01 Tehillim 1-72

YEARNING FOR REDEMPTION—THE PSALMS OF KING DAVID 1
First Book of Psalms (1-41)

Psalm 1
The first two psalms, Ashrei ha’ish (happy is the man) and Lamah rag’shu goyim (why are the nations in a commotion), are
essentially one psalm (Berakhot 9b-10a). As a unit, they provide the key to the entire Book of Psalms. In the first psalm,
David, King of Israel, speaks to the individual, and in the second psalm he speaks to the nations of the world. In both he
challenges us with the same ultimate choice, thus teaching us that neither the individual nor the collective can be seen in
isolation from one another. A single individual can affect the entire world and change the course of history.
The ultimate choice is thus: Will you wake up and see the truth or forever sleep your life away? Even now—in
the midst of the seemingly absolute darkness of human history, in the midst of an almost total self-centered materialism
— will you begin to perceive Hashem’s hand guiding history toward the Great Shabbat of the World to Come? If you
acquiesce, Hashem Himself will teach you His Torah; He will reveal to you the deeper significance of your life, who you
are as a soul and your mission. The gates of the spiritual dimension will open up for you right now; you will be blessed;
you will attain an incredible closeness with your soul and with your Creator. Conversely, you may create your own hell,
and you will perish from the face of the earth.
(1) Happy is the man {who sees through the façade of this world};1 ‫(א) ַא ְׁ ש ֵרי ָה ִאיש ֲא ֶׁ שר ֹלא ָה ַ ְל ך ַב‬
who has not been {seduced into} following after the advice of ‫ֲע ַצת‬
wicked men;2 who has—{even when he stumbles}—not stood to
linger on the path of immoral men, and who has not sat {or
‫ְׁר ָש ִעים ּו ְׁב ֶׁד ְֶׁר ך ַח ָט ִאים ֹלא ָע ָמד‬
made his permanent dwelling} with scoffers.3 :‫ּו ְׁבמ ֹו ַ שב ֵל ִצים ֹלא ָי ָשב‬
(2) His desire is rather in {the mysteries of} Hashem’s Torah;4 in ‫(ב) ִכי ִאם ְׁבת ֹו ַרת ְׁי ֹה ָוה ֶׁ ח ְׁפצ ֹו‬
His Torah he meditates day and night, {thus acquiring it as his
own for all eternity}.5
:‫ּו ְׁבת ֹו ָרת ֹו ֶׁי ְׁה ֶׁגה י ֹו ָמם ָו ָל ְׁי ָלה‬
1 Ashrei means happy or fortunate, but also shares the same root as the word shur, to see, to perceive. Ashrei thus
signifies the sense of happiness that comes from being able to see through the superficial, temporal aspects of our life and
touch eternity. Compare this with “ashurenu ve’lo karov—I perceive it, but not in the near future” (Numbers 24:17).
2 What is the definition of rasha (resha’im, plural; rasha, singular), usually translated as an evil or wicked man?
Look at the letter structure of the word rasha: resh-shin-ayin. The first and last letters, resh and ayin, spell ra (evil). The shin
in the center can be seen as an abbreviation of the word ish (man). The shin in rasha is the ish who is caught in ra. In this
sense, the English term wicked is perfect for it carries the connotation of twistedness, as in the twisted wick of a candle. A
wicked person is really someone who has become twisted and enmeshed in being wicked; i.e., he not only perpetrates
wicked acts but has become twisted and wicked himself. Evil is also an interesting word. It contains the same letters as
the word veil. The nature of evil is to veil itself and make people think that it is just another face of good. See “The Way of
the Rasha” in Inside Psalm 1.
3 Rashi points to the descending order in which the verbs appear: halakh (walking or following after) can lead to
amad (standing or lingering), which in turn can lead to yashav (sitting or dwelling). Happy is the person who has not
gotten caught in this downward spiral. Rashi’s source in the Midrash: “Rabbi Shimon ben Pazi said, ‘If he hadn’t
walked/followed, how could he stand/linger? And if he hadn’t stood/lingered, how could he sit/dwell? And finally, if
he hadn’t sat/dwelled, how could he scoff? It comes to teach you that if he walks/follows, he will eventually
stand/linger; and if he stands/lingers, he will eventually sit/dwell; and if he sits/dwells, he will eventually scoff…The
sages summed it up with the following (Avot 4:2), ‘One mitzvah brings another in its wake; one sin brings another in its
wake.’”
According to Rabbi Moshe Almosnino, reshaim (wicked men), chata’im (immoral men), and letzim (scoffers)
correspond to the three levels of thought, action, and speech, respectively: “Not following after the advice of reshaim
implies guarding ourselves from evil thoughts; not lingering on the path of chata’im implies guarding ourself from evil
actions; not dwelling with letzim implies not speaking evil” (Almosnino, Maamatz Koach, cited in Mikdash Me’at). Derekh
chata’im means literally path of sins, but refers here to the path of men who commit sins of immorality (Seforno); see also
below Psalm 104:35 where we cite the Talmud’s distinction between chata’im and chotim (sins and sinners) (Berakhot 10a).
4 The divine name YKVK embodies Hashem’s attribute of unconditional love and overriding mercy (see Nine
Gates to the Psalms, Gate Three, “Divine Names”). Torat YKVK (Hashem’s Torah) is the Godly Plan, the Supernal Torah or
Blueprint, not only of the entire physical cosmos, but of all the dimensions of our inter-dimensional universe, seen and
unseen, physical and spiritual. This is implied in the expression Torat YKVK wherein each letter of the Four-Letter Name
embodies another level or universe. Although this Supernal Torah is known only to God, He has revealed parts of it in
divine inspiration to His chosen ones from Adam to our day. The totality of this Torah will be revealed in the Messianic
Age.
5 Here we use smaller letters to catch the double meaning of the word Torato. Torato can be read as “His” Torah
(referring to Hashem’s Supernal Torah) or “his” Torah (the Torah one acquires for oneself by internalizing the Supernal
Torah). By meditating deeply in His Torah, we internalize it and make it our own (Rashi, ibid.; Kiddushin 32b top). We
thus read in the Midrash: Rabbi Abba says, “If you truly placed your desire in the Torah, then, in the end, the Torah you
learned will surely be called in your name.” Rabbi Yudin explained, “It is not written ‘in Hashem’s Torah he meditates
day and night,’ but rather ‘in His/his Torah.’ This teaches that if you expend every effort to acquire it as your own, it will
be called in your name, as for example, in the case of Rabbi Chiya, Rabbi Hoshayah, Bar Kapparah, and others like them.
2 YEARNING FOR REDEMPTION—THE PSALMS OF KING DAVID
(3) {The Torah comes alive within him} like a Tree {of Life} planted ‫תול ַעל ַפ ְׁל ֵגי‬ ּ ‫(ג) ְׁו ָה ָיה ְׁכ ֵ עץ ָש‬
by tranquil streams of water, giving forth its ripe fruit in ‫ָמ ִים‬
its season, its leaves never withering, {granting him} success in
all
‫ֲ א ֶׁשר ִפְׁ רי ֹו ִי ֵ תן ְׁב ִעת ֹו ְׁו ָע ֵלהּו ֹלא‬
his endeavors.6 ‫ִיב ֹול‬
:‫ְׁו ֹ כל ֲא ֶׁ שר ַי ֲע ֶׁ שה ַי ְׁצ ִליח‬
(4) Not so those who become trapped in their own ‫(ד) ֹלא ֵ כן ָה ְׁר ָש ִעים ִכי ִאם ַ כ ֹ מץ ְַׁ א‬
wickedness; they are likened rather to chaff blown {and ‫ֶׁ שר‬
scattered} by the wind.7
:‫ִת ְׁד ֶּׁפּנו ּרוח‬
(5) Therefore, {because they have sold themselves to evil,} the ‫(ה) ַעל ֵ כן ֹלא ָי ֻקּמו ְׁר ָש ִעים ַב ִמ ְׁ ש ָפט‬
wicked will not survive in {the face of God’s} judgment;
immoral men {will not abide} in the company of the
:‫ְׁו ַח ָט ִאים ַב ֲע ַדת ַצ ִדי ִקים‬
righteous.8
Why is a tradition given in their name [when it is clear that it originates before them, and they are only transmitters]? It is
because they expended every effort to make it theirs. And to show you that this is the case, behold, you know that the
Torah belongs to the Holy One, as it is written, ‘The Torah of Hashem is perfect’ (Psalm 19:8). Nevertheless, when Moshe
ascended to the spiritual realm, he remained there for forty days and forty nights, and he gave his soul to acquire Torah.
It is therefore called in his name, as it is written (Malakhi 3:22), ‘Remember the Torah of Moshe, My servant’” (Midrash
Tehillim 1:7).
“Torat YKVK” parallels Etz Chayim (the Tree of Life), the original Divine Torah that Hashem taught to Adam in
the Garden of Eden (giluy-revelation from above to below), while “his Torah” parallels Etz Daat Tov vaRa (the Tree of
Knowing/Joining Good and Evil), with the emphasis not on the sin of partaking from that tree, but on the work of birur
(refinement) that we do to elevate the world back up to its original level (birur-refinement from below to above). See
more on this in Inside Psalm 21.
“Torat YKVK” also refers to the Five Books of Moses, and “his Torah” to the five books of the Psalms of David.
The purpose of the psalms is to teach us how to draw down the Supernal Torah into our earthly existence, how to
internalize the light of consciousness in our thinking, speech, feelings, and actions. The work begins with overcoming the
“advice of the wicked,” the voice within which tries to convince us that only what we see with our physical eyes is real.
We must know that our world is only a tiny bubble within an immense system of universes, and that our ability to
connect to the higher dimensions depends on the degree of purity we achieve in our mind and heart. Working to achieve
inner purity is the basis of returning to Self, reclaiming our higher destiny, and reconnecting to the Source. This
reconnection empowers us to not only overcome but transmute our lower energies (the desire to linger with those who
have become trapped into following their lower instincts along the path of immorality) into a powerful desire to serve
Hashem in everything we do. In this way, we elevate not only ourself, but elevate and reunite this entire lower world
with the higher dimensions above. We also participate in reuniting the Shekhinah (the indwelling presence of godliness in
the world) with her Beloved (Hashem in His transcendence) in an eternal covenant of love. Finally, this culminates in
drawing down and embodying—even now—the Supernal Torah that will be fully revealed with the advent of the
Messianic Age.
6 “Ve’hayah ke’etz shatul…” Based on Targum Yerushalmi, we have translated this verse to state that the Torah
becomes a Tree of Life for the person who meditates in Hashem’s Torah day and night. Daat Sofrim sees man himself as a
tree: “A fruit tree represents something that lives long and gives fruit for many years. David thus speaks here of a fruit
tree which is planted and cared for, not one that simply grows wild. This alludes to the fact that Torah learning requires a
living teacher who can guide us in understanding the depths of the Torah. For it is impos sible to truly understand the
Torah without a living transmission. From such a teacher, we then learn how to develop our own ability to understand.
‘Planted by streams of running water.’ Not just by one stream or spring, but by many. One who learns Torah day and
night finds in it many different types of ideas that enliven him. In addition, he is drawn after many different types of
teachers. Each one is like a new stream of living waters for his soul.”
Daat Sofrim continues: “‘Giving forth its ripe fruit in its season.’ A fruit tree gives forth its fruits in its season to
the best of its abilities. A person too must always strive to produce his best according to his nature. ‘Its leaves never
withering.’ The sages (Succah 21a) refer to the casual speech of Torah scholars as leaves (based on their resemblance to
lips). When a person truly strives for perfection, even his leaves—everyday speech patterns—will never become dry and
lifeless. ‘[Granting him] success in all his endeavors.’ Although David began by emphasizing the importance of learning
Torah and meditating in it, here he alludes to the importance of taking one’s learning into every aspect of life. Still,
success is not a direct outcome of man’s actions. There is no guarantee that we will see fruits in our pursuits. Neither is it
easy to determine if we have attained true success or merely something transient and passing. Here, David speaks of
true success, success which is eternal” (Daat Sofrim).
7 Whereas a tzadik (one who embodies righteousness) is compared to a living tree, a rasha (wicked man, a man
who has become enmeshed in his own wickedness) is likened to dead chaff. “Tzadikim are called living even after they
have passed away…Reshaim, on the other hand, are called dead even while they are alive” (Berakhot 18a-b).
8 King David has likened the tzadik to a tree of life whose fruit and leaves are all luxuriant and fresh, while the
rasha is like chaff that is blown by the wind. One represents life, the other represents death. One is enduring, the othe r is
transient and doomed to perish. This explains why the rasha cannot survive the penetrating light of Hashem’s judgment.
Picture the rasha standing before the Heavenly Tribunal. Imagine him standing naked—not of clothes, but
rather of all his false bravado and defense mechanisms. Imagine the most powerful lights shining on him and blinding
(6) For Hashem knows {and loves} the way of the righteous, ‫(ו) ִכי י ֹו ֵד ַע ְׁי ֹה ָוה ֶׁד ְֶׁר ך ַצ ִדי ִקים ְׁו ֶׁד ְֶׁר ך‬
while the way of the wicked is doomed to end in ruin.9 :‫ְׁר ָש ִעים ֹ תא ֵבד‬
Psalm 2
David addresses the nations with the same choice: “Now beware, you kings; take heed, you judges of the earth...lest He
become angry and you perish on the way [like so many other nations who rose up and then vanished from the stage of
history].” The choice is yours. Choose before it is too late, or suffer the consequences. Will you join Israel in its mission to
increase the awareness of God among humankind? If you do, you will rise to true heights of greatness. You will become
the new Israel of the future, while Israel will become the cohanim (priests) of an enlightened humanity (Rashi, Isaiah 44:5;
Radak, Isaiah 61:6; see note to Psalm 10:16). If not, know that you will perish. You may rise to the pinnacle of temporal
glory and power, but in doing so you will sow the seeds of your own ruination. As above, it is a choice to either “be
happy” or “perish.” Yet, as if to foreshadow a positive ending to the historical drama, the last verse in Psalm 2 does
indeed say, “Happy are those who take refuge in Him!” But will the nations of the world get the message?
“Why are the nations in a commotion...set themselves...against Hashem and against His anointed?” Although
David himself was anointed by Shmuel, he refers here to his descendent, Mashiach ben David, as Hashem’s Mashiach
(Anointed Redeemer). He also refers to the idea of the meshichut, the messiahship and the messianic mission. It is this
idea, together with the revelation of Hashem’s oneness which it expresses, that the power of evil, embodied by Gog, King
of Magog, opposes. In speaking to collective mankind, this psalm thus jumps ahead to the ultimate confrontation
between good and evil that will take place as the historical drama draws to its ultimate finale. This psalm was
composed to
strengthen Israel’s faith when, just prior to the final Redemption, everything will hang in the balance and it may seem
that the divine plan has been aborted.
(1) Why are the nations in a commotion, and {why do} ‫(א) ָל ָ מה ָר ְׁגּשו ג ֹו ִים ּו ְׁל ֻא ִמים ֶׁי ְׁהּגו‬
governments contrive futile plans? :‫ִ ריק‬
(2) {Why do} the kings of the earth set themselves {in array}, ‫(ב) ִי ְׁת ַי ְׁצּבו ַמ ְׁל ֵכי ֶׁא ֶׁרץ ְׁור ֹו ְׁז ִנים נ ֹו‬
and rulers gather together {secretly} to take counsel against ‫ְׁסּדו‬
Hashem and against His anointed?10
:‫ָי ַחד ַעל ְׁי ֹה ָוה ְׁו ַעל ְׁמ ִשיח ֹו‬
him, such that he is unable to see the faces of the judges of this Tribunal. He hears them speaking (they know everything).
He hears them, but he sees only blinding lights. Standing there, he realizes how empty his life was/is, and that he has
nothing of substance. His own self-hatred will be so great at that moment that he will want to shrivel up and die. But the
judges of this Heavenly Tribunal (the tzadikim of the previous generation) are merciful. Yes, it is painful to be confronted
with his own nothingness, but they are merely asking him to realize his mistakes, and come back to his real Self.
“Immoral men [will not abide] in the company of the tzadikim.” How does the rasha see himself in relation to the
tzadik? The rasha spends his life consumed with hatred. He directs this hatred outward, but it is really self-hatred and self-
contempt. He thinks he hates the tzadik, but it isn’t true. He is jealous. He is jealous that the tzadik isn’t consumed by
hatred as he is. That is why he cannot stand being in the company of the righteous. In addition, as a result of becoming an
agent of evil, he feels unworthy of God’s mercies. He is filled with so much guilt and self-hatred that he cannot tolerate
anyone, including himself, standing in God’s presence. Nevertheless, if he will only come back to himself, he will be able
to stand again in the company of the righteous. This is the greatness of the baal teshuvah. This is the deep message of this
psalm (see also below, note to Psalm 17:7).
9 See the Zohar: “What is the meaning of ‘Hashem knows the way of the tzadikim’? It is for the benefit of the
tzadikim that the Holy One knows their every movement and watches over them to guard and protect them...This is not
the case with the reshaim. For ‘the way of the reshaim is doomed’—they are doomed to perish on their own [they bring
about their own destruction]. For the Holy One disregards their ways, and removes His providence from them [thus
abandoning them to their own miserable fate]” (Zohar Kedoshim, 3:87b).
10 “Lamah ragshu goyim—why are the nations in a commotion, u’leumim yehegu reek—and [why do] governments
contrive futile plans? Yityatzevu malkhei eretz—why do the kings of the earth set themselves [in array], verozenim nossdu
yachad—and rulers gather together [secretly] to take counsel against Hashem and against His anointed?” Note the
oscillation of verb tenses in these first two verses: ragshu is past tense, yehegu is future; yityatzevu is future, nossdu is past.
As we show in Nine Gates to the Psalms, Gate Eight, on the one hand we can view the prophet as being catapulted out of
the present into the future, seeing all history from that vantage point as having happened already. On the other hand, we
can view him as being elevated above space-time altogether. One way or the other, what was future from the point of
view of the present becomes past from the point of view of the future.
According to this, the oscillation in tense in these two verses simultaneously indicates two complementary
ideas. First, in a prophetic state of consciousness David literally sees the ultimate battle of the future between Mashiach
and Gog taking place before his eyes. Moreover, once he knows that it is going to happen in the ultimate future, he
understands that all history is based on the same struggle, and therefore sees his own life as a reflection of that ultimate
battle. This explains how the major commentaries apply these verses to the messianic future, and then, in the same breath,
to battles that David fought in his own lifetime (Rashi, Ibn Ezra). Isn’t it clear that it is not either/or, but, rather, both?
David didn’t see his own life in isolation from the history of his people.
With David’s help we can do the same: The Messianic Era is not just a special period of time that lies up ahead
(3) {They say,} “Let us sunder their bands {of morality} and cast ‫(ג) ְׁנ ַנ ְׁת ָקה ֶׁאת מ ֹו ְׁסר ֹו ֵתימ ֹו ְׁו ַנ ְׁש ִלי‬
off their cords {of duty}.” ‫ָכה‬
:‫ִ מ ֶׁמּנּו ֲע ֹב ֵ תי מ ֹו‬
(4) {But} He who sits/dwells in the heavens will laugh. ‫(ד) י ֹו ֵ שב ַב ָש ַמ ִים ִי ְׁ ש ָ חק ֲא ֹד‬
Adonai will mock them {for thinking that they can defy Him}.11 ‫ָני ִי ְׁל ַעג‬
‫ָ למ‬
:‫ֹו‬
(5) {For the time is coming when} He will speak to them in His ire, ‫(ה) ָאז ְׁי ַד ֵבר ֵא ֵלימ ֹו ְׁב ַאפ ֹו ּו ַב ֲחר ֹונ ֹו‬
and terrify them with His burning indignation: :‫ְׁי ַב ֲה ֵלמ ֹו‬
(6) “It is I who have anointed {David} My king, on Tziyon, ‫(ו) ַו ֲא ִני ָנ ַס ְׁכ ִתי ַמ ְׁל ִכי ַעל ִּצי ֹון ַ הר‬
the mountain of My holiness.” :‫ָק ְׁד ִשי‬
(7) {David declares:} I will therefore recount it until it becomes ‫(ז) ֲא ַס ְׁפ ָרה ֶׁ אל ֹ חק ְׁי ֹה ָוה ָאמר ֵא‬
inscribed as law: Hashem said to me, “You are My child ‫ַ לי ְׁב ִני‬
whom I have begotten today!12
‫ַ א ָ תה ֲא ִני ַּהי ֹום ְׁי ִל ְׁד‬
:‫ִתָיך‬
(8) “Ask of Me and I will make nations your inheritance; ‫שאל ִמ ֶׁ מ ִּני ְׁו ֶׁ א ְׁת ָנה ג ֹו ִים ַנ ֲח ָל‬ ַ ְׁ )‫(ח‬
your dominion will extend to the ends of the earth. ‫תך‬
ָ ֶׁ
:‫ַו ֲא ֻח ָז ְָׁתך ַא ְׁפ ֵסי ָא ֶׁרץ‬
(9) “You will break them {[your enemies]} with an iron rod, ‫(ט) ְׁת ֹר ֵעם ְׁב ֵש ֶׁבט ַב ְׁר ֶׁזל ִכ ְׁכ ִלי י ֹו ֵצר‬
and shatter them to pieces as a potter’s vessels.” :‫ְׁת ַנ ְׁפ ֵצם‬
(10) {David speaks:} Now beware, you kings; take heed, you ‫(י) ְׁו ַע ָתה ְׁמ ָל ִכים ַה ְׁש ִכיּלו ִה ָּו‬
judges of the earth.13 ‫ְׁסּרו‬
‫ֹש ְׁפ ֵ טי ָא‬
:‫ֶׁרץ‬
(11) Serve Hashem with awe, and rejoice {before Him} with ‫(יא) ִע ְׁבּדו ֶׁאת ְׁי ֹה ָוה ְׁב ִי ְָׁר אה ְׁו‬
trembling.14
‫ִגיּלו‬
at the end of the historical drama. It is the crux of the historical drama. Every moment of history not only moves us
inexorably closer to that time, but, rather, each event in our life embodies that time in its own unique way. The entire
Book of Psalms—and all Judaism—necessarily requires us to constantly jump out of time, reach beyond time, and keep
returning with more eternity to enhance our consciousness of Hashem within time. In this way we overcome the illusion
that time is linear, and begin to understand that all time is actually happening simultaneously. Thus, we translate ragshu,
yehegu, yityatzevu, and nossdu in the present tense.
“Against Hashem and against His Mashiach.” Seforno and Malbim: “Their intention is to come together in counsel
against Hashem—to prevent people from serving Him; and against His Mashiach—to prevent him from reigning.”
11 Man sees only what is before his eyes. He is fooled by what he sees. Without the objective perspective
provided by the Torah, he can never hope to see his way out the maze which he himself has created. God sees history
from Above.
12 Meiri: David says, “In my estimation, this honor that You are according me is like a chok, a royal edict which
must be obeyed whether one understands it or not.” David said this in all humility, for he did not consider himself
worthy of being king over Israel. However, Hashem corrected him saying, “Just as I have chosen Israel and call them My
children (Deuteronomy 14:1), so, too, I have chosen you, David.” Indeed, the statement, “beni atah, Ani ha’yom yelid’tikha—
you are My child whom I have begotten today” refers to the day that Shmuel anointed David as king of Israel. At that
moment, ruach ha’kodesh (a spirit of holiness) began to stir within David [as if he had become a new person], as the verse
attests, “Hashem’s ruach-spirit descended upon David from that day onward” (I Samuel 16:13).
“Asapera el chok…beni atah—I will declare it as an immutable law…you are My child.” The Zohar takes this
farther, saying that this chok applies to any individual who accepts the yoke of Hashem’s malkhut (sovereignty) upon
himself without reservation. It is then that he or she inherits the exalted level of soul called neshamah and automatically
becomes a child of the Holy One and the Shekhinah (Zohar Terumah, 2:158b; see also Zohar Mishpatim, 2:94b).
This is David’s message to us. As the once and future king of Israel, he embodies the divine attribute of malkhut
(kingship). As such, it is his task to revive each and every one of us by shining the light of faith and hope into the darkest
reaches of the human soul. David is thus the pipeline—in Hebrew, ha’tzinor, which shares the same letters as Har Tziyon,
Mount Zion, verse 6—through which spiritual light and sustenance flow to the world. This is the deeper meaning of
asapera el chok. Asapera (from sapir, the root of sapphire) means “I will shine and illuminate”; el chok (similar to chok, an
immutable law of nature) means “into the chok,” into the very nature of each and every soul. Through David, Hashem’s
light shines into each and every one of us, declaring, “You are My child. Today you too can be reborn to your true mission
in life.”
13 Hirsch: “David says, ‘Since this is God’s design which has been irrevocably proclaimed, therefore
comprehend this (haskilu), bring it to your understanding; submit on your own initiative to the mussar (hivasseru), to
instruction and discipline; submit yourselves to God’s moral law…Acknowledge the divinely revealed moral law as the
one absolute that stands supreme over you and over all others. Make this law your standard and the guiding principle of
your lives and of the lives of the nations that are to be shaped by you.’”
14 Hirsch: “Consecrate yourselves to the service of the Lord. Serve God with your labors as the princes and
rulers of the nations. Let the fulfillment of His will, the realization of His purposes, the bringing about of His kingdom on
:‫ִב ְׁר ָע ָדה‬

(12) Gird yourselves with purity {of heart}, lest He arouse ‫(יב) ַנ ְׁשקּו ַבר ֶׁפן ֶׁי ֱא ַנף ְׁו ֹ תא ְׁבּדו ֶׁד ְֶׁר ך‬
His ire and you perish on the way {like so many other nations ‫ִכי‬
who rose up and then vanished from the stage of history}; for His
wrath might
‫ִי ְׁב ַער ִכ ְׁמ ַעט ַ אפ ֹו ַא ְׁש ֵרי ָ כל ח ֹו ֵ סי‬
be kindled soon. Happy are those who take refuge in Him! :‫ב ֹו‬
Psalm 3
When David speaks of his adversaries, he speaks on a number of levels simultaneously. As with many psalms, this one ,
too, has a physical counterpart in the events of David’s life—namely his son Avshalom’s attempt to take over the throne
of his aged and ailing father. By extension, David also speaks of every type of opponent Israel will face in its long, tear-
laden history. None of these will be merely physical enemies, but, rather, each will divulge—in one way or another—that
it wishes to destroy Israel’s Torah and the God-idea that it carries. David thus forewarns us: Know that all these various
enemies are embodiments of spiritual forces, ultimately the force of evil itself, which opposes Israel as the carrier of the
divine plan here on earth. Finally, David speaks of his own inner struggle with the very forces of his own soul. Here, too,
he wishes to teach us how to not only subdue our inner enemies, but to transmute the very energy that seeks to
undermine us into the most powerful service of God. In line with this last level, Psalm 3 has been incorporated into the
Ashkenazic Bedtime Prayer as an inner meditation. Our translation emphasizes this meditative level.
(1) Mizmor LeDavid – A cutting psalm by David,15 when he ‫(א) ִמ ְׁזמ ֹור ְׁל ָד ִוד ְׁב ָב ְׁרח ֹו ִמ ְׁפ ֵני‬
fled from his son Avshalom.16 :‫ַא ְׁב ָשל ֹום ְׁבנ ֹו‬
(2) Hashem, O merciful God, how myriad my adversaries ‫(ב) ְׁי ֹה ָוה ָ מה ַרּבו ָצ ָרי ַר ִבים ָק ִמים‬
{and the inner constrictions that prevent me from turning to You}; so
many {thoughts} rise up against me.
: ‫ָ ע ָ לי‬
earth be the goal of your strivings. ‘Be’yirah—with awe.’ In constant realization of His greatness and of the supremacy of
His will against which whatever contrary opinions or desires you may harbor shall be bent and shriveled to complete
insignificance.”
“Vegilu biradah—rejoice [before Him] with trembling.” Joy/love and awe/fear are like the two wings of the
soul. With the wing of joy/love, we seek oneness with the Beloved; with the wing of awe/fear, we maintain a respectful
distance and never take His love for granted. “Rejoice with trembling” thus represents the perfect balance between loving
Hashem (feeling His closeness to us) and yet revering Him (realizing our own insignificance and how far we are from
Him).
Baal Shem Tov: “We must have both love and awe of God. If man had only love for Hashem, he would become
accustomed to being constantly with Him. This love would then become so natural to him that he would fail to appreciate
its value. However, when awe accompanies love, man is careful not to come too close and certainly does not want to do
anything to displease the one he loves” (Tzavaat HaRivash, cited in Baal Shem Tov al HaTorah, Ekev §24).
15 Mizmor LeDavid. This is the first of many appearances of the word mizmor at the head of a psalm. In Nine Gates
to the Psalms, Gate Two, we explore the double meaning of the root zamer. Singing and chanting (zemer) is particularly
suited for pruning, cutting through, and eliminating (zemer) the confusion and mental static that prevent us from
penetrating the deeper meaning of life. With music, we can soar above our daily cares and woes precisely because of the
harmony it brings not only to our soul but to our perception of reality. From the point of view of the Torah, music and
singing were meant to be aids for approaching our Creator and grasping the truths of His Torah. When guided by this
principle, the songs and chants of our prayers can become powerful tools to inspire us, free our mind and emotions to
rejoice in God, and hone our ability to grasp the truth of His Torah and internalize its lessons in our life.
The mizmorim (perhaps the source of the word mesmerize) of King David are thus to be chanted. The chant is
meant to exhilarate our emotions with a deep gratitude to Hashem for being alive. When sung in this way, the words of
the psalms become pruning shears to clear away the mental barriers and negative emotions that may be holding us back
from feeling Hashem’s presence in our life.
