The motif of human weakness, in the Psalm known as the Psalm of Moses is apprehended in a positive vision. It relativizes the apparent human suffering, and suggests the recognition of the destiny of man, as a way to wisdom. If this reality appears visibly in this Psalm, it’s thanks to the strategy used by the writers of the Psalter. This strategy appears through the layout of the verses in Psalm 90 on the one hand, and through the place of Psalm 90 in the fourth book of the Psalter on the other hand. Indeed, concerned by the question of the return of YHWH that he seeks from the beginning of the Psalm, the psalmist considers the reason for human frailty, as a sign of the difference between YHWH and man to persuade the latter to recognize the greatness of YHWH, master of time and history. Therefore, the time limits imposed on the nature of the human being, should be understood neither as an evil, nor as the result of any punishment for him, but rather as a feature of the human condition. In this sense, Psalm 90 considers human weakness as a cipher code of wisdom and as a ground, which offers a significant access to convey a quite original perception of the faith at the Post - Exilique time. In this context, indeed, the psalmist plunges his reader into a meditation where the guilt of the psalmist and his community, following the disaster of the Exile and the fall of the monarchy which he saw as a consequence of the wrath of YHWH, is revealed. In response to this lament, the resumption of the motif of the human weakn ess of the Ps 88-89 in Psalm 90 and in the fourth book of the Psalter, requires a double importance that consists, on the one hand, in leading man to assume the failures and the suffering due to the fall of the monarchy and the destruction of the temple, and on the other hand in persuading the latter to rely on YHWH’s dsx again and again.Generally, the responses of Psalm 90 about human weakness put the question of faith in God at the heart of the human life. Psalm 90 doesn’t at all, either elude the real suffering that man experiences, or encourages a guilty resignation on his part, but proposes a new re - definition of man. Man can assert his faith in God the master of time and history, without being disturbed by the limits imposed on him by his state of being mortal. This realism of human life appears as an essential condition to achieve the balance between the realism of life and hope in God.
