Ibn Ezra on Psalms

Our predecessors, of blessed memory, said: That "stood" (amad) is more severe than "walked" (halakh), and "sat" (yashav) is the most severe of all. If so, then the scoffers (letzim) would be worse than the sinners (chata'im). And Rabbi Moshe [ben Shmu'el Gikatilla] HaKohen interpreted it the opposite way, saying: That the meaning of "has not stood" (lo amad) is that he did not even stand [there momentarily, thus minimizing its severity relative to walking in counsel]. And according to my opinion: The word "wicked" (resha'im) refers to those who do not maintain a single steady state [i.e., are unstable], similar to [the verse, (Isaiah 57:20)]: "But the wicked are like the troubled sea, for it cannot rest." And similarly [(I Samuel 14:47), regarding Saul]: "wherever he turned, he acted wickedly/caused trouble (yarshi'a)" [contrasted with (Job 34:29)]: "When He gives quietness, who then can condemn (yarshi'a)?" Therefore, Scripture mentioned "walked" in connection with the resha'im, as this person is easily persuaded to follow the counsel of another wicked person and go on an unknown path. The word "sinners" (chata'im) denotes a more severe state [than resha'im]. Therefore, [Scripture] mentioned "path" (derekh) [in connection with them], because it is the way he is accustomed to walk. [And the verb used is "stood" (amad), implying taking a stand or persisting in this habitual path]. And the word "sat" (yashav) is more severe than it [i.e., than amad / the state of sinners], and this aligns with the opinion of the predecessors. And "scoffers" (letzim) derives from the same root as "interpreter" (melitz) in (Genesis 42:23): "for the interpreter (ha-melitz) was between them"—implying [negatively, in the context of letzim] one who reveals Reuben's secret to Simeon [i.e., a gossip or talebearer]. The letzim are the opposite of the humble/meek (anavim), as in (Proverbs 3:34): "Surely He scorns the scoffers, but He gives grace (chen) unto the humble." The humble are the modest/bashful who refrain from: speaking slander (dibah), finding fault (dofi), and revealing secrets [which the scoffers engage in]. In the recitation of the Shema (Deuteronomy 6:7), there are four postures/conditions of the body: "when you sit" (be-shivtekha) and its opposite "when you walk" (be-lekhtekha)—for movement is the opposite of rest—and "when you lie down" (u-ve-shokhbekha) and its opposite "when you rise up" (u-vekumekha). In (Psalms 1:1), "sat" (yashav) is written, corresponding to "when you sit"; "walked" (halakh) corresponding to "when you walk"; and "stood" (amad) corresponding to "rise up" (u-vekumekha). It did not mention lying down (shekhivah), because a person is mostly asleep [when lying down and thus less actively engaged in these negative associations]. It is a convention of the Holy Tongue (Hebrew) [regarding verb tenses]: While the future tense is typically formed by adding a prefix letter (e.g., yif'al from the root p-'-l), when wishing to describe a present, continuous state or characteristic (zeman omed), they often use the past tense (leshon avar, as used here: lo halakh, lo amad, lo yashav). Sometimes the future/imperfect tense form is also used for ongoing description, as in (Isaiah 6:4): "And the posts of the door were moving (va-yanu'u - wayyiqtol form), and the house was filling (yimaleh - imperfect form) with smoke." Therefore, [the past tense verbs like] "has not walked" (lo halakh) [etc., in verse 1 describe the ongoing character of the man whose positive nature is described in verse 2]: "and in His Torah he meditates" (u-ve-torato yehegeh). This means he has no involvement or desire (esek ve-chefetz) in the vanities (havlei) of the world; rather, his entire desire (kol chefetzo) is in the Torah of the Lord, to perform the commandments (la'asot ha-mitzvot). The meaning/reason for [the word] Torah is that it instructs us (torenu) in the straight/proper path (ha-derekh ha-yesharah) [connecting Torah to the root y-r-h, to teach/guide]. The word yehegeh (utters) can refer to [meditation] in the heart, as in (Psalm 49:4): "and the meditation (hagut) of my heart shall be understanding (tevunot)"; it can also refer to [utterance] with the mouth, as in (Psalm 35:28): "And my tongue shall speak (tehgeh) Your righteousness."