In a sense, what we usually identify as negative emotions are negative thoughts. If we could just feel the
emotion, that itself could bring about a powerful clearing. In our generation, this is one of the major factors in people
feeling—thinking—that they are unable to pray. It becomes reduced to a mental trip. These psalms are all heart. An
entirely different experience opens up when they are said with all the pent-up feelings within us. Just breathe deeply and
allow the awareness of the deeper levels of your own being to rise into consciousness. Be patient and give yourself a few
minutes. Don’t judge the feelings that come up, but, rather, feel them. This is what David himself did. It was from this
deep place within that he composed his psalms. We, too, therefore, must open up to our own feelings. And when we do,
we will discover, like many before us, how these psalms are the perfect vehicle for expressing the deepest longings of our soul
—for us, our loved ones, our people, all humanity, the entire world, and ultimately for the Shekhinah, Hashem
Himself.
16 See Inside Psalm 3 for important background from Sefer Shmuel (the Book of Samuel) regarding David’s
relationship with his son Avshalom.

(3) Multitudes {of thoughts} whisper about my soul, “He has ‫(ג) ַר ִבים ֹא ְׁמ ִרים ְׁל ַנ ְׁפ ִ שי ֵאין ְׁיּשוע‬
no salvation in/with Elohim for eternity, selah.”17 18 ‫ָ תה‬
:‫ּל ֹו ֵבֹאל ִהים ֶׁ ס ָלה‬
(4) But You, Hashem, O merciful God, are my shield, my ‫(ד) ְׁו ַא ָ תה ְׁי ֹה ָוה ָמ ֵגן ַב ֲע ִדי ְׁכב ֹו ִדי‬
glory; You lift my consciousness {above the din}.19 :‫ּומ ִרים ֹראשי‬
(5) I shall therefore call out, {directing} my voice to Hashem;20 ‫(ה) ק ֹו ִלי ֶׁאל ְׁי ֹה ָוה ֶׁא ְׁק ָרא ַו ַּי ֲע ֵנ ִני‬
{I shall call out, trusting that} He will answer me from the ‫ֵמ ַ ה ר‬
mountain of His holiness, selah.”21
:‫ָק ְׁדש ֹו ֶׁס ָלה‬
(6) I lay down and I slept; I have now awakened {knowing ‫(ו) ֲא ִני ָש ַ כ ְׁב ִתי ָו ִאיש ָנה ֱה ִקיצ ֹו ִתי‬
that} Hashem alone sustains me. ‫ִכי‬
:‫ְׁי ֹה ָוה ִי ְׁס ְׁמ ֵכ ִני‬
(7) I will therefore not be terrified, even if multitudes ‫(ז) ֹלא ִאי ָרא ֵמ ִר ְׁבב ֹות ָעם ֲא ֶׁ שר‬
deploy themselves against me {and surround me} on every ‫ָס ִביב‬
side.
‫תו ָע‬ ּ ‫ָש‬
:‫ָלי‬
(8) Hashem, arouse {Your love for me}; save me, {for You are} my ‫א ל ַהי ִכי‬ ֹ ֱ ‫(ח) ּקומה ְׁי ֹה ָוה ה ֹו ִ שי ע ִני‬
God! {I turn to You alone} for You have always struck the jaw ‫ִה ִכי ָ ת ֶׁאת ָ כל ֹא ְׁי ַבי ֶׁ ל ִחי ִש ֵּני ְׁר‬
‫ָש ִעים‬
17 “Rabim omrim le’nafshi.” When Avshalom declared his intention to start an insurrection and take over the
crown, many of David’s subjects joined him and became David’s enemies. Seeing David in a vulnerable position, they
showed their true colors. Instead of coming to his aid, they decided to kick him when he was down. Not realizing that
they were cursing themselves, they cynically mocked him, saying, “Now you will suffer for the sin of unlawfully taking
Batsheva.” Not satisfied that he was suffering in this world, they cursed him by saying that he would never find salvation
in Hashem, forever (one of the meanings of selah; see below). The appearance of the divine name Elokim in the second half
of this verse adds extra emphasis. It is as if they are saying that David’s sins prevented him from ever deserving
Hashem’s mercies.
“Ein yeshuatah bo b’Elohim selah.” The divine name YKVK embodies Hashem’s attribute of unconditional love
and overriding mercy, whereas the name Elokim embodies His attribute of justice which requires that we deserve what He
gives us. David’s enemies, or his thoughts—depending on what level we wish to read this psalm—judge him unworthy
of God’s salvation. His answer: “Of course, I don’t come before God filled with pride and thinking how great I am. On the
contrary, I know that ultimately no man can justify himself before the All-Knowing One. I, therefore, call out to YKVK to
save me from my enemies and from my own sense of unworthiness.” See Inside Psalm 3 (see also Psalm 51, which
specifically deals with David’s teshuvah for having taken Batsheva the way he did; see Inside Psalm 102, “The Prayer of
the Poor Man”).
18 “He has no salvation with Elohim for eternity, selah” (3:3). “He will answer me from the mountain of His
holiness, selah” (3:5). “May Your blessing rest upon Your people forever, selah” (3:9). These three verses conclude with the
word selah. This word appears a total of seventy-one times in the entire Book of Psalms. What does this mysterious word
really mean? Musically, selah indicates a slight pause in the beat in preparation for moving on to a new level or idea. The
word itself literally means eternally, forever, or “any exceptionally long period of time, whether projected into the distant
future or retroactively into the distant past” (Meiri). What is a “pause in the beat” if not a pause in time? What is a pause
in time but a breaking out of time into eternity, or a corresponding breaking forth of eternity into time? See Nine Gates to
the Psalms, Gate Seven.
19 Alternatively, according to Meiri: “‘Ve’Atah Hashem magen baadi—but You, Hashem, are my shield,’ You
protect me from their schemes and their insults; ‘kevodi—my honor,’ You also restore my dignity which my enemies
have tried to destroy; ‘u’merim roshi,’ I was ashamed to raise my head and look You in the face, but now You have lifted
my head [renewed my self-confidence].’” Meiri’s explanation seems to be based on the following Midrash: “‘ Ve’Atah
Hashem magen baadi,’ You protected me in the merit of my ancestors; ‘kevodi,’ You restored my dignity through Chushai
HaArki; ‘u’merim roshi,’ You raised my head [gave me renewed hope] through Natan the prophet when he said (II
Samuel 12:13), ‘Hashem has forgiven your sin; you will not die’” (Midrash Tehillim 3:6).
20 David’s response to the barbed insults of his enemies: He calls out directly to Hashem, asking for mercy.
21 Strictly speaking, the verb form va’yaaneni means “He has answered me” (past). We have, nevertheless,
translated it as “He will answer me” (future). Radak: “Although the verb form va’yaaneni is past tense, David is
expressing his hope here that Hashem will continue to answer him in the future. It is also possible that ruach ha’kodesh (a
spirit of holiness from above) is speaking here through David. As we have already noted, all these psalms were written in
a prophetic state of ruach ha’kodesh in which the future is described as already having come to pass.”
Meiri explains this malleability of tense in Hebrew grammar: “Va’yaaneni means literally ‘He answered me.’
That is, on its own, yaaneni is a future tense of the verb “to answer.” Nevertheless, whenever the vav ha’hipukh (conversive
or transformative vav) is placed before a future verb, it transforms it into the past tense. This is the way of prophecy,
where the prophet speaks about something in the future as if it has already occurred.” For more on the function of the
letter vav as a prefix, see Malbim in his Ayelet HaShachar, Rule 42: The letter vav preceding a verb in the past tense will
sometimes perform the conjunctive function of the English word ‘and.’ When serving in such a capacity, the vav is called
vav ha’chibur (conjunctive vav). At other times, the letter vav may also serve to transform the past into the future and the
future into the past. This vav is called vav ha’hipukh (conversive vav).
of all who hate me; You have broken the teeth of those who :‫ִ ש ַב ְׁר ָת‬
speak evil {against me}.
(9) Salvation is Yours {to grant}, Hashem; may Your blessing ‫(ט) ַ לי ֹה ָוה ַהְׁ יּשועה ַעל ַע ְָׁמך ִב ְׁר ָ כ‬
therefore rest upon Your people forever, selah!22 ‫תך‬
ָ ֶׁ
‫ֶׁ ס‬
: ‫ָ לה‬
Psalm 4
In this psalm King David emphasizes the value of trusting in Hashem and putting all our efforts into becoming worthy of
His blessing. This is juxtaposed against the mistaken attitude of those who place supreme value on material prosperity
rather than spiritual integrity. As always, it is our choice. Will we opt for a life attuned to fulfilling God’s will in whatever
circumstance we find ourself, or will we forever miss the mark, mistaking outer success for the real thing? If we choose
the former, we may even have to do so in the face of insults and accusations by those who have chosen the latter, those
who, in their desire to attain material benefit, have lost sight of what is of real importance. In the end, they, too, will come
to realize that happiness can never depend solely on material possessions. On the contrary, only the power of Hashem’s
light beaming into our souls nourishes true feelings of trust and happiness—feelings that lead, not to spiritual torpor, but
to greater and greater attainment, because they are accompanied by a determination to fulfill Hashem’s will.
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ִב ְׁנ ִגינ ֹות ִמ ְׁזמ ֹור ְׁל ָד‬
Conductor of Creation who grants victory through
melodies {even in the midst of affliction}. Mizmor LeDavid – A
:‫ִוד‬
cutting psalm by David.23
(2) When I call out {from my narrow straits}, answer me, O God ‫אל ֵהי ִצ ְׁד ִקי ַב‬
ֹ ֱ ‫(ב) ְׁב ָק ְׁר ִאי ֲע ֵנ ִני‬
who deals justly/charitably with me {because I try to live a life of ‫ָצר‬
righteousness that is in consonance with Your will} ! O You who have
always enlarged me {[expanded my consciousness]} even in the
‫ִה ְׁר ַח ְׁב ָ ת ִּלי ָח ֵּנ ִני ּוש ַמע ְׁת‬
midst of constriction, be gracious to me and continue to :‫ִפ ָּל ִתי‬
hearken to my heartfelt prayer.24
22 Alternatively, “Hashem, the secret of ultimate redemption is Yours. May Your blessing therefore rest upon Your
people forever, selah.” The secret or key to ultimate redemption is in God’s hands. Yes, man is charged with the
responsibility of bringing the world to the point at which redemption becomes possible. Ultimate redemption itself,
however, the crowning of man’s efforts, is in God’s hands alone. This same dynamic is mirrored in numerous other
places. It is built into the system of Torah. In one place it is written, “U’maltem et orlat levavkhem—you shall circumcise the
foreskin of your heart” (Deut. 10:16), and later in another place, “U’mal Hashem Elokekha et levavkha—Hashem will
circumcise your heart” (Deut. 30:6). In one place it is written, “Veshavta ad Hashem Elokekha—you shall return to Hashem
your God” (Deut. 30:2), and immediately afterward it is written, “Veshav Hashem Elokekha et shevutkha—Hashem will
restore/return your captivity” (Deut. 30:3).
Man is charged with “awakening in teshuvah from below” as a preparation for God’s “awakening His mercies
from above.” Similarly, we are to work for six days of the week retrieving sparks of holiness that are trapped in the
external layers of reality, in order to receive the inner light of the Shabbat on the seventh day. We also work hard to purify
our midot (personality traits) as we count the 49 (7 x 7) days of the Omer so we can receive the Supernal Torah on the
fiftieth day, the day which is beyond our counting—although without having counted forty-nine days, we could never
receive what God wants to give us on the fiftieth. Similarly, we struggle through 6,000 years of history to enter the
seventh millennium, etc. In every instance, we are charged with preparing the vessels with which and within which we
can receive the light that Hashem wants to give us.
Additionally, the Zohar learns from here that not only Israel and mankind, not only nature and the cosmos are
presently in a state of exile from the Divine and require redemption. God Himself, the Shekhinah, the Divine Presence, is
also in exile with Israel. This is yet another meaning of “l’Adonai ha’yeshuah—redemption will also be for Hashem
Himself” (Zohar Emor, 3:90b).
Rashi interprets the phrase al amekha birkhatekha not as a request that Hashem’s blessing rest upon His people,
but, rather, as a charge that is delegated to Israel to bless Him: “Hashem, while it is You alone who can bring salvation to
Your people, al amekha birkhatekha—it is for Your people to bless and to thank You forever, selah.” This seems to imply that
even when life is dark and salvation seems far away, Israel should nevertheless bless Hashem. In this way, we play our
part in fashioning and becoming the vessel through which ultimate Redemption will manifest.
23 LaMenatzeyach (la-men-a-tzei-yach)—dedicated to the Master of Creation who grants victory. This ketovet
(superscription) introduces 55 out of 150 psalms, over one-third of the Book of Psalms. See Nine Gates to the Psalms, Gate
Two.
24 It is in Hashem’s hands whether He will answer our prayers or not. Even if the answer is affirmative, He may
choose to wait. On the other hand, He may answer immediately or since He knows everything in advance, He may even
answer us before we call by providing us with the exact terufah (healing balm) we need even before we incur a makah
(wound). By phrasing his plea “be’kor’ee anneni—when I call out, answer me,” David seems to be saying this: Since we
human beings usually tend to wait until the last minute to cry out for help, and since this may involve getting
inextricably caught in some pretty tight places, I am asking You in advance, “be’kor’ee, anneni—when I call out to
You [from my
(3) Children of great men {who have forgotten that true honor is ‫(ג) ְׁב ֵני ִאיש ַעד ֶׁמה ְׁכב ֹו ִדי ִל ְׁכ ִל‬
humility before God}, how long will you mock {the very thing that ‫ָ מה‬
accrues to} my honor? {How long} will you continue to love {and
honor} that which has no value, and seek that which will
‫ֶׁ ת ֱא ָהּבון ִריק ְׁת ַב ְׁקּשו ָ כ ָזב ֶׁ ס‬
leave you disappointed in the end, selah?25 : ‫ָ לה‬
(4) Know that Hashem has always set apart {and distinguished ‫(ד) ּו ְׁדּעו ִכי ִה ְׁפ ָ לה ְׁי ֹה ָוה ָח ִסיד ל ֹו ְׁי‬
and drawn near} the one who selflessly devotes himself to ‫ֹה ָוה‬
Him; {I am therefore certain that} Hashem will hear when I call to
Him.
:‫ִי ְׁ ש ַ מע ְׁב ָק ְׁר ִאי ֵא ָליו‬
(5) Shudder {when you contemplate the frailty of human existence in the ‫או ִא ְׁמּרו ִב ְׁל ַב ְׁב‬ ּ ‫(ה) ִר ְׁגּזו ְַׁואל ֶׁ ת ֱח ָט‬
face of God’s omnipotence; stand firm against the wiles of the evil
and sin no more! Speak softly in your heart, upon
inclination}
‫ֶׁכם‬
your bed at night, and be still, selah.26 :‫ַעל ִמ ְׁ ש ַ כ ְׁב ֶׁכם ְׁו ֹדמּו ֶׁ ס ָלה‬
narrow straits], answer me—immediately!”
In Midrash Tehillim 4:5 we thus read: David said to the Holy One, “Be’kor’ee anneni—when I call, answer me
immediately.” The Holy One said, “By your life, as you call Me, I will answer you, as the verse says (Psalm 50:15), ‘Call
Me when you are in distress, and I will rescue you [for by saving those who trust in Me] My honor is magnified.’
Moreover, it is also written (Isaiah 65:24), ‘And it shall come to pass that I will answer before they call; while they are
yet speaking, I will hear.’ There is only one condition: You must call out to Me in truth and with sincerity, as it is written
(Psalm 145:18), ‘Hashem is near to all who call Him, to all who call upon Him in truth.’”
Rabbi Hirsch de-emphasizes the importance of Hashem’s immediate response, and rather emphasizes the
importance of our knowing that He is there for us and is listening to us—whether He chooses to answer on the spot or not
at all. “David does not demand an immediate answer to his prayer, nor a prompt change for the better in his distressing
situation. He merely asks that he might come to truly realize the fact that God is close to everyone who calls upon Him,
that He will hear his cry.”
We thus have two seemingly opposite ways of understanding the words be’kor’ee anneni—as an immediate
response to our cry, or as an inner realization that Hashem is never far from us. Perhaps, it is possible to fuse these two
understandings by saying that our ability to be aware of His presence in our life is the most important answer we could
receive to our prayers. For what is an answer to prayer? It is the closeness we feel to Hashem when we see and feel His
hand, His hashgachah pratit (divine providence) manifest in our life. This providence can be evident in the actual events as
much as in our perception of His hand behind these events. This is one of the core concepts behind this psalm.
25 In one sense, David interrupts his direct plea to Hashem here, and turns to those who mocked him and
sought his downfall. In another sense, this can be seen as a continuation of his plea: “Hashem, answer me, be gracious to
me, and answer my prayer. For how long will the children of men mock me [for relying on Your graces and trusting in
You]?”
Who are these bnei ish (children of men)? According to the Midrash, they are, first, those who mocked David. To
them, David says, “How long will you gleefully exclaim that Hashem has forsaken me, that He has forgotten me, that He
has withdrawn His Shekhinah from me, and that my kingdom shall never be returned to me? What you think is false, for
on the contrary, though my kingdom was lost for a short while, it shall be returned to me for eternity.” The Midrash
continues that bnei ish are the nations of the world, and asks, “If these are the nations of the world, why are they called
bnei ish (children of a great man)?” It is because they are descendants of Noach. Noach was certainly a great man, as the
verse attests, “Noach was an ish tzadik, a righteous man” (Genesis 6:9). But if so, why do the nations say that the Holy One
has forsaken and forgotten us? Why do they say that the Shekhinah will never return to us? What they say is false for
though the Shekhinah has departed from us from a short while, it will return for all eternity. Hasn’t Hashem already
promised us through Yeshaya, “Be comforted, be comforted My people” (Isaiah 40:1)? Surely when that time comes it will
be the ultimate fulfillment of “be’kor’ee anneni—Hashem, when I call out, answer me!” (Midrash Tehillim 4:8).
Whatever the case, these bnei ish are the kind of people who consider themselves “realistic” by virtue of the fact
that they believe in and rely on their ability to make it in life without God. Compare Psalm 49:7, “In truth, those who put
their trust in wealth and take pride in great riches [have something to fear]” and Psalm 52:9, “Behold, this is what
happens to the man who does not make Elokim his refuge, but, rather, places his trust in his great wealth...” Essentially,
these people believe in their own power and the power of their wealth. They therefore mock David for relying on
Hashem. But as Rabbi Hirsch writes, David turns their very mockery back against them: “How much longer shall you
mock as ridiculous and shame that which actually contributes to my honor, i.e., my devotion and submission, my
humility before God as expressed in my prayer? It is you and not I who love vanity and things without content or value.
You seek something that will prove to be utter deception. It is not my ways but your ways that are empty and full of
disappointment” (Hirsch, Psalm 4:3).
26 David continues to address the bnei ish: “If you will only understand your error, it is not too late to correct it.
How? Realize the total insignificance of human action in the face of Hashem’s omnipotence.” Thus Hirsch: “Let the
thought of God’s ever-present omnipotence and greatness overwhelm you. Let your frail human mind consider how
insignificant mortal man really is. Let these truths, which make even the skeptic question his own unbelief, penetrate your
soul, so that you may realize that all human acts that are contrary to God’s will are indeed worthless. Tremble and fear in
such a manner that you will cease to sin. There is no need to express it in words or to communicate it to others. When you
(6) Then {in the morning} offer joyous sacrifices of ‫(ו) ִז ְׁבּחו ִז ְׁב ֵ חי ֶׁ צ ֶׁדק ּו ִב ְׁטּחו ֶׁאל ְׁי ֹה‬
righteousness, and look trustingly to Hashem alone {to fulfill
all your needs}.27
:‫ָוה‬
(7) Many {of you see material prosperity as a sign of God’s favor; you ‫(ז) ַר ִבים ֹא ְׁמ ִרים ִמי ַי ְׁר ֵאנ ּו ט ֹוב ְׁנ ָ סה‬
therefore} ask, “O that someone would show us {the way to
attain the material} good {of this world}.” {Since this is partly justified, I
:‫ָע ֵליּנו א ֹור ָפ ֶׁנָיך ְׁי ֹה ָוה‬
too plead on your behalf:} “Hashem, raise/shine the light of Your
countenance {as a sign of Your miraculous providence} over us.”28
(8) {The difference between us is that I perceive God’s providence over us ‫(ח) ָנ ַ ת ָתה ִש ְׁמ ָחה ְׁב ִל ִבי ֵמ ֵעת ְׁד ָג‬
in all things. I therefore thank Him, saying:} “You have already ‫ָנם‬
placed joy in my heart, greater than when their grain and
their wine increase.”
:‫ְׁו ִתיר ֹו ָ שם ָרּבו‬
(9) In peace, at one with all, I will therefore lie down and ‫(ט) ְׁב ָשל ֹום ַי ְׁח ָדו ֶׁא ְׁש ְׁכ ָבה ְׁו ִאישן‬
sleep peacefully, for You alone, Hashem, will let me dwell ‫ִכי‬
in safe security.29
‫ַ א ָתה ְׁי ֹה ָוה ְׁל ָב ָדד ָל ֶׁב ַטח ת ֹו‬
:‫ִשי ֵב ִני‬
Psalm 5
In Psalm 5, David continues to distinguish between the tzadik and the rasha, but here, he is not offering his sage advice to
assist the rasha in moving from illusion to truth. Rather, in verses 5, 6, 7, 10, and 11, he makes it crystal clear that the way
of the rasha is not only foolish but despicable in Hashem’s eyes, and therefore leads to total ruination. In verses 8 and 9 , he
thanks Hashem for His loving protection and prays to be saved from those who seek his downfall. Only in verses 12 and
13 does he speak of the tzadik and the blessings that Hashem will bestow upon him. When we say these verses, we need to
yearn to be the kind of person whom Hashem surrounds and encompasses with His love. We don’t want to be like the
people in verses 5, 6, 7, 10, and 11.
What is the message of this psalm? There are two divergent paths in life. The direction you travel is going to
determine where you end up. So, be careful to go in the right direction! Ultimately, as we said, this black-and-white
distinction exists within every one of us. This is the turnabout wherein we internalize the lesson of a psalm and realize
that it is not talking only about something or someone outside us. It is rather an internal drama. That rasha who doesn’t
trust in Hashem and doesn’t know Hashem is also part of us. When we connect to this level of a psalm, we can then come
back onto the stage of history and see that there are entire nations that are deciding to move along the path of the rasha,
and that Israel has to be the nation that decides to trust in Hashem, to be uplifted to that higher level.
(1) LaMenatzeyach el ha’nechilot – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ֶׁאל ַה ְּׁנ ִחיל ֹות ִמ ְׁזמ ֹור ְׁל‬
Symphony Conductor of Creation who grants victory in
achieving our highest destiny. Mizmor LeDavid – A cutting
:‫ָד ִוד‬
psalm by David.30
are quite alone upon your beds, quite alone with your heart and with God, then admit it to yourselves and pledge it
within your own heart” (see Inside Psalm 4).
27 Daat Mikra (Amos Chakham): “David says: There are fools who imagine that they can atone for their sins by
bringing sacrifices [or giving charity, etc.]. Heed my warning [which is the warning of all the prophets]: Hashem is not
interested in such offerings [for they represent an external action void of sincere intent]. Rather, offer sacrifices that are
accompanied by righteous actions.” Rashi: “Be righteous in your actions, and I [God] will consider it as if you had
brought righteous sacrifices.” Ibn Ezra: “Stop following after empty/meaningless things, and acknowledge that it is
Hashem who provides you with all your needs.”
28 “Nessa alenu ohr panekha Hashem, selah.” The verb form nessa means literally raise or lift. It is a cognate of the
word ness, which means banner and miracle. Like a banner that is lifted high, a miracle literally lifts us above the veil of
natural law to view all space-time as a miracle. This is the main point of this psalm and all the psalms: Do not be fooled by
the way you think this world works. Rather see through the scenes of this world to the spiritual reality that lies behind it.
You will then understand how to live in this world in consonance with its real purpose, e.g., as a corridor to eternity.
29 Or “[In the meantime, even when my enemies] make peace among themselves and unite [to annihilate me], I
lie down and fall peacefully asleep, for You, Hashem, grant me [the assurance I need] to dwell alone in [u ndisturbed]
security” (Rabbi Yeshaya Horowitz, Shnei Luchot HaBrit).
30 On one level, the words el ha’nechilot—which appear only once in the entire Book of Psalms, in the ketovet
(superscript) of this psalm—indicate a special type of instrumental accompaniment (Rashi). On a deeper level, the word
nechilot is a cognate of nachal (river) and nachalah (inheritance). Just as a river flows from one point to another, so does an
inheritance flow from one generation to another. Rabbi Hirsch and Daat Sofrim both concur that this linguistic device is
the key to this psalm. Rabbi Hirsch thus writes, “Nachal denotes not only the receipt of an inheritance, or the permanent
acquisition of landed property, but the maintenance of spiritual values that are to be preserved forever...It is often used
with reference to the fate, good or bad, which God assigns to the righteous and to the wicked, as the inhe ritance which
they earned, deriving from the way of life each has followed...as in ‘u’temimim yinchalu tov—the wholehearted will inherit
(2) Give ear to my whisper/utterance, Hashem; discern my ‫(ב) ֲא ָמ ַרי ַה ֲא ִזי ָנה ְׁי ֹה ָוה ִבי ָנה‬
{silent, unarticulated} thought.31
:‫ֲה ִגי ִגי‬
(3) Be attentive to the voice of my cry, O my King and my ‫(ג) ַה ְׁק ִ שי ָבה ְׁלק ֹול ַש ְׁו ִעי ַמ ְׁל ִכי ֵוֹאל‬
God, for I pray only to You! ‫ָהי‬
:‫ִכי ֵא ֶׁלָיך ֶׁ א ְׁת ַפ ָ ּלל‬
(4) Hashem, in the morning hear my call; in the morning I ‫(ד) ְׁי ֹה ָוה ֹב ֶׁקר ִת ְׁ ש ַ מע ק ֹו ִלי ֹב ֶׁקר ֶׁ א‬
arrange {my prayer} to You and await {the great dawn} ‫ֱע ְָר ך‬
expectantly.32
:‫ְָׁלך ַו ֲא ַצ ֶׁפה‬
good’ (Proverbs 28:10), ‘kavod chakhamim yinchalu—the wise will inherit honor’ (Proverbs 3:35), ‘zot nachalat avdey
Hashem—this is the inheritance that Hashem’s servants receive...’ (Isaiah 54:17), ‘ ve’nachalat Shadai mi’meromim—the
inheritance of God is from above’ (Job 31:2). Thus, nechilot denotes the final achievements attained by man on earth
through his loyalty—or his disloyalty—to his duties. LaMenatzeyach el ha’nechilot refers to God who helps us attain
spiritual, inner victory with regard to that destiny awaiting us here on earth, in accordance with the direction our life has
taken. ‘To Him who helps us attain victory in our achievements in life.’”
31 In Midrash Tehillim 5:6, we read: “David said, ‘Master of the world, when I can speak, give ear to my speech;
but when I am unable to speak, binah hagigi—discern my thought.’” Rabbenu Yonah explains, “Hagigi is machshavah
(thought). It cannot be otherwise, for we never ask anyone to discern with his mind something that he is able to hear with his
ears. Rather, it is clear that David is asking Hashem to discern the silent, unarticulated thoughts of his heart” (Rabbenu
Yonah on Rif, Berakhot 8b).
Rabbenu Yonah brings this verse and this Midrash in the context of clarifying the following halakhah: “A man
should not bless Birkat HaMazon be’libo (in his heart, inaudibly). Still, if he has already completed it thus, he has fulfilled his
obligation bedi’avad (after the fact) [and need not go back and repeat it audibly]” (Rif, Berakhot 8b). Rabbenu Yonah clarifies:
“The expression be’libo (literally, in his heart) does not mean in machshavah (thought) alone, for there is no doubt that if one
merely contemplates silently (hirhur), one has not fulfilled his obligation even bedi’avad. This is based on the rule, ‘Hirhur lav
k’dibur dami—silent thought does not have the status of speech.’ Rather, be’libo here means that one has spoken; he has
articulated words with his lips, but just not in a way that was audible to his own ears. Only in such a case can we say that he
has fulfilled his obligation at least bedi’avad.”
Now, Rabbenu Yonah switches directions: “The above notwithstanding, my master [Ramban] has said that one who
is obligated to say a blessing but is unable to pronounce it out loud should nevertheless think it be’libo (in his heart,
silently). It may be because his hands are not clean or because he is standing in an unclean place. One may be ill or his
bed may not be clean. In any situation like this, he may not pronounce the prayer that he is obligated to say with his lips.
Still, though he does not fulfill his obligation completely except through actual speech, he should nevertheless think it
be’libo (in his heart, silently). Hashem will see into his heart and he will receive the reward of machshavah (thought). We
learn this from the Midrash…” We thus learn that although hirhur, or in our verse hagigi/hegeh (silent thought), is not
normally acceptable when it comes to fulfilling a halakhic obligation, still, under certain circumstances, it is acceptable.
Kabbalistically, machshavah (thought) is seen as the source and powerhouse behind speech. Machshavah and hirhur
are thus said to correspond to the Yod and Heh of Hashem’s name, whereas kol (unformed sound) and dibur (articulate speech)
correspond to the Vav and Heh. Together, they make up one complete YKVK. Ironically, because it is so easy to speak and say
words without even thinking, it is only when we are forced to stop speaking and ascend to pure thought that the true power of
thought is appreciated. To illustrate this, we have Rabbenu Yonah’s example above regarding unclean surroundings. Another
example is the berakhah acharonah (after-blessing) we say on food. Saying it is conditional on having eaten a sufficient quantity
within a limited amount of time (Orach Chayim 210). It thus happened that my wife, Esther, and I were in Netanya one day
sitting on the lawn of the Galei Sanz Hotel, overlooking the Mediterranean. Esther gave me a cracker and she took one herself.
We each blessed, “Barukh…borei miney mezonot.” Since there was only one cracker left, she divided it and we each took a half.
