Il Salmo 10: il grido e la preghiera dell'innocente oppresso dal malvagio

Stavo dando un'occhiata al Salmo della liturgia di oggi... E ho osservato che è parecchio "connesso" con la serie di 4 post che ho pubblicato nei giorni scorsi riguardanti "l'ira di Dio". Il primo della serie puoi leggerlo QUI. (In quello troverai linkati anche tutti gli altri).

Quindi... riporto questo Salmo per meditazione e/o studio dei naviganti.

Salmo 10
(nella traduzione italiana CEI2008)

¹Perché, Signore, ti tieni lontano,
nei momenti di pericolo ti nascondi?

²Con arroganza il malvagio perseguita il povero:
cadano nelle insidie che hanno tramato!

³Il malvagio si vanta dei suoi desideri,
l'avido benedice se stesso.

⁴Nel suo orgoglio il malvagio disprezza il Signore:
»Dio non ne chiede conto, non esiste!»;
questo è tutto il suo pensiero.

⁵Le sue vie vanno sempre a buon fine,
troppo in alto per lui sono i tuoi giudizi:
con un soffio spazza via i suoi avversari.

⁶Egli pensa: «Non sarò mai scosso,
vivrò sempre senza sventure».

⁷Di spergiuri, di frodi e d'inganni ha piena la bocca,
sulla sua lingua sono cattiveria e prepotenza.

⁸Sta in agguato dietro le siepi,
dai nascondigli uccide l'innocente.

I suoi occhi spiano il misero,
⁹sta in agguato di nascosto come un leone nel covo.
Sta in agguato per ghermire il povero,
ghermisce il povero attirandolo nella rete.

¹⁰Si piega e si acquatta,
cadono i miseri sotto i suoi artigli.

¹¹Egli pensa: «Dio dimentica,
nasconde il volto, non vede più nulla».

¹²Sorgi, Signore Dio, alza la tua mano,
non dimenticare i poveri.

¹³Perché il malvagio disprezza Dio
e pensa: «Non ne chiederai conto»?

¹⁴Eppure tu vedi l'affanno e il dolore,
li guardi e li prendi nelle tue mani.
A te si abbandona il misero,
dell'orfano tu sei l'aiuto.

¹⁵Spezza il braccio del malvagio e dell'empio,
cercherai il suo peccato e più non lo troverai.

¹⁶Il Signore è re in eterno, per sempre:
dalla sua terra sono scomparse le genti.

¹⁷Tu accogli, Signore, il desiderio dei poveri,
rafforzi i loro cuori, porgi l'orecchio,

¹⁸perché sia fatta giustizia all'orfano e all'oppresso,
e non continui più a spargere terrore l'uomo fatto di terra.

Per qualcuno che avesse dei problemi di interpretazione di qualche versetto, copio-incollo anche la traduzione inglese fatta da ebrei e il commento di Rashi. Dal sito mondiale degli Chabad che fornisce questa comodità accanto al testo ebraico.
I riquadri con sfondo beige sono il commentario biblico di Rashi. Nota: non è che noi dobbiamo ascoltare solo l'interpretazione di Rashi, ma è comunque un buon aiuto.

Tehillim
10

1O Lord, why do You stand from afar? [Why do] You hide in times of distress?

You hide in times of distress: You hide Your eyes in times of distress.

2With the haughtiness of the wicked man, he pursues the poor man. They are caught in the plots that they have devised.

he pursues: Heb. ידלק, he pursues, as (in Gen. 31: 36): “that you pursued (דלקת) me?”

they are caught: The poor are caught in the plots that the wicked devise against them.

3For the wicked man boasts about the desire of his soul, and the robber congratulates himself for having blasphemed the Lord.

