good things of this world, meaning that if I rejoice in it at first, in the end I will worry over it. And since the heel ('akev) is the end of the whole body, the end of anything is called 'akev; or alternatively its meaning is: "My heels" ('akevai) — the World to Come, which is the world of reward and punishment that comes at the end of one's deeds, for there is no [further] deed done in the World to Come; and there "the iniquity of my heels will surround me," meaning the punishment for my deeds, for I rejoiced in the good things of this world and pursued after them. "Compasses me about" (yesubbeni) — it is written with a vav, together with the dagesh.
Metzudat David
"Why should I fear" — and this is his statement, "Why should I fear," etc.; that is to say, for what should I fear when evil comes into the world? Is it not that the iniquities which I treat lightly, trampling them under the heel of my feet, are what surround me, and because of them I am afraid lest through them I be caught in evil?
Metzudat Zion
"My supplanters" — meaning, the heel of the foot.
Malbim
"Why should I fear" — this verse serves as a kind of preface to everything he will say afterward. Behold, Hashem has prepared for us a source of life — this is the eternal soul, which does not die with the death of the body, for it remains bound up in the bundle of life with Hashem in the Eden of souls. And so, "why should I fear in the days of evil" — when the days of death arrive, why should I fear death? Does it not lead me to eternal life? But what I should fear is that "the iniquity of my heels surrounds me" — for then the sins in which I walked and conducted myself will surround me, in that I did not take care to prepare for myself provisions for the appointed day, and to do something for the perfection of my soul — so that I do not fear death itself, only my own evil deeds.
Of those who trust in their wealth, and boast themselves in the multitude of their riches?
verse value 1563
Insights
Verse structure: 5 words, 26 letters. The shortest word is "and·in·multitude·of" (וּבְרֹ֥ב, 4 letters) and the longest is "those·who·trust" (הַבֹּטְחִ֥ים, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "on·their·wealth" (עַל־חֵילָ֑ם), "their·wealth" (עׇ֝שְׁרָ֗ם), "boast·themselves" (יִתְהַלָּֽלוּ). 5 unique roots are used. Frequent roots: "boast·themselves" (root הלל, 94x in Psalms); "and·in·multitude·of" (root רב, 67x in Psalms); "those·who·trust" (root בטח, 50x in Psalms). First appearance of the root עשר ("their·wealth") in Psalms. The etnachta (major mid-verse pause) falls on 'on·their·wealth', dividing the verse into phrases of 2 and 3 words. Full calculation: הַבֹּטְחִ֥ים [those·who·trust] (74) + עַל־חֵילָ֑ם [on·their·wealth] (188) + וּבְרֹ֥ב [and·in·multitude·of] (210) + עׇ֝שְׁרָ֗ם [their·wealth] (610) + יִתְהַלָּֽלוּ [boast·themselves] (481) = 1563.
Rashi
"Those who rely on their possessions" — Of what use is their money? Is it not so that...
Ibn Ezra
"Those who trust" — Rabbi Moshe said: that it is the object of the word "I will fear" [i.e., "why should I fear those who trust..."]. But this has no sense. And the correct [view] is: that "those who trust" begins a new clause, and the meaning is: behold, those who trust in their "cheil" — their wealth, as in "has gotten me this wealth" (Deuteronomy 8:17).
Radak
"Those who trust" — they trust in the abundance of their wealth, and it is not fitting for me to act as they do.
Metzudat David
"Those who trust" — that is to say, if so, how much more so the men who hang their trust upon the abundance of their wealth and glory in it — how much more do they have reason to be afraid, for is it not their way to increase their disregard of transgressions and to trample them under the heel of the foot?
"Those who trust" — I say this concerning "those who trust in their wealth," and do not trust in it as a means toward perfection, such as doing charity and kindness with it, but rather "boast in the abundance of their riches" — and this is their goal: to amass great wealth.
No man can by any means redeem his brother, nor give to God a ransom for him—
verse value 1452
Insights
Verse structure: 7 words, 29 letters. The shortest word is "brother" (אָ֗ח, 2 letters) and the longest is "to·God" (לֵאלֹהִ֣ים, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "brother" (אָ֗ח), "not·surely" (לֹא־פָדֹ֣ה), "his·ransom" (כׇּפְרֽוֹ). The root פדה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "to·God" (root אלהים, 347x in Psalms); "not·shall·give" (root נתן, 95x in Psalms); "man" (root איש, 39x in Psalms). First appearance of the root כפר ("his·ransom") in Psalms. The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 4 and 3 words. Full calculation: אָ֗ח [brother] (9) + לֹא־פָדֹ֣ה [not·surely] (120) + יִפְדֶּ֣ה [shall·ransom] (99) + אִ֑ישׁ [man] (311) + לֹא־יִתֵּ֖ן [not·shall·give] (491) + לֵאלֹהִ֣ים [to·God] (116) + כׇּפְרֽוֹ [his·ransom] (306) = 1452.
Rashi
"A brother" — cannot ransom his brother with money because the ransom of their soul is dearer than any possession. Therefore, perforce, his redemption is forever unattainable.
Ibn Ezra
"A brother" — Rabbi Yonah said: that its meaning is "one." And others said: that its meaning is like "and say, Alas!" And what is correct in my eyes: that "brother" is the object and "the man" is the subject, as if it said: behold, the rich cannot redeem their brother, nor even their own soul, from death — and this wealth, of what use is it to them?! For behold, there is no man who redeems his brother from death, and not only that, but also not his own soul; therefore "the redemption of their soul is costly." And the meaning of "and it ceases" is that this will never be.