When I suggested that we do a blessing, she responded that we hadn’t eaten enough to say a berakhah acharonah. I clarified that
I had said, “Let’s do a blessing,” and meant “Let’s do it silently, without opening our mouths.” We both closed our eyes and
thought the blessing “al ha’michiyah ve’al ha’kalkalah” slowly, word for word, completely in thought. When we completed the
blessing, I exclaimed, “We’ve discovered Jewish meditation!” In addition, we discovered that temporarily moving away from
speech and up into thought is a wonderful preparation for bringing more of the power of thought into speech. You might say
that it is the secret of abra-k-dabra, the idea that “I create (abra), in accord with (k) what I say (dabra).”
32 “Give ear to my whisper…be attentive to the voice of my call…in the morning hear my call…” (verses 2 -4).
Are these words David’s prayer, or are they the request that Hashem listen to a prayer that he has already prayed? In our
opinion, couched in these words is an allusion to the fact that David prayed personally, spontaneously, and in his own
words, or even silently. What he then wrote down was his request that Hashem hearken to that private prayer. The
implication is that we too must pray personally, spontaneously, and in our own words. Then, when we use the words of
the psalms, we are saying, “That prayer that I just prayed to You, Hashem, now I am officially asking You to please listen
to it!” In this way we understand that the words of a psalm are not meant to take the place of what we each have to say
to God. On the contrary, these are prayers on top of prayers. There is an unspoken prayer implied here. And in truth, it is
only then that reading or reciting formalized prayers becomes meaningful, after we have prayed privately. Then, when
we come to speak to Hashem in the prayers or the psalms that have been bequeathed to us, it’s a whole different story.
(5) For You are not a God who sanctions wickedness; evil ‫(ה) ִכי ֹלא ֵ אל ָח ֵ פץ ֶׁר ַ שע ָא ָ תה ֹלא‬
cannot abide in Your presence.33 :‫ְׁיֻג ְָׁר ך ָרע‬
(6) Boasters cannot stand in Your line of sight; You detest ‫(ו) ֹלא ִי ְׁת ַי ְׁצּבו ה ֹו ְׁל ִלים ְׁל ֶׁנ ֶׁגד ֵעי‬
all who use violence {to achieve their goals}.34 ‫ֶׁנָיך‬
‫ָ ש ֵנא ָ ת ָ כל ֹפ ֲע ֵ לי‬
:‫ָא ֶׁון‬
(7) You will bring destruction upon those who speak ‫(ז) ְׁת ַא ֵבד ֹד ְׁב ֵרי ָ כ ָזב ִאיש ָד ִמים‬
deceptively. Hashem loathes the man of murder and deceit. :‫ּומ ְׁר ָמה ְׁי ָ ת ֵעב ְׁי ֹה ָוה‬
(8) But as for me, it is solely through Your never-failing ‫(ח) ַו ֲא ִני ְׁב ֹ רב ַח ְׁס ְָׁדך ָאב ֹוא ֵבי‬
kindnesses that I come to Your House now {to thank You}; I ‫תך‬ ָ ֶׁ
therefore bow down before Your holy heikhal {(sanctuary)} in
awe of You alone.35
‫שך‬ָ ְׁ ‫ֶׁ א ְׁ ש ַ ת ֲח ֶׁוה ֶׁאל ֵ הי ַ כל ָק ְׁד‬
:‫תך‬ ָ ֶׁ ‫ְׁב ִי ְָׁר א‬
(9) Hashem, guide me with Your righteous charity, so that I ‫תך ְׁל ַמ ַען ש ֹו ְׁר‬ ָ ֶׁ ‫(ט) ְׁי ֹה ָוה ְׁנ ֵח ִני ְׁב ִצ ְׁד ָק‬
may overcome those who watch for my downfall; make ‫ָרי‬
Your way straight before me.
:‫ַה ְׁי ַשר <כתיב ַה ְׁו ַשר> ְׁל ָפ ַני ַד ְׁר ֶָׁכך‬
(10) For since their inner spirit is constantly scheming, ‫(י) ִכי ֵאין ְׁב ִפיּהו ְׁנכ ֹו ָנה ִק ְׁר ָבם ַהּו ֹות‬
there is no foundation to the utterances of their mouths;
their throat is an open grave; they coat their tongues with
:‫ֶׁק ֶׁבר ָפּתוח ְׁג ֹר ָנם ְׁלש ֹו ָנם ַי ֲח ִליּקון‬
smooth words.
(11) Let them discover their own desolation, Elohim, O God ‫אל ִהים ִי‬
ֹ ֶׁ ‫(יא) ַה ֲא ִשימם‬
‫ְׁפּלו‬
33 According to the Ari, “in Your presence” refers to the highest spiritual world called Atzilut (Etz Chayim 49:9;
Yaffe Shaah on Shaar HaKavanot, Drushey Rosh Chodesh, ot zayin end; Leshem Shvo VeAchlamah, Hakdamot VeShearim 4:5 end,
p. 33). At that high level, there is no evil, only the light of the endless Infinite One. There the light is so powerful that there
is no possibility of a shadow, i.e., the semblance of anything other than God. The lower worlds are like garments over the
awesome light of Ein Sof that is melubash (immanent, clothed, invested) in Atzilut. That light lies at the penimiyut (inner
core and nucleus) of reality. When it is revealed in all its glory, any illusion that existed as a result of hiding this light will
disappear. Indeed, Atzilut is the dimension in which Hashem hid that original light that shone “from one end of the
universe to the other” (Chagigah 12a; Leshem, Hakdamot VeShearim 1:2, p. 10, and 1:7, p. 12). It is none other than the Ohr
HaGanuz, the hidden light that was stored away for the righteous in the World to Come (Chagigah 12a; Rashi, Genesis 1:4).
Why did God hide the light? First, if He had not done so, there would have been no possibility of creating a world.
Nothing else could have existed except God Himself. Second, the world would have been so perfect—God’s existence
would have been so obvious—that there would have been no place for free will and hence no possibility of our earning
closeness to God.
We can now understand a deeper level of “You, God, do not sanction wickedness; evil cannot abide in Your
presence.” In Hashem’s light, there is no possibility of evil. Hashem hid His light only so that a creature could exist who
could fall for the illusion that evil has intrinsic existence, but who could also wake up and realize even in the midst of this
awesome concealment that there is nothing but Hashem. In the end, it is all for the good, because the revelation of that
light will be even more powerful than it would have been had He not hid it in order to create the possibility of evil.
34 “Lo yit’yatz’vu hollelim…” We see here that the root hallel has a negative as well as a positive connotation. True
to the universal principle according to which “Gam et zeh le’umat zeh asah Elokim—Elokim has placed one [i.e., light,
goodness] parallel to the other [i.e., darkness, evil]” (Ecclesiastes 7:14), he who boasts of his own prowess is the exact
counterpart of he who praises Hashem’s. Indeed, the braggart uses the exact same energy to praise himself that could and
should be used to praise Hashem. Rabbi Hirsch is sensitive to this nuance: “Hollelim is derived from hallel in the kal form,
i.e., to cast a show of radiance without an actual source of light being present. Had it been used in the piel form, it would
have indicated a radiation that can actually be traced back to a shining source of light.”
Hallel is from the root hal, which means “radiating light.” What is a hollel? One who imitates the light, but has
none of his own. Applying the principle of the turnabout, we can learn from this that the hollel is that wounded part of us
and in society that covers over its own sense of inadequacy by acting big and powerful. Deep down it wants to be healed,
but it is afraid to admit how very vulnerable it is. Ego, pride, and bravado prevent it from coming clean, admitting the
truth, and literally transforming all the energy it presently uses to maintain its false front into positive growth.
35 Or “But as for me, [I am keenly aware that] it is solely through Your great loving-kindness that I enter Your
House; I therefore prostrate myself before the sanctuary of Your holiness in awe of You alone.” Here, David shows us what
we must do in order to distinguish ourselves from all the wicked characters described above. We must thank and
acknowledge Hashem! That is exactly what the rasha fails to understand. The rasha says, “How can El know of this? Does
the Most High [God in His transcendence] have cognizance [of what transpires in this lowly world]?” (Psalm 73:11). The
tzadik says, “O God, You examine me and know everything about me. You know my sitting and my standing [i.e., my
every movement]. You discern my thoughts from afar [telepathy]. You measure my walking and my lying down. You are
well aware of all my ways. Before a word reaches my tongue [i.e., before I am able to articulate a thought], O God, You
know all about it...Such knowledge is too wondrous for me; exceedingly exalted, I cannot grasp it. Where shall I go [to
escape] from Your spirit, and where shall I turn to flee from Your presence? If I ascend to heaven, You are there. If I
descend to the deepest hell, behold, You are here!” (Psalm 139:1-8).
of justice; let them fall in their own counsels; push them ‫ִמ ֹמ ֲעצ ֹו ֵ תי ֶׁהם ְׁב ֹ רב ִפ ְׁש ֵעי ֶׁהם‬
away in the multitude of their crimes, for {they have not only ‫ַה ִדיחמ ֹו‬
risen up against me, but first and foremost} they have rebelled
against You.36
:‫ִ כי ָ מר ּו ְָבך‬
(12) But those who trust in You will rejoice; forever they ‫(יב) ְׁו ִי ְׁ ש ְׁמּחו ָ כל ח ֹו ֵ סי ְָבך ְׁלע ֹו ָ לם ְׁי ַר‬
will sing ecstatically {to You}. {For with Your love} You spread ‫ֵּנּנו‬
Your shelter over them; {in response, they become} lovers of
Your Name, exulting in You alone. ‫סך ָע ֵלימ ֹו ְׁו ַי ְׁע ְׁלּצו ְָׁבך ֹא ֲה ֵבי‬ ְ ֵ ‫ְׁו ָ ת‬
:‫מך‬
ָ ֶׁ ‫ְׁש‬
(13) For You are the One who blesses the righteous one; ‫(יג) ִכי ַא ָתה ְׁת ָב ְֵר ך ַצ ִדיק ְׁי ֹה ָוה ַ כ ִצ‬
Hashem, You surround him with {Your crowning} favor as ‫ָּנה‬
with a shield.
:‫ָרצ ֹון ַ ת ְׁע ְׁט ֶּׁרּנו‬
Psalm 6
Psalm 6 divides naturally into three parts. In verses 2-6, David turns to Hashem in direct address (second person). In
verses 7-8, he describes his anguish and his crying, without making it clear to whom he is speaking. In verses 9 -11, he
speaks directly to his detractors. This seems to point to the following: The prayer first turns pleadingly to Hashem. The
intensity of the pleas is evidenced in the recurrence of the divine name YKVK (five times in this first section). Sensing
that his pleas are not being answered, David turns inward and speaks to/within himself of his great anguish and pain.
When he is about to completely give up, however, his trust in Hashem returns more strongly than before. With this
renewed trust, he turns directly to his detractors, commanding them to depart from him (Daat Mikra, Amos Chakham).
(1) LaMenatzeyach BiNeginot – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ִב ְׁנ ִגינ ֹות ַעל ַה ְׁש ִמי ִנית‬
Symphony Conductor of Creation who grants eternal
victory through melodies {played} Al HaSheminit {(on the eight-
:‫ִמ ְׁזמ ֹור ְׁל ָד ִוד‬
stringed harp)}.37 Mizmor LeDavid – A cutting psalm by David.
(2) Hashem, do not correct/rebuke me with Your anger, or ‫(ב) ְׁי ֹה ָוה ַאל ְׁב ַא ְָׁפך ת ֹו ִכיח ִני ְַׁואל‬
discipline/punish me with Your rage.38
:‫ַב ֲח ָמ ְָׁתך ְׁת ַי ְׁס ֵר ִני‬
(3) Be gracious with me, Hashem, for I am in a pathetic ‫(ג) ָח ֵּנ ִני ְׁי ֹה ָוה ִכי ֻא ְׁמ ַ לל ָא ִני ְׁר ָפ ֵא‬
state; heal me, for my bones {[my limbs and my inner organs]} ‫ִני‬
have been stricken {[weakened, debilitated]}.
:‫ְׁי ֹה ָוה ִכי ִנ ְׁב ֲהלּו ֲע ָצ ָמי‬
(4) My soul, above all, is panic stricken. And You, Hashem, ‫(ד) ְׁו ַנ ְׁפ ִשי ִנ ְׁב ֲה ָלה ְׁמ ֹ אד ְׁו ַא ָתה‬
how long? {[How long will You remain aloof and withhold Your mercy?
: ‫<כתיב ְׁו ַא ָ ת> ְׁי ֹה ָוה ַעד ָמ ָ תי‬
How long can I go on suffering like this?]}39
36 Haashimem is usually translated “find/pronounce them guilty” (based on the root asham, which means guilt).
Nevertheless, on a deeper level, asham itself is seen to come from the root shamem, which means desolate (Ramban,
Leviticus 5:15). Thus Hirsch: “Asham denotes the destruction which the sinner has brought upon himself…so the sense of
this verse is ‘Haashimem Elokim—let them see their own desolation according to Your rule of law that metes out justice to
men.’ Instead of the happiness which they seek to attain by means of crime, let them find their own destruction such as
they deserve.”
37 “Al ha’sheminit—on the eight-stringed harp.” The sheminit is mentioned in Psalms 6 and 12. What does the
number eight signify? According to the Maharal, the numbers six and seven represent, respectively, the chitzoni (external)
and penimi (internal) aspects of the three-dimensional world of nature that was created in six days and sanctified and
elevated on the seventh. The number eight is the makif (surrounding, enveloping) level of reality that transcends nature. It
is the level of the Messianic Age, the level of revealed miracles that override the limited laws of the physical world as we
know it. It is the level of Chamishim Shaarey Binah (the Fifty Gates of Higher Understanding), the level of the Yovel (Jubilee,
the 50th Year), of Yetziat Mitzrayim (the Exodus from Egypt), and Olam Haba (the eternal World to Come), all of which are
above this world but which shine into and illuminate our souls with their ecstatic light even now. King David played a
harp with eight strings to embody this concept of eight. See Inside Psalm 6, “Symbolic Numbers.”
38 “Hashem, do not rebuke me with Your anger.” According to tradition, David prayed this psalm when he
became deathly ill after the episode with Batsheva. Thus, we read in the Talmud, “In the wake of the episode with
Batsheva, David was stricken with tzaraat for six months, during which time not only the Sanhedrin withdrew from him in
protest over his behavior, but the Shekhinah as well departed from him” (Yoma 22b). David was acutely aware that his
illness was a direct result of having caused a chilul Hashem (profanation of Hashem’s name). He therefore did not ask
Hashem to overlook his error, but, rather, that the stern rebuke he deserved be tempered with love. According to Meiri
and Radak, David’s request is similar to Yirmiyahu’s request on behalf of the nation, “Rebuke me, Hashem, but let it be
with mishpat—tempered judgment, not with Your anger, lest You diminish me [to the point that there is nothing left]”
(Jeremiah 10:24). See Inside Psalm 6, “Hashem Corrects Those Whom He Loves,” and see note to Psalm 38:2.
39 “VeAtah Hashem ad matai?” Meiri: “How long will You protract my illness and torture me with these
afflictions?” Rashi: “How long will You look on [from a distance] until You heal me?” Daat Mikra: “How long will You
(5) Return, Hashem, {withdraw/retract Your anger}; rescue my ‫(ה) ּשו ָבה ְׁי ֹה ָוה ַח ְּׁל ָצה ַנ ְׁפ ִשי ה ֹו‬
soul {from death}; save me {from this sickness} for Your love’s ‫ִשיע ִני‬
sake!40
:‫ְׁל ַמ ַען ַח ְׁס ֶָׁדך‬
(6) For in death, there is no memory of You. Who can ‫(ו) ִכי ֵאין ַב ָמ ֶׁות ִז ְׁכ ֶָׁר ך ִב ְׁשא ֹול ִמי י ֹו‬
acknowledge You in the grave? ‫ֶׁדה‬
‫ָ ּל‬
:‫ך‬
(7) I am worn out with my sighing; every night I drench ‫(ז) ָי ַג ְׁע ִתי ְַׁבא ְׁנ ָח ִתי ַא ְׁש ֶׁחה ְׁב ָכל ַל‬
my bed; I soak my couch with tears. ‫ְׁי ָלה‬
:‫ִמ ָט ִתי ְׁב ִד ְׁמ ָע ִתי ַע ְׁר ִשי ַא ְׁמ ֶׁסה‬
(8) My eye is dimmed/darkened from affliction, aged ‫(ח) ָע ְׁש ָשה ִמ ַ כ ַעס ֵעי ִני ָע ְׁת ָקה ְׁב ָכל‬
because {[due to the torment]} of all my oppressors. :‫צ ֹו ְׁר ָרי‬
(9) Depart from me, all you evildoers! Hashem has now ‫(ט) ּסוּרו ִמ ֶׁ מ ִּני ָ כל ֹפ ֲע ֵ לי ָא ֶׁון ִכי ָש‬
heard the {silent} voice of my weeping. ‫ַ מע‬
:‫ְׁי ֹה ָוה ק ֹול ִב ְׁכ ִיי‬
(10) Hashem has heard my plea; Hashem will {also} accept my ‫(י) ָש ַ מע ְׁי ֹה ָוה ְׁת ִח ָּנ ִתי ְׁי ֹה ָוה ְׁת ִפ ָּל‬
prayer. ‫ִתי‬
:‫ִ י ָקח‬
(11) May all my enemies be ashamed and panic-stricken; ‫(יא) ֵי ֹבשּו ְׁו ִי ָב ֲהלּו ְׁמ ֹ אד ָ כל ֹא ְׁי ָבי ָי‬
let them {feel the terrible weight of their evil so profoundly that they} ‫ֻשבּו‬
return in teshuvah immediately in shame.41
:‫ֵי ֹבשּו ָר ַגע‬
Psalm 7
David is on the run as a fugitive. King Shaul is chasing him and his band of 400 men with an army 3,000 strong. The
fugitive and his band finally hole up in the caves of Ein Gedi (near Yam HaMelach, the Dead Sea). Shaul approaches with
his army. David and his men are pressed against the walls in the far recesses of a cave. Hashem arranges for Shaul to
choose that very cave to relieve himself. Dark silence. No one breathes. David’s men are urging him to slay Shaul.
Tormented, he refuses, but he manages to get close enough to cut off a corner of Shaul’s garment. Shaul neither hears nor
feels anything. He leaves the cave. David’s heart is pounding. “What have I done? Woe to me that I have set my hand
against Hashem’s anointed!” (I Samuel 24:5-6). He waits a moment and then emerges into the full light of day. He calls to
Shaul and bows. “My master, the king, why do you believe those who tell you that I wish to harm you? Behold, today, I
could have slain you, but I pitied you. O my father, look, see the corner of your garment in my hand. I mean you no harm!
Hashem is my witness” (I Samuel 24:9-13; see the full text in Inside Psalm 141).
Shigayon LeDavid. David begins this psalm by declaring his anguish over having erred. This is one of the
meanings of the word shigayon, from shogeg (accidental, unintentional). With regard to Shaul, he thus expresses his
anguish over having touched Hashem’s anointed and rendering his garment unfit for use. In the same vein, the following
verses can be seen to apply to Shaul as well. Nevertheless, David does not mention Shaul’s name once in the entire psalm
in order not to tie it down to the particular circumstances that gave birth to it. He thus calls on Hashem to save him from
all his enemies, and to recognize the righteousness of his deeds. He also insists that, as the God of Righteousness and
Justice, He punish those who have attacked him without cause.
(1) Shigayon LeDavid – An admission of error that David ‫(א) ִש ָגי ֹון ְׁל ָד ִוד ֲא ֶׁ שר ָ שר ַ לי ֹה ָוה‬
sang to Hashem concerning the incident with {Shaul,} the ‫ַעל‬
Kush from the tribe of Binyamin.
:‫ִד ְׁב ֵרי ּכוש ֶׁבן ְׁי ִמי ִני‬
(2) Hashem, my God, in You alone I have placed my trust; ‫א ל ַהי ְָׁבך ָח ִסי ִתי ה ֹו ִשיע‬ ֹ ֱ ‫(ב) ְׁי ֹה ָוה‬
save me from all my pursuers and rescue me. ‫ִני‬
:‫ִמ ָכל ֹר ְׁד ַפי ְׁו ַה ִצי ֵל ִני‬
(3) Lest he succeed in tearing my soul apart like a lion, ‫(ג) ֶׁפן ִי ְׁט ֹ רף ְַׁכא ְׁר ֵיה ַנ ְׁפ ִשי ֹפ ֵרק ְׁו‬
‫ֵאין‬
wait before You rescue me?” Ibn Ezra: “How long will my soul be dismayed, lacking the stamina to endure?”
In the Midrash, the sages ask, “What does David mean by asking ‘how long’”? Rav Kahana said, “It can be
likened to a man who fell ill, and anticipated being healed by his doctor. Four hours went by, five hours, six, seven...and
the doctor still had not come. Eight hours passed, nine, ten...and the doctor still had not come. As the sun was about to
set, the doctor finally came. The man said, ‘If you had not come now, my soul would have departed.’ Thus did David say
when he saw [in prophetic vision] Israel subjugated to one empire after another. He cried out, ‘And You, Hashem, how
long? You are my healer, and yet You tarry!’” (Midrash Tehillim 6:5).
40 “Shuvah Hashem,” as in “shuv me’charon apekha—withdraw/retract Your anger, ve’hinachem al ha’raah
le’amekha—and reconsider regarding the evil decree against Your people” (Exodus 32:12). “Hoshi’eni le’maan chas’dekha,”
save me so that it will become known to all that You come to the aid of those who love You (Daat Mikra).
41 “Yashuvu yevoshu raga.” Let them return/repent from their evil ways, but at that moment (raga), experience
unbearable shame (Yesod U’Malkhut). Alternatively, “Let them return/repent immediately, and thereby bear their shame
for only a moment (raga).” In other words, the sooner they repent, the less they will have to suffer, and the lighter their
sentence (Malbim).
dismembering me, with no one to rescue. :‫ַ מ ִציל‬

(4) Hashem, my God, if I have done this—if corruption is ‫א ל ַהי ִאם ָע ִ שי ִתי ֹזאת ִאם‬ ֹ ֱ ‫(ד) ְׁי ֹה ָוה‬
{inscribed} on my palms—
:‫ֶׁיש ָע ֶׁול ְׁב ַ כ ָפי‬
(5) If I have repaid my friends with evil, after having ‫(ה) ִאם ָג ַמ ְׁל ִתי ש ֹו ְׁל ִמי ָרע ָו ֲא ַח ְּׁל ָצה‬
released one who oppressed me without just cause— :‫צ ֹו ְׁר ִרי ֵרי ָקם‬
(6) Then let the enemy justly pursue my soul, overtake it, ‫(ו) ִי ַר ֹ דף א ֹו ֵיב ַנ ְׁפ ִשי ְׁו ַי ֵ שג ְׁו ִי ְׁר ֹ מס‬
tread my life down to the earth, and lay my glory {[my ‫ָָלא ֶׁרץ‬
glorious soul]} in the dust forever, selah.
‫ַ ח ָּיי ּו ְׁכב ֹו ִדי ֶׁ ל ָע ָפר ַי ְׁש ֵכן‬
:‫ֶׁס ָלה‬
(7) Rise up, Hashem, O merciful God, in Your ire; arouse ‫(ז) ּקומה ְׁי ֹה ָוה ְׁב ַא ֶָׁפך ִה ָּנ ֵ שא ְׁב ַע ְׁבר‬
Yourself in indignation against my adversaries;42 stir up on ‫ֹות‬
my behalf the judgment that You Yourself commanded {in
Your Torah}.43
:‫צ ֹו ְׁר ָרי ְׁוּעו ָרה ֵא ַלי ִמ ְׁש ָפט ִצ ִּוי ָת‬
42 Here, David calls on Hashem’s attribute of mercy embodied in the name YKVK, to punish his enemies. Mercy
is not usually associated with punishment. One possible source for this, however, is Exodus 15:6, “Your right hand,
YKVK [i.e., the loving-kindness with which You rescue Israel], is awesome in power. Your [same] right hand, YKVK,
crushes the enemy” (see Rashi there).
We find another source (that mercy can be the instrument of justice, and vice versa, that justice can be the
instrument of mercy) in the following important Midrash: “Elokim remembered Noach” (Genesis 8:1). Rav Shmuel the son
of Nachman said: Woe to the wicked who overturn Hashem’s attribute of compassion to judgment. Wherever the name
Hashem (YKVK, Havayah) appears, this implies compassion, as per “Hashem, Hashem, almighty, merciful and
benevolent...” (Exodus 34:6). And yet, it is written [in reference to mankind’s corruption], “And Hashem saw that man’s
evil had become great in the earth” (Genesis 6:5), “Hashem regretted having made man” (ibid. 6:6), and “Hashem said, ‘I
shall blot out man’s existence’” (6:7). Happy are the righteous who transform Hashem’s attribute of judgment to
compassion. For wherever the name Elokim appears, this implies judgment, as per “You may not curse the judges
(elohim)” (Exodus 23:27), and “Their case shall be brought before the judges (elohim)” (23:8). However, in reference to
righteous individuals it is written, “And Elokim heard their anguish and Elokim remembered His covenant” (2:24), “Elokim
remembered Rachel” (Genesis 30:22), and “Elokim remembered Noach” (8:1). What merit did Hashem remember about
Noach? Noach fed and sustained all the animals in the ark for twelve entire months (Bereshit Rabbah 33:3, near end; see
also Psalm 73:3).
See also a parallel text in the teachings of the Baal Shem Tov: It is written, “A sun and a shield is Havayah
Elokim” (Psalm 84:12). The explanation of this verse is as follows: The name Havayah is called “sun” and the name Elokim
“shield.” Just as a curtain is needed to protect one from the powerful light of the sun...so also is the name Elokim needed
to protect from the powerful light of Havayah. The light that shines from the Havayah is very great. It was therefore
necessary to restrict and limit it within the name Elokim, the gematria of which is 86, the same as that of ha’teva (nature,
i.e., the laws of nature). This is the meaning of the Talmud’s statement, “In the future, the Holy One will remove the light
of the sun from its sheath/orb. This same light will be a healing for the righteous and a punishment for the wicked”
(Nedarim 8b). The inner sense of this is that the Holy One will remove the name Havayah from its sheath—the name
Elokim—whose gematria is the same as ha’teva (nature). At present, the miraculous level of Havayah is clothed/concealed
within the laws of nature which are embodied in the name Elokim. When the light of Havayah shall be removed from this
sheath, the righteous will be healed by it, for they shall finally see the fulfillment of the verse, “Your eyes will behold
your Master” (Isaiah 30:20).
Hashem’s providence over them will [no longer be concealed in the laws of nature, but, rather] revealed as above and
beyond nature. [Because they prepared themselves in this world, by intuiting the miraculous level of Havayah behind the
façade of natural law] they will now be able to directly withstand the great brilliance of Havayah, and hence receive His
unbounded mercies. Not so the wicked. They will be consumed, as the prophet said, “Hashem will go forth as a mighty
warrior; He will retaliate with vengeance like a man of war...” (Isaiah 42:13). That is, although the name Havayah is
Hashem’s attribute of compassion, nevertheless, with respect to the wicked, when He removes the Havayah from its
sheath, they will experience its light as the vengeance of a mighty warrior. Again, with respect to the wicked, He will turn
His quality of compassion/mercy into judgment, as the verse states, “And Hashem struck every firstborn” (Exodus 12:29)
and “Hashem said, ‘I shall blot out man’s existence’” (Genesis 6:7) (Keter Shem Tov #246-247).
Note again that “the same light will both heal the righteous and burn the wicked” (Nedarim 8b). This is an extremely
advanced concept of reward and punishment. It implies that the way we will experience this light is up to us. The righteous are
the ones who want the light and yearn for it, despite its being hidden. The wicked are the ones who deny the light and
fight against it, even when it is partially revealed. Which group we are part of depends completely on how much we
yearn for or fight against the light while still in this world.
43 Where was this commanded in the Torah? After the Ten Commandments, Hashem promised Israel (Exodus
23:22), “I will destroy your enemies and oppress your oppressors” (Rashi, based on Midrash Tehillim 7:6). David does
not refer to Shaul as his enemy lightly. The truth is that, especially after such episodes as this, when it became clear that
David meant Shaul no harm, Shaul regretted his treatment of David and swore in his heart never to harm him. According
to the Midrash, however, some of Shaul’s men, in this case Avner, always managed to convince Shaul that David was
lying. As we learn in the Midrash, these men were David’s true enemies: “My soul languishes in the midst of lions”
(8) So that a supreme council of the nations will rally round ‫(ח) ַו ֲע ַדת ְׁל ֻא ִמים ְׁתס ֹו ְׁב ֶׁב ָך ְׁו ָע‬
You {to recognize Your sovereignty} and You will return to ‫ֶׁלי ָה‬
preside over it in the heights.44
‫ַ ל ָ מר ֹום ּשו‬
:‫ָבה‬
(9) Hashem, merciful God, You will then judge the nations. ‫(ט) ְׁי ֹה ָוה ָי ִדין ַע ִמים ָש ְׁפ ֵט ִני ְׁי ֹה ָוה‬
Judge me as well, Hashem, according to my {desire for}
righteousness and according to my integrity.45
:‫ְׁכ ִצ ְׁד ִקי ּו ְׁכ ֻת ִמי ָע ָלי‬
(10) Bring an end to the evil of those who become trapped ‫(י) ִי ְׁג ָ מר ָנא ַרע ְׁר ָש ִעים ּו ְׁתכ ֹו ֵנן ַצ ִדיק‬
in their wickedness; thus will You establish the righteous
:‫א ל ִהים ַצ ִדיק‬ ֹ ֱ ‫ּו ֹב ֵ חן ִלב ֹות ּו ְׁכ ָלי ֹות‬
man {in his way}; thus will Elohim, the righteous God, test
hearts and passions.46
(11) My shield rests upon Elohim; He delivers those who ‫א ל ִהים מ ֹו ִשיע ִי ְׁ ש ֵרי‬ ֹ ֱ ‫(יא) ָמ ִג ִּני ַעל‬
remain upright in heart {despite all the tests they must endure}. :‫ֵלב‬
(12) Elohim is a righteous judge; {and although} El is a loving ‫א ל ִהים ש ֹו ֵפט ַצ ִדיק ְׁו ֵ אל ֹז ֵ עם ְׁב‬ ֹ ֱ )‫(יב‬
God, He makes His indignation felt each day.47
‫ָ כל‬
(Psalm 57:5), this refers to Avner and Amasai who were lions in Torah. “I lie down amidst flames” (ibid.), this refers to
Doeg and Achitofel who raged after David with their lashon hara (evil scandal) like flames of fire (see below, Psalms 52,
55). “Among men whose teeth are [sharp like] spears and arrows” (ibid.), this refers to the men of Ke’eelah whom David
could not trust to conceal his presence among them (I Samuel 23:11-12; see introduction to Psalm 54). “Whose tongues are
sharp like swords” (ibid.), this refers to the Zifim who actually went to Shaul to tell him that David was hiding in their
midst (I Samuel 23:19; Psalm 54:2) (Midrash Tehillim 7:7). See Inside Psalm 141, “Three Episodes from I Samuel”).