For the wicked man boasts: This refers to “O Lord, why do You stand from afar,” for now the wicked man boasts that he achieves all the desire of his soul.

and the robber congratulates himself for having blasphemed the Lord: And the robber praises himself, saying that he has blasphemed the Lord, yet he will have peace.

congratulates: Heb. בֵּרֵך, like בֵּרַך, an expression of the past tense. You should know [that this is so,] for if it were a noun, the accent would be on the first letter and it would be vowelized with a “pattah” [meaning a “seggol” under the “resh”], but this one is vowelized with a small “kamatz” [i.e., with a “tzereh”] and it is accented below on the “resh.” Do not wonder about בֵּרֵך, that he did not say: בֵּרַך, because many words spelled with a “resh” are vowelized in this manner, e.g. (below 74:18), “an enemy blasphemed (חֵרֵף) the Lord,” and it does not say חֵרַף.

blasphemed: Heb. נאץ, like חֵרֵף and Menachem interpreted every expression of נאוץ in this manner.

4A wicked man at the height of his anger; "He will not seek; there is no God," [say] all his thoughts.

A wicked man at the height of his anger: When he is haughty, and he lifts up and holds his face erect, and his anger is at its height.

He will not seek: All his thoughts tell him, “The Holy One, blessed be He, will not seek anything that I may do because there is no judgment.”

there is no God: There is no judgment, and there is no judge.

5His ways prosper at all times; Your judgments are far removed from him. All his adversaries-he blows at them.

prosper: Heb. יחילו, prosper, and similar to this is (in Job 20:21): “therefore shall his goods not prosper (יחיל).” Others explain יחילו like (II Sam. 3:29): “May it rest (יחולו) upon the head of Joab.”

Your judgments are far removed from him: Your judgments of pains and punishments are removed and distanced from him, for they do not come upon him.

All his adversarieshe blows at them: With a blowing of wind, he blows at them, and they fall before him.

6He says to himself, "I will not fall; for all generations I will not be in adversity."

“for all generations I will not be in adversity”: Adversity will not befall me throughout my generations.

7His mouth is full of oaths and deceits and guile; under his tongue is mischief and iniquity.

and guile: Heb. ותך, an expression of an evil thought that lodges constantly in his midst.

8He sits in the lurking-places of the villages; in hidden places he slays the innocent; his eyes spy on Your army.

his eyes spy on Your army: The eyes of Esau lurk for Israel, who are Your army.

on Your army: Heb. לחלכה; (verse 14), “upon You Your army (חלכה) leaves.” Both of them are in the masorah as words spelled with כה instead of ך, like (Exod. 7:29), “upon you (ובכה) and upon your people” ; (Prov. 2:11), “discretion shall guard you (תנצרכה) (Exod. 29:35),” I commanded you (אתכה) “ ; (I Sam. 1:26),” who was standing with you (עמכה).“ We learn from the masorah that חלכה is like חילך, Your army. But Menachem (p.89) interprets לחלכה יצפנו and so יעזב חלכה like (verse 10),” and helpless ones (חלכאים) shall fall into his power," a word meaning humble and moaning. Accordingly, כה is [part of] the radical.

9He lurks in a hidden place; like a lion in his den, he lurks to seize a poor man; he seizes a poor man when he draws his net.

10He crouches, he bows down, and an army of broken people shall fall by his signals.

He crouches, he bows down: So is the habit of the lurker; he crouches and lowers [himself] and makes himself small in order to be inconspicuous.

and an army of broken people fall by his signals: Heb. חלכאם, an army of broken people. I saw in the great masorah that חלכאים is one of fifteen words that are written as one word and read as two words, as is בגד in the verse (Gen. 30:11)commencing “And Leah said.” Also (in Deut. 33:2), “a fiery Law (אשדת) is to them” ; (Isa. 3:15), “What do you mean (מלכם) that you crush My people?” Also this word means חל כאים, an army of broken people. כאים is an expression of (below 109:16) “and a broken- hearted one (ונכאה לבב) to kill.” If you say that the “nun” is the radical, (Ezek. 13:22) “Because you have broken (הכאות) the heart of the righteous” will prove that [it is not]. We learn that the “nun” of נראה is like the “nun” of (I Sam. 15:9)נמבזה and the “nun” of (Jer. 6:14) נקלה, and so is its interpretation: and… fall by the signals of this wicked man, with his hints and his winks, an expression of (Isa. 41:21) “present your signals (עצמותיכם).” and (ibid. 33:15) “and closes (ועצם) his eyes,” an army of poor people. Another explanation: בעצומיו, by his mighty men. Said Rabbi Simon: This wicked man puts into his “callirus,” meaning army, only mighty men like himself, as it is said (in Dan. 3:20): “And he commanded the mighty warriors who were in his army to bind Shadrach, Meshach and Abed-nego” (Mid. Ps. 10:5). However, Menachem, (p. 89) interprets חלכאים as “poor and weak (וחלך) ,” the “chaf” being a radical.

11He says in his heart, "God has forgotten; He has hidden His face, He never sees."

12Arise, O Lord God, lift up Your hand; do not forget the humble.

13Why did a wicked man blaspheme God? He said in his heart that You do not seek.

Why did a wicked man blaspheme: the Holy One, blessed be He? Because he said in his heart that You do not seek.

14You saw, for You look at mischief and provocation to give with Your power; upon You Your army leaves [its burden]; You would help the orphan.

You saw: what he does, and You remain silent.

for You: So is Your custom, that You look at mischief and provocation.

to give with Your power: With Your power, You lend a hand to the wicked to prosper with their wickedness.

upon You Your army leaves: Your people Israel, who are Your army, leave the burden upon You that You should execute justice upon the wicked. Menachem (p. 132) interprets יעזב as an expression of help, as (in Exod. 23:5): “you shall help תעזב) (עזב with him.” He interprets חלכה as an expression of “poor and weak (חלך) ,” the “chaf” being a radical.

You would help the orphan: in the early days.

15Break the arm of the wicked, but as for the evil one-You will seek his wickedness and not find [it].

Break the arm: of the wicked Esau.

but as for the evil oneYou will seek his wickedness and not find [it]: As for the wicked of Israel, when they see the wicked [of the nations] prospering, their heart inspires them to deal wickedly, but when You break the arm of the wicked, if You were to come [then] to seek the wickedness of the wicked of Israel, You would not find it.

16The Lord is King forever and ever; nations perish from His land.

The Lord is King forever and ever: after the nations perish from His land.

17You shall hear the desire of the humble, O Lord; may You prepare their heart, may Your ear hearken.

18To judge the orphan and the crushed one, that he no longer continue to break the weak from the earth.

To judge the orphan: To perform judgments for Israel, the orphans, and crushed people.

that he no longer continue: Ishmael and Esau.

to break the weak: To crush and break the weak and sick.

Testo ebraico WLC (Westminster Leningrad Codex)

Da App Bibbia Cattolica:

לָמָ֣ה יְ֭הוָה תַּעֲמֹ֣ד בְּרָח֑וֹק תַּ֝עְלִ֗ים לְעִתּ֥וֹת בַּצָּרָֽה׃ בְּגַאֲוַ֣ת רָ֭שָׁע יִדְלַ֣ק עָנִ֑י יִתָּפְשׂ֓וּ׀ בִּמְזִמּ֖וֹת ז֣וּ חָשָֽׁבוּ׃ כִּֽי־הִלֵּ֣ל רָ֭שָׁע עַל־תַּאֲוַ֣ת נַפְשׁ֑וֹ וּבֹצֵ֥עַ בֵּ֝רֵ֗ךְ נִ֘אֵ֥ץ׀ יְהוָֽה׃ רָשָׁ֗ע כְּגֹ֣בַהּ אַ֭פּוֹ בַּל־יִדְרֹ֑שׁ אֵ֥ין אֱ֝לֹהִ֗ים כָּל־מְזִמּוֹתָֽיו׃ יָ֘חִ֤ילוּ ׳דְרָכָו׳ ״דְרָכָ֨יו׀״ בְּכָל־עֵ֗ת מָר֣וֹם מִ֭שְׁפָּטֶיךָ מִנֶּגְדּ֑וֹ כָּל־צ֝וֹרְרָ֗יו יָפִ֥יחַ בָּהֶֽם׃ אָמַ֣ר בְּ֭לִבּוֹ בַּל־אֶמּ֑וֹט לְדֹ֥ר וָ֝דֹ֗ר אֲשֶׁ֣ר לֹֽא־בְרָֽע׃ אָלָ֤ה פִּ֣יהוּ מָ֭לֵא וּמִרְמ֣וֹת וָתֹ֑ךְ תַּ֥חַת לְ֝שׁוֹנ֗וֹ עָמָ֥ל וָאָֽוֶן׃ יֵשֵׁ֤ב׀ בְּמַאְרַ֬ב חֲצֵרִ֗ים בַּֽ֭מִּסְתָּרִים יַהֲרֹ֣ג נָקִ֑י עֵ֝ינָ֗יו לְֽחֵלְכָ֥ה יִצְפֹּֽנוּ׃ יֶאֱרֹ֬ב בַּמִּסְתָּ֨ר׀ כְּאַרְיֵ֬ה בְסֻכֹּ֗ה יֶ֭אֱרֹב לַחֲט֣וֹף עָנִ֑י יַחְטֹ֥ף עָ֝נִ֗י בְּמָשְׁכ֥וֹ בְרִשְׁתּֽוֹ׃ ׳וְדָכָה׳ ״יִדְכֶּ֥ה״ יָשֹׁ֑חַ וְנָפַ֥ל בַּ֝עֲצוּמָ֗יו ׳חֶלְכָּאִים׳ ״חֵ֣יל״ ״כָּאִֽים׃״ אָמַ֣ר בְּ֭לִבּוֹ שָׁ֣כַֽח אֵ֑ל הִסְתִּ֥יר פָּ֝נָ֗יו בַּל־רָאָ֥ה לָנֶֽצַח׃ קוּמָ֤ה יְהוָ֗ה אֵ֭ל נְשָׂ֣א יָדֶ֑ךָ אַל־תִּשְׁכַּ֥ח ׳עֲנִיִּים׳ ״עֲנָוִֽים׃״ עַל־מֶ֤ה׀ נִאֵ֖ץ רָשָׁ֥ע׀ אֱלֹהִ֑ים אָמַ֥ר בְּ֝לִבּ֗וֹ לֹ֣א תִּדְרֹֽשׁ׃ רָאִ֡תָה כִּֽי־אַתָּ֤ה׀ עָ֘מָ֤ל וָכַ֨עַס׀ תַּבִּיט֮ לָתֵ֪ת בְּיָ֫דֶ֥ךָ עָ֭לֶיךָ יַעֲזֹ֣ב חֵלֶ֑כָה יָ֝ת֗וֹם אַתָּ֤ה׀ הָיִ֬יתָ עוֹזֵֽר׃ שְׁ֭בֹר זְר֣וֹעַ רָשָׁ֑ע וָ֝רָ֗ע תִּֽדְרוֹשׁ־רִשְׁע֥וֹ בַל־תִּמְצָֽא׃ יְהוָ֣ה מֶ֭לֶךְ עוֹלָ֣ם וָעֶ֑ד אָבְד֥וּ ג֝וֹיִ֗ם מֵֽאַרְצֽוֹ׃ תַּאֲוַ֬ת עֲנָוִ֣ים שָׁמַ֣עְתָּ יְהוָ֑ה תָּכִ֥ין לִ֝בָּ֗ם תַּקְשִׁ֥יב אָזְנֶֽךָ׃ לִשְׁפֹּ֥ט יָת֗וֹם וָ֫דָ֥ךְ בַּל־יוֹסִ֥יף ע֑וֹד לַעֲרֹ֥ץ אֱ֝נ֗וֹשׁ מִן־הָאָֽרֶץ׃

Testo ebraico WLC (Westminster Leningrad Codex)

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