Radak
"A brother" — what profit is their wealth on the day of death? For no man, with all his wealth, can redeem his brother from death, nor can he give to God his ransom, since life and death are from Him.
Metzudat David
"A brother," etc. — as if to say: behold, in truth it is a great folly to trust in wealth, for is it not so that no man can redeem his brother from death with money, and he cannot even give the ransom of his own soul?
Metzudat Zion
"A ransom for him" — meaning, the redemption of his soul.
Malbim
"A brother" — Is it true that "no man can redeem his brother"? If someone wished to kill his brother, and he were able to redeem him with money, would he not redeem him? And should such a cruel person occur, to whom his money is dearer than saving his brother — would he not "give to God his ransom," meaning the ransom for himself? If he were sentenced to death, and a ransom were imposed on him by which he could be saved from death, would he not give his money to save his life? Surely he would give it. So then I ask: if every person would give all that he has for the life of his body, even though his body is not the essential part of the person — meaning, it is not the essence of the person that remains existing and eternal, for the essential part of the person is his eternal soul, and the body is merely a garment for it —
For too costly is the redemption of their soul, and must be let alone for ever—
verse value 1160
Insights
Verse structure: 5 words, 22 letters. The shortest word is "and·is·costly" (וְ֭יֵקַר, 4 letters) and the longest is "ransom·of" (פִּדְי֥וֹן, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·is·costly" (וְ֭יֵקַר), "ransom·of" (פִּדְי֥וֹן), "and·ceases" (וְחָדַ֥ל). 5 unique roots are used. Frequent roots: "for·ever" (root עולם, 144x in Psalms); "their·soul" (root נפש, 143x in Psalms). Full calculation: וְ֭יֵקַר [and·is·costly] (316) + פִּדְי֥וֹן [ransom·of] (150) + נַפְשָׁ֗ם [their·soul] (470) + וְחָדַ֥ל [and·ceases] (48) + לְעוֹלָֽם [for·ever] (176) = 1160.
Rashi
"will be too dear" — that he will live forever and not see the Pit. Menachem (p. 158) associated it as an expression of withholding, as (Isa. 13:12): “I will make mortal man dearer (אוקיר) than fine gold”; (Lev. 26:21), “I will go with them with wrath of withdrawal (קיר)” i.e., the ransom of their soul will be withheld.
Radak
"For too costly is the redemption of their soul" — meaning that it will not be, and will not be found [i.e., it is unattainable]. "And must be let alone forever" — for it is connected with the verse that follows it, meaning: the matter ceases forever, for it is an impossible thing — that he should live on forever and never see the pit is something that cannot be.
Metzudat David
"And it is costly" — to redeem the soul is a costly matter; and it is not merely that it is costly, but even so it ceases forever and is not to be found at all.
Metzudat Zion
"Too costly" — a thing that is difficult to attain is called "yakar" [precious]; and so, "and the word of Hashem was precious" (I Samuel 3).
Malbim
"And costly" — so then, is it not more precious and more exalted than the redemption of his transient body — "the redemption of their soul," to redeem their eternal soul from eternal death? And so then, why "must be let alone forever" — why do the masses of people cease from redeeming their soul, so that the eternal death of the soul should not occur?
That he should still live always, that he should not see the pit.
verse value 1252
Insights
Verse structure: 5 words, 21 letters. The shortest word is "not" (לֹ֖א, 2 letters) and the longest is "and·may·he·live·still" (וִיחִי־ע֥וֹד, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·may·he·live·still" (וִיחִי־ע֥וֹד), "the·pit" (הַשָּֽׁחַת). 5 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "shall·see" (root ראה, 100x in Psalms); "to·perpetuity" (root נצח, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'to·perpetuity', dividing the verse into phrases of 2 and 3 words. Full calculation: וִיחִי־ע֥וֹד [and·may·he·live·still] (114) + לָנֶ֑צַח [to·perpetuity] (178) + לֹ֖א [not] (31) + יִרְאֶ֣ה [shall·see] (216) + הַשָּֽׁחַת [the·pit] (713) = 1252.
Ibn Ezra
"That he should still live" — and how does the one who acquires wealth imagine [this]?
Radak
"That he should still live" — meaning, for a long time, that he should no longer see the pit.
Metzudat David
"That he should live" — even if he lives long, will he then live forever and never see the pit at all? What, then, is the trust in wealth worth?
Metzudat Zion
"The pit" — meaning, the pit of the grave.
Malbim
"That he should live" — meaning, is it not so that when they redeem their body, they redeem it only so that it may live a temporary life, not eternal life, for in the end it will necessarily die and descend to the pit; but if one redeems his soul, will he not "live on forever" — eternal life — "and not see the pit"? And so then, it would be fitting for him to give all his wealth and possessions for the redemption of his soul. And why has this ceased forever, with no man taking it to heart to redeem it from eternal ruin?