44 “Va’adat leumim tesoveveka, ve’aleha ba’marom shuvah.” Our translation is based on Hirsch, who takes it in a
positive sense: “‘So that the congregation of the nations will then surround You and, over them, return You to the high
places.’ This universal judgment (implied in verse 7), which shall proclaim Your sovereignty and Your righteousness, will
spread the knowledge, recognition, and worship of You among all the nations so that they will all gather around You as
one congregation, Your congregation. Only then, after the recognition of You shall have penetrated the minds of all men,
through Your manifest intervention, may You return on high over that congregation of men united in worship of You,
back to Your invincible rule and sovereignty.”
All other commentaries understand this verse differently. They see the “gathering of a supreme council of
nations around Hashem” not as a change of heart and a pledge of allegiance to align themselves with the godly will, but
rather as a preparation for war against Hashem and, of course, against Israel. Accordingly, the second half of the verse
can no longer be seen in a positive light. On the contrary, instead of officially presiding over the ultimate assembly of
nations who come to pay homage to Him and His Torah, Hashem now figuratively removes His throne and retracts His
loving presence from among men as a sign of impending destruction. This is the sense of the parallel verse repeated twice
in Psalm 57: “O Elohim, You are high above the heavens [You make Yourself inaccessible as a result of man’s evil];
nevertheless, Your glory [sovereignty] over the entire earth [is revealed when You judge the wicked for all the evil they
have done]” (57:6, 12). This is the sense of the Midrash as well: “‘Va’adat leumim tesoveveka—a council of nations will
gather round You,’ when a council of evil nations gathers round You, retract Your Shekhinah back up to heaven, as the
verse continues, ‘ve’aleha ba’marom shuvah—over it [over such a council], You return [retract Your presence] to dwell in the
heights” (Midrash Tehillim 7:7).
In sum, our verse has a built-in ambiguity. In our opinion, this is not by chance but purposeful. Just as it is
hinted at in the use of the divine name YKVK in the context of judgment—due to the wicked who transform Hashem’s
attribute of mercy to that of judgment—so it is also reflected beautifully in the following verses as well.
45 In verse 9, David again calls upon YKVK (the name that embodies Hashem’s attribute of mercy) to judge the
nations. If they have truly gathered round Him to pay homage, then the merciful name means just that. If they have
gathered together with the intention of fighting Him and attacking Israel (as per Psalm 2), then even His mercy will be
turned to judgment. In verse 10, he switches and calls out to Elokim, the righteous God, the One who tests men’s hearts.
Still, when they are found worthy, even this name embodying His attribute of justice becomes a shield and a protection
for them (verse 11).
46 The Midrash brings out the message embedded in verses 9-10, phrase by phrase: “Hashem, You will then
judge the nations”—turn judgment against the nations. “Judge me as well according to my righteousness”—not solely
according to my wickedness. “And according to my integrity”—not solely according to my crookedness. “Bring an end to
the evil of the rasha”—remove it from the world. “Establish the tzadik”—establish Your kingship, O eternally righteous
One of the world. For by virtue of the fact that You test hearts and passions, we know that You are a righteous God
(Midrash Tehillim 7:8).
47 In Hebrew, the second half of this verse reads, “Ve’El zo’em be’khol yom—El makes His indignation/rage felt
every day.” Here again, consistent with the built-in ambiguity we see throughout this psalm, the Zohar is bothered by the
fact that the divine name El which is usually associated with Hashem’s love, is associated with His indignation and rage.
The students of Rabbi Shimon bar Yochai approach the master for an explanation. Rabbi Shimon explains: Yes, as a
general rule, the name El, wherever it appears, is associated with chesed, Hashem’s love. Indeed, the world continues to
exist solely through the awakening of chesed, as it is written, “Chesed El kol ha’yom—God’s love [sustains the world] every
day!” (Psalm 52:3). How then is it associated here with rage? Is Hashem’s love turned into rage? No. Rather each day this
:‫י ֹום‬
(13) If he {[my enemy]} does not repent, He {[God Himself]} will ‫(יג) ִאם ֹלא ָיּשוב ַח ְׁרב ֹו ִי ְׁלט ֹוש ַק ְׁשת ֹו‬
therefore sharpen his sword {[the sword of my enemy]}, bend his
bow, and prepare it.48
:‫ָד ְַרך ַו ְׁיכ ֹו ְׁנ ֶׁנ ָה‬
(14) {But to his surprise} the deadly weapons he has prepared ‫(יד) ְׁול ֹו ֵה ִכין ְׁכ ֵ לי ָמ ֶׁות ִח ָציו ְׁל ֹד ְׁל‬
{to kill me} will be used against him; his arrows which he ‫ִקים‬
wanted to turn into swift pursuers.49
:‫ִי ְׁפ ָעל‬
(15) Behold, he labors to invent evil schemes; he conceives ‫(טו) ִה ֵּנה ְׁי ַח ֶׁבל ָא ֶׁון ְׁו ָה ָרה ָע ָמל ְׁו ָי‬
mischief, and gives birth to falsehood. ‫ַל ד‬
‫ָש‬
:‫ֶׁקר‬
(16) He has dug a pit and hollowed it out, only to fall into ‫(טז) ב ֹור ָ כ ָרה ַו ַּי ְׁח ְׁפ ֵרּהו ַו ִּי ֹפל ְׁב ַש ַחת‬
the hole which he made {for others}. :‫ִי ְׁפ ָעל‬
(17) Let his mischief rebound upon his own head, and let ‫(יז) ָיּשוב ֲע ָמל ֹו ְׁב ֹראש ֹו ְׁו ַעל ָק ְׁד‬
the violence he plotted come down on his own skull. ‫ֳקד ֹו‬
‫ֲ ח ָ מס ֹו ֵי‬
:‫ֵרד‬
(18) {As for me} I will thank Hashem forever for the ways in ‫(יח) א ֹו ֶׁדה ְׁי ֹה ָוה ְׁכ ִצ ְׁדק ֹו ַו ֲא ַז ְׁמ ָרה‬
which He executes His just righteousness. I will chant the ‫ֵשם‬
merciful Name of Hashem, the Most High {whose love is beyond
human conception}.50
:‫ְׁי ֹה ָוה ֶׁ ע ְׁלי ֹון‬
Psalm 8
Malbim (Rabbi Meir Leibush Weiser, 1809-1879) wrote: This psalm contends with the philosophers who minimized man’s
importance in the universe and considered absurd the claim that man is somehow the crown of creation, God’s chosen
portion in the world. Our own sun is nothing more than a drop in a vast sea of stars and suns that make up the Milky
Way. Could anyone in his right mind look up and claim that all this was created to illuminate the earth whose very
existence is nullified into total insignificance? The question becomes even more absurd when we hear that they were
quality of chesed literally pushes away all the dinim (judgments) that are aroused by the wicked, thus preventing them
from taking effect. This is the real meaning of “ve’El zo’em be’khol yom—El makes His indignation felt each day.” That is, it
is through Hashem’s love that He rages against these dinim. And if you will pay attention, this is its real meaning. The
word used here is not niz’am or ze’um, both of which would imply that He Himself is enraged. No, He Himself is not
enraged or angry, for He is all chesed. Rather, because of His great love, He actively rages against the forces of din that
would naturally be aroused against the world due to the evil deeds of the wicked. He thus pushes the dinim away and
sweetens the world, as another verse fully attests, “Yomam yatzaveh Hashem chasdo—each and every day, Hashem
constantly commands/directs His chesed [to the world, thereby sweetening all judgments]” (Psalm 42:9). If not for this, the
world could not continue to exist for a moment (Zohar Tzav, 3:30b).
48 Rashi: “If the rasha (wicked man) does not repent/return from his rish’ut (wickedness), the Holy One Himself
will sharpen his sword [the sword of the rasha] to be used against him.”
49 Metzudot: “‘Ve’lo heikhin kley mavet.’ His punishment will be that the deadly weapons that he prepared will be
turned against him.” Rabbi Hirsch understands the concluding clause “chitzav le’dolkim yif’al” as “his arrows [the arrows
of the enemy] which he wanted to turn into swift pursuers.” He explains, “He [the enemy] has unwittingly prepared the
tool of his crime for his own destruction. These arrows will become the very weapon that will kill him.” It is also possible
to translate “He [Hashem] will activate His arrows against those who pursue.”
The spiritual principle behind this is that Hashem brings about His plan through our free-willed actions. If we
misuse our free will to prepare weapons of destruction to destroy others, Hashem will bring it about that those very
weapons will be used against us. If we dedicate our life to righteousness, Hashem will brighten up our life by revealing
more of His love. As King David put it, “Hashem is like your shadow, right next to you” (Psalm 121:5). Just as our shadow
mimics our every movement, so too Hashem allows us to create our own destiny—for good or for bad.
Our sages coined different terms for this type of relationship: skhar ve’onesh (reward for virtue and punishment
for wrongdoing), midah keneged midah (measure for measure). In the Zohar it is called lefum ovadekhon d’bnei enasha
(according to the deeds of humans). Ramchal coined the term hanhagat ha’mishpat (the mode of divine justice). All these
are associated with the divine name Elokim. Of course, as we see throughout the psalms, there is a way out of the cycle of
sin and punishment. Through our sincere teshuvah, we transform the haughty rasha within us and within society into a
humble tzadik. In this way we arouse Hashem’s mercy and love as embodied in the name Havayah.
50 “Odeh Hashem ke’tzidko—I will thank Hashem for the ways in which He executes His just righteousness,
va’azamera Shem Hashem Elyon—I will chant the merciful Name of Hashem, the Most High.” As Malbim comments here
and in Psalm 18:50, we begin with odeh, recognizing and directing our thanks and appreciation to Hashem directly as the
source of all blessing and goodness; this is then followed by azamera, singing Hashem’s praises in order to make His name
known among the nations. Regarding the difference between Hashem (YKVK) and Shem Hashem (the Name of Hashem),
see below Psalm 66:4 and Nine Gates to the Psalms, Gate Four, “Shem—Divine Providence and the Hidden Presence of
Hashem.”
created for man, who is a mere speck of mortal dust relative to the planet which serves as his home. Would a wise
craftsman prepare tools weighing thousands of tons (the cosmos) in order to manufacture a single tiny needle (man)?
Those who believe in the Torah, however, know that the entire cosmos was created for man, for it is through
man that it will reach perfection and be brought to fulfill its ultimate purpose. They know that the entire universe was
brought into existence for man’s sake, and that the entire human race was created for the sake of those who would keep
the commandments and ordinances of the Creator. The philosophers who claimed that the heavenly spheres are more
important than man and the earthly orb on which he exists contemplated everything from the point of view of their
material aspects (quantity). When they beheld the orb of the sun, thousands of times larger than the earth...they judged
the earth insignificant. But their judgment lacked wisdom for it is known that the work of a master craftsman is not
judged by its size, but rather by the sum of knowledge that went into producing this work. The more laws and wisdom
and knowledge brought to bear, the greater the value of the work. All the more so if all this wisdom and know-how are
concentrated in something small and exquisite to the millimeter.
Malbim now speaks about the progression in complexity from domem (inanimate, mineral) to tzomeyach
(vegetative, the plant kingdom), to chai (the animal kingdom), to medaber (humanity): Now, behold, the revolutions of the
stars and planets are all subject to one natural law, the law of gravity which is shared by all physical objects. This one law
which the Creator made part of the nature of physical objects governs the motions of the stars and planets. When we
contemplate plant life, we see greater complexity...the wondrous wisdom encoded in each cell. The animal kingdom
exhibits even greater complexity wherein each species is capable of reproducing its own kind. In addition to preserving
and maintaining all the laws that govern domem and tzomeyach, the Creator provided new, more wondrous laws to
govern animal life, specifically the development and functioning of each and every inner organ, as well as the
harmonious functioning of all of them together in perfect unison. Consider how much wisdom went into designing the
eye, the ear, and the brain.
(1) LaMenatzeyach Al HaGitit – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ַה ִג ִתית ִמ ְׁזמ ֹור ְׁל ָד‬
Symphony Conductor of Creation who grants victory {to :‫ִוד‬
Israel through melodies played} on the gitit-harp.51 Mizmor
LeDavid – A cutting psalm by David.
(2) Hashem, our Master, how majestic is Your Name ‫(ב) ְׁי ֹה ָוה ֲא ֹד ֵניּנו ָ מה ַא ִדיר ִש‬
throughout the entire earth, {despite the earnest request of the ‫ְָׁמך ְׁב ָ כל‬
‫ָָהא ֶׁרץ ֲא ֶׁשר ְׁת ָנה ה ֹו ְָׁדך ַעל ַה ָש‬
:‫ָמ ִים‬
51 “LaMenatzeyach Al HaGitit – Dedicated to the Master Symphony Conductor of Creation who grants victory [to
Israel through melodies played] on the gitit-harp.” Alternatively, “Dedicated to the One who grants victory [to Israel even]
through suffering.”
On one level, a gitit was a three-stringed harp manufactured in the town of Gat, one of the main Philistine cities in
Aza (Gaza), which was famous for its fine wood. As a connoisseur of music, King David collected every kind of musical
instrument that existed in those days. One of these was the gitit from Gat. By extension, a gitit was a particular type of
melody or musical arrangement that was sung and played on the gitit from Gat. According to Radak (on Psalms 4:1, 8:1)
and Daat Sofrim (Psalm 81:1), this was true of all the different types of instruments mentioned in the psalms. David chose
a particular instrument or combination of instruments for each particular musical arrangement. In general, the instrument
and the arrangement were used to create an atmosphere of somber seriousness, exultant joy, or the transition from one to
the other.
This is seen in the double meaning of the word gat itself. The term gat was used for both a wine-press and an
olive-press (Isaiah 63:2; Midrash Tehillim 8:1; Ibn Ezra on Lamentations 1:15; Rashi on Numbers 18:27, Isaiah 5:2; HaKetav
VeHakabbalah on Numbers 18:27). Even here, we have two possible associations. When the emphasis is on the wine or the
oil, the image of a gat represents celebration. When, on the other hand, the emphasis is on the process of wine-making or
oil-pressing—the necessity of crushing the grape to obtain wine, and crushing the olive to obtain oil—the gat represents
suffering. The Midrash (Shemot Rabbah Tetzaveh 36:1) thus likens Israel to an olive tree. Just as an olive must be crushed in a
press to bring forth its oil, so the purpose for which Israel suffers persecution is in order to perfect it and eventually shine its
light to all mankind. Based on this, Daat Sofrim (Rabbi Chayim Dov Rabinowitz) thus writes that in addition to its special
musical qualities, King David mentioned the gitit in three psalms (8, 81, 84) “to remind us of the gat (olive-press) which is
used to crush olives in order to bring forth their oil, for in many ways this process is similar to the events of a man’s life
wherein he is crushed in order to bring forth his best qualities” (Daat Sofrim, Psalm 8:1).
Similarly, in his commentary to Psalm 8, Rabbi Shimshon Raphael Hirsch also wrote: “The word gat is used…as an
expression for grievous catastrophes…This figure of speech, however, indicates that what is meant is only apparent
destruction, while in reality the painful, bruising pressure such as occurs during the wine-pressing operation does not destroy
but only brings out all the fine and noble essence that was locked within the grape. Thus, the superscription al ha’gitit would
characterize the content of a psalm as a meditation on the ennobling effect of those afflictions decreed by God for our moral
betterment…” These afflictions include the anguish of exile, both historical exile (Israel’s exile from its Temple and land)
and metaphysical exile (the exile of all souls from our heavenly source). Seen through the lens of this superscription, this
psalm thus embodies both initial sadness and ultimate joy, the initial realization of our all-too-human frailty and the
ultimate triumph of the human soul coming back to God. See Inside Psalm 17, “The Double Bind of Exile,” and Inside Psalm
81, “When Suffering Ennobles.”
angels:} “Establish
Your splendor {solely} above, in the {highest}
heavens.”52
(3) But out of the mouth of babes and infants {[mere humans ‫(ג) ִמ ִפי ע ֹו ְׁל ִלים ְׁו ֹי ְׁנ ִקים ִי ַס ְׁד ָ ת ֹ עז‬
who begin life without knowing anything about You, but who attain the
heights of greatness in Your service]} You have established
‫ְׁל ַמ ַען צ ֹו ְׁר ֶׁרָיך ְׁל ַה ְׁש ִבית א ֹו ֵיב ּומ ְׁת‬
invincible power {[the power of Your Torah]}. It is a warning for :‫ַנ ֵקם‬
Your adversaries {[all who stubbornly refuse to recognize Your
mastery] that You have sworn} to put an end at last to {the evil
machinations of} the enemy and the avenger.53
(4) When I behold Your heavens, the work of Your fingers, ‫(ד) ִכי ֶׁ א ְׁר ֶׁ אה ָש ֶׁמיָך ַמ ֲע ֵ שה ֶׁ א ְׁצ‬
the moon and stars that You have established— ‫ְׁב ֹע ֶׁתיָך‬
:‫ָי ֵר ַח ְׁוכ ֹו ָ כ ִבים ֲא ֶׁשר כ ֹו ָנ ְׁנ ָתה‬
(5) {I cannot help but ask:} What is mortal man that You bring ‫(ה) ָמה ֱ אנ ֹוש ִכי ִת ְׁז ְׁכ ֶּׁרּנו ּו ֶׁבן ָא ָדם ִכי‬
him to mind, and the finest human that You even consider
him?54
:‫ִת ְׁפ ְׁק ֶּׁדּנו‬
(6) Yet You have made him little less than divine {[You have ‫א ל ִהים ְׁו ָ כב ֹוד‬ֹ ֱ ‫(ו) ַו ְׁת ַח ְׁס ֵרּהו ְׁמ ַעט ֵמ‬
given human beings the ability to attain the heights of greatness]}; You
have crowned him with glory and splendor.
:‫ְׁו ָה ָדר ְׁת ַע ְׁט ֵרּהו‬
(7) You have given him dominion over all Your ‫(ז) ַ ת ְׁמ ִ שי ֵלהּו ְׁב ַמ ֲע ֵ שי ָי ֶׁדָיך ֹ כל‬
handiwork; You have placed all under his feet {[jurisdiction]}. ‫ַש ָ תה‬
:‫ַ ת ַ חת ַר ְׁג ָליו‬
(8) Sheep and cattle, all of them {[You gave man permission to use ‫(ח) ֹצ ֶׁנה ַו ֲא ָל ִפים ֻכ ָּלם ְׁו ַגם ַב‬
all domestic animals for his benefit]}, even the wild beasts of the ‫ֲ המ ֹות‬
fields.
‫ָש‬
:‫ָדי‬
(9) Birds of the heavens and fish of the sea; he {[the human ‫(ט) ִצפ ֹור ָש ַמ ִים ּו ְׁד ֵגי ַה ָּים ֹע ֵבר‬
race to whom You have given mastery over all of them]} even strides
over the pathways of the seas.
:‫ָא ְׁרח ֹות ַי ִמים‬
(10) Hashem, our Master, how majestic is Your Name ‫(י) ְׁי ֹה ָוה ֲא ֹד ֵניּנו ָ מה ַא ִדיר ִש‬
‫ְָׁמך ְׁב ָ כל‬
52 Rashi: “It is truly beyond belief that You allowed Your Shekhinah (Divine Presence) to dwell in our midst. It
would have been more proper had You placed it high above the highest heavens. But because of Your great humility, You
have allowed us to feel Your presence in the Beit HaMikdash, where the Cohanim and Leviim, born wallowing in their
mothers’ blood, sing songs of never-ending praise to You.” Rashi’s comment is based on the Talmud (Sanhedrin 38b)
where verses 2 and 5 are seen as the initial negative reaction of the ministering angels when God took counsel with them,
so to speak, before creating man. Similarly, according to the Talmud (Shabbat 88b), it describes how the angels protested
against Moshe bringing the Supernal Torah down to earth. See Inside Psalm 8.
53 Hirsch: “‘Le’hashbit oyev u’mitnakem—to put an end at last to foe and avenger.’ Enmity and vengeance—the
struggle of everyone against everyone else—this is the basic principle, stripped of all platitudes, to which any society
succumbs when it strikes the name of God from its ideology. This would be one loss for which human ingenuity could
find no substitute. That which is not cemented by duty, by a sense of duty upheld by the concept of God, but is held
together only by cunning, will also be separated again by artifice into mutually warring atoms. Therefore, God has
written the proclamation of His name as a Creator and Lawgiver upon the heavens in such a manner that it is intelligible
to every pure human heart, so that the concept of God and the appreciation of the true dignity and calling of man, rooted
in this concept, shall be upheld above all human error. In the face of that dignity and that calling, every social system of
oyev u’mitnakem (foe and avenger) shall ultimately vanish from the earth.”
54 “What is mortal man that You remember him?” As an extension of Malbim’s insightful words cited above,
see what Rabbi Aryeh Kaplan (1934-1983) wrote about this psalm: “There is nothing in the physical universe that we
know of that is more complex than the human brain. It is infinitely more complex than even the largest galaxy. The brain
of the smallest infant is vastly more wonderful than all the visible stars. But besides being complex, man is also the most
aware thing in the universe. He is both perceptive and introspective. Even the stars cannot match him in this. Since these
are the things that really matter to God, it is not so surprising that He thinks of us. Beyond this, man is unique in creation
because of his divine soul. In one place, Job says, ‘U’meh chelek Eloha mi’maal—what is a portion from God on high?
Ve’nachalat Shadai mi’meromim—and what is an endowment of Shadai from the highest heavens?’ (Job 31:2). He is speaking
here of the human soul which is called ‘chelek Eloha mi’maal—a portion from God on high.’ Man’s soul comes from the
highest possible godly levels, and is therefore a portion of the Divine. More than anything else, it is this soul that makes
man unique in creation. It is closer and more meaningful to God than any star or galaxy. In a spiritual sense we may say
that a single human soul is greater than the entire physical universe. It is little wonder that the psalmist introduced his
question with the remark, ‘From the mouths of babes and infants You have established the invincible strength [of Your
Torah].’ He was providing the answer even before he stated the question. The heavens and stars may be awe-inspiring,
but a single word uttered by a child is vastly more wonderful” (Kaplan, A World of Love, in If You Were God, NCSY 1983, pp.
50-52).
throughout the entire earth {[Your providential care is evident down :‫ָ ָהא ֶׁרץ‬
to the smallest detail of physical reality]}.55
Psalm 9
We live in a world where injustice seems to run rampant. Lest we fall into the trap of believing that this is truly the case,
we need to look at things from the bird’s-eye view of prophecy. Prophecy allows us to jump into the future and look back
on our time and on all history as if it happened already. This is what David did. He jumped up and ahead into the future.
From that vantage point, he saw Hashem’s throne in heaven—that there is a hidden providence guiding every detail of
world history. He understood that this providence must be hidden in order for free will to operate and for humans to
bear the full responsibility for their actions. Yes, God reigns in eternity, and it is only a matter of time until that eternity
will dawn into the darkness of our world. All mankind will then see and understand that there is no escape from divine
justice. On the contrary, only those who recognize and accept the yoke of the heavenly kingdom will attain eternal life.
This is the subject of this and the following two psalms.
(1) LaMenatzeyach Al Mut LaBen – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ּמות ַל ֵבן ִמ ְׁזמ ֹור ְׁל‬
Symphony Conductor of Creation who grants immortality :‫ָד ִוד‬
to {Israel} the first-born son {and extinction to the nations that oppose
the divine plan}. Mizmor LeDavid – A cutting psalm by David.56
(2) I thank You, Hashem, with my whole heart; I will relate ‫(ב) א ֹו ֶׁדה ְׁי ֹה ָוה ְׁב ָ כל ִל ִבי ֲא ַס ְׁפ ָרה‬
all the hidden wonders that You have performed {from time ‫ָ כל‬
immemorial}.57
:‫ִנ ְׁפ ְׁלא ֹו ֶׁתָיך‬
(3) I will rejoice and exult in You; I will sing {praises to} Your ‫(ג) ֶׁ א ְׁש ְׁמ ָחה ְׁו ֶׁ א ֶׁע ְׁל ָצה ְָבך ֲא ַז ְׁמ ָרה‬
Name, O Most High.58 ‫ִש ְָׁמך‬
:‫ֶׁ ע ְׁלי ֹון‬
(4) When my enemies retreat {in defeat}, let them stumble ‫(ד) ְׁבּשוב א ֹו ְׁי ַבי ָאח ֹור ִי ָ כ ְׁשלּו ְׁו ֹיא ְׁבּדו‬
and be devastated before You. :‫ִמ ָפ ֶׁנָיך‬
55 The source for this addition in small letters is Malbim’s commentary on Psalm 34:4, “Hashem’s providential
care is spread out over all His creations, especially over those who are aware of Him.” Other than this, verse 10 is a word-
for-word repetition of the beginning of verse 2. The only difference is that verse 10 stops short and does not end with the
angels’ demand “Establish Your splendor [solely] in the heavens above.” According to the Talmud, this omission indicates
that the angels acquiesced to Hashem’s decision to create man (Sanhedrin 38b) and to Moshe’s request to bring the Supernal
Torah down to earth (Shabbat 88b).
56 The words Al Mut LaBen are the key to this psalm. First, Al-Mut can be read as one word or two. As one
word, it comes from the root alam (ayin, lamed, mem). Alam itself has many forms, each one of them important in our
context: olam (world), olam (eternity), elem or ne’elam (hidden, concealed), alam (youth). LaBen can mean “to the son.”
Which son? It can also be a man’s name. Who is this man? Even this is multifaceted. Our translation attempts to cover the
full range of meaning inherent in these words. In the end, the main theme of this psalm (and the two following psalms) is
overcoming death and attaining immortality for those who align themselves with the godly force of good, and death for
those who become vehicles for the force of evil which seeks to undermine the godly plan. See Inside Psalm 9.
57 “Asapra kol nifleotekha—I will relate all the hidden wonders You have performed.” The source for
understanding niflaot as hidden wonders is the verse “Ki yipalei mimkha davar la’mishpat—when a matter of judgment is
hidden from you” (Deuteronomy 17:8). Both Targum Onkelos and Targum Yerushalmi translate yipalei as yit’kasei
(covered, concealed). Rashi thus writes, “Kol haflaah leshon havdalah u’frisha, sh’hadavar nivdal u’mekhuseh mimkha—every
instance of the root haflaah (feh-lamed-aleph) denotes separation and removal, for the matter is separate and
covered/concealed from you.”
In our case, the fact that a miraculous event is sometimes called nifla (wondrous) or pele (wonder) in Hebrew is
because it is covered and camouflaged within the natural fabric of life, within what we consider normal. We are thus
usually unaware of it when it is occurring. We do not realize until it is over (if we realize at all) that a hidden miracle
occurred. In modern Hebrew, we call this hashgachah pratit (direct divine providence, synchronicity, serendipity, or
choreography). Every detail of the Purim story is an example of this type of miracle. In contrast, a ness is also a miracle,
but the emphasis of the word ness is that it is a revealed miracle that clearly transcends nature—as for example when
Hashem split the Red Sea and we walked through on dry land. We are thus immediately uplifted (nissa) by the
experience. The veil is parted and we are given a peak at the spiritual reality behind our physical world (see Inside Psalm
18). In sum, while both pele and ness are miracles, pele is ness covered and hidden within the natural order of things. See
note to Psalm 136:4.
58 Hashem’s name is synonymous with His providence, specifically the hidden providence that guides history to
its final goal. In this sense, this verse is a continuation of the previous verse in which David vows to relate all God’s
hidden wonders. Here, he sings praises to Hashem’s name, not mentioning which name, thus referring to the hidden
providence that works behind the scenes in order to create the impression that it is absent. This is necessary in order to
give humankind the necessary free will—and hence the responsibility—to choose to see God’s hidden hand or not, to
participate in bringing His plan to fruition or not.
(5) For You alone have always executed judgment on my ‫(ה) ִכי ָע ִשי ָ ת ִמ ְׁש ָפ ִטי ְׁו ִדי ִני ָי ַש ְׁב ָ ת‬
behalf {against my enemies} and {upheld} my cause; You alone
occupy the throne, O Righteous Judge.
:‫ְׁל ִכ ֵסא ש ֹו ֵפט ֶׁצ ֶׁדק‬
(6) You have rebuked nations {on Israel’s behalf}; {when the time ‫(ו) ָג ַע ְׁר ָ ת ג ֹו ִים ִא ַב ְׁד ָ ת ָר ָשע ְׁש ָמם‬
comes} You will therefore have done away with the wicked
man; You will obliterate their names {[his name and the names of
:‫ָ מ ִחי ָ ת ְׁלע ֹו ָלם ָו ֶׁעד‬
his accomplices]} for all eternity.
