A Psalm of David. Lord, who shall sojourn in Thy Tabernacle? And who shall dwell in Thy Holy Hill? – Thy Tabernacle: that is, the heavens, and he designates them a tent because they are spread out as a tent. And Thy Holy Hill is Mount Moriah, where the Holy House was, for it was the most glorious place in the earth. And in like manner he designates them (the heavens) a palace, as he says (Ps. 11:4): “The Lord is in His Holy Palace; the Lord, His throne is in heaven” as we have interpreted. So also, “He heard my voice out of His Palace” (ibid, 18:7). (The questions) Who shall sojourn? and Who shall dwell? have reference to the higher spiritual part (of man). He says that he who has done in his lifetime these works (about to be mentioned), his spirit shall dwell in the place of Glory after his death. And what are the works?

He that walketh perfectly: – If תמים (perfect) is an adjective, his meaning is, One who walks in a perfect way, as, “He that walketh in a perfect way, he shall minister unto me” (ibid. 101:6); while if it is a noun, (it is used) as (in the passage) “if in truth and perfectness (בתמים)” (Judges 9:16). He means: He who walks in perfectness (integrity), as, “But as for me I will walk in mine integrity (בתמי)” (Ps. 26:11). But in either case the meaning is the same. The perfect is he who occupies himself in the affairs of this world in the way of perfectness (integrity), who does not engage his deepest purpose in (the prosecution of) worldly schemes.

and worketh righteousness: – because he does all his works in righteousness. Now the laws of man, positive and negative, fall under three aspects: one concerned with deed, one with speech, and one with thought. Notice he has just mentioned (that concerned with) deed.

and speaketh truth in his heart: – Now this one combines both speech and thought. He says that he speaketh truth, a lie will never be found in his words. And the truth he speaks with his mouth is in his heart, for he does not say one thing with his mouth and another in his heart; and as the words of his mouth are truth, so are the thoughts of his heart. And it is implied in this expression of his and speaketh truth in his heart that he carries into effect what he has purposed in his heart – i.e. to do good. And this, too, in the ordinary affairs of life, as though to say that there is no need to say that what he has actually said with his mouth he makes good; but even that what is in his mind only he brings to effect, and he makes truth his purpose. There is likewise also implied in it the greatness of God's existence and His unity, which is truth; and confessing (speaking) this with his mouth and thinking it in his heart (is calculated) to give him discernment in a wonderful way as wisdom teaches him.

He that slandereth not with his tongue: – In this verse he specifies certain prohibitions both as regards speech and deed; but it was not necessary for him to mention (such) of the heart, for he has already said and speaketh truth in his heart, and if his thoughts are truth and righteousness, then there is no evil in his thoughts. He says he slandereth not with his tongue, but does not enunciate the rest of the prohibitions concerning speech, such as: “Thou shalt not bear (false witness) against thy neighbour” (Exod. 20:16); “Thou shalt not revile the judges” (ibid. 22:27); and the like, for he says that which is true, and as a matter of course the others (follow); for from tale-bearing, although its subject-matter may be true, great harm proceeds. And so he says, and speaketh truth in his heart, for the truth that is harmful he does not utter, and that is tale-bearing.

Nor doeth evil to his friend: – His friend and his intimate is he with whom he has intercouse in the affairs of the world, or is his neighbour; and when he says, Nor doeth evil to his friend, he does not say that he does it to others, but the text speaks in accordance with usual custom. For instance, “And ye shall not wrong your neighbour” (Lev. 25:17) does not mean that one is free to wrong another, a stranger, who is not one's neighbour. And so again, “Thou shall not bear false witness against thy friend” (Exod. 20:16) does not say that one is free to bear false witness against another who is not one's friend; but (he says “friend”) because his general and business relations are with him. And such is frequently the idiom of the language. So when he says Nor doeth evil to his friend he includes all that is prohibited as between a man and his fellow. And he says of the law of the tongue:

Nor taketh up a reproach against his intimate: – because he does not reproach nor revile a man even though the latter may have reviled or wronged him. He uses “taketh up” (נשׂא) of the lifting up of the tongue, as “Thou shall not take up (השא) the Name of the Lord thy God for falsehood” (Exod. 20:7); “Thou shall not take up a false report” (ibid, 23:1). When he says his intimate the same applies also to another, but he speaks in accordance with usual custom, as we have explained (above). And קרבו (his intimate) is equivalent to רעהו (his friend), because he is intimately associated with him in his ordinary dealings, or is his actual neighbour, nearer to him than the rest; for a man's intercourse and business are for the most part with such.