For he sees that wise men die, The fool and the brutish together perish, And leave their wealth to others.
verse value 1737
Insights
Verse structure: 11 words, 47 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "to·others" (לַאֲחֵרִ֣ים, 6 letters). 7 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "wise" (חֲכָ֘מִ֤ים), "die" (יָמ֗וּתוּ), "fool" (כְּסִ֣יל). 11 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "sees" (root ראה, 100x in Psalms); "die" (root מות, 33x in Psalms). First appearance of the root כסיל ("fool") in Psalms. The etnachta (major mid-verse pause) falls on 'perish', dividing the verse into phrases of 8 and 3 words. Full calculation: כִּ֤י [for] (30) + יִרְאֶ֨ה [sees] (216) + חֲכָ֘מִ֤ים [wise] (118) + יָמ֗וּתוּ [die] (462) + יַ֤חַד [together] (22) + כְּסִ֣יל [fool] (120) + וָבַ֣עַר [and·brutish] (278) + יֹאבֵ֑דוּ [perish] (23) + וְעָזְב֖וּ [and·leave] (91) + לַאֲחֵרִ֣ים [to·others] (289) + חֵילָֽם [their·wealth] (88) = 1737.
Rashi
"For he sees that wise men die" — and are not saved from death. So, perforce, he stops wearying himself and toiling for his brother’s ransom. "their possessions" — Heb. חילם, their money. Death is mentioned in reference to the wise men, because in this world they die only in the body, whereas concerning the fool and the boorish man, perishing is mentioned, because both body and soul perish.
Ibn Ezra
"For" — does he not see that men wiser than he die in every generation? And it mentions "death" alongside the wise, and "perish" alongside the fool and the brutish, for they go to destruction; the fool walks a crooked path, and the brutish one does not understand, like a beast, and both of them perish. "Their wealth" — corresponding to [verse 7] "those who trust in their wealth."
Radak
"For" — the wise and the foolish alike stand [destined] for bodily death; but as for the wise, even if their body dies, their soul does not die, and their hope is not lost — unlike the lovers of this world, who die, they and their soul together, and have no hope after death. "And their wealth" — that with which they occupy themselves while they live, they will leave to others; what benefit is it to them? But the wisdom with which the wise occupied themselves will benefit them after death.
Metzudat David
"For he sees" — although he sees that all the people of the world are destined for death, whether wise or foolish, and at their death they leave their wealth to others who did not toil for it.
Metzudat Zion
"The brutish" — meaning, a fool. "Their wealth" — meaning, their riches.
Malbim
"For he sees" — is it not that he needs to see that in the matter of the soul there is a difference between the wise man and the fool: "that wise men die, and the fool and the brutish alike perish" — for the wise do not perish, because their soul will live forever, but they only die, which is the death of the body; whereas the fool and the brutish do perish, for no remnant of their soul will remain. But regarding wealth, there is no difference at all between people, for all of them "leave their wealth to others" — for others will inherit their riches after their death.
Their inward thought is, that their houses shall continue for ever, And their dwelling-places to all generations; They call their lands after their own names.
verse value 3932
Insights
Verse structure: 10 words, 45 letters. The shortest word is "and·generation" (וָדֹ֑ר, 3 letters) and the longest is "their·dwelling-places" (מִ֭שְׁכְּנֹתָם, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "their·houses" (בָּתֵּ֨ימוֹ), "their·dwelling-places" (מִ֭שְׁכְּנֹתָם), "by·their·names" (בִ֝שְׁמוֹתָ֗ם). The root דור appears 2 times in this verse. 9 unique roots are used. Frequent roots: "for·ever" (root עולם, 144x in Psalms); "upon" (root על, 120x in Psalms); "by·their·names" (root שם, 119x in Psalms). First appearance of the root אדמה ("lands") in Psalms. The etnachta (major mid-verse pause) falls on 'and·generation', dividing the verse into phrases of 6 and 4 words. Full calculation: קִרְבָּ֤ם [their·midst] (342) + בָּתֵּ֨ימוֹ [their·houses] (458) + לְֽעוֹלָ֗ם [for·ever] (176) + מִ֭שְׁכְּנֹתָם [their·dwelling-places] (850) + לְד֣וֹר [to·generation] (240) + וָדֹ֑ר [and·generation] (210) + קָרְא֥וּ [they·call] (307) + בִ֝שְׁמוֹתָ֗ם [by·their·names] (788) + עֲלֵ֣י [upon] (110) + אֲדָמֽוֹת [lands] (451) = 3932.
Rashi
"In their heart, their houses are forever" — Their thoughts are to build for themselves houses that will exist forever. "they call by their names" — their houses that they build so that they will have a memorial. (Gen. 4:17): “and named the city after his son Enoch.” Antiochus built Antioch; Seleucus built Seleucia.
Ibn Ezra
"Their inward [thought]" — some say: that it is a transposition of "their grave," which is the house called "his eternal home" (Ecclesiastes 12:5); and the meaning of "they called by names" is that they built structures over their grave. And some say: that the meaning of "their inward [thought]" is like "and the inward part of a man" (Psalm 64:7) — [meaning] in their thought, that their houses will stand [forever]. And in my opinion: that it is missing a bet, as if it were "within them" — and the meaning: within the others to whom they left their wealth; and the meaning is that no memory of them remains, except that one says, "this is so-and-so's house," and "this tower so-and-so built" — and this is the meaning of "they called"; and all of this is of no avail.
Radak
"Their inward part" (kirbam) — One can explain that the mem of kirbam is a pronominal suffix, followed by [a clause] identifying [what it refers to]. Its meaning would then be: Do they really think — since their inward part is so preoccupied with pursuing wealth — that their houses will endure forever, as if they would dwell in royal palaces built for them forever, and their dwellings would be for generation after generation, until they called estates after their own names? That is, all the children of their children and their houses would be great and fortified, until a name went out for them upon the earth.