(7) The enemy {who threatened to destroy us, even his} ruins are ‫מו ֳח ָרב ֹות ָל ֶׁנ ַצח ְׁו ָע ִרים‬ ּ ‫(ז) ָהא ֹו ֵיב ַת‬
gone forever; You {[Hashem]} uprooted the cities {he built};
their memory is lost forever.59
:‫ָנ ַ ת ְׁש ָ ת ָא ַבד ִז ְׁכ ָרם ֵה ָמה‬
(8) Not so Hashem. He dwells {unchanging} for all eternity. He ‫(ח) ַוי ֹה ָוה ְׁלע ֹו ָלם ֵי ֵ שב כ ֹו ֵנן ַל ִמ ְׁש‬
is preparing His throne {now} for judgment. ‫ָפט‬
:‫ִכ ְׁסא ֹו‬
(9) He will judge the earth with righteousness. He will ‫(ט) ְׁוּהוא ִי ְׁ ש ֹפט ֵת ֵבל ְׁב ֶׁ צ ֶׁדק ָי ִדין‬
arbitrate for the nations with equity. :‫ְׁל ֻא ִמים ְׁב ֵ מיש ִרים‬
(10) {In the meantime,} Hashem remains a tower {of protection} for ‫(י) ִוי ִהי ְׁי ֹה ָוה ִמ ְׁ ש ָגב ַל ְָדך ִמ ְׁ ש ָגב‬
the crushed {and the afflicted}, a tower {of strength} in times of
distress.
:‫ְׁל ִעת ֹות ַב ָצ ָרה‬
(11) Those who discern Your Name {[Your mastery over nature ‫מך ִכי ֹלא‬ ָ ֶׁ ‫(יא) ְׁו ִי ְׁב ְׁטּחו ְָׁבך י ֹו ְׁד ֵעי ְׁש‬
and history]} will trust in You, for You, Hashem, have never
forsaken those who seek You.
:‫ָע ַז ְׁב ָ ת ֹד ְׁר ֶׁשָיך ְׁי ֹה ָוה‬
(12) Sing praises to Hashem; He reigns in Zion; declare His ‫(יב) ַז ְׁמּרו ַ לי ֹה ָוה ֹי ֵ שב ִּצי ֹון ַה ִגיּדו‬
works among the nations. :‫ָב ַע ִמים ֲע ִליל ֹו ָתיו‬
(13) He who demands an account for blood {that has been shed} ‫(יג) ִכי ֹד ֵרש ָד ִמים א ֹו ָ תם ָז ָ כר ֹלא ָש‬
has remembered them; He has not forgotten the cry of the ‫ַ כח‬
humble.
>:‫ַ צ ֲע ַקת ֲע ָנ ִוים <כתיב ֲע ָנ ִיים‬
(14) Grant me special grace, Hashem; behold my affliction at ‫(יד) ָח ְׁנ ֵנ ִני ְׁי ֹה ָוה ְׁר ֵ אה ָע ְׁנ ִיי ִמ ֹש ְָׁנאי‬
the hands of my enemies, O You who raise me up above
death’s gates!
:‫ְׁמר ֹו ְׁמ ִמי ִמ ַש ֲע ֵרי ָמ ֶׁות‬
(15) So that I may declare all Your praises and rejoice in ‫(טו) ְׁל ַמ ַען ֲא ַס ְׁפ ָרה ָ כל ְׁת ִה ָּל ֶׁתָיך‬
Your salvation, in the gates of the daughter of Zion. ‫ְׁב ַש ֲע ֵרי ַבת ִּצי ֹון ָא ִגי ָ לה ִביּשוע‬
:‫תך‬ ָ ֶׁ
(16) Nations have sunk into the pit which they themselves ‫(טז) ָט ְׁבּעו ג ֹו ִים ְׁב ַש ַ חת ָעּשו ְׁב ֶׁר‬
‫ֶׁ שת ּזו‬
59 “Ha’oyev tamu choravot la’netzach.” This phrase is difficult to translate. Ha’oyev is the unnamed enemy. The
verse both addresses him and reveals his fate. Choravot are swords, but also desolate ruins, cities in ruin, or destroyed
cities. Tamu is the plural form of the verb “they will be finished, cease to exist,” and la’netzach means forever. What will
be finished? What will cease to exist forever? Is it the enemy himself, his swords, or the cities that he has left in ruins, or
his own cities which have become desolate?
Rashi: “The verse refers to the enemy whose swords of hatred are eternally directed at us. This is none other
than Amalek/Edom, regarding whom it is written, ‘Ve’evrato shemarah netzach—he has preserved his burning hatred
eternally’ (Amos 1:11). In addition to swords, the word choravot is from chorban (destruction, desolation). Accordingly, the
verse can now be read, ‘Ha’oyev tamu choravot la’netzach—the desolate cities of the enemy are finished forever [never to be
restored again].’ This is exactly what Ezekiel wrote regarding Edom, ‘Behold I am against you, Mount Seir/Edom; I will
stretch out My hand against you and make you desolate and a waste. I will make your cities into ruins, and you will be
desolate…I will make you an eternal desolation; your cities will never be restored’ (Ezekiel 35:3-4, 9). The same is true
regarding the second half of our verse, ‘ve’arim natashta avad zikhram heimah—the cities [he built], You [Hashem] have
uprooted [or will uproot]; their memory will be lost forever.’ This is exactly what the prophet Malakhi said regarding
Edom: ‘Ki tomar Edom, rushashnu ve’nashuv ve’nivneh choravot—though Edom says, we have become impoverished but we
shall return and rebuild the ruins,’ Hashem immediately counters, ‘Heimah yivnu va’ani eheros—they may build but I will
tear down’ (Malakhi 1:4).” According to Rashi, the cities that have been or will be reduced to ruins and whose memory
will be lost are the cities of the enemy himself.
Rabbi Hirsch takes a different track: “Ha’oyev most likely does not refer to one specific enemy of Israel in
particular, but to the character of a nation that is inimical to mankind and jeopardizes the welfare of all people. David
says to this enemy, ‘All the destruction by which you strove to attain power shall come to an end. As for the cities which
you succeeded in laying waste, their memory was already lost when they still existed, before you ever turned them into
ruins.’ That which can be made to perish with a world-conquering kick must have been based on a principle that had no
future to begin with. It is merely the case of a stronger tyrant overcoming a weaker despot. Such a victor is a tool in the
hands of God for the destruction of something that is doomed to ruin just as he himself must eventually fall.”
have dug; their feet have been trapped in the same net {they ‫ָ ט ָמנּו ִנ ְׁל ְׁכ ָדה ַר ְׁג‬
so craftily laid for others}.
:‫ָלם‬
(17) Hashem is known through the judgment He carries out; ‫(יז) נ ֹו ַדע ְׁי ֹה ָוה ִמ ְׁש ָפט ָע ָשה ְׁב ֹפ‬
{He brings it about that} the wicked man is snared in the work of ‫ַעל‬
his own hands; let this inspire us forever, selah.60
‫ַ כ ָפיו נ ֹו ֵקש ָר ָ שע ִה ָגי ֹון‬
:‫ֶׁס ָלה‬
(18) Those who became trapped in their wickedness will ‫(יח) ָיּשוּבו ְׁר ָש ִעים ִל ְׁשא ֹו ָ לה ָ כל ג ֹו‬
return to oblivion—all nations who forget Elohim. ‫ִים‬
:‫א ל ִהים‬ ֹ ֱ ‫ְׁ ש ֵכ ֵ חי‬
(19) For he who is defenseless will not remain forgotten ‫(יט) ִכי ֹלא ָל ֶׁנ ַצח ִי ָש ַכח ֶׁ א ְׁבי ֹון ִת‬
forever, lest the hope of the poor man be lost for all ‫ְׁק ַות‬
eternity.
‫ֲ ע ִנ ִּיים <כתיב ֲע ִנ ִּוים> ֹ תא ַבד‬
:‫ָל ַעד‬
(20) Rise up, Hashem, let not {the evil} man prevail; let ‫(כ) ּקומה ְׁי ֹה ָוה ַאל ָי ֹ עז ֱ אנ ֹוש ִי ָש‬
nations who opposed You be judged. ‫ְׁפּטו‬
:‫ג ֹו ִים ַעל ָפ ֶׁנָיך‬
(21) Instruct them, Hashem; let the nations realize how very ‫(כא) ִ שי ָ תה ְׁי ֹה ָוה מ ֹו ָרה ָל ֶׁהם ֵי ְׁדּעו‬
mortal they are {unless they serve You}, selah.61 :‫ג ֹו ִים ֱ אנ ֹוש ֵה ָ מה ֶׁ ס ָלה‬
Psalm 10
Exile and redemption. Exile followed by redemption. Exile is the historical drama. In exile, Israel feels abandoned. The
soul feels cast out. This is necessary. It must seem—to all outer appearances—that Israel has been utterly deserted. The
opportunity must also exist to choose evil, in this case to afflict Israel, the pupil of God’s eye. The force of evil, especially,
must be made to think that God has indeed abandoned Israel. Even Israel must flounder in the dark and experience the
intense yearning that can only exist in a state of seemingly total separation from the Beloved. Nevertheless, in the end,
exile—of the Shekhinah, of the souls of Israel in their sojourn through this world, of each soul in its different incarnations —
will be seen as a hidden agenda for redemption. Part of this agenda involves making the “evil man” believe that the coast
is clear and that nothing stands in the way of his realizing his plans. Unknowingly, however, he has signed his own death
sentence. And in the meantime, Israel and the righteous of the nations, instead of turning away from Hashem—which is
what the fool who gets trapped in the snare of the evil man does—turn to Him. They do not philosophize and talk about
God, as much as discover how important it is to talk to Him. They engage Him in conversation, debate, to convince Him,
so to speak. They cry out to Him, “The time has come to reveal the truth, namely that You are truly with us, have never
left us, and are only waiting for us to awaken to the reality of Your presence in our life, to see behind the veil of historical
events, to see all of history as a drama which leads to the final redemption.”
(1) Hashem, why do You stand at a distance, hiding {Your ‫(א) ָל ָ מה ְׁי ֹה ָוה ַ ת ֲע ֹ מד ְׁב ָרח ֹוק ַ ת‬
eyes from Israel’s plight} in times of adversity? ‫ְׁע ִלים‬
:‫ְׁל ִעת ֹות ַב ָצ ָרה‬
(2) In his boastfulness, the rasha {(evil man)} pursues the poor ‫ ִי ָ ת ְׁפּשו‬.‫(ב) ְׁב ַג ֲא ַות ָר ָשע ִי ְׁד ַלק ָע ִני‬
man; O let them be caught in the plots they themselves
have conceived!
:‫ִב ְׁמ ִזמ ֹות ּזו ָח ָשבּו‬
(3) For when an evil man gives praise for {having attained} his ‫(ג) ִכי ִה ֵּלל ָר ָ שע ַעל ַ ת ֲא ַות ַנ ְׁפש ֹו ּו ֹב‬
soul’s desire, and a greedy man utters a blessing {over the ‫ֵצ ַע‬
booty he has stolen}, isn’t it a mockery of You, Hashem?
:‫ֵב ְֵר ך ִנ ֵ אץ ְׁי ֹה ָוה‬
(4) In his egocentric pride, the evil man holds his .‫(ד) ָר ָ שע ְׁכ ֹג ַּבה ַ אפ ֹו ַבל ִי ְׁד ֹרש‬
countenance aloft; He doesn’t care. “There is no God”—is ‫ֵאין‬
the thought behind all his plans.62
‫א ל ִהים ָ כל ְׁמ ִזמ ֹו‬ ֹ ֱ
:‫ָתיו‬
60 “Higayon selah—let this inspire us forever.” Besides being a musical instruction, the word higayon means logic.
In context it can thus be understood as “Understand the logic here. Understand the principle: the rasha will eventually be
the cause of this own downfall and undoing.”
61 “Shitah Hashem morah lahem—instruct them, Hashem” (Hirsch). Alternatively, “Strike terror in them” in their
heart, so that they may realize that it is fruitless to rebel against God (Meiri). “Make them recognize Your sovereignty
and accept the yoke of Your rule” (Rashi).
“Yed’u goyim enosh hemah selah.” There are four words in Hebrew for man. The highest levels are adam and ish.
Adam means “from the ground (adamah)” but also “I will resemble the Most High (adameh le’Elyon).” Ish also denotes a
distinguished individual, a person of importance. Gever is a strong man, both spiritually/morally and physically (see
Psalm 89:49). The term enosh in our verse is from the word enush, weak. Enosh is mankind’s lowest level.
62 “Bal yidrosh—he doesn’t care.” Baal yidrosh can refer either to the wicked man or to God, i.e., if man doesn’t
seek or care about God, God will leave man to his own devices—two sides of one coin. Hirsch renders it, “He [the rasha]
cares for naught,” i.e., he doesn’t care if there is a God or not, and therefore is not concerned about the welfare of anyone
else besides himself. Later, on verses 11 and 13, Hirsch adds that the rasha’s ein Elohim (“there is no God”) does not denote
atheism in the metaphysical sense of the word, but rather the refusal to believe in the hand of divine providence in events
(5) {He thinks that} his ways will always prosper; {the fact that he ‫(ה) ָי ִחיּלו ְׁד ָר ָ כי ו <כתיב ְׁד ָר ָ כו > ְׁב ָ כל‬
is subject to the law of} Your judgments is far beyond him; it . ‫ֵ עת‬
transcends his limited understanding; {yet, to deceive} all his
adversaries, he speaks of them {vowing allegiance to God’s
‫ ָכל צ ֹו ְׁר‬.‫ ִמ ֶּׁנ ְׁגד ֹו‬.‫ָ מר ֹום ִמ ְׁש ָפ ֶׁטיָך‬
laws}.63 ‫ָריו‬
:‫ָי ִפיח ָב ֶׁהם‬
(6) He says in his heart, “I shall never falter; evil will never ‫(ו) ָא ַ מר ְׁב ִלב ֹו ַבל ֶׁאמ ֹוט ְׁל ֹ דר ָו ֹ דר‬
befall {me or my seed} from generation to generation.” ‫ֲא ֶׁ שר‬
:‫ֹלא ְׁב ָרע‬
(7) His mouth is filled with vows {to do good}, but it is {all a ‫ ָו‬.‫(ז) ָא ָ לה ִפיּהו ָמ ֵ לא ּומ ְׁרמ ֹות‬
coverup of} deceit and malicious intent; under his tongue ‫ֹ תְ ך‬
there is only mischief and violence.
‫ַ ת ַחת ְׁלש ֹונ ֹו ָע ָ מל‬
:‫ָָוא ֶׁון‬
(8) He sits {preparing} an ambush, in the courtyards, in the ‫ ַב ִמ ְׁס ָ ת‬.‫(ח) ֵי ֵ שב ְׁב ַמ ְׁא ַרב ֲח ֵצ ִרים‬
hidden places, waiting to slay an innocent man; his eyes ‫ִרים‬
are on the lookout for those who serve in Your host. 64
:‫ ֵעי ָניו ְׁל ֵח ְׁל ָכה ִי ְׁצ ֹפּנו‬.‫ַי ֲה ֹרג ָנ ִקי‬
(9) He hides in secret like a lion in his den; he lays an .‫(ט) ֶׁי ֱא ֹ רב ַב ִמ ְׁס ָ תר ְַׁכא ְׁר ֵיה ְׁב ֻס ֹכה‬
ambush to grab the poor man; he ensnares the poor man ‫ֶׁי ֱא ֹ רב‬
by drawing him into his net {of lies}.
‫ ַי ְׁח ֹ טף ָע ִני ְׁב ָמ ְׁשכ ֹו‬.‫ַ ל ֲ חט ֹוף ָע ִני‬
:‫ְׁב ִר ְׁשת ֹו‬
(10) He acts humbly {and gives the impression that} he is bowed ‫ ְׁו ָנ ַפל‬.‫(י) ִי ְׁד ֶׁכה <כתיב ִו ְׁד ֶׁכה> ָי ֹש ַ ח‬
down {under the burdens of his people}; it is all so that the
oppressed host will {be taken unawares and thus} fall under his
‫ַ ב ֲעצּומיו ֵ חל ָ כ ִאים <כתיב ֵ חל ָ כ‬
power. >:‫ִאים‬
(11) He says in his heart, “God is oblivious; He has hidden ‫ ִה ְׁס ִתיר‬. ‫(יא) ָאמר ְׁב ִלב ֹו ָש ַ כח ֵ אל‬
His face {and is not involved in human affairs}; He will never see
for all eternity.”
:‫ ַבל ָָר אה ָל ֶׁנ ַצח‬.‫ָפ ָניו‬
(12) Rise up, Hashem! Almighty God, lift Your hand {to save .‫ ֵ אל ְׁנ ָ שא ָי ֶָׁדך‬.‫(יב) ּקומה ְׁי ֹה ָוה‬
Your people}; do not forget the humble!65
‫ַאל‬
in the history of men. This refusal is verified in the Targum Yerushalmi’s translation: “The wicked man, in his egocentric
pride...says in his heart that his thoughts are hidden from God,” i.e., even if God does exist, He doesn’t care ( bal yidrosh),
for He has no awareness of the human condition. We will see this theme repeated throughout the psalms (see verse 13
below). Based on this, Rashi understands bal yidrosh as “All his thoughts whisper to him, ‘God will never know what you
have done. There is no judgment above. There is no God!’” Meiri: “He completely denies that God exists, or in the least
questions His omnipotence/omniscience.”
63 Alternatively, “He [the rasha] is constantly succeeding at whatever he does, but this is because You withhold
Your just punishments from him; he simply breathes, and his enemies fall before him” (Rashi, Metzudot). The concept
that Hashem causes the wicked man to prosper in this world in order to exact full punishment from him in the next world
is found in a number of places. See the end of Parashat Vaet’chanan: “Know that Hashem your God…is the faithful One
who preserves His covenant and love for a thousand generations with those who love Him and keep His commandments.
Conversely, He pays those who hate Him to their face, to cause them to perish; He does not delay the payment that He
gives to them, but rather awards them to their face” (Deuteronomy 7:9-10). Rashi: “To their face: He awards them
handsomely in this life [for any good deeds they may have done], but it is so that they may perish in the world to come.”
See notes below, Psalm 73:4, 73:18.
64 Hirsch: “His eyes are on the watch particularly for Your host. By ‘Your host’ is meant those who, as opposed
to the evil man described above, put themselves without reservations at the Lord’s command, who think only of
discharging their task and of doing their duty. It is for such men in particular that the eyes of the evil man are on the
watch. They are the prime target of his feelings of hatred. It is generally felt, too, that such men of simple honesty are
easy prey for any unscrupulous person. For they believe that everyone else is as they are and, therefore, they will hardly
ever suspect the motives of another human being. The way in which they will react to any given situation is easily
predictable for they will always act in accordance with well-known principles from which they will not depart.”
65 “Kumah, Hashem, El nessa yadekha.” What is the meaning of asking Hashem to lift His hand? Different opinions
are offered: “Lift Your hand to strike down the evil man” (Metzudot). “Lift up Your hand to show Your power” (Ibn Ezra,
Meiri). Which power? “Your power to save” (Malbim). “Lift the humble man with Your hand; don’t hide Your face from
the humble man lest he receive his sustenance from the evil man and feel beholden to him” (Alshikh, Migdal David in
Mikdash Me’at). The Midrash (Pesikta Rabati 31:8; Yalkut Shimoni 2:626) adds an important dimension to this verse:
Rabbi Pinchas said in the name of Rabbi Reuven: Five times in the first Book of Psalms did King David attempt
to arouse the Holy One to redeem Israel: “Kumah! Rise, Hashem, save me!” (Psalm 3:8), “Kumah! Rise, Hashem, in Your
anger; arouse Yourself in indignation against my tormentors” (Psalm 7:7), “Kumah, Hashem, let not [the evil] man
prevail” (Psalm 9:20), “Kumah, Hashem! Almighty God, lift Your hand, do not forget the humble” (Psalm 10:12), “Kumah,
Hashem, defy [the wicked one] to his face; bring him to his knees” (Psalm 17:13). The Holy One said to David: Though
you arouse Me a thousand times, I will not arise! When shall I arise? When I see the poor oppressed and the persecuted
>:‫ִ ת ְׁ ש ַ כח ֲע ָנ ִוים <כתיב ֲע ָנ ִיים‬

(13) Why does the evil man mock Elohim? He says in his ‫ ָאמר‬.‫א ל ִהים‬ ֹ ֱ ‫(יג) ַעל ֶׁ מה ִנ ֵ אץ ָר ָ שע‬
heart, “You will not avenge.” :‫ְׁב ִלב ֹו ֹלא ִת ְׁד ֹרש‬
(14) {O God,} You surely behold {all that the evil man does}; You ‫ ִכי ַא ָ תה ָע ָ מל ָו ַ כ ַעס ַ ת‬.‫(יד) ָר ִא ָתה‬
behold his evil thoughts and spiteful rage; You even lend .‫ִביט‬
Your hand {to give him success in all his endeavors in this world} ; {but
Israel} Your faithful host leave it up to You {to execute judgment
.‫ָ ל ֵ תת ְׁב ָי ֶָׁדך ָע ֶׁלָיך ַי ֲע ֹזב ֵח ֵל ָכה‬
against the wicked}; You have always come to the aid of the ‫ָית ֹום‬
orphan. :‫ַ א ָתה ָה ִיי ָ ת ע ֹו ֵזר‬
(15) Break therefore the strong arm of the evil man; and ‫ ָו ָרע ִת ְׁדר ֹוש‬.‫(טו) ְׁש ֹ בר ְׁזר ֹו ַע ָר ָשע‬
then, when You come to examine the evil {of those who were
taken in, but who did not become evil}, You will not find evil {for they
:‫ִר ְׁשע ֹו ַבל ִת ְׁמ ָצא‬
will repent when they behold the judgment You have in store for the
wicked}.
(16) Hashem reigns {and will continue to reign} forevermore— ‫ ָא ְׁבּדו ג‬.‫(טז) ְׁי ֹה ָוה ֶׁ מ ְֶׁלך ע ֹו ָ לם ָו ֶׁעד‬
{long after} nations will have vanished from His earth.66
‫ֹו ִים‬
crying out, as it is written, “On account of the oppression of the poor, on account of the crying of the persecuted, akum—
now I will arise” (Psalm 12:6). Why five times? David entered the prophetic state and was filled with God’s prophetic
spirit. He saw how Israel would be subjected to four different world empires (Babylon, Persia, Greece, Rome). In the first
four verses, he asked the Holy One to sustain Israel and raise it above the influence of these four. In the fifth, he asked to
be saved from Gog.
The Midrash continues (we are quoting the version found in the notes to Pesikta Rabati, and brought in Mikdash
Me’at): “Lift Your hand.” A warrior was traveling with his son. When they came to a large river, he lifted his son up on
his shoulders and began crossing the river. When they reached the middle of the crossing, the water was so deep and the
current so strong that the water was passing over the son’s head. “Father, lift me up lest I drown!” he cried out. King
David was shown the four exiles, each of which is likened to raging waters, as it is written, “Woe to the multitudes of
many peoples who roar like the roaring seas, and the nations who thunder like the thunder of mighty waters” (Isaiah
17:12). It is also written, “Hashem will bring the mighty and abundant waters of the Euphrates against you—the King of
Assyria and all his company...” (Isaiah 8:7). In exile, Israel cries out, “I have sunk in the mire of the shadowy deep with no
place to stand; I have entered deep waters and a whirlpool is about to carry me away” (Psalm 69:3). If the Holy One did
not accompany us, we would be lost, as He promised, “When you pass through waters, I am with you, and rivers shall
not sweep you away” (Isaiah 43:2). Fearful that this promise could be rendered null and void by Israel’s sins —in which
case Israel might drown in the whirlpools [of history]—David began to cry out, “Arise Hashem! Lift us with Your hand
[lest we drown],” as it is written, “Do not let the whirlpool carry me away!” (Psalm 69:16). The Holy One responded, “By
your life, I will raise you up, as it is written, ‘I lift My hand to heaven and swear: As I am forever alive, so shall I whet My
lightning sword and grasp judgment in My hand. I will bring retribution against My foes, and repay those who hated
Me’” (Deuteronomy 32:40-41).
66 Alternatively: “Hashem’s eternal sovereignty will be revealed forever. When? When [wicked] nations will
have perished from His land/earth/world” (Midrash Tehillim 10:7, Rashi). The idea here is that this verse projects us
into the ultimate future when not only will wicked nations disappear from the world, but the whole concept of separate
nations will have been forgotten. The first stage is the Messianic Era, at the beginning of which miracles will become
commonplace, but the laws of nature will still be the rule. Israel will return to dwell on her land, and build the Beit
HaMikdash. At this time, the nations of the world will live in the land of Israel as righteous gentiles, keeping the seven
basic Noahide Laws. This is hinted at in the word aretz (land, earth, world) which can also refer specifically to Eretz
Yisrael, the land of Israel. [This is verified in Psalms 105:44, 111:6, and 136:21.] Thus, when Hashem’s sovereignty will
be revealed, nationalities will have vanished from His land, the land of Israel.
Following this initial stage, miracles will become the rule, and the entire earth plane will be elevated above its
present fallen level. At that time, the idea of separate nations will be phased out completely. This is based on the
kabbalistic teaching that Adam contained all souls, which, in their perfected state, would have been called Yisrael. If
Adam had not sinned, he would have been Mashiach, and all mankind would have been Yisrael. As a result of his sin,
many soul sparks fell from Adam. These soul sparks are the life force of the seventy archetypal nations mentioned in
Genesis 10. In the Messianic Era, the soul sparks of Adam that became the life force of these seventy archetypal nations
will revert to their unified source in Adam. The outer shell of mankind will fall away, and only Yisrael (Yashar-El, Straight
to God, Upright with God), the inner essence, will remain. This is thus part of an evolutionary process in which humanity
will become elevated above its present state to become Yisrael, while the Jewish people will become the Cohanim, serving
as Hashem’s priests and teachers. On the verse, “Ve’atem Cohanei Hashem tikra’u, meshartei Elohenu—you [Israel] shall be
dubbed God’s Cohanim, ministers of our God” (Isaiah 61:6), Radak thus wrote, “Ve’hinei yihiyu ha’akum keneged Yisrael,
k’Yisrael keneged bnei Aharon ha’Cohanim—similar to the present relationship between Israel and the Cohanim (descendants
of Aharon HaCohen), the gentile nations will take their place as Israel.” In other words, the righteous among the gentile
nations will be elevated to the status of Yisrael, and the Jewish people who remained true to the Torah will be elevated to
:‫ֵ ַמא ְׁרצ ֹו‬

(17) {When that time comes, we will know that} You truly do heed ‫(יז) ַ ת ֲא ַות ֲע ָנ ִוים ָש ַמ ְׁע ָ ת ְׁי ֹה ָוה‬
the impassioned request of the humble, Hashem; O direct ‫ָ ת ִכין‬
their hearts {to You}, so that Your ears may always be
attentive {to their cries}.67
:‫ִל ָבם ַ ת ְׁק ִשיב ָא ְׁז ֶָׁנך‬
(18) To uphold the cause of the orphan and the ‫ ַבל י ֹו ִסיף ע ֹוד‬.‫(יח) ִל ְׁ ש ֹפט ָית ֹום ָו ְָדך‬
downtrodden, so that no one {[no wicked man or nation]} from
anywhere on earth will ever again be able to take power
‫ַ ל ֲע ֹ רץ ֱ אנ ֹוש ִמן‬
{to oppress humanity or conquer the entire earth; rather, all will recognize :‫ָָהא ֶׁרץ‬
that
You are the supreme judge, and that Your providence rules over all}.
Psalm 11
In this psalm, King David argues with those who claim that as long as there are evil men, it is a sign that God has
abandoned the world to chance. David’s answer, which is now considered classical: There is a difference between
abandoning and hiding. God hides, and in this way, He tests and refines the children of men. For if the wicked man’s
retribution were swift and obvious, there would be no place for free will, and hence, no reward for doing good or
justification for punishment for doing bad. All humans would serve God out of fear of punishment. By disguising and
concealing His providence in the laws of nature and the seemingly random events of history, however, He tests the
righteous to see whether they will continue serving Him in truth despite the fact that they suffer at the hands of the
wicked. In this way their reward is greatly increased (Rashi, Malbim).
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ְׁל ָד ִוד ַבי ֹה ָוה ָח ִסי‬
Conductor of Creation, who grants eternal victory. By ‫ ֵאיְך‬.‫ִתי‬
David. I {[Israel]} have taken refuge {and placed all my trust} in
Hashem. Why do you {nations mockingly rejoice at the destruction of
‫ֹתאמרּו ְׁל ַנ ְׁפ ִ שי ּנו ִדי <כתיב ּנו ִדו> ַה‬
my Temple and} say to my soul, “You {and your God} have been ‫ְׁר ֶׁכם‬
banished from your mountain {to migrate like} a sparrow!”68 :‫ִ צפ ֹור‬
(2) For behold, the wicked have already bent the bow; .‫(ב) ִכי ִה ֵּנה ָה ְׁר ָש ִעים ִי ְׁד ְׁרּכון ֶׁק ֶׁשת‬
{thinking that God does not see,} they set their arrows to the
‫כ ֹו ְׁנּנו ִח ָצם ַעל ֶׁי ֶׁתר ִליר ֹות ְׁבמ ֹו ֹא ֶׁפל‬
string, to shoot from dark hideouts at the upright in
heart.69 :‫ְׁל ִי ְׁש ֵרי ֵלב‬
(3) They undermine/destroy the foundations {of the world and ‫ ַצ ִדיק ַ מה ָפ‬.‫(ג) ִכי ַה ָ שת ֹות ֵי ָה ֵרּסון‬
:‫ָעל‬
the status of Cohanim, the teachers and spiritual leaders of mankind. The primary meaning of the verb le’cahen is to serve
(see Onkelos on Exodus 29:44). As verified in the conclusion of Isaiah 61:6, “ meshartei Elohenu—servants of our God,” the
primary holy work of the Cohanim is to serve Hashem, and by extension to serve as spiritual teachers and guides who
connect the rest of us to Hashem. This entire process is alluded to in our verse.
