I'm having trouble understanding how Rashi is reading Tehillim 36:3 in his commentary on Deut. 4:19.
In Rashi's commentary on Deut. 4:19, he puts forward two possible interpretations of "asher chalak Hashem":
1) Hashem apportioned the heavenly host to all the nations in order to give them light.
2) Hashem apportioned the heavenly host to all the other nations as deities, in order that they be led astray and consequently driven from the world.
Rashi then brings down Tehillim 36:3 as a kind of proof-text. But it seems to me that Rashi is interpreting the pasuk from Tehillim in a somewhat unusual way.
אשר חלק ה'. לְהָאִיר לָהֶם (מגילה ט'); דָּ"אַ לֶאֱלוֹהוֹת, לֹא מְנָעָן מִלִּטְעוֹת אַחֲרֵיהֶם אֶלָּא הֶחֱלִיקָם בְּדִבְרֵי הַבְלֵיהֶם לְטָרְדָם מִן הָעוֹלָם, וְכֵן הוּא אוֹמֵר (תהלים ל"ו) "כִּי הֶחֱלִיק אֵלָיו בְּעֵינָיו לִמְצֹא עֲוֹנוֹ לִשְׂנֹא" (עבודה זרה נ"ה):
To give light to them (to all peoples) (Megillah 9b). — Another explanation: which God assigned to them as deities; He did not prevent them from going astray after them, but He allowed them to err (to slip) through vain speculations, in order to drive them out from the world. Similarly it states, (Psalms 36:3) "He (God) made him err (slip) through his eyes (i.e. through what his eyes behold) until his iniquity be found and he be hated” (Avodah Zarah 55a).
My understanding of this pasuk in the context of Tehillim 36 is that הֶחֱלִיק is referring to נְאֻם-פֶּשַׁע,the speech of transgression, which appears one pasuk earlier in the same psalm. In this way, I'm reading the pasuk as "for it (נְאֻם-פֶּשַׁע) caused him (לָרָשָׁע) to err..." but it seems like Rashi is reading הֶחֱלִיק as "He (ie Hashem) caused him (לָרָשָׁע) to slip/err".
Am I correct in thinking that this is the way Rashi is interpreting Tehillim 36:3?
Thank you and kol tuv, everyone!