Metzudat David
"Their inward [thought]" — nevertheless they think within their heart that their houses will endure forever. "They call" — they call their names upon their lands, to say that it is the land of so-and-so, as if they would live forever and it would remain in their possession.
Malbim
(12-13) "Their inward [thought]" — meaning, is it not fitting that they should know and consider this within their heart? For "their houses," which will remain "forever," and "their dwelling places," which will remain "to all generations" — meaning, the houses and dwellings of the wealthy, which will remain after their death in the hands of strangers who inherit them — they "call out" and proclaim and publicize "in their names," that is, in their name and by their mission, for these houses will be their emissaries to proclaim in their name "upon the earth," and to announce to all, saying: Know that "man" who "does not lodge in honor" — one who cannot take his honor and possessions with him to lodge with him in the grave — this man "is like the beasts that perish," he was foolish like a beast; for man must take the precious thing with him, that is, he must do kindness and good deeds with it, so that it will remain in his possession for his final hour. And whoever has not done this is like a beast. So the houses of the wealthy and their dwellings will call out and proclaim — meaning, from the houses and palaces which they labored to build, and which are now in the hands of strangers, all people will learn this moral lesson.
But man abides not in honor; He is like the beasts that perish.
verse value 1488
Insights
Verse structure: 6 words, 28 letters. The shortest word is "and·man" (וְאָדָ֣ם, 4 letters) and the longest is "not·abide" (בַּל־יָלִ֑ין, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·man" (וְאָדָ֣ם), "not·abide" (בַּל־יָלִ֑ין). 6 unique roots are used. Frequent roots: "and·man" (root אדם, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'not·abide', dividing the verse into phrases of 3 and 3 words. Full calculation: וְאָדָ֣ם [and·man] (51) + בִּ֭יקָר [in·honor] (312) + בַּל־יָלִ֑ין [not·abide] (132) + נִמְשַׁ֖ל [is·like] (420) + כַּבְּהֵמ֣וֹת [like·the·beasts] (473) + נִדְמֽוּ [perish] (100) = 1488.
Rashi
"in his glory" — Heb. ביקר, an expression of glory and majesty. "he is compared" — Heb. נמשל, an expression of a parable (משל). "silenced" — Heb. נדמו, an expression of silence.
Ibn Ezra
"But man" — some say: that "in honor" — this is his precious thing, which is his wealth; it will not lodge with him in his death, rather he will leave it, and it will be "does not lodge," like "his soul shall lodge in goodness" (Psalm 25:13); and behold, man is likened to the beasts, which also die in their death. "They are cut off" — [meaning] they are severed. And the Jerusalem [Talmud] says: the individual, which is the particular, is likened [to the beasts]; "they are cut off" [refers to] the general/collective.
Radak
"But man" — in that honor and wealth he does not lodge, meaning when he dies it will not remain with him; and death is called "lodging" (linah), just as it is also called "sleep." "Nidmu" (they are like) — This is an expression of comparison (dimyon), and it is a repetition of the earlier language; or else its meaning is that nidmu means "they are cut off" — that is, just as the beasts are cut off at their death, so the wicked man is cut off at his death, so that his soul does not remain but perishes.
Metzudat David
"But man in honor" — is it not that man cannot even be sure that the preciousness of his wealth will lodge with him until morning? If so, what is wealth worth? "Is like" — he who trusts in his wealth is like the beasts, and resembles them in lack of understanding; and the matter is repeated for a complete comparison.
Metzudat Zion
"In honor" — from the language of "precious" (יקר). "Is like" — from the language of "likeness" (דמיון).
This is the way of those who are foolish, and of those who after them approve their sayings. Selah
verse value 1270
Insights
Verse structure: 8 words, 31 letters. The shortest word is "this" (זֶ֣ה, 2 letters) and the longest is "and·after·them" (וְאַחֲרֵיהֶ֓ם, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "their·way" (דַ֭רְכָּם), "folly" (כֵּ֣סֶל), "and·after·them" (וְאַחֲרֵיהֶ֓ם). 8 unique roots are used. Frequent roots: "their·way" (root דרך, 70x in Psalms); "Selah" (root סלה, 70x in Psalms); "in·their·mouth" (root פה, 46x in Psalms). The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 4 and 4 words. Full calculation: זֶ֣ה [this] (12) + דַ֭רְכָּם [their·way] (264) + כֵּ֣סֶל [folly] (110) + לָ֑מוֹ [to·them] (76) + וְאַחֲרֵיהֶ֓ם [and·after·them] (270) + בְּפִיהֶ֖ם [in·their·mouth] (137) + יִרְצ֣וּ [approve] (306) + סֶֽלָה [Selah] (95) = 1270.
Rashi
"folly" — Heb. כסל, madness. "and after them they will tell with their mouth forever" — And those who come after them will speak of them and tell with their mouth what happened to the earlier ones. "will tell" — Heb. ירצו, an expression of narration, retreyront in Old French, But our Sages (Shab. 32b) explained: This is the way of the wicked: they perish in the end but כֶסֶל is theirs. They have fat on their flanks (כסליהם), which covers their kidneys, and they [their kidneys] do not advise them to repent of their evil. Perhaps you will say that it is forgetfulness, that they have forgotten that ultimately they will die? Scripture therefore states: and their end they tell with their mouth; i.e., the day of their end is constantly in their mouth and they are not afraid of it.
Ibn Ezra
"This is" ... "and after them" — these are their sons, who wish to walk in this way. The meaning of "with their mouths" is: for they [the fathers] command them thus. And some say: they [the sons] approve of their [fathers'] iniquity.