67 “Takheen libam, taksheev oznekha.” Takheen is like tekhaven (direct, aim). When a person sees that he is able to
direct and concentrate on the thoughts of his heart, and is able to pray without extraneous thoughts, he can be sure that
Hashem too has been attentive and accepted his prayer (Midrash Tehillim 108:1; Rabbi Chaninah ben Dosa, Berakhot 5:5
(34b); Baal Shem Tov in Toldot Yaacov Yoseph, Behaalotkha 138c; Likutey Halakhot, Kriat Shma 5:11).
68 When Israel was exiled, the idolatrous nations rejoiced in banishing it from its place. The Hebrew for “you
have been banished” is pronounced nudi (singular) but written nudu (plural), thus implying that God was banished as
well. Israel’s exile is always seen by the opposing nations as proof that God abandoned Israel, or worse, that it is possible
to banish God from the world by banishing Israel. Achashverosh, Haman, and Hitler all believed that by killing the
“carrier nation” of the God idea, they could kill God Himself. It is written (Proverbs 27:8), “As a sparrow wanders from
her nest, so is an ish (man) who wanders from His place.” And so we have a tradition that the supreme ish (man) is none
other than the Holy One, as it is written, “Hashem is an ish milchamah (master of war)” (Exodus 15:3), and His “place” is
none other than the Holy Temple, as it is written (Psalm 132:14), “This is My resting place forever” (based on Rabbi
Acha, Midrash Tehillim 11:1).
Alternatively, this verse can be translated: “How can you [my detractors] say to my soul that my wanderings in
exile over your mountains are haphazard like those of a sparrow [and that God has no knowledge of man]?” (Malbim).
“How can you [nations] say to my soul, ‘Flee, for your Rock [God, whose providence you considered as stable as a rock],
is as unstable as a bird!” (Hirsch). “Flee to your mountain like a bird” (Koren). “Flee, you birds [referring to David and his
companions, and alternatively to Israel] to your mountain” (Soncino). The problem with all these attempts is that the
identity of “your mountain” remains an unsolved mystery. Our translation, based on the Midrash above, resolves the
mystery.
69 Rashi places this entire psalm in its historical setting: The wicked here refer specifically to Doeg and
Achitofel, David’s arch-enemies. Doeg, especially, constantly slandered him to turn Shaul’s heart against him. The bow
and arrow of verse 2 refer to their words of slanderous defamation about David, and to the righteous Cohanim of the city
of Nov, who were killed at Doeg’s instigation (I Samuel 22:9-19). See Psalm 52:2.
the very fabric of society},

whereas the righteous man {[David]},
what has he done {wrong}?70
(4) Hashem dwells {above} in His holy sanctuary; Hashem’s ‫(ד) ְׁי ֹה ָוה ְׁב ֵ הי ַ כל ָק ְׁדש ֹו ְׁי ֹה ָוה ַב ָש‬
throne is in heaven, {yet} His eyes see; His pupil probes {the ‫ַמ ִים‬
deeds of} the children of men.71
‫ ֵעי ָניו ֶׁי ֱחזּו ַע ְׁפ ַע ָפיו ִי ְׁב ֲחנּו‬.‫ִכ ְׁסא ֹו‬
‫ְׁב ֵני‬
:‫ָ א ָדם‬
(5) Hashem tests the righteous {in this world}, but His soul ‫(ה) ְׁי ֹה ָוה ַצ ִדיק ִי ְׁב ָ חן ְׁו ָר ָ שע ְׁו ֹא ֵ הב‬
loathes the evil man and those who love violence. ‫ָח ָ מס‬
‫ָ ש ְָׁנאה ַנ ְׁפש‬
:‫ֹו‬
(6) {He therefore suspends the punishment of the evil man in this world ‫ ֵ אש‬.‫(ו) ַי ְׁמ ֵ טר ַעל ְׁר ָש ִעים ַפ ִחים‬
He rains coals upon {the head of} the wicked;
and waits before}
fire and burning coals {of shame} and a demonic spirit will be
:‫ְׁו ָג ְׁפ ִרית ְׁוּרוח ִז ְׁל ָעפ ֹות ְׁמ ָנת כ ֹו ָסם‬
their portion {in the afterlife}.
70 Rashi: “By your hand, Shaul and Doeg, were the righteous Cohanim of Nov slain! You did this on account of
David. But what has David, who is perfectly righteous, done wrong?” A tzadik (righteous person) is called “the
foundation of the world” (Proverbs 10:25) because he is the basis upon which a just world and society is built. David
thus refers to the Cohanim of Nov as “foundations” which Shaul and Doeg, his detractors, destroyed. They should
therefore not fool themselves—as they succeeded in fooling others—that God doesn’t see what they have done. He sees,
and He will therefore judge them appropriately, as verse 4 emphasizes.
71 According to Rashi, David continues addressing Doeg and his associates here, warning them, “Do not think
that God does not see and probe your every deed. Though He dwells in exalted transcendence and His throne is high in
the heavens, He sees everything on earth.” The message here is that Hashem’s transcendence is not a sign of His absence,
but rather of the vastness of His rule and the loftiness of His vantage point. Hashem is aware of everything that happens
here on earth. The fact that He doesn’t react immediately is not a sign of His having abandoned mankind. On the
contrary, for he who has eyes, it is an indication that He has a long-range plan for history which requires His seeming
absence from the stage of history. If Doeg and his kind consider David/Israel being chased and beaten as a result of their
evil machinations to be proof that God has indeed abandoned us (see Psalm 71:10-11), it simply is not true. The Midrash
brings this out with regard to the fact that Hashem tested Avraham ten times: “‘ Hashem tzadik yiv’chan—Hashem tries/tests
the righteous’ (Psalm 11:5). It is God’s way to test and refine the righteous, not the wicked! This can be likened to a
flax/linen merchant who knows that high-grade flax requires extra beating to bring out its beauty, whereas inferior-grade
flax falls apart if it is beaten too much. In the same way God tests only the righteous” (Bereshit Rabbah 55:1 on Genesis 22:1;
see Zohar Toldot, 1:140a).
Our translation of the phrase “Hashem be’heikhal kodsho—Hashem dwells [above] in His holy sanctuary” follows
Malbim. According to Rabbi Yoseph Gikatilia (1248-1323), there is another way to read this verse. In his kabbalistic
masterpiece Shaarey Orah (Gates of Light), he writes, “The Written Torah dwells within the Oral Torah which is like an
ohel (tent) and aron (ark) for the Written Torah. It is therefore with and by means of the Oral Torah that all the hidden and
profound depths of the Written Torah are revealed and brought to light” (Shaarey Orah, Shaar Aleph, pp. 15a-b).
The Written Torah is the male-heavenly aspect that descends to dwell within and manifest through the female-
earthly aspect, Malkhut, the Oral Torah. The Written Torah coming into the Oral Torah is the Vav of Havayah coming into
and dwelling within the final Heh. It is Hashem’s emet (truth) coming into our emunah (pure belief in Him), the heavenly
Torah coming into our mind, expanding our consciousness. That is why he says the Written Torah dwells within the Oral
Torah. Like the female womb, which develops the latent potential contained within the male seed, the Oral Torah brings
out and develops all the hidden information that lies latent and dormant within the Written Torah. He continues:
“Know that the Oral Torah has no shefa, no existence, except via the Written Torah, and yet, at the same time,
there is no way to enter into the Written Torah except through the Oral Torah. This is the mystery of the teaching that the
name Adonai has no blessing except what it receives from the name Havayah. And yet, from our perspective, there is no
way to know the Havayah [divine transcendence] except through Adanut [divine immanence]. The same relationship exists
between the Written and Oral Torah. Each needs the other, in the sense that they are one complete unified interdependent
system. [Of course, God is beyond both, not just beyond the earth, but beyond heaven and earth. It is therefore legitimate
to say that heaven and earth need each other, and are unified with each other.] The sign for this is ‘ Havayah echad u’shemo
echad,’ that is, Havayah (ktiv, written) and Adanut (kri, spoken) are one.”
Rabbi Gikatilia now reveals that the same relationship exists between the luchot ha’brit (tablets of the covenant)
and the aron ha’brit (ark of the covenant): “Behold, I am going to reveal a mystery to you. The luchot ha’brit (tablets of the
covenant) were stored in the aron (ark), as per the phrase, ‘Vesamtam ba’aron—place them [the tablets] in the ark’
(Deuteronomy 10:2). This hints to the fact that the Written Torah (as inscribed on the tablets) is clarified and illuminated
by the Oral Torah (corresponding to the ark within which the tablets were placed), for the ark is the heikhal (sanctuary) of
the Torah. The sign for this is (Psalm 11:4, Chabakuk 2:20), ‘Havayah be’heikhal kodsho—Hashem dwells within His holy
heikhal-sanctuary’” (Shaarey Orah, Shaar Aleph, p. 15b). The divine name Adonai shares the same gematria as heikhal (65), the
main sanctuary of the Beit HaMikdash. Just as the divine name Havayah dwells in and manifests through the divine name
Adanut, so too the Written Torah (Vav, Tiferet) dwells in and manifests through the Oral Torah (Heh, Malkhut). As we shall
see below (note to Psalm 103:1) this harmonious relationship between Havayah and Adanut is the source for the perfection
of the relationship of soul and body.
(7) For Hashem is righteous; He loves {those who love} ‫ ָי ָ שר‬.‫ ְׁצ ָדק ֹות ָא ֵהב‬.‫(ז) ִכי ַצ ִדיק ְׁי ֹה ָוה‬
righteousness; the upright shall therefore behold His face
{in eternity}.72
:‫ֶׁי ֱחזּו ָפ ֵנימ ֹו‬
Psalm 12
See Psalm 6 above for the only other mention of the sheminit (eight-stringed harp) in Sefer Tehillim. What is the connection
between the number eight and this psalm? Not counting the ketovet (superscription, introductory headline), Psalm 12
contains eight verses. The first four describe the depressing deeds of the wicked, and the second four describe the life -
giving deeds of Hashem. The first four describe the darkness of olam hazeh. The second four describe the joy of Olam Haba.
Rabbi Shimshon Raphael Hirsch thus writes: “As stated in Psalm 6, the eight-stringed harp is dedicated to the truth of
Geulah (Redemption) held aloft by Judaism, a truth that guarantees us the help of the Lord when all other ‘helpers’ fail.
Psalm 6 shows us how one man, from the depths of complete mental and physical exhaustion, rises on the wings of song
to regain his confidence in God’s saving power. Psalm 12 depicts the struggle for faith in God’s eventual help even if and
when the state of affairs of human society seems hopeless.”
(1) LaMenatzeyach Al HaSheminit – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ַה ְׁש ִמי ִנית ִמ ְׁזמ ֹור ְׁל‬
Symphony Conductor of Creation, who grants victory {to :‫ָד ִוד‬
Israel through melodies played} on the eight-stringed harp.
Mizmor LeDavid – A cutting psalm by David.
(2) Save us, Hashem, for the kind man is no more; for men ‫(ב) ה ֹו ִשיעה ְׁי ֹה ָוה ִכי ָג ַ מר ָח ִסיד ִכי‬
of trustworthiness have disappeared from among the
children of men.73
:‫ַפּסו ֱאמּו ִנים ִמ ְׁב ֵני ָא ָדם‬
(3) {Those who remain} speak falsehood, each man with his ‫(ג) ָש ְׁוא ְׁי ַד ְׁבּרו ִאיש ֶׁ את ֵר ֵ עה ּ ו ְׁ ש‬
neighbor; they speak with smooth lips and double hearts. ‫ַפת‬
‫ֲ ח ָ לק ֹות ְׁב ֵ לב ָו ֵ לב ְׁי ַד‬
:‫ֵבּרו‬
(4) {The day will come when} Hashem will cut off all smooth- ‫(ד) ַי ְׁכ ֵרת ְׁי ֹה ָוה ָ כל ִש ְׁפ ֵ תי ֲח ָ לק ֹות‬
talking lips, along with every tongue that speaks haughty ‫ָ לש ֹון‬
words.
:‫ְׁמ ַד ֶׁב ֶׁרת ְׁג ֹדל ֹות‬
(5) {He will cut down those} who have boasted, “With our ‫(ה) ֲא ֶׁ שר ָאמּרו ִל ְׁל ֹש ֵנּנו ַנ ְׁג ִביר ְׁ ש ָפ‬
tongue we shall prevail; our lips are ours to use as we ‫ֵתינּו‬
please. Who is lord over us!”74
:‫ִ א ָ תנּו ִמי ָאד ֹון ָלנּו‬
(6) But Hashem will say, “For the oppression of the poor, ‫(ו) ִמ ֹשד ֲע ִנ ִּיים ֵמ ֶׁ א ְׁנ ַקת ֶׁ א ְׁבי ֹו ִנים‬
for the cry of the defenseless, I will now arise.” {Even now} ‫ַע ָ תה‬
He whispers to Himself, “I will establish salvation!”75
‫ָאּקום ֹיאמר ְׁי ֹה ָוה ָא ִשי ת ְׁב ֵי ַ שע ָי‬
‫ִפי ַח‬
72 See Inside Psalm 11.
73 Hirsch: “‘Hoshia Hashem ki gamar chasid ki fasu emunim.’ Here, the motive of selfless love, loyalty, and truth has
disappeared from men’s dealings with each other. To the psalmist, this is an ominous sign of a nadir of degeneration that
leaves scant hope for spontaneous recovery. The most dangerous symptom of this moral corruption is the complete
depravity of human speech. This gift of God, instead of being used as the most salutary and sacred means of cementing
human relationships, has become the most pernicious tool in the service of ruthless selfishness. Glibness reigns supreme
and generates misery against which there is no defense. This is the moment at which God chooses to intervene in order to
save the moral structure of human society.”
74 See Rabbi Hirsch’s comments on verses 2-5 in Inside Psalm 12.
75 Malbim: “Yafi’ach—when the root feh-chet is used to denote speech, it indicates a whisper...as when one
speaks with oneself.” Yafi’ach in the second half of this verse thus clearly parallels yomar Hashem (but Hashem will say) in
the first half.
The first appearance of the root feh-chet (or peh-chet) in the Torah is “Vayipach be’apav nishmat chayim—He
breathed into his nostrils a soul breath of life” (Genesis 2:7). Based on this verse, we say every morning upon rising,
“Elohai, neshamah sh’natah bi tehorah, Atah beratah, Atah yetzartah, Atah nafachtah bi—my God, the divine soul You have
placed within me is pure; You created it, You formed it, You breathed it into me...” In Song of Songs 4:16, we read,
“Awake, O northwind, and come, southwind; blow (ha’fichi) upon My garden, that its perfumes waft far and wide.” Rabbi
Hirsch explains, “We have already shown above (10:5) how the root peh-chet, meaning to puff or to breathe, is used to
denote soft, gentle intimations. Thus, quite in accordance with our interpretation here, we read in Chabakuk 2:3, ‘Ki od
chazon la’mo’ed, veyafeyach la’ketz velo yekhazev—for there is another vision [i.e., prophecy] of a set end-time; it breathes [i.e.,
intimates, speaks of, attests to] the final end; it will therefore not be proven false...’”
Since it is naturally expressive of breathing, how did this root come to be associated with “speech” (as above in
Psalm 10:5), or in this case, “whisper,” or below in Psalm 27:12 where we translate it as “insinuate”? Rashi (Chabakuk 2:3)
and Daat Mikra (here) justify this flexibility by simply noting that we breathe out whenever we speak. On a slightly
deeper note, just as our breath is the deeper, hidden level behind our ability to articulate words in speech, so also is
Hashem’s breath the deeper, hidden level behind what He says. Thus, Hashem’s rising up in indignation in the first half
of verse 6 is associated with His speech, while His establishing salvation and bringing the fina l redemption is associated
:‫ל ֹו‬
(7) Hashem’s utterances {and His promises to redeem His people} are ‫(ז) ִא ְׁמר ֹות ְׁי ֹה ָוה ֲא ָ מר ֹות ְׁט ֹ הר ֹות‬
pure utterances, as silver distilled in a crucible {set} upon ‫ֶׁ כ ֶׁ סף‬
the ground, refined seven times seven.76
‫ָצּרוף ַב ֲע ִליל ָלָא ֶׁרץ ְׁמֻז ָקק ִש ְׁב ָע‬
:‫ָ ת ִים‬
(8) O Hashem, preserve them {[Your promises]}, safeguard it ‫(ח) ַא ָתה ְׁי ֹה ָוה ִת ְׁש ְׁמ ֵרם ִת ְׁצ‬
{[the pure silver of the Torah]} securely forever from {being sullied ‫ֶּׁרּנו ִמן‬
by} such a generation.
‫ַ הד ֹור ּזו ְׁלע ֹו‬
:‫ָלם‬
(9) {We pray that You will keep Your promise even if} the wicked shall ‫(ט) ָס ִביב ְׁר ָש ִעים ִי ְׁת ַה ָּלכּון ְׁכ ֻרם‬
walk about freely on every side, and that which is most ‫ֻּזּלות‬
exalted is demeaned {[scorned and ridiculed]} by the children of
men.77
:‫ִל ְׁב ֵני ָא ָדם‬
Psalm 13
David yearns for closeness to Hashem, for the end of his sorrows and of Israel’s tear-laden exile. He asks “How long? Will
You forget me forever?” When will the light of redemption finally illuminate the darkness of this world? But through his
very crying out, he is able to pierce the veil that separates him from Hashem’s redemption light. Moreover, he
with His breath and His whisper. This is what we meant immediately above when we said that yafi’ach in the second half
of this verse clearly parallels yomar Hashem (but Hashem will say) in the first half.
It is against the backdrop of Hashem’s pure speech and breath that David juxtaposes the lying lips of immoral
men. As we see, have seen, and will continue to see throughout the psalms, King David is pointing the finger at these
individuals in order to awaken us to the danger they present. Because they usually work behind the scenes and in secret,
they are even more dangerous. Recognizing their insidious influence is the first step toward bringing them out into the
open and exposing them for who and what they are. The same principle has application in the spiritual as well as in the
psychological realm. If we think the evil man exists only out there, we are mistaken. He, or the force he embodies, exists at
every level—above, below, and within. Indeed, it is only when we vanquish this force within that we neutralize and
transform its spiritual counterparts above and physical counterparts below.
76 Rashi: “‘Imrot Hashem amarot tehorot—Hashem’s utterances are pure’ for the simple reason that He can fulfill
them. He is thus not like human beings whose utterances/promises are not real utterances, for they eventually die, along
with their ability to fulfill them. Tehorot (pure)—refined and enduring: Hashem fulfills everything He promises, including
His promise to me, David, of salvation and sovereignty.”
Malbim sees this verse as an allusion to the Torah: “‘Imrot Hashem amarot tehorot.’ This verse speaks of those
who speak haughtily against the divine faith and who try to pervert Hashem’s Torah by attributing to it spurious
statements. Against these, we are told, Hashem’s utterances are pure. That is, as the Zohar states, the Torah is
multilayered. “It has a body and a soul. The Torah’s body is its mitzvot which are called gufei Torah (literally, limbs of the
Torah). This body itself is covered with garments which are none other than the mundane stories of the Torah. Those
who are truly wise look at the soul of the Torah, its essence” (Zohar Behaalotkha, 3:152a). Here, too, King David alludes
to that fact that even the stories, the revealed garments of the Torah, are pure and filled with wisdom and ethical purity.
This is all the more true of the soul of the Torah, the divine wisdom and mysteries hidden within it. ‘ Kesef tzaruf ba’alil
la’aretz mezukak shivatayim.’ These hidden mysteries that are concealed within the outer garments of the Torah are
extremely precious, refined as silver shivatayim, seven times seven. Regarding these pure mysteries David requests in
verse 8, ‘O Hashem preserve them, safeguard them securely forever from [being sullied by] such a generation.’”
77 “K’rum zulut livnei adam” is usually taken to mean, “when that which is zul-base is rum-exalted by the
children of men.” And indeed, this is how Rashi understands it here: “David says, ‘Out of jealousy they look upon my
greatness with an evil/jealous eye, for Hashem elevated me from being a shepherd of my family’s flocks and made me
king. This is the true interpretation of k’rum zulut livnei adam, namely, that he who was considered zul (lowly) in the eyes
of men is rum (elevated to greatness). In this sense this verse parallels another verse in which David refers to himself as a
lowly stone that was made into the cornerstone of a building: ‘The stone that the builders rejected has become the chief
cornerstone’ (Psalm 118:22; see Inside Psalm 118, David—The Stone that the Builders Rejected). Similarly, the Midrash
interprets it as a reference to the future when Israel, which is presently held in contempt, will be rum (elevated, exalted)”
(Rashi, Psalm 12:9).
Our translation—that, on the contrary, that which is rum-exalted is zul-demeaned—follows the Talmud: “Elu
devarim sh’omdim be’rumo shel olam, uvnei adam mezalzelim bahem—this refers to words [of prayer] which rise up to stand in
the rum (heights) of the universe before Hashem, but the children of men zul (make light) of them and hold them in
contempt” (Berakhot 6b). Based on the Talmud the verse now reads, “K’rum—that which is exalted [the wisdom of the
Torah, prayer, mitzvot, language itself], zulut livnei adam—is zul (demeaned, treated with contempt) by the children of
men.”
Based on this, the Baal Shem Tov taught, “There are times when the results of prayer are manifest above, in the
heights of the universe [in the spiritual dimension], whereas here below in the physical world, nothing seems to change.
As a result of this concealment, people tend to think that their prayers are in vain, heaven forbid, and the power of prayer
is belittled. One must therefore strengthen himself greatly and know that every prayer is important” ( Keter Shem Tov
#138).
understands that his and Israel’s redemption is inseparably bound to the ultimate redemption, the redemption of the
Shekhinah. If in the meantime Hashem’s presence is truly with us in our suffering, this changes the very meaning of
suffering itself. He is comforted even NOW.
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ִמ ְׁזמ ֹור ְׁל ָד‬
Conductor of Creation who grants eternal victory. Mizmor :‫ִוד‬
LeDavid – A cutting psalm by David.
(2) How long, Hashem? Will You forget me forever? How .‫(ב) ַעד ָא ָנה ְׁי ֹה ָוה ִת ְׁ ש ָ כ ֵח ִני ֶׁנ ַצח‬
long will You hide Your Face/Presence from me? ‫ַעד‬
:‫ָא ָנה ַ ת ְׁס ִתיר ֶׁאת ָפ ֶׁנָיך ִמ ֶׁמ ִּני‬
(3) How long must I seek counsel within my soul {at night, . ‫(ג) ַעד ָא ָנה ָא ִ שית ֵ עצ ֹות ְׁב ַנ ְׁפ ִ שי‬
only to be plagued with} grief in my heart by day? How long ‫ָיג ֹון‬
will my enemy continue to raise himself high above me?
‫ ַעד ָא ָנה ָיּרום ֹא ְׁי ִבי‬.‫ִב ְׁל ָב ִבי י ֹו ָמם‬
:‫ָע ָלי‬
(4) Look down and answer me, Hashem, my God. Enlighten ‫ ָה‬.‫א ל ָהי‬ ֹ ֱ ‫(ד) ַה ִבי ָ טה ֲע ֵנ ִני ְׁי ֹה ָוה‬
my eyes lest I sleep the sleep of death.78 ‫ִאי ָרה‬
‫ֵ עי ַני ֶׁפן ִאישן ַה ָמ‬
:‫ֶׁות‬
(5) Lest my enemy say/boast, “I have prevailed against ‫ ָצ ַרי ָי ִגיּלו‬.‫(ה) ֶׁפן ֹיאמר ֹא ְׁי ִבי ְׁי ָ כ ְׁל ִתיו‬
him,” and my oppressors rejoice when I stumble.79 :‫ִכי ֶׁ אמ ֹוט‬
(6) As for me, I have always trusted in Your unconditional ‫ ָי ֵגל ִל ִבי‬.‫(ו) ַו ֲא ִני ְׁב ַח ְׁס ְָׁדך ָב ַט ְׁח ִתי‬
love; my heart will therefore rejoice in Your deliverance;80 I
{[Israel]} will sing to Hashem forevermore, for He has always
‫ ָא ִ שי ָרה ַ לי ֹה ָוה ִכי ָג‬.‫תך‬ ָ ֶׁ ‫ִביּשוע‬
bestowed {kindness and blessing} upon me.81 :‫ַ מל ָע ָלי‬
Psalm 14
In both this psalm and its sister psalm, Psalm 53, King David cries out against the naval, a singular epithet that describes
all the vile, contemptible individuals and their cohorts who have arisen in every generation to tear apart and destroy the
fabric of society. Interestingly, David does not name any specific naval. In this way, he leaves it open for us to search for
and identify individuals who embody the traits described here. In crying out to Hashem to save us all from the evil
machinations of the naval, he also gives us hope.
78 “Enlighten my eyes lest I sleep the sleep of death,” lest I sleep away my existence in this world which is
likened to night. This verse is the source for the HaMapil-blessing we say every night in the Bedtime Shma before we go to
sleep: “Blessed are You, Hashem…who casts cords of sleep upon my eyes and slumber upon my eyelids [makes my eyes
heavy with sleep and my eyelids with drowsiness], and yet who illuminates the black pupil of the eye. May it be acceptable
before You, Hashem my God and God of my ancestors, to let me lie down to a peaceful sleep [tonight and when I die], and to
raise me up to a life of goodness and peace [when I awaken in the morning and in the World to Come]. Grant me my own
unique portion in Your Torah, and accustom me to keeping Your commandments, as opposed to allowing myself to become
accustomed to transgressing them. [Save me] from being brought to inadvertent error, from being overly tested, and from
being humiliated. May the desire to do good [and to be good] dominate within me, and thereby prevent the urge to do wrong
from overpowering me. Rescue me from the evil urge, and from serious diseases. Do not let me be confused by bad dreams or
harmful fantasies. May my bed be perfect before You [may my children all be whole, healthy, righteous, and aware of You].
Illuminate my eyes lest I sleep a sleep of death; [enlighten my eyes to Your truth, lest I sleep away my existence in this world
which is likened to night; let me sense Your presence so clearly that the forces of death, darkness, and depression have no
power over me]. Blessed are You, Hashem, who illuminates the entire world with His glory light” (Birkat HaMapil, nusach Edot
HaMizrach; see Inside Psalm 17 on the expression, “the black pupil of the eye”).
79 Alternatively, in the context of this psalm being part of the Bedtime Shma, “Lest my enemy [the shadow
power which I was born to harness] boast, ‘I have prevailed against him,’ and my oppressors [the negative thoughts that
plague me and imprison me] rejoice when I stumble.” See Inside Psalm 13.
80 “My heart will therefore rejoice in Your deliverance.” The Midrash does not miss an opportunity to see here
a hint to the very deep connection that exists between our suffering and Hashem’s: “Rabbi Avahu said: This is one of
those verses in which the redemption of the Holy One is seen as inseparable from the redemption of Israel. It is not
written, ‘My heart will therefore rejoice in my deliverance,’ but ‘My heart will therefore rejoice in Your deliverance!’
David said: ‘Your deliverance/redemption is our deliverance/redemption!’” (Midrash Tehillim 13:4).
As we saw above in the words “l’Adonai ha’yeshuah” (Psalm 3:9), the Zohar declares that not only Israel and
mankind, not only nature and the cosmos are presently in a state of exile from the Divine and require redemption. The
Shekhinah, the Indwelling Presence of God Himself is also in exile with Israel. Israel’s joy at the redemption is thus not
only for itself, but for Hashem Himself. This is the meaning of “l’Adonai ha’yeshuah—redemption will also be for God
Himself” (Zohar Emor, 3:90b).
81 “Ki gamal alai—for He has always bestowed [kindness and blessing] upon me.” The verb gamal is past tense,
but a past tense that flows into the future: “I, Israel, will sing to Hashem forevermore, for just as He has always bestowed
[kindness and blessing] upon me [in the past, so too I am assured that He will bestow even greater blessing upon me in
the future redemption].” See Inside Psalm 13.
In general terms, the psalm is a continuation of the last three psalms in which David bemoans the extent to
which society can deteriorate when the forces of godlessness prevail. However, despair is not inevitable. On the contrar y,
our faith and knowledge that Hashem is forever present and available, and that His plan for mankind is never
inoperative, give us the fortitude to weather all tests. The fact that the entire world is as naught for Hashem, along with
His utter transcendence—which the naval misinterprets as His absence—are for us the greatest guarantee of His closeness.
For He is above the system of creation, and never limited by its rules.