Despised is he in his own eyes, rejected: – He recounts further some of his good qualities. For although he walketh perfectly and worketh righteousness and speaketh truth, he does not pride himself upon this, but is despised in his own eyes and rejected, thinking in his heart that he cannot perform one-thousandth part of what it is his duty to do for the honour of his Creator.

But he honoureth them that fear the Lord: – He is despised in his own eyes, but he honoureth them that fear the Lord; for all the good things he has done he counts as nothing compared with what he considers he ought to do, while the good (works) another does he holds to be great things. He feels too that there are others among those who fear the Lord in a superior degree to himself, and that they fear the Name more than he, and so he imputes to them superiority over himself, and honours them. And he makes a further enumeration of his good qualities:

He sweareth to his own hurt: – The interpretation of להרע (to his hurt) is to the hurt of his body in fasting, and in abstinence from pleasures; and so to be in want of clothing even for the sake of righteousness and the mitzvoth.

and changeth not – what he has sworn, although it be to the injury of his person. He will not change, but carry it out as he has promised. And as regards the expression he uses, sweareth, (it is) because when he has spoken a hard thing against himself, he sweareth so that the evil impulse shall not distract him from the performance of it. And so David says (Ps. 119:106): “I have sworn and have confirmed it, that I will observe Thy righteous judgments.”

He hath not given his money upon usury: – Already he has said, Nor doeth evil to his friend, and in this it is understood that he does not oppress or rob him, or steal from him. Now he says that even with his consent he does not take his money, together with something against which there is a prohibition – that is, usury. Although he gives it of his free will, he is obliged to give it, because he (the borrower) must borrow from him; and if he restores his money and the interest besides, and he takes his neighbour's money, it is wrong, even if it be done with his consent. Now as regards this matter, just because men are accustomed to it and do not denounce it as spoliation as they do robbery or stealing, therefore the Law is severe upon it and often warns against it. The Prophets also class it among the flagrant offences. And he who is accustomed to have recourse to it loses his money in a short time. But David and Ezekiel only forbid what the Law forbids, and the Law only forbids it in the case of Israel, but allows it in the case of the foreigner, as it is said (Deut. 23:21): “Unto a foreigner thou mayest lend upon usury.” But it is not so said of robbery and stealing and loss and fraud, for even in the case of the stranger to oppress or rob him or steal his money is forbidden; but usury which is received from him with his knowledge and consent is permitted. An Israelite is bound to shew kindness to his fellow-Israelite, and the loan without interest is kindness and goodness; at times a greater kindness even than a gift, for men often will hesitate to accept a gift, but not a loan. Such, however, is not the case between the Israelite and the Gentile, for the former is under no obligation to shew him kindness or to lend him money gratuitously, for generally these hate Israel. But assuredly if the Gentile shews kindness and goodness to an Israelite, he, for his part, is bound to return his kindness and to do him good. Now I have enlarged on this matter so that you can answer the Christians who say that David did not distinguish between Jew and Gentile, and that all interest is forbidden. This, however, will not hold, for David does not forbid what Moses our teacher permitted at the command of God. Notice that the Torah says (Deut. 13:1): “Thou shalt not add thereto nor diminish there-from.”

Nor taketh reward against the innocent: – This also is money (taken) with the consent of him that gives it. If it is (intended) to pervert the course of justice, already he has said, Nor doeth evil to his friend, and this is included in it. But even if he has not perverted justice, but is innocent in judgment, save only that the (would-be) giver does not think that he will so act – yet he never takes money from the litigant, as Samuel the Prophet says – for he was judging Israel (i Sam. 12:3): “Whose ox have I taken?” etc.

He that doeth these things: – He who does these good things which we have mentioned

shall never be moved: – Even in his death he shall not be moved, for his soul shall dwell in the place of Glory.