Radak
"This" — This is the way of the wicked, for folly belongs to them and they do not know how to act rightly. "And after them, with their mouths" — Their children after them will be pleased with their words; by what they hear from their fathers boasting of their wealth, they too will desire that same way. And some explain "befihem" (with their mouths) in the sense of "according to them" — that is, according to the measure of their understanding, as in "each man according to his eating."
Metzudat David
"This is their way" — such is their custom, to hold fast for themselves to this folly, to glory in wealth and to trust in it. "After them" — even their children who come after them, they too will desire forever, by the words of the mouths of their fathers, to glory in wealth.
Metzudat Zion
"Foolish" — from the language of "folly" (כסילות). "Of those" — meaning, to them. "Approve" — from the language of "favor" (רצון).
Malbim
"This is their way" — and if so, how could this way of theirs be "their folly"? How could this be their hope, and how could they place their confidence in such wealth, when after their death it will proclaim that they were like beasts? And how is it that "after them, their mouths approve" — that in their last will, at the time of their death, they reveal their intent with their own mouths as to who will inherit their estate after them — is there any greater folly than this? "Selah" — concludes the matter.
Like sheep they are appointed for the nether-world; death shall be their shepherd; and the upright shall have dominion over them in the morning; And their form shall be for the nether-world to wear away, That there be no habitation for it.
verse value 4768
Insights
Verse structure: 14 words, 60 letters. Notable word values: "for·it" (לֽוֹ) = 36, double chai. The shortest word is "for·it" (לֽוֹ, 2 letters) and the longest is "and·they·shall·rule·over·them" (וַיִּרְדּ֘וּ־בָ֤ם, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·they·shall·rule·over·them" (וַיִּרְדּ֘וּ־בָ֤ם), "and·their·form" (וְ֭צוּרָם), "to·wear·out" (לְבַלּ֥וֹת). The root שאול appears 2 times in this verse. 12 unique roots are used. Frequent roots: "death" (root מות, 33x in Psalms); "are·appointed" (root שית, 32x in Psalms); "upright" (root ישר, 30x in Psalms). First appearance of the root רדה ("and·they·shall·rule·over·them") in Psalms.
Rashi
"Like sheep, they are destined to the grave" — Like sheep that are gathered to the shed, so are they into the grave. "they are destined" — Heb. שתו. The “tav” is punctuated with a “dagesh,” in place of the second “tav.” שּׁוֹתתוּ into the midst of the foundations (שתותיה) of the nether world, to the lowest level. Likewise (above 73:9): “They have set their mouth against heaven,” is also an expression of foundations; they set their mouth in heaven; their slander. "death will devour them" — Heb. ירעם. The angel of death will devour them. Do not wonder about this expression of eating because we find elsewhere (Job 18:13): “the prince of death shall devour his branches.” Another explanation: [It is] an expression of breaking, as (Jer. 15:12): “Will iron break (הירע)?” "and the upright will rule over them in the morning" — On the day of the redemption, when the morning of Israel shines, they will rule over them, as it is stated (Malachi 3:21): “And You shall crush the wicked, etc.” "and their form will outlast the grave" — The form of the wicked will outlast the grave. Gehinnom will end, but they will not end. "as his dwelling place" — From being a dwelling place for them. And the Holy One, blessed be He, takes the sun out of its case, and it will burn them up, as it is stated (Mal. 3:19, Ned. 8b). Our Sages, however, explained מִזְבֻל לוֹ to mean that because they stretched out their hand on His dwelling place, they destroyed the Temple (Mid. Ps. 49:3).
Ibn Ezra
"Like sheep," "they are set" — like "they set their mouth against the heavens" (Psalm 73:9); and the meaning: they set themselves, in their thought, [to be] like sheep. "Death shall shepherd them" — for their end is for slaughter. "And the upright shall have dominion over them" — this is after their death, when they [revert to] the four elements that are not composite: the fire that was mixed within it returns to fire, the wind to wind, the water to water, and the bones, which are of the composition of dust, to dust. The meaning of "in the morning" is: [it stands] opposite "lodges," and the meaning is: after half of the day, then they will begin [to be consumed]. "And their form" — like "and their forms"; and similar to it: "according to their skill, idols" (Hosea 13:2) — that is, like "according to their understanding." And the meaning: that in Sheol, which is below, where the body is, there the form will perish. The meaning of "from the habitation" is: from the dwelling in which each one dwells, from there will come his consumption. And Rabbi Moshe said: that the word "rulers" is missing [before "the upright"], so that men will be unable to escape. And Rabbi Yonah said: "from the habitation, to him" [means] the judgment of heaven upon each one.
Radak
"Like sheep" — Just as a shepherd gathers the flock, so their shepherd will be death, which will gather them to Sheol. "Shatu" (they are appointed) — An intransitive verb, like "hushtu" (they were set); or else, they set themselves without hope after death by holding fast to the evil way. And the dagesh in the tav of "shatu" stands in place of an elided letter. "And the upright shall have dominion over them in the morning" — That is, now the wicked are above and the righteous are below, until the day of death; but on the Day of Judgment the upright will have dominion over the wicked. And he calls the Day of Judgment "morning," because then the salvation of Israel will come, as it says, "But unto you that fear My name shall the sun of righteousness arise." "Their form" (tzuram) — like "their shape," or [related to] "strength" — meaning that all their strength and their greatness will in the end wear away in Sheol; that is, Sheol will consume them, and they will have no hope anymore. "From his habitation" (mizvul lo) — From the habitation and the fine wealth that he had, he went out to the grave.