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ְׁל ָד ִוד ָאמר ָנ ָבל ְׁב ִלב ֹו‬
Conductor of Creation who grants eternal victory. By ‫ֵ אי ן‬
David. The naval {(vile, contemptible man)} has always said in ‫א ל ִהים ִה ְׁ ש ִחיּתו ִה ְׁת ִעיּבו ֲע ִלי ָ לה‬ ֹ ֱ
his heart, “There is no God {[no divine providence, no reward or
punishment]}.” They {[he and his like]} brought ruin {to society};
‫ֵאין‬
their behavior caused depravity {to become the norm, to the ‫ֹע ֵ שה ט‬
extent that} there is no longer any doer of good {[one whose
righteous
:‫ֹוב‬
deeds flow from an internal moral purity and wholesome integrity]}.82
(2) {Contrary to the mistaken belief of the naval,} Hashem {in His mercy} ‫(ב) ְׁי ֹה ָוה ִמ ָש ַמ ִים ִה ְׁ ש ִקיף ַעל ְׁב ֵני‬
looks down from heaven upon the children of men, to see ‫ָא ָדם‬
if there is anyone intelligent enough to seek Elohim {(God’s
justice)}.83
‫ִל ְׁרא ֹות ֲה ֵיש ַמ ְׁ ש ִכיל ֹד ֵרש ֶׁ את‬
:‫א ל ִהים‬ ֹ ֱ
82 The sages had no trouble applying the epithet naval to any number of wicked individuals: Esav, and by
extension, Edom, the Roman Empire (Midrash Tehillim 14; see Inside Psalm 14); Yishmael (Alshikh); Lavan in Yaacov’s
time, and later on, Naval HaCarmeli in David’s time (Chazeh Tziyon); Haman (Alshikh); Sancheriv in his siege against
King Chizkiyahu (Metzudot, Malbim); Nevuzaradan and Nevuchadnezzar who destroyed the First Temple, and Titus
who destroyed the Second Temple (Rashi, Meiri, Metzudot, Shlah). Rashi thus writes, “In these twin-psalms (14 and 53),
King David peers prophetically into the future. Here in Psalm 14, he alludes to Nevuchadnezzar, who would enter the
First Temple in the future and destroy it; in Psalm 53 he alludes to Titus, who would destroy the Second Temple.” In
explaining how David could include characters from the future in this all-star lineup of nevalim, Metzudot writes, “David
composed this entire psalm in the past tense because when a prophet views an event that will transpire in the future, he
[is literally catapulted into the future and] experiences it as if it has already occurred.” See below, note to verse 7.
On the other hand, Rabbi Hirsch, Rabbi Chayim Dov Rabinowitz (Daat Sofrim), and Amos Chakham (Daat
Mikra) emphasize the general qualities that distinguish the naval, as opposed to pointing to specific individuals as
embodiments of these qualities. In the end, both approaches together are needed to give us a well-rounded understanding
of the main message of this psalm. In the words of Amos Chakham, “The kefirah (atheism, God-denial) of all the different
types of nevalim, that there is no God, no divine judge, and no divine judgment, is followed by hash’chatat ha’midot, the
utter destruction of all the noble qualities that should guide our interactions bein adam le’chavero (between man and his
fellowman).”
Rabbi Rabinowitz writes, “The source of nivlut—the quality of meanness that characterizes the naval—is hidden
in man’s inner being. It can be so hidden in the subconscious that one is not even aware of it. It manifests in the way he
perceives the world, which then has a direct effect on his midot—his character, the way he interacts with others and the
world. When David refers to a person saying or thinking in his heart that there is no God, this is not only to disparage
him. He is also giving sound advice and guidance as to how to do the necessary root-canal work to pluck this evil at its
root…Ki mi sh’hu naval be’libo sofo lihiyot naval be’khol maasav—for one who is a naval in his heart is bound to become a
naval in his actions and interactions as well, im lo yaakor et shorshey ha’nivlut sh’be’kirbo—unless he does the necessary inner
work to uproot this nivlut from within.”
Rabbi Hirsch writes, “Atheism is no new idea. It has always shown its face whenever men have withered, i.e.,
whenever human beings have come to a state of mental and moral degeneration. It is clear that naval here does not
denote only one individual, but the majority of a whole generation of men. This is shown by the plural hish’chitu (they
have brought ruin) which follows immediately…Naval, literally, ‘to wither,’ denotes the disappearance of moral
strength. Man no longer draws from his sense of duty the power to master his urges and desires. Like a withered leaf, he
has become the plaything of influences from within and without. He has lost his free moral self-determination, and thus
has forfeited the divine spark within. All his thoughts and aspirations have succumbed to a sort of physical slavery. For
it is not intellect that raises man above the rest of creation or elevates him to the level of ‘the image of God.’ Intellect is a
faculty that he shares with any lowly beast. What makes him similar to God is the ability to say ‘no’ to evil despite all its
glamour. It is his joyous determination to say ‘yes’ to all that is good, regardless of the hardships and sacrifices
involved...But when his
spirit of morally free self-confidence, that spark of the Divine, disappears from his heart, then man will also lose all
consciousness of the Divine...”
83 Hirsch: “In His love, desiring to educate mankind, God waits for man to come to his senses by himself. Man
can and should achieve recognition of God through the use of his own rational, reasoning intellect. The psalm does not
say, ‘Is there anyone who believes,’ but rather, ‘Is there anyone who is using his intelligence.’ Wherever the holy
scriptures ask man to recognize God, they appeal not to man’s faith but to his reason. In order to be a ‘seeker of God,’ one
need only make proper use of one’s faculty of reasoning...If his reason has not yet been completely subjugated by
sensuality, man will find his way to God. Man denies the existence of God not just because He cannot be perceived by the
(3) They have all turned away {from the path of

{But behold:} ‫(ג) ַה ֹ כל ָ סר ַי ְׁח ָדו ֶׁנ ֱא ָלח ּו ֵ אי ן ֹע‬
righteousness};
all of them together have become ruined; not ‫ֵ שה ט ֹוב‬
one is a doer of good, not even one.84
‫ֵ אי ן ַגם ֶׁ א‬
:‫ָ חד‬
(4) Surely they should know—all these evildoers who ‫(ד) ֲהֹלא ָי ְׁדּעו ָ כל ֹפ ֲע ֵ לי ָא ֶׁון ֹא ְׁכ ֵ לי‬
devour {[afflict]} my people like those who eat bread—{that
the only reason they have been able to afflict my people is because my
‫ַע ִמי‬
people} :‫ָא ְׁכּלו ֶׁ ל ֶׁ חם ְׁי ֹה ָוה ֹלא ָק ָרּאו‬
stopped calling out to Hashem.85
(5) There {will come a time when} they will fear a great fear, for ‫א ל ִהים ְׁבד ֹור‬
ֹ ֱ ‫(ה) ָ שם ָפ ֲחד ּו ָפ ַ חד ִכי‬
Elohim {reveals His saving presence most powerfully} in a righteous
generation.86
:‫ַ צ ִדיק‬
sense of sight and touch…The human mind is not eager to find God because the very idea of the existence of a Supreme
Being is most inconvenient to man’s physical desires...”
84 “Ein oseh tov.” Rabbi Hirsch catches an important nuance in verses 1 and 3. He points out that ‘ein oseh tov ( ֵ ‫אין‬
‫ ’) טובֵ שה ֹע‬is written in both verses with the vowel tzerei beneath the letter sin of oseh (ֵ‫) שה ֹע‬, as opposed to the vowel segol (ֶׁ
‫) שה ֹע‬. When voweled with tzerei, ein oseh tov means “not one is a doer of good.” When voweled with segol, ein oseh tov means
“not one does good.” He writes, “Human society has never sunk to such depths that no one does good any more. In every
age, even during times of extreme moral depravity, good things have happened on earth, and some good deed can be
found in the records of the lives of even the most corrupt of human beings. However, the good is done in a spirit that
does not spring from cherished principles or from a sense of duty. It was not done simply for the sake of ‘doing good.’
The performance of good deeds does not shape the character of man; doing good alone does not impress itself upon the
human personality. Indeed, there are still men who do good. The problem is that there is none who is a genuine ‘doer of
good,’ who sees his calling and the sum of his aspirations in doing naught but good. [When society deteriorates to this
degree] goodness itself is forced to go begging at the doors of materialism, and morality, honesty, and justice need a letter
of introduction from the spirit of selfish calculation of personal gain. Once the Lord God is no longer tolerated among
men, cunning will become the ruling idol, and the doing of good for its own sake will vanish from the earth.”
85 Alternatively, “Surely they should know—all these workers of iniquity who devour/afflict my people like
those who eat bread—[that it is only because my people] have not called upon Hashem [that He has given them over
into their hands].” They don’t realize that the only reason they have been able to afflict my people is that my people
have forgotten how to call out to Hashem.
According to the Midrash (Yalkut Shimoni 2:662), the poaley aven (workers of iniquity) in this verse are the
nations of the world who have attacked and plundered Israel. They were able to destroy our Temple and carry away its
treasures only when we failed to recognize Hashem as the source of our salvation: “Rabbi Simon said, ‘What brought it
about that those nations who eat/devour/afflict my people (okhley ami) have plenty to eat (akhlu lechem)? It is because
Israel did not call out to Hashem (Hashem lo karau).” Alternatively, according to Seforno, the workers of iniquity in this
verse are our own false leaders: “The okhley ami of this verse are the Israelite judges whose eyes are blinded by bribes.
They are okhley ami akhlu lechem, i.e., they eat their bread at the expense of the poor people who have nowhere to turn for
redress. These judges should have defended these poor people and entreated Hashem to have compassion. Instead, they
treated them with contempt.” Note: No one single translation does justice to the phrase poaley aven. Depending on
context, we variously translate it as workers of iniquity, evildoers, perpetrators of injustice, those who deal treacherously,
and/or those who use violence to achieve their evil goals.
Daat Mikra (Amos Chakham): “On the one hand, it is possible that the naval (vile, contemptible man) and the
poaley aven (workers of iniquity) mentioned in this psalm are the nations who afflicted Israel, and cursed and blasphemed
the God of Israel. The psalmist turns to these nations and admonishes them. They should learn a lesson from those
nations that afflicted Israel in the past. They reaped exactly what they sowed. They received their punishment and no
longer exist. On the other hand, it is possible that they are rishey Yisrael (wicked Jews) who oppress the poor and
downtrodden. See the prophet Micah (Micah 2:1-2), ‘Woe to those who plan iniquity and devise evil upon their beds.
They carry it out at the break of dawn [with alacrity], for they do whatever they want [and no one stops them]. They covet
fields and steal them; houses, and they take for themselves; they rob a man and his home, each individual and his
belongings,’ and (Micah 3:2-4), ‘Listen now, you leaders of Yaacov…surely you should know what is right, yet you have
shown that you hate good and love evil. You steal the skin from their bodies and the flesh from their bones. And after
devouring My people’s flesh and flaying their skin, you crack open their bones and chop them up, as if [to cook them] in a
pot, as if they were meat in a cauldron. But when [the enemy attacks and] you cry out to Hashem, He will not answer
you. At that time He will conceal His presence from you, in return for all the evil you perpetrated’” (Daat Mikra, Sikum
Mizmor 14; see also Daat Sofrim).
86 The Midrash catches a subtle difference between our verse 5 here and the parallel verse 6 in Psalm 53: Here it
is written, “Sham pachadu pachad—there they will fear a great fear,” while elsewhere it is written (in the twin psalm, Psalm
53:6), “Sham pachadu pachad, lo hayah pachad—there they will fear a great fear, like no other fear.” Regarding who will
experience this pachad (fear) and where, the Midrash distinguishes between tzadikim and reshaim, and between olam hazeh
(this world) and Olam Haba (the Next World). In the process, we see that the meaning of the phrase “lo hayah pachad”
(Psalm 53:6) changes accordingly. The Midrash thus offers two possibilities. (A) “Sham pachadu pachad—there they will
fear a great fear” refers to the tzadikim who fear and revere the Holy One in this world [even in a world in which
Hashem’s presence is largely hidden] and fulfill His commandments. For this very reason, however, “lo hayah pachad—
(6) You {fools dare to} ridicule the counsel of the poor one ‫(ו) ֲע ַצת ָע ִני ָ ת ִביּשו ִכי ְׁי ֹה ָוה ַמ ְׁח‬
{[Israel]}—whose sole refuge is Hashem.
:‫ֵסהּו‬
(7) O that Israel’s salvation {shining
{we could be lifted up to see} ‫(ז) ִמי ִי ֵ תן ִמ ִּצי ֹון ְׁיּשועת ִי ְׁ ש ָר ֵ אל‬
forth even now}from Tziyon; when Hashem returns {with} His ‫ְׁבּשוב‬
exiled people, Yaacov’s ecstasy will rise ever higher;
Yisrael will attain everlasting joy!87
‫ְׁי ֹה ָוה ְׁשּבות ַעמ ֹו ָי ֵגל ַי ֲע ֹ קב ִי ְׁ ש‬
‫ַ מח‬
:‫ִי ְׁש ָר ֵאל‬
Psalm 15
David herein encapsulates eleven quintessential qualities and traits that one should cultivate in order to lead a godly life,
to attain the highest degree of human perfection, and thereby inherit eternity.
(1) Mizmor LeDavid – A cutting psalm by David. Hashem, ‫(א) ִמ ְׁזמ ֹור ְׁל ָד ִוד ְׁי ֹה ָוה ִמי ָיּגור ְָׁבא ֳה‬
who can dwell in Your tent {[live a spiritual life even in this world .‫ֶָׁלך‬
which is likened to a temporary tent]}? Who will abide on Your
holy mountain {[in the heavenly Beit HaMikdash]}?88
:‫שך‬ָ ֶׁ ‫ִמי ִי ְׁ ש ֹ כן ְׁב ַ הר ָק ְׁד‬
they will have no reason to fear” Hashem’s judgment in the Next World.” (B) “Sham pachadu pachad—there they will fear a
great fear” refers to the reshaim who have reason to fear the judgment of the Next World, as the verse states, “Pachadu
b’Tziyon chata’im—sinners in Tziyon are frightened and trembling seizes the wicked” (Isaiah 53:14). Why are they
frightened [of the judgment of the Next World]? Because “lo hayah pachad,” they did not fear the Holy One in this world
(Midrash Tehillim 14:5).
87 “Mi yiten mi’Tziyon…” One of the many code words for the higher dimensional reality known as Olam Haba
(the World to Come) is Mi. The numerical value of Mi (mem = 40, yod = 10) is 50, embodying Chamishim Shaarey Binah,
the Fifty Gates of Understanding. In plain Hebrew, the word mi means “who” or as we have translated it here, “O that…”
In the code language of Sod [Kabbalah], however, Mi embodies the exalted level of Olam Haba, not just the World to
Come in a simplistic sense, as if it will eventually exist but doesn’t yet exist. No, Olam Haba is the greater context within
which olam hazeh takes place. It is that exalted level of eternity from which the ultimate future will be born, i.e., manifest
down here below within the time frame of this world as we know it. To capture this double meaning, we therefore
translate Mi yiten mi’Tziyon yeshuat Yisrael as “O that [we could be lifted up to see] Israel’s salvation [shining forth even
now] from Tziyon,” meaning, “O that we could access that exalted level of consciousness that will become the norm in
the future, and in this way be instrumental in hastening its revelation for all mankind.”
This is typical of Kabbalah wherein the future is the future only from our limited perspective—because we live
within time and space. For Hashem, on the other hand, the future is just as real as the past. As we will repeatedly
mention, this is why the prophets often wrote about the future in the past tense. They experienced the future as if it had
already happened. In one sense it was as if they were catapulted into the future and saw the entire panorama of history
from the end. In another sense, they were taken up above space-time to view all time—past, present, and future—from
God’s point of view, from the point of view of eternity.
Meditative prayer works the same way. In meditative prayer, we can access a level of consciousness wherein the
present expands to include the past and future. We simply realize that where we are right now is midway not only between
our own past and future, but midway between God’s infinite past and infinite future. By expanding our consciousness in this
way, we break out of knowing ourselves as bnei olam hazeh (children of this world), and realize that we are bnei Olam Haba
(children of Eternity). That is, even as we live, breathe, and walk in this world, we are living, breathing, and walking in
eternity. In this way, we can bask in the light of eternity, the light of the ultimate redemption, right here and now. Returning
from such an expanded state, we internalize the paradoxical fact that the future is actually present, but because it is still
hidden, we call it the future. This is the level of consciousness of “Mi yiten mi’Tziyon yeshuat Yisrael,” not simply as a hope
for the future redemption, but as a profound experience of the future redemption that shines down even now and uplifts
us.
88 Har Kodshekha can refer generally to all of Yerushalayim, “the highest city in Eretz Yisrael,” or more
specifically to Har HaBayit (the Temple Mount) and the Beit HaMikdash (Holy Temple), situated in the heart of
Yerushalayim. It is possible to translate the phrase Har Kodshekha in two ways: “Your holy mountain” or “the mountain
of
Your holiness.” The meaning of both is that Hashem sanctified Har HaMoriah by making it the place from which all
holiness and godliness spreads forth to the entire planet. According to tradition, it was from this spot that Hashem took
the dust to form Adam’s body (Sanhedrin 38b). It was here too that Avraham bound Yitzchak, and where Yaacov later saw
his prophetic vision of the ladder whose pinnacle was in heaven and whose lowest extremity reached the earth. See our
notes to Psalm 76:3, “His Succah (canopy, shelter, Beit HaMikdash) was thus always destined to be in Shalem [Yerushalayim],
and His dwelling place in Tziyon [the Holy of Holies of the Beit HaMikdash, the repository of the Torah]” and Psalm 135:21,
“May the revelation of Hashem’s presence be blessed [ever more increased in the world] from/via Tziyon [corresponding
to the Beit HaMikdash]; may His Shekhinah (Indwelling Presence) shokhen (dwell, be fully manifest) in Yerushalayim,
praised be Yah” (Psalm 135:21).
Mahari ibn Shoyiv: “The previous psalm concluded with ‘Mi yiten mi’Tziyon yeshuat Yisrael...’ David now comes
to comfort those of perfect faith with a true comfort, namely that even while in exile and not yet worthy of a Beit
HaMikdash built of stones and wood, it is still possible to inherit the spiritual light of the Beit HaMikdash in heaven by
virtue of our good actions and true faith. For these are independent of anything physical. It is perhaps for this reason that
(2) He who walks in wholehearted integrity, deals ‫ ְׁו ֹד ֵבר‬.‫(ב) ה ֹו ֵ לְ ך ָ ת ִמים ּו ֹפ ֵ על ֶׁ צ ֶׁדק‬
righteously, and speaks truth in his heart.89 ‫ֱא ֶׁ מת‬
:‫ִב ְׁל ָבב ֹו‬
(3) He who has no slander on his tongue, who has not ‫ ֹלא ָע ָ שה ְׁל ֵר‬.‫(ג) ֹלא ָר ַגל ַעל ְׁל ֹשנ ֹו‬
acted wickedly toward his brother nor cast disgrace upon ‫ֵ עה ּ ו‬
his relative {[i.e., friend]}.90
:‫ ְׁו ֶׁ ח ְׁר ָפה ֹלא ָנ ָ שא ַעל ְׁק ֹ רב ֹו‬.‫ָר ָעה‬
(4) He who is lowly in his own eyes and extremely ‫ ְׁו ֶׁאת ִי ְׁר‬.‫(ד) ִנ ְׁב ֶׁזה ְׁב ֵעי ָניו ִנ ְָׁמאס‬
humble; who honors those who revere Hashem; who, ‫ֵ אי‬
though he may swear to his own disadvantage, does not
recant on his ‫ ִנ ְׁ ש ַבע ְׁל ָה ַרע ְֹׁולא ָי‬.‫ְׁי ֹה ָוה ְׁי ַ כ ֵבד‬
oath. :‫ִמר‬
(5) He who has not lent his money with interest or taken a ‫ ְׁו ֹש ַ חד ַעל‬.‫שך‬ ְ ֶׁ ‫(ה) ַ כ ְׁספ ֹו ֹלא ָנ ַ תן ְׁב ֶׁנ‬
bribe against the innocent. He who does these things will ‫ָנ ִקי‬
never falter.
‫ ֹע ֵ שה ֵא ֶׁ ּלה ֹלא ִימ ֹוט ְׁלע‬.‫ֹלא ָל ָקח‬
:‫ֹו ָ לם‬
Psalm 16
King Shlomo wrote, “Love [my love for You, Hashem,] is as fierce as death [I would rather accept death than betray Your
love]…its coals are fiery coals, producing a flame of the Divine [that can never be extinguished]” (Song of Songs 8:6). This is the
essence of who King David was. As a lover of Hashem, no other goal in life could compare with attaining and maintaining
devekut (loving connection, attachment) with Hashem. Together the power of love and the desire for devekut are the
most powerful protections against all calamity, for they transcend death itself. David therefore says in this psalm:
Hashem, You are my portion in life and in death. My heart overflows with love and thanks to You. How wondrous that
my love for You is the very lifeline that allows me to feel Your love for me. It allows me to sense Your presence, Your
providence, and Your blessing even in the midst of calamity. My love for You and Your love for me allow me to
experience the everlasting bliss of Your presence in eternity even now. I want only You.
(1) Mikhtam LeDavid – A memorial psalm by David {which he ‫(א) ִמ ְׁכ ָתם ְׁל ָד ִוד ָש ְׁמ ֵר ִני ֵאל ִכי ָח ִסי‬
prized highly and reviewed constantly for the lessons it contains}: Protect ‫ִתי‬
me, El {(O loving God)}, for I take refuge {and place my trust} in
You alone.91
:‫ָ ְבך‬
David does not mention korbanot or any other form of service done in the physical Temple. ‘Who will dwell in Your tent?’
This world is temporary and is therefore likened to a tent which is easily uprooted, while the World to Come is
permanent and is therefore called Har Kodshekha (the mountain of Your holiness). Whereas this world is lowly, the
spiritual dimension towers high above us like a great mountain” (Ibn Shoyiv cited in Mikdash Me’at, “Beit Knesset”).
Alternatively: “Mizmor LeDavid—a cutting psalm by David. Hashem, who will be considered worthy enough to
dwell eternally in Your heavenly tent? Who will abide on Your holy mountain [i.e., in the Beit HaMikdash which is the
point of meeting between heaven and earth]?” Radak explains that the heavenly Eden is referred to here as Hashem’s tent
because the vault of the heavens seems taut like a tent. Radak accordingly writes, “Who will dwell in eternity? It is the
neshamah ha’elyonah, the divine soul (literally, the soul that originates above). The soul that fulfills these conditions during
its lifetime here on earth will dwell in honor in the spiritual dimension when it leaves this world.”
89 According to Rabbi Hirsch, the three parts of our verse correspond to three prerequisites for living
according to the Torah: moral integrity as embodied in the chukim of the Torah, honesty as embodied in the mishpatim
of the Torah, and truthfulness in speech. He writes, “‘Holekh tamim—wholehearted integrity.’ Moral integrity...is the
prime prerequisite for a Jewish way of life which is characterized above all by the control and sanctification
(refinement, elevation) of physical sensuality. According to Jewish truth, physical, sensual bestiality and spiritual
elevation to God cannot coexist. Whereas God drives away the immoral man from the threshold of His house, taharah
(purity) is the basic character of the Jewish divine sanctuary, and is embodied in the observance of the chukim. ‘U’fo’el
tzedek—deals righteously.’ Social justice is the second requirement...honesty in our dealings with our fellow man,
embodied in the fulfillment of the mishpatim of the Torah. ‘Ve’dover emet bi’levavo—and speaks truth in his heart or
speaks truth straight from the heart.’ This is the third and final requirement for a way of life that is truly ethical and
honest...the veracity of thought and speech. The words he speaks are true, and the truth which passes over his lips also
dwells within his heart. In sum, morality, honesty, and truthfulness constitute the threefold requirement which the
Sanctuary of God’s Law exacts from anyone who wishes to ‘sojourn’ in it and who desires to ‘dwell’ on His holy
mountain. For the Lord’s Sanctuary is indeed a Sanctuary of the Law, and the ‘Law,’ the will of God which determines
every aspect of our lives, constitutes the holy of holies in this House of the Lord...It naturally follows from the foregoing
that our life outside the House of the Lord must not in any way conflict with the requirements set by the divine law to
which that House is dedicated.” See introduction and notes to Psalm 119 and Inside Psalm 119 where we define the
terms chukim and mishpatim.
90 “Lo ragal al leshono—he who has no slander on his tongue” or “he doesn’t spread rumors.” In other words,
when he speaks the truth that is in his heart, it is never used against others. All this stands in stark contrast to the nevalim
(contemptibles) and reshaim (wicked individuals) mentioned in the previous psalms who boast, “With our tongues we
shall prevail; our lips are ours to use as we please. Who is lord over us?” (Psalm 12:5).
91 Hirsch: “The superscription Mikhtam seems to denote a psalm which David recorded for himself as an
(2) {O my soul,} say to Hashem, “You alone are my Lord! All ‫ ֲא ֹד ָני ָא ָ תה ט ֹו‬,‫(ב) ָאמ ְׁר ְׁת ַ לי ֹה ָוה‬
the good I have is solely from You.”92 ‫ָב ִתי‬
:‫ַבל ָע ֶׁליָך‬
(3) {I therefore bind myself} to the holy ones who dwell in the ‫(ג) ִל ְׁקד ֹו ִ שים ֲא ֶׁ שר ָָבא ֶׁרץ ֵה ָ מה ְׁו ַא‬
land {of eternal life}; they are the mighty ones {who serve You ‫ִדי ֵרי‬
faithfully}, in whose merit all my longing is fulfilled. 93
:‫ָ כל ֶׁ ח ְׁפ ִצי ָבם‬
everlasting memorial, a tenet to which he would adhere forever...”
92 “Amart laYKVK: Adonai Atah—say to Hashem: You alone are my Lord!” David is addressing his own soul
(Rashi, Ibn Ezra, Radak, Metzudot, Shlah). Say to Hashem, “tovati bal alekha—I do not ask for goodness from anyone but
You” (Daat Mikra). “You have no obligation to do good for me, for I am undeserving” (Rashi, Ibn Ezra, Radak,
Metzudot). “It is impossible to take life for granted, certainly a life of goodness and blessing, for it is only as an act of
matnat chinam (an unearned gift of kindness) that You, Hashem, shower Your creations with goodness, not as something
we deserve” (Daat Sofrim).
Rabbenu Bachya connects this to Yaacov’s prayer when he returned to Eretz Yisrael with his family only to hear
that Esav was on his way to meet him with an army of four hundred men strong. Yaacov prayed, “O God of my father
Avraham and God of my father Yitzchak, You Yourself told me, ‘Return to the land where you were born, and I will do
good for you (ve’etiva imakh).’ I am unworthy of all the chesed (kindness) and emet (faithfulness, loyalty) You have shown me…
Rescue me, I pray, from the hand of my brother, from the hand of Esav…” (Genesis 32:10-11). Rabbenu Bachya
writes, “This is what King David of blessed memory meant when he said, ‘tovati bal alekha,’ meaning, ‘the goodness that
You bestow is an act of chesed gamur (pure altruism), not out of forced obligation.’ This teaches us how important it is to
contemplate and count one’s blessings, and only then, with the humility that this engenders, to pray for one’s needs”
(Rabbenu Bachya, Genesis 32:11).
93 Our translation of this verse is based on Rashi, Metzudot, Alshikh, Shlah, and Rabbi Nachman of Breslov.
[See Malbim and Hirsch, below on verse 4, for a completely different reading of this verse.] Rabbi Nachman writes, “I
have not been worthy of this [i.e., of drawing the light of Shem Havayah down into Shem Adanut] through the merit of my
own actions. On the contrary, due to my many sins, I have caused much damage. Rather “li’kedoshim asher ba’aretz—I bind
myself to the holy ones who dwell in the earth, and the mighty ones as well; it is through them that all my longing is
fulfilled.” My ability to raise Shem Adanut up to Shem Havayah is due solely to the power of the tzadikim ha’kedoshim (holy
righteous ones) whose bodies are presently buried in the earth…which is why it is necessary to go to their graves in order
to arouse Hashem’s mercies from below...” (Likutey Halakhot, Orach Chayim, Tefillat Minchah 7:1). “For it is precisely by
virtue of the fact that they are lying in the earth, in the most physical dust, after their soul’s elevation, that they can ascend
higher than any angel” (Likutey Halakhot, Choshen Mishpat, Geviyat Chov Mi’karkaot 5:14). “Because we have caused such
great damage, we have nobody to rely on but the great tzadikim of the past whose bodies lie in the dust. We therefore
prostrate ourselves on their holy graves” (Likutey Halakhot, Choshen Mishpat, Matanah 5).
In the Zohar (Parashat Chukat, 3:183a), Rabbi Shimon bar Yochai speaks similarly about the reciprocal
relationship that exists between us and the heavenly realms: “Happy is the portion of the tzadikim in this world and the
next. Although they have passed on to another, higher dimension [Gan Eden], their merit endures in this world,
generation after generation. Thus, when Israel returns in sincere teshuvah before the Holy One, even if a harsh sentence
has been decreed upon them, the Holy One immediately calls upon the tzadikim who stand before Him above, and makes
the matter known to them. They are then able to nullify such a decree easily [with their prayers], causing the Holy One to
take pity on Israel. There are times, however, when Israel’s transgressions are of such magnitude that the Holy One
decrees a sentence in heaven without making the matter known to the tzadikim. At such times, Israel must return in full-
hearted teshuvah here below, and in addition, travel to the graves of the tzadikim to make the matter known to them.
Bolstered by Israel’s teshuvah and heartfelt prayers below, the tzadikim are then able to nullify the decree and transmute
heavenly judgment to mercy. Happy are the tzadikim! Regarding them it is written (Isaiah 58:11), ‘Hashem will guide you
at all times, and satiate your soul with supernal lights’” (Zohar Chukat, 3:183a, according to Ramak and Remez).
There are special times when the tzadikim are more connected to their graves, such as Rosh Chodesh (the New
Moon) and on their individual yahrtzeits. When we travel to their gravesites, seemingly “scattered” throughout the land,
we set something in motion down here which allows them to set something in motion up there. In this way, the reciprocal
relationship between heaven and earth is strengthened. We pray below; they pray above. We come to their gravesites,
learn their Torahs, speak about how great they were during their lifetimes, and in this way arouse their souls and make
them aware of our plight. They in turn ascend even higher in the spiritual realm and intercede with Hashem on our
behalf.
In the teachings of the Zohar and the Ari, we are told that our prayers ascend to the heavenly realms by way of
Me’arat HaMakhpelah. Makhpelah is the entrance to Gan Eden. The following supplication (from Lashon Chakhamim, Chelek
Beit #22, by the Ben Ish Chai), to be said at the tomb of a tzadik, is based on this teaching: “Hashem, may it be Your will
that the nefesh of this tzadik awake, ascend, travel, and fly to the Avot who sleep in Hebron, to inform them of the prayer
and the supplication that I am praying and beseeching now. May [that nefesh] then become bound and crowned in the
merit of the Avot, and ascend through that entrance to Gan Eden [that is in Hebron]. May it then inform the ruach, and may
the ruach ascend and become crowned and inform the neshamah, and may the neshamah come before the Holy One to
beseech mercy for us. And may the Holy One have pity on us in their merit and in the merit of all the tzadikim who were
privileged to behold the supernal glory...”