[Beside] streams (פַּלְגֵי - palgei): From the same root as (Genesis 10:25) "divided" (peleg) [referring to dividing/channeling water]. Beside streams of water (עַֽל־פַּלְגֵי־מָ֥יִם - al palgei mayim): Means beside one of the streams. Similar [constructions where a plural denotes one instance within a category include]: "to the innermost parts (yarketei - plural construct) of the ship" (Jonah 1:5) [referring to one area]; "and he was buried in the cities (be-arei - plural construct) of Gilead" (Judges 12:7) [meaning in one city]; "son of she-asses" (atonot - plural) (Zechariah 9:9) [likely referring to the foal of one specific donkey]. And some say (v'yesh omrim): That the meaning of "its fruit" (piryo) is analogous to "children of youth" (Psalm 127:4) [interpreting the fruit metaphorically as descendants]. Whose foliage never fades (וְעָלֵ֥הוּ לֹֽא־יִבּ֑וֹל - ve-alehu lo yibol): [This represents] his wealth (oshro) enduring all his days, in the sense of (Ecclesiastes 7:11): "Wisdom is good with an inheritance" [implying enduring substance]. And whatever it produces thrives (וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ - ve-khol asher ya'aseh yatzliach): This refers back to the person (ha-adam) who is compared to the tree. And some say (v'yesh omrim): That the phrase "whatever it produces thrives" refers back to the tree itself – meaning that if a branch (sa'if) is taken from it and planted, it will thrive. And others have said (v'acherim amru): That it refers back to "its foliage" (alehu), similar to (Ezekiel 47:12) "and its foliage shall be for healing" [li-trufah - implying the leaf itself produces a successful outcome]. And according to my opinion (u-lefi da'ati): The meaning of "its fruit" (piryo) is the wise soul (ha-neshamah ha-chakhamah) that will be filled with God's Torah, enabling it to recognize its Creator and His deeds which endure forever. It [the soul] will cleave to its supernal world upon separation from its body, like ripened fruit on a tree that separates from it and no longer needs it – for the tree existed for the sake of the fruit. "Whose foliage never fades" (ve-alehu lo yibol) [represents] his good reputation (zikhro ha-tov), in the manner of (Proverbs 10:7) "The memory of the righteous is a blessing" (zekher tzaddik li-verakhah). "And whatever it produces thrives" (ve-khol asher ya'aseh yatzliach) [refers to worldly success:] wealth (hon), children (banim), and honor (kavod).

Like chaff (כַּמֹּץ - kamotz): The fine [part] of the straw (teven), as in (Isaiah 17:13) "like chaff (motz) of the threshing floors, chased by the wind." And behold, the soul of the righteous is comparable to the grain (dagan), which remains standing, while the wicked are like straw (teven) before the wind.

Therefore (עַל־כֵּן - al ken): This refers back [to the previous verse, indicating the consequence of being like chaff]: that the souls of the wicked will perish, and the memory of their descendants in this world [will also perish]. Therefore, the word "will not stand" (lo yakumu) means they will not endure (ya'amdu). In the judgment (בַּמִּשְׁפָּ֑ט - ba-mishpat): This is similar to (Ecclesiastes 12:14): "For God shall bring every work into judgment (be-mishpat)." [Regarding the grammatical form ba-mishpat:] The bet [prefix] has a patach vowel, [which may be noted] to indicate [their] lack of knowledge/understanding [that leads them to this judgment]. This usage is similar in structure to (Psalm 36:6): "O Lord, Your kindness is in the heavens (be-ha-shamayim)." [This is applicable] because it is the Day of Judgment (Yom HaDin) for everyone [together] on a single day, or [alternatively] for each individual at the time of their death. In the assembly of the righteous (בַּעֲדַ֥ת צַדִּיקִֽים - ba'adat tzaddikim): [Sinners will not stand there] because their [the righteous'] association (hitchabrutam - their joining together) is beneficial for all of them, the opposite of the company (chaburat) of the wicked.

For [the LORD] knows (כִּֽי־יוֹדֵ֣עַ - ki yodea): There is no doubt that the Glorious Name (HaShem HaNikhbad - i.e., God) knows the universals (ha-kelalim) and the general aspects of the particulars (ha-peratim ha-kelalim). The universals are the life-soul (nefesh kol chai) common to all created beings. The particulars refer to each and every species individually, or even each and every creature individually, for they are all the work of His hands. However, [regarding God's specific] knowledge of the individual (da'at ha-perat) concerning each person in a general sense (be-derekh kelal)—whether regarding the righteous or the wicked—this we understand [is the specific type of knowledge implied here]. And He eternally knows the fixed natures (omanut) of known things. And because the souls of the righteous will endure (she-ta'amdénah) and will exist forever (ve-tihyénah kayamot le-olam), therefore [the verse says] He "knows" them [in the sense of acknowledging, cherishing, and sustaining their enduring way]. He also knows that the souls of the wicked will perish (to'védnah). Behold, the meaning [of the verse's second clause] is that the way of the wicked leads to destruction (le-avaddon). And if the souls of the wicked (resha'im) perish, how much more so (af ki) the souls of the scoffers (letzim)? [Recalling the hierarchy discussed in verse 1, where scoffers were considered the worst category]. Or [alternatively], the word "wicked" (resha'im) [in this verse] is inclusive of [both] sinners (chata'im) and scoffers (letzim).