Metzudat David
"Like sheep" — and they stand appointed for death, for the soul to perish together with the body; like sheep gathered into the pen, so their bodies together with their souls will all be gathered to be placed in Sheol, and death will break them completely, for in the grave the soul will perish together with the body. "And shall have dominion" — even in their lifetime, when their time comes, the upright will rule over them, when the time of their morning and their dawning comes. "And their form" — and their strength will be brought to decay in Sheol, and nothing will remain of them, neither of the body nor of the soul. "From his habitation" — from his dwelling place he will be brought to Sheol.
Metzudat Zion
"They are appointed" — meaning, they placed. "Shall be their shepherd" — meaning, he shall break them. "Have dominion" — meaning, and they shall rule. "Their form" — from the language of "rock," meaning their strength. "To wear away" — from the language of decay and rot. "From... habitation" — the matter of "dwelling," as in "a house of habitation for You" (I Kings 8).
Malbim
"Like sheep, they are appointed for Sheol" — the vital forces are like sheep, whose end, as with any animal, is slaughter; so too "they are appointed for Sheol, and death shall shepherd them" — just as sheep are fattened up in order to be slaughtered and killed, so the cause of their pasturing and their feeding is death itself. For through death, and the dissolution bound up in the nature of matter, their bodily humors are continually being dissolved, and the body requires food to replace what has dissolved; and since the replacement is weaker than the original, root humor, the root humor becomes corrupted and continually diminishes until one dies. "And they shall have dominion" — but as opposed to the vital forces, which continually exchange their composition, dissolve, and draw near to death, there are also found "upright" forces — these are the forces of the soul and the intellect, such as the faculty of understanding and knowledge, and the rest of the good character traits, all of which are upright and wholesome. And these "shall have dominion" over those sheep, which are the vital forces, ruling over them by means of the governing power that is in the soul, "every morning" — inspecting them the way a shepherd inspects his flock. "And their Rock" — that is, their mighty Rock, which is the eternal soul (which is called by the name "Rock," as it says, "and the rock is removed from its place," and as stated there) — it shall have dominion over them, "to consume Sheol, that it have no habitation" — meaning that it shall consume Sheol so that it will not be a habitation and dwelling-place for this Rock; that is, its spiritual soul shall overpower the material forces and restore them to uprightness, equilibrium, and eternity, and shall rule over the power of negation — which is the Sheol bound up in the nature of matter — so that intellect, form, and spirit shall prevail over the offspring of Sheol and their destruction.
But God will redeem my soul from the power of the nether-world; For He shall receive me. Selah
verse value 1340
Insights
Verse structure: 7 words, 32 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "surely·God" (אַךְ־אֱלֹהִ֗ים, 7 letters). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "my·soul" (root נפש, 143x in Psalms); "from·the·hand·of·the·nether-world" (root יד, 78x in Psalms). The etnachta (major mid-verse pause) falls on 'from·the·hand·of·the·nether-world', dividing the verse into phrases of 4 and 3 words. Full calculation: אַךְ־אֱלֹהִ֗ים [surely·God] (107) + יִפְדֶּ֣ה [will·ransom] (99) + נַ֭פְשִׁי [my·soul] (440) + מִֽיַּד־שְׁא֑וֹל [from·the·hand·of·the·nether-world] (391) + כִּ֖י [for] (30) + יִקָּחֵ֣נִי [He·will·take·me] (178) + סֶֽלָה [Selah] (95) = 1340.
Rashi
"But God will redeem my soul" — But I, who have bent my ear to the parable—God will redeem my soul so that I do not go to the grave, because He will take me in my lifetime to go in His ways.
Ibn Ezra
"But" — I have already mentioned in [another] book that "nefesh," "neshamah," and "ruach" are one name for the upper soul of man, which stands forever and does not die, and is called "nefesh" and also "ruach," because it cannot be seen by the eye except together with these [faculties]; and because the psalmist was full of the spirit of wisdom and the writing of Hashem was engraved upon his soul, therefore he said: "But God will redeem my soul from the hand of Sheol" — for it is not possible that he means he will not die like the rest of men, for "what man can live and not see death?" (Psalm 89:49); and this is the meaning of "He shall receive me" — that his soul will cling to the upper soul, which is the soul of the heavens; and similar to it: "for God took him" (Genesis 5:24), and "afterward You will receive me to glory" (Psalm 73:24).
Radak
"But God" — The prophet says, upon seeing the destruction of the souls of the wicked at their death: God will redeem my soul from the power of Sheol, so that my soul will not perish along with the body. "For He shall receive me" — for He will cause me to die.
Metzudat David
"From the hand of Sheol" — so that my soul should not perish along with the body in my grave. "For He will receive me. Selah" — He will take my soul, so that it be hidden away with Him above, forever.
Malbim
"But" — however, I have not been drawn after matter, "and God will redeem my soul" — my spiritual soul — "from the hand of Sheol, for He shall take me" to Himself, so that my soul will be bound up in the bond of life with Hashem, God of spirits. "Selah" — concludes the matter.
Be you not afraid when one grows rich, When the wealth of his house is increased;
verse value 2260
Insights
Verse structure: 6 words, 29 letters. The shortest word is "man" (אִ֑ישׁ, 3 letters) and the longest is "do·not·fear" (אַל־תִּ֭ירָא, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "do·not·fear" (אַל־תִּ֭ירָא), "when·he·grows·rich" (כִּֽי־יַעֲשִׁ֣ר), "when·increases" (כִּי־יִ֝רְבֶּ֗ה). 6 unique roots are used. Frequent roots: "do·not·fear" (root ירא, 77x in Psalms); "wealth·of" (root כבוד, 52x in Psalms); "his·house" (root בית, 48x in Psalms). The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 3 and 3 words. Full calculation: אַל־תִּ֭ירָא [do·not·fear] (642) + כִּֽי־יַעֲשִׁ֣ר [when·he·grows·rich] (610) + אִ֑ישׁ [man] (311) + כִּי־יִ֝רְבֶּ֗ה [when·increases] (247) + כְּב֣וֹד [wealth·of] (32) + בֵּיתֽוֹ [his·house] (418) = 2260.
Ibn Ezra
"Do not" — and he returns again to reprove himself where he began. "I will incline my ear to the parable" — or [alternatively]: the wise man reproves [others]: if so, do not fear if you were without wealth, nor be envious of the rich.
Radak
"Be not afraid when a man grows rich" — He says to the one who accepts his instruction: Do not worry if you see a rich man and you are not like him, for you will live in your poverty just as he will live in his wealth — or perhaps even more so, since at his death he will take nothing with him from it; if so, he has no advantage over you.
Metzudat David
"Be not afraid" — do not worry on account of envy of the rich man.
Malbim
"Be not afraid" — do not be afraid, and let not your heart brood in terror, thinking that thereby "a man grows rich," through "the increase of the glory of his house" — in that his house is full of glory from an abundance of possessions and precious things. Do not think that this is truly the wealth of the man — it is not; "for," rather, "he shall not take it all with him at his death" — [that is,] unless the possessions become so bound up with him that he is able to take them with him at the time of his death, by giving of his wealth to charity and good deeds, for then the possessions remain his even after his death, since he has made his soul prosper through them, and "his righteousness walks before him." If he cannot take it all with him at his death, and it remains here in the hands of strangers, then indeed, "his glory does not descend after him," and it is not true glory, since it does not remain with him.
For when he dies he shall carry nothing away; His wealth shall not descend after him.
verse value 1196
Insights
Verse structure: 8 words, 30 letters. Verse gematria: 1196 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "in·his·death" (בְ֭מוֹתוֹ, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·his·death" (בְ֭מוֹתוֹ), "not·shall·descend" (לֹֽא־יֵרֵ֖ד), "after·him" (אַחֲרָ֣יו). 8 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "not" (root לא, 174x in Psalms); "all" (root כל, 82x in Psalms). The etnachta (major mid-verse pause) falls on 'all', dividing the verse into phrases of 5 and 3 words. Full calculation: כִּ֤י [for] (30) + לֹ֣א [not] (31) + בְ֭מוֹתוֹ [in·his·death] (454) + יִקַּ֣ח [he·shall·take] (118) + הַכֹּ֑ל [all] (55) + לֹֽא־יֵרֵ֖ד [not·shall·descend] (245) + אַחֲרָ֣יו [after·him] (225) + כְּבוֹדֽוֹ [his·wealth] (38) = 1196.
Ibn Ezra
"For he shall take all" — even a part of it, in the manner of: "and our soul is dried away; there is nothing at all" (Numbers 11:6). Now, at first he mentioned that wealth would not save him from death, and now he mentions that it will not profit him after his death. The reason: if he acquires wisdom, it will benefit him after death, for there is no benefit in wealth except in his lifetime, when he eats and drinks — and this is the meaning of: "for he blesses his soul in his lifetime."
Radak
"For" — the meaning is: not a single thing shall go down with him.
Metzudat David
"Nothing" — meaning not anything at all, whatsoever; similarly, "and the poor man had nothing" (II Samuel 12). "Shall not descend" — into the grave.
Though while he lived he blessed his soul: 'Men will praise you, when you shall do well to yourself';
verse value 1291
Insights
Verse structure: 6 words, 29 letters. Notable word values: "in·his·life" (בְּחַיָּ֣יו) = 36, double chai. The shortest word is "to·yourself" (לָֽךְ, 2 letters) and the longest is "when·you·do·well" (כִּי־תֵיטִ֥יב, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "though·his·soul" (כִּֽי־נַ֭פְשׁוֹ), "in·his·life" (בְּחַיָּ֣יו), "and·they·praise·you" (וְ֝יוֹדֻ֗ךָ). 6 unique roots are used. Frequent roots: "though·his·soul" (root נפש, 143x in Psalms); "he·blesses" (root ברך, 76x in Psalms); "and·they·praise·you" (root ידה, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'he·blesses', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־נַ֭פְשׁוֹ [though·his·soul] (466) + בְּחַיָּ֣יו [in·his·life] (36) + יְבָרֵ֑ךְ [he·blesses] (232) + וְ֝יוֹדֻ֗ךָ [and·they·praise·you] (46) + כִּי־תֵיטִ֥יב [when·you·do·well] (461) + לָֽךְ [to·yourself] (50) = 1291.
Rashi
"Because in his lifetime he blesses himself" — The wicked man blesses himself during his lifetime and says, “All will be well with you, my soul. No harm will befall you.” But others do not say so about him. "but [all] will praise you, for you will benefit yourself" — But you, if you hearken to my words, all will praise you, for you will benefit your soul by straightening your way.
Ibn Ezra
"They will praise you" — the meaning is: the poor and the rich [both praise him]. "When you do well for yourself" — he speaks to the intelligent man, that he should seek what will be good for him in the end; that is why it comes after it.
Radak
"For his soul" — He ought to have blessed his soul in his lifetime, so that his affairs would not be to benefit his body, but rather his soul, through wisdom and good deeds. "He blessed" (yevarekh) — the meaning of "blessing" (berakhah) is an increase of good, to teach that a person ought to do the greater part of the good for his soul, and only a little for his body — just enough that he may live, and no more. "And they praise you when you do well for yourself" — He speaks to the wise person: if you do this, the wise will praise you for doing good for yourself.
Metzudat David
"Though his soul" — he alone blessed his own soul during his lifetime, and said, "I shall have peace," but he was not blessed by anyone else. But you, when you improve your deeds so that it will go well for you in the World to Come, then everyone will praise you.
Malbim
"For" — one who wants the possessions to truly be his must spend them on the needs of his soul, so that "in his lifetime he blesses his soul" — not his body. "And they will praise you" — only then will they praise you — "if you do well for yourself," that is, for your soul — not if you do well for strangers, the heirs of your wealth.
It shall go to the generation of his fathers; They shall never see the light.
verse value 1795
Insights
Verse structure: 6 words, 29 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "they·shall·see·light" (יִרְאוּ־אֽוֹר, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·the·generation·of" (עַד־דּ֣וֹר), "his·fathers" (אֲבוֹתָ֑יו), "until·perpetuity" (עַד־נֵ֝֗צַח). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "they·shall·see·light" (root ראה, 100x in Psalms); "it·shall·come" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'his·fathers', dividing the verse into phrases of 3 and 3 words. Full calculation: תָּ֭בוֹא [it·shall·come] (409) + עַד־דּ֣וֹר [to·the·generation·of] (284) + אֲבוֹתָ֑יו [his·fathers] (425) + עַד־נֵ֝֗צַח [until·perpetuity] (222) + לֹ֣א [not] (31) + יִרְאוּ־אֽוֹר [they·shall·see·light] (424) = 1795.
Rashi
"You shall come to the generation of his forefathers" — When you complete your days and die, you will come and see the generation of the wicked man being judged in Gehinnom, so that they will not see light to eternity.
Ibn Ezra
"It shall come" — refers back to the soul of the rich man, as written above. "To the generation of his fathers" — who were like him, without wisdom. "They shall never see light" — this is the reward and the delight of the soul: to see light by the light of its Master, who gave it and took it back. And thus in the Book of Ben Gurion it is called "the light of the world to come," the great light — and I have already mentioned its meaning.
Radak
"It shall come" — Since he mentioned the soul of the wicked man, which ought to have done good but did not do good, therefore that soul will come [to be] with the souls of his fathers, who were wicked like him, and it will perish along with their souls. "They shall never see the light" — like the light of the righteous, which is the light of life, by which they shall live forever.
Metzudat David
"It shall go, etc." — when you come to understand, even as far as the recompense of the generation of his fathers, who likewise had all their desire set upon gathering wealth — then you will understand that forever they have not seen the light of the World to Come.
Malbim
"It shall come" — if "it comes as far as the generation of his fathers" (referring to the man whose glory does not descend after him), you will see that "forever they shall not see light," for they shall perish forever.
Man who is in honor understands not; He is like the beasts that perish.
verse value 1459
Insights
Verse structure: 7 words, 28 letters. The shortest word is "man" (אָדָ֣ם, 3 letters) and the longest is "like·the·beasts" (כַּבְּהֵמ֣וֹת, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "understands" (יָבִ֑ין). 7 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "man" (root אדם, 67x in Psalms); "understands" (root בין, 29x in Psalms). The etnachta (major mid-verse pause) falls on 'understands', dividing the verse into phrases of 4 and 3 words. Full calculation: אָדָ֣ם [man] (45) + בִּ֭יקָר [in·honor] (312) + וְלֹ֣א [and·not] (37) + יָבִ֑ין [understands] (72) + נִמְשַׁ֖ל [is·like] (420) + כַּבְּהֵמ֣וֹת [like·the·beasts] (473) + נִדְמֽוּ [perish] (100) = 1459.
Rashi
"Man is in his glory but he does not understand" — The way of life is placed before him; if he follows it, he will be honored, but he does not understand the good [resulting therefrom].
Ibn Ezra
"Man" — Rabbi Yehudah ha-Levi said: "His resting place, his bed, is glory; yet man in honor does not lodge" — the interpretation: there is, together with a precious man, one who does not lodge; the meaning being that he does not lie down and die — and this is the glory of the soul. Likewise, a man who has not learned does not understand; therefore he is like the beasts.
Radak
"Man" — this man who is "in honor" is the soul, which is called "glory" (kavod). "And understands not" — while he is still alive, there is no understanding in him to hold to the ways of the soul; [he is] like the beasts. Therefore at his death he will be made like them, and his soul will perish with no hope.
Metzudat David
"Man in honor" — meaning, you will also understand that the man who holds wealth precious, and does not understand that he should not place all his desire in it and trust in it, is comparable to the beasts, and resembles them completely in what should be the advantage of understanding.
Malbim
"And man" — the man who has "honor" — that is, his eternal soul, which is his true honor — and he "does not understand," and exchanges it for vanity and vexation of spirit; if so, he "is like the beasts that perish," for the life of a man's body is like the life of a beast: as the death of the one, so the death of the other.
Ibn Ezra
Radak
Malbim