See also Midrash Tehillim on our verse (ot beit): “The Holy One does not call a tzadik kadosh (holy) until he is in
(4) May the sorrows of those who hasten after other {gods} ‫(ד) ִי ְׁרּבו ַע ְׁצב ֹו ָ תם ַאחר ָמ ָ הר ּו‬
be multiplied; I will not pour out their drink offerings of ‫ַבל‬
blood, nor bear their {idols’} names upon my lips.94
‫ַ א ִסְיך ִנ ְׁס ֵ כי ֶׁהם ִמ ָדם ּו ַבל ֶׁ א‬
‫ָ שא ֶׁאת‬
‫ְׁ שמ ֹו ָתם ַעל ְׁש ָפ‬
: ‫ָ תי‬
(5) Hashem, {I place all my faith in You;} You are the portion of ‫(ה) ְׁי ֹה ָוה ְׁמ ָנת ֶׁ ח ְׁל ִקי ְׁוכ ֹו ִסי ַא ָ תה‬
my heritage, and my {overflowing} cup; You guide my
destiny.
:‫ת ֹו ִמְיך ג ֹו ָר ִלי‬
(6) The {spiritual} inheritance which has come down to me is ‫(ו) ֲח ָב ִלים ָנ ְׁפּלו ִלי ַב ְּׁנ ִע ִמים ַאף ַנ ֲח‬
pleasant; my portion {[my own choice to cleave to You]} is ‫ָ לת‬
beautiful to me.
‫ָ ש ְׁפ ָרה ָע‬
:‫ָלי‬
(7) Hashem, I will therefore bless You {and thank You forever} ‫(ז) ֲא ָב ְֵר ך ֶׁ את ְׁי ֹה ָוה ֲא ֶׁ שר ְׁי ָע ָצ‬
for counseling me {to cleave to Your ways}; especially at night, ‫ִני ַאף‬
my insides admonish me {to draw near to You}.95
‫ֵ ליל ֹות ִי ְׁסּרו ִני ִכ ְׁלי ֹו‬
: ‫ָ תי‬
(8) I will place {the awareness of} Hashem before me at all times; ‫(ח) ִש ִּוי ִתי ְׁי ֹה ָוה ְׁל ֶׁנ ְׁג ִדי ָ ת ִמיד‬
with You at my right hand, I shall never stumble.96
‫ִכי‬
the earth [until he has passed away, and his body is interred]. Why? Because as long as a man is alive, his yetzer hara
afflicts him [and he is liable to sin]. A person is therefore enjoined never to believe in himself [rely upon his own
righteousness] as long as he is alive in this world, until the day of his death.” Finally, the basis for much of the above is
Rabbi Chamah bar Chaninah’s statement in the Talmud: “The tzadikim are greater after their passing than during their
life” (Chulin 7b).
94 Malbim explains verses 2-4 completely differently: “David speaks here to the ancient belief that the First
Cause (God) is so high above the world that He is totally dissociated from anything that transpires on earth, whether for
good or for bad. As Unmoved Creator, He thus depends on a pantheon of deities whom He appoints to oversee and
govern earth life. David thus turns to those who hold this mistaken belief and says, ‘Amart laHashem, you have said to
Hashem, the Infinite One, Adonai Atah, You are the First Cause, the Supreme God of all gods. However, tovati bal alekha,
the goodness that comes to me is not from You. Rather, li’kedoshim asher ba’aretz heimah, the goodness I receive comes from
the holy deities whose temples we have placed on all the high mountains of earth; ve’adirey kol cheftzi bam, in these deities
I find the answer to all my desires and requests.’ In verse 4, David now counters this false doctrine, ‘May the sorrows of
those who hasten after other gods be multiplied; I will not pour out their drink offerings of blood, nor bear their idols’
names upon my lips.’”
Rabbi Hirsch follows a slightly different track. Continuing from our note above on verse 1, Hirsch writes, “Here
in Psalm 16, David records for everlasting remembrance a moment at which he escaped unscathed from direst peril. This
danger was not physical in nature, but one derived from a mental error which almost led him astray from his pure
relationship with God. This was indeed the one crucial moment in David’s life which deserved to remain etched in his
memory forever. Therefore, the superscription is mikhtam, a monument or everlasting memorial. ‘Amart.’ David is
addressing himself. This is the memorandum that David recorded for himself so that he might keep it in mind all the days
of his life. The use of amart, which is a feminine form of address, conveys the thought that the person thus spoken to is
weak. ‘One day, in a moment of weakness, you, David, said to Hashem: You are my Master, I am entirely at Your service
with every act of my life, and I know that it is my duty to fulfill those commandments which You have revealed to us.
However, tovati bal alekha, my welfare here on earth, my fate, does not rest with You…Rather, li’kedoshim asher ba’aretz
heimah, the shaping influence which the heavenly bodies exert on the earth…they are ones who supply all my wants, and
fulfill and grant all my requests pertaining to my happiness here on earth.’ In verse 4, David now counters this false
belief, ‘May the sorrows of those who hasten after other gods be multiplied; I will not pour out their drink offerings of
blood, nor bear their idols’ names upon my lips.’ With these words, David firmly renounces the error described in verses
2-3.”
95 See Nine Gates to the Psalms, Gate Two, for a deeper understanding of what it means to bless Hashem.
96 Rabbi Moshe Isserles (1530-1572) wrote, “‘Shiviti Hashem le’negdi tamid—I place the awareness of YKVK before
me at all times.’ This is a great overriding rule of Torah observance, and one of the essential devotional practices of the
righteous tzadikim who walk before God at all times [i.e., who live with a constant awareness of Hashem’s presence in all
aspects of their lives]. For a person’s sitting, movements, and dealings when he is alone in his house are not like his
sitting, movements, and dealings when in the presence of a great king. Similarly, his speech and informal conversation in
the presence of the members of his household and his relatives are different from the way he conducts himself and speaks
when in a royal palace. This must be all the more true when a person realizes that the Great King, the Holy One Himself,
stands above him and sees all his actions, as it is written (Jeremiah 23:24), ‘Can a man hide in secret places, that I not see
him?’ says Hashem. ‘Do I not fill heaven and earth!’” (Gloss on Shulchan Arukh, Orach Chayim 1:1).
The Baal Shem Tov saw an additional message embedded in the word shiviti: “The concept behind the word
shiviti—of being in a constant state of God-awareness—is hishtavut (the ability to remain balanced, centered, and
unaffected by outward circumstances). This means that everything is shaveh (equal) to you—no matter what happens to you
—whether people praise you or belittle you. This applies to all aspects of life, including food. Whether you have
delicacies or other less appetizing foods to eat, it is all shaveh (the same) in your eyes, for the yetzer hara has been
completely removed from you. Whatever happens, you are able to say, ‘This is from Hashem. If this is what He decided
‫ִמימי ִני ַבל ֶׁ אמ‬

:‫ֹוט‬
(9) My heart will therefore rejoice and my glorious soul ‫(ט) ָל ֵ כן ָש ַ מח ִל ִבי ַו ָּי ֶׁגל ְׁכב ֹו ִדי ַאף‬
exult; my flesh will also rest securely. :‫ְׁב ָש ִרי ִי ְׁ ש ֹ כן ָל ֶׁב ַטח‬
(10) For You will not abandon my soul to the grave, nor ‫(י) ִכי ֹלא ַ ת ֲע ֹזב ַנ ְׁפ ִ שי ִל ְׁשא ֹול ֹלא‬
allow Your devoted one to see destruction. ‫ִת ֵ תן‬
‫ֲ ח ִסי ְָׁדך ִל ְׁרא ֹות ָש‬
:‫ַחת‬
(11) Make known to me the true path of life; {allow me to ‫(יא) ת ֹו ִדיע ִני ֹא ַרח ַח ִּיים ש ַבע ְׁ ש‬
experience} the fullness {that surpasses all other} joys in Your ‫ָ מח ֹות‬
presence, the everlasting bliss {that You hold} in Your right
hand.
‫ֶׁ את ָפ ֶׁנָיך ְׁנ ִעמ ֹות ִבימי ְָׁנך ֶׁנ‬
:‫ַצח‬
Psalm 17
According to Midrash Tehillim this psalm speaks of repentance on Yom Kippur. Indeed, in this psalm, David speaks of
himself as one who has slipped from the path of righteousness but wishes to return, and asks Hashem’s help. In the
Sefardic Machzor, it is also the first of ten psalms which were added to the Pesukey d’Zimrah on Yom Kippur morning. It is
the first psalm to begin with the words Tefillah LeDavid (A Prayer of David), for the essence of tefillah (prayer) is the desire
to speak words of truth. Its first and last verses speak of righteousness and, like the previous psalm, it speaks about the
great bliss that lies in store in eternity for those who return to Hashem with all their heart and follow the paths of
righteousness.
(1) Tefillah {[a prayer of self-evaluation]} by David.97 Hashem, ‫(א) ְׁת ִפ ָּלה ְׁל ָד ִוד ִש ְׁמ ָעה ְׁי ֹה ָוה‬
beneficent God, hear the righteousness {of my plea and how I
have striven to internalize Your standard of righteousness in judging
‫ֶׁצ ֶׁדק‬
myself};
be attentive to my cry {that issues forth from the depths of ‫ַה ְׁק ִשי ָבה ִר ָּנ ִתי ַה ֲא ִזי ָנה ְׁת ִפ ָּל ִתי‬
my being};
give ear to my prayer, from lips which have not ‫ְֹׁבלא‬
spoken guile.98 :‫ִ ש ְׁפ ֵתי ִמ ְׁר ָמה‬
(2) May my judgment come forth from before You {and may ‫(ב) ִמ ְּׁל ָפ ֶׁנָיך ִמ ְׁש ָפ ִטי ֵי ֵצא ֵעי ֶׁנָיך ֶׁת ֱח‬
the judgment I arrive at in my self-evaluation be exactly the same as Your
objective judgment of me}; Your eyes alone behold {all things}
‫ֶׁזי ָנה‬
impartially.99 ‫ֵ מיש‬
:‫ִרים‬
has to happen, I accept it.’ In any case, your intention should be le’shem shamayim (for the sake of heaven), to the extent
that it makes no difference to you how things turn out. Needless to say, this is a very high level” (Rabbi Yisrael Baal Shem
Tov, Tzavaat HaRivash §2).
“Ki mee’mee’nee bal emot—for since He is at my right hand, I shall never stumble.” This is similar to “ Hashem
shomreikha, Hashem tzil’kha al yad yeminei’kha—Hashem is your guardian; Hashem is your shadow at your right hand”
(Psalm 121:5). The word mee’mee’nee thus indicates that Hashem is at the “right hand” of the one who places Him in the
forefront of his consciousness at all times. Rabbi Hirsch takes it even farther to state that Hashem is the yad yemini (right
hand) of such a person: “I have now recognized God as being my right hand who supports me. I shall therefore never
forsake Him, or let myself be moved to waver in my faith.”
97 Hirsch: “The word tefillah, as we have already stated repeatedly, is not a plea but a kind of self-evaluation, the
search for proper understanding before God. Only thus is it possible to add the concluding phrase, ‘from lips which have
not spoken guile.’ Such an assertion would have little meaning if it were to refer to a plea. If used in connection with self-
evaluation, however, this phrase has a profound significance. Man is prone to deceive himself when it comes to taking an
inventory of his faults and virtues; man is afraid to examine himself in the light of the actual truth...” (Hirsch’s
Commentary to Psalm 17:1). See more about the meaning of tefillah in Inside Psalm 17.
98 According to Malbim, this verse divides into three sections: (1) David tells of his righteousness and how he
has stayed away from all sin, whether in thought or deed. Concerning this, he requests, “Shim’ah Hashem tzedek—O God,
hear the righteousness [of my plea].” (2) David complains about his enemies, about their wickedness. Concerning this, he
requests, “Hak’shivah rinati—be attentive to my cry.” (3) David prays for the benefit of his soul, concerning which he
requests, “Haazina tefillati—give ear to my prayer.” Since broadcasting his righteousness appears somewhat boastful,
David then assures Hashem that he is not trying to deceive Him. Rather, he is speaking with wholehearted trust in Him.
Concerning this, he adds, “From lips which have not spoken guile.”
Malbim adds that the order of listening here ascends from hak’shavah (asking that Hashem be attentive to his
cry), to haazanah (asking Hashem to give ear to his tefillah, internal dialogue), to shmiah (asking Hashem to listen deeply in
order to hear not only his words but the innermost core from which his words emerge). See also verse 6, “ Haat oznekha li—
incline Your ear to me, shma imrati—hear [the thoughts behind] my words.” We too can learn from this how to be
attentive, give ear, and listen deeply.
99 Not surprisingly, there are a few ways to understand mi’lefanekha. Rabbi Hirsch sees the emphasis on the
final syllable of mi’lefanekha, “from before You.” He writes, “Let that judgment I seek in prayer be such that it
corresponds to Your own evaluation of me...mi’lefanekha, from before You. I seek no self-deception.” Rashi explains, “I
know I have transgressed and therefore am surely deserving of punishment. I ask only that the judgment come forth
from You alone,
(3) You have refined my heart {with afflictions which have ‫(ג) ָב ַח ְׁנ ָ ת ִל ִבי ָפ ַק ְׁד ָ ת ַּל ְׁי ָלה ְׁצ ַר ְׁפ ַ ת‬
cleansed and humbled me}, admonished me {with tormenting ‫ִני ַבל‬
thoughts in} the night; You have purified me {like silver until}
You can find no
:‫ִת ְׁמ ָצא ַז ֹמ ִתי ַבל ַי ֲע ָבר ִפי‬
{more blemish in me}; I have bridled {my mouth} lest a single
complaint pass my lips.100
(4) {I have not complained about the evil} deeds that men have ‫(ד) ִל ְׁפ ֻעּל ֹות ָא ָדם ִב ְׁד ַבר ְׁ ש ָפ ֶׁתָיך‬
perpetrated {against me}; {they are merely fulfilling} the decree of ‫ֲא ִני‬
Your lips; {for I admit:} I myself have followed in the ways of
the lawless.
‫ָ ש ַמ ְׁר ִתי ָא ְׁרח ֹות ָפ‬
:‫ִריץ‬
(5) {Now I ask: Help me} establish my steps {to follow} in Your ‫(ה) ָ ת ֹ מְ ך ֲא ֻש ַרי ְׁב ַמ ְׁע ְׁגל ֹו ֶׁתָיך ַבל‬
paths {[the paths of Your righteous precepts]}; let my steps never ‫ָנמ ֹוּטו‬
stray {from the path of righteousness}.
:‫ְׁפ ָע ָמי‬
(6) I have called out to You {to help me,} for {I am certain that} ‫(ו) ֲא ִני ְׁק ָרא ִתָיך ִכי ַ ת ֲע ֵנ ִני ֵ אל ַהט‬
You will answer me. O God, incline Your ear to me, hear
{the thoughts behind} my words.
:‫ָא ְׁז ְָׁנך ִלי ְׁש ַמע ִא ְׁמ ָר ִתי‬
(7) Amplify Your loving-kindness, O Deliverer! {As a sign that ‫(ז) ַה ְׁפ ֵ לה ֲח ָס ֶׁדָיך מ ֹו ִשיע ח ֹו ִסים‬
You are faithful to Your promise to protect} those who place their
hope {in You, save me} from those who revolt against Your
:‫ִמ ִמ ְׁתק ֹו ְׁמ ִמים ִבימי ֶָׁנך‬
right hand!101
(8) Protect me {[David, Israel]} like the pupil of {Your} eye; ‫(ח) ָש ְׁמ ֵר ִני ְׁכ ִאיש ֹון ַבת ָע ִין ְׁב ֵצל ְׁכ ָנ‬
conceal me under the shadow of Your wings. ‫ֶׁפָיך‬
:‫ַ ת ְׁס ִתי ֵר ִני‬
(9) from wicked men who are bent on robbing
{Protect me} ‫(ט) ִמ ְׁפ ֵני ְׁר ָש ִעים ּזו ַשּדו ִני ֹא ְׁי ַבי ְׁב ֶׁנ‬
{and oppressing} me; {protect me} from
my enemies who encircle ‫ֶׁפש‬
me in order to take/steal my soul.
:‫ַי ִקיּפו ָע ָלי‬
(10) They are enclosed in their own fat, {so that} their mouths ‫(י) ֶׁ ח ְׁל ָבמ ֹו ָס ְׁגּרו ִפימ ֹו ִד ְׁבּרו ְׁב‬
speak only with vain boastfulness.
:‫ֵגּאות‬
(11) {Everywhere I go, these wicked men follow me; they watch} our ‫(יא) ַא ֻש ֵריּנו ַע ָ תה ְׁס ָבּבוּנו‬
steps; in a moment, they surround us; their eyes are on the ‫<כתיב‬
watch {to ambush us} wherever we go in the land.102
‫ְׁס ָבּבוּני> ֵ עי ֵני ֶׁהם ָי ִשיתּו ִל‬
‫ְׁנט ֹות‬
and not be brought before You in court [by the heavenly prosecutor]. Furthermore, I ask that You take into account any
merits I may have to my credit.” Metzudot explains both halves of the verse together: “Do not judge me according to my
sins. Rather, behold the upright deeds I have done and judge me accordingly.”
100 Daat Mikra: “‘Bachanta libi,’ You have already refined and purified me through afflictions that purge and
humble a man’s heart. ‘Pakad’ta lailah,’ I felt Your admonishing hand upon me particularly in the night.” Metzudot: “You
have tested my heart to know my thoughts. You have examined me in the night when a person’s mind is clear of all
extraneous thoughts. Like a master silversmith You have purged me in order to refine me of all dross. In all this, You
have not found a single thought of wickedness in me. My thoughts are as clean as my speech.” Hirsch renders this verse
in the most positive terms: “The sufferings which You have sent me were not intended to punish me for some wrong I
might have done but solely in order to cleanse me.”
In the Talmud (Sanhedrin 107a), the sages connect this verse with David’s request in Psalm 26:2, “Test me and
try me, Hashem. Refine my innards and my heart.” David asked to be tested, yet when Hashem tested him with Batsheva,
he failed. Based on this reading, Rashi writes, “David admits, ‘I know that I have done wrong by taking Batsheva the way
I did. I understand full well that if my judgment were to be brought before You, I would have no excuses. All this because
You examined me in the night, the night I took Batsheva (II Samuel 11:2), and You found me wanting. I will therefore
never again ask to be tested.”
Rashi now paraphrases the Talmud (Sanhedrin 107a): David asked, “Why do we say, ‘the God of Avraham’ but
not ‘the God of David’”? Hashem answered, “I tested Avraham ten times and he came through with flying colors.” David
said, “Test me!” as it is written, “Test me and try me, Hashem. Refine my innards and my heart” (Psalm 26:2). Hashem
tested David with Batsheva. He failed. David therefore says here, “Zamoti—even if I make the mistake to even
contemplate being tested again, I have bridled my mouth, bal yaavor pi— lest the foolish request to test me pass my lips
ever again; I will never ask such a thing again.”
101 Alternatively: “Haflei chasadekha moshia choseem mi’mit’komemim b’yeminekha—amplify Your loving-kindness,
O Deliverer who saves from those who revolt against the power of Your right hand.” What does it mean to revolt against
God’s right hand? What is God’s right hand? The right hand refers to God’s loving-kindness, His desire to bestow good,
even upon those who are not deserving! Who would revolt against such a force of love? Only one filled with so much
guilt and self-hatred that he cannot stand anyone, including himself, being the recipient of God’s love. The punishment
for his sins is that he passes the strictest judgment upon himself. He feels that he can never be forgiven. David therefore
asks, “Amplify the power of Your loving right hand to break the power that holds such souls in its grip!”
102 Hirsch: “They have surrounded our steps now [to trap us and prevent our forward progress]. They set their
:‫ָ ָבא ֶׁרץ‬

(12) {The wicked man} resembles a lion, eager to tear {his prey to ‫(יב) ִד ְׁמ ֹינ ֹו ְַׁכא ְׁר ֵיה ִי ְׁכס ֹוף ִל ְׁט ֹרף‬
pieces}, and like a young lion who sits in hidden places.
:‫ְׁו ִכ ְׁכ ִפיר ֹי ֵשב ְׁב ִמ ְׁס ָ ת ִרים‬
(13) Rise up, Hashem, defy {the wicked one} to his face, bring ‫(יג) ּקומה ְׁי ֹה ָוה ַק ְׁד ָ מה ָפ ָניו ַה ְׁכ‬
him to his knees; deliver my soul from the wicked man ‫ִריעּהו‬
{who serves as the instrument of} Your punishing sword.
:‫ַפ ְּׁל ָטה ַנ ְׁפ ִשי ֵמ ָר ָשע ַח ְׁר ֶׁבָך‬
(14) Hashem, {deliver my soul} from dead men {who are the tools} ‫(יד) ִמ ְׁמ ִתים ָי ְָׁדך ְׁי ֹה ָוה ִמ ְׁמ ִתים ֵמ ֶׁ ח‬
of Your hand, from dead men whose portion is in this life, ‫ֶׁלד‬
whose stomachs You fill from that which is hidden with
You; let them be content with children, and let them leave
‫ֶׁ ח ְׁל ָקם ַב ַח ִּיים ּוצּפו ְָׁנך <כתיב ּוצּפי‬
their abundance to their offspring.103 ‫ְָׁנך> ְׁת ַמ ֵּלא ִב ְׁט ָנם ִי ְׁש ְׁבּעו ָב‬
‫ִנים ְׁו ִה ִּניּחו‬
:‫ִי ְׁת ָרם ְׁלע ֹו ְׁל ֵלי ֶׁהם‬
(15) As for me, I shall behold Your face in righteousness; ‫(טו) ֲא ִני ְׁב ֶׁ צ ֶׁדק ֶׁ א ֱח ֶׁזה ָפ ֶׁנָיך ֶׁ א ְׁ ש ְׁב‬
when I then awaken {in the next world} I will be satiated {with ‫ָעה‬
the glory of} Your countenance.104
:‫תך‬ָ ֶׁ ‫ְׁב ָה ִקיץ ְׁתּמו ָנ‬
Psalm 18
Here, in 51 verses, David, the soul of Israel, thanks Hashem for all the good with which he has been blessed during times
of peace and plenty. He also thanks Hashem for all the times he was saved from his enemies, whether by seemingly
natural means when he wasn’t deserving, or by revealed miracles and other supernatural means when he was deserving
(Malbim).
We have purposely marked every switch in this psalm between nokhach (second-person direct address) and
nistar (third-person hidden or indirect). Although this kind of switch is common throughout all the psalms, it is especially
eyes upon our firm resolve [to walk the path of righteousness], to make us stray from the right path on earth.” Daat
Mikra: “They roam the land with their eyes, following me wherever I hide.”
103 “Mi’metim yad’kha Hashem—[deliver my soul] from dead men, Hashem…” This is a complex verse consisting
of six sub-clauses in the space of fifteen words. As Daat Sofrim points out, the epithet metim (dead ones) is used here to
describe individuals who, although considered mighty and powerful by worldly standards, are dead, as per “Reshaim,
those who become enmeshed in their own wickedness, are called metim (dead) even while they are alive” (Berakhot 18b).
Me’am Loez gives two diametrically opposed ways to read this verse. First, quoting Rashi almost verbatim, he
writes, “David asks to be able to die a natural death, as opposed to being slain by an enemy. ‘Mi’metim yad’kha Hashem.’
David prays, ‘I choose to be among those who die by Your hand, Hashem; among those who die of rusty old age; in the
company of the tzadikim who have a portion in eternity. I wish to be among those whose innards You will satiate with the
hidden goodness of eternity, the light that You have stored away for those who revere You. I wish to be among those
who leave their most precious spiritual possessions for their descendants.’” Referring to Ibn Ezra and Radak, Me’am
Loez then adds, “However, there are those who see this verse as a direct continuation of the previous verse where David
pleads, ‘Deliver my soul from the wicked man who serves as the instrument of Your punishing sword.’ Here, he adds,
‘Deliver me as well from dead men who serve as extensions of Your punishing hand. Deliver me from dead men whose
sole desire is for the pleasures of this temporary world, who fill their bellies [satiate themselves] with empty physical
delights, and bequeath the same materialistic outlook on life to their children and grandchildren.’”
Rabbi Hirsch: “‘Mi’metim yad’kha Hashem—from men who are Your tools, O Lord,’ Metim (dead ones) is a
degrading epithet for a human being. It denotes people of only passing importance. ‘Yad’kha—Your hand’ indicates that
these people are merely tools of Hashem’s hand. ‘Mi’metim me’cheled, chelkam ba’chayim—from men of transitory import,
whose portion is in this life.’ Cheled means rust and decay, and is therefore used to describe the physical world as ‘a world
of transitory things.’ The wicked men of which verse 14 speaks are rooted in the world of transitory things, for chelkam
ba’chayim, their entire existence is limited to their portion in this life. ‘U’tzefun’kha temalei bitnam—You fill them with that
which is hidden with Yourself.’ The lawless expect to find on earth the supreme bliss which the righteous man does not
even expect to be given here below because, by its very nature, it does not belong to the realm of physical and earthly
things. The wicked picture it to themselves as something tangible, as a substance with which to fill their stomachs to
satisfy their physical hunger. ‘I, David, do not envy them. Let them have all the pleasure they want on earth. Let them
have many children and leave their riches to their descendants.’ As opposed to that which they await, the kind of
everlasting joy that David anticipates is described in verse 15.”
104 Hirsch: “‘As for me,’ says David, ‘I know of another kind of bliss. On earth I will find this joy in my ability to
perceive God’s presence, to understand His actions. However, a day will come when I will awaken to eternal life in the
world to come, and experience bliss of such magnitude that all earthly pleasure pales in comparison. There is no way to
attain this ultimate bliss while still tied by the bonds of physical existence, as Hashem said to Moshe (Exodus 33:20), ‘Lo
yirani ha’adam va’chai—no man can see Me and continue to live.’” As physical beings, we simply cannot stand in the presence
of Hashem’s unshaded light. The heavenly soul within us cannot maintain its connection to the body in the face of such a
powerful revelation. As the Midrash confirms, this is what we experienced at Sinai: “With every dibur (word, commandment)
that emanated from the mouth of the Holy One, the souls of the bnei Yisrael departed their bodies. This is the meaning of
‘Yatza nafshi be’dabero—my soul departed at the sound of His voice’” (Song of Songs 5:6; Tanchuma Yitro 11; Shabbat 88b).
pronounced here and in Psalm 145. See Nine Gates to the Psalms, Gate Eight, “Oscillations in Person—You and He.”
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ְׁל ֶׁ ע ֶׁבד ְׁי ֹה ָוה ְׁל ָד ִוד ֲא‬
Conductor of Creation who grants eternal victory. {A psalm} ‫ֶׁ שר‬
by Hashem’s servant, David, who uttered/sang the words
of this song {prophetically} to Hashem, on the day {[about the
‫ִד ֶׁבר ַלי ֹה ָוה ֶׁאת ִד ְׁב ֵרי ַה ִשי‬
times]} that Hashem saved him from the clutches of all his ‫ָרה ַה ֹזאת ְׁבי ֹום ִה ִציל ְׁי ֹה ָוה א ֹות ֹו ִמ‬
enemies, especially from Shaul. ‫ַ כף ָ כל ֹא ְׁי ָביו‬
:‫ּומ ַּיד ָשאּול‬
2nd Person Direct:
(2) And he said: I love You {with a child-like love}, Hashem, my ‫(ב) ַו ֹּיאמר ֶׁ א ְׁר ָח ְָׁמך ְׁי ֹה ָוה ִח‬
power {and my strength}!
:‫ְׁז ִקי‬
(3) Hashem, You are my high peak and my stronghold ‫(ג) ְׁי ֹה ָוה ַס ְׁל ִעי ּומּצו ָד ִתי ּומ ַפ ְׁל ִטי ֵא‬
{[secret hideaway in whom I take refuge]}. You are my rescuer, the ‫ִלי‬
ground of my existence, my rock fortress in whom I place
my trust. You are my shield and the ray of my salvation,
‫ּצו ִרי ֶׁא ֱח ֶׁסה ב ֹו ָמ ִג ִּני ְׁו ֶׁק ֶׁרן ִי ְׁש ִעי‬
my high tower.105 :‫ִמ ְׁש ַג ִבי‬
(4) O You who are intrinsically praised, I call upon You. ‫(ד) ְׁמ ֻה ָּלל ֶׁ א ְׁק ָרא ְׁי ֹה ָוה ּומן ֹא ְׁי ַבי‬
Hashem! And I am immediately delivered from my
enemies!106
:‫ִא ָּו ֵש ַע‬
3rd Person:
(5) When death’s cords tighten around me and ‫(ה) ֲא ָפּפו ִני ֶׁח ְׁב ֵלי ָמ ֶׁות ְׁו ַנ ֲח ֵלי ְׁב ִל ַּי‬
floods/armies of godless men threaten to overwhelm ‫ַעל‬
me;107
:‫תו ִני‬ּ ‫ְׁי ַב ֲע‬
105 Radak: “‘Hashem sal’ee umetzudati—Hashem is my high peak and my stronghold.’ David says, ‘I have no
fortress atop a high cliff in which to take refuge against my enemies, only You, Hashem! This is similar to the verse,
‘Hashem’s name (YKVK) is like a tower of strength through which the righteous man runs and ascends’ (Proverbs 18:10).
‘Umefalti—my rescuer.’ David says, ‘There are times when a fortress atop a high cliff provides safe haven from danger
and there are times when it does not, but You, Hashem, have never failed to rescue me. ‘Eli tzuri.’ These are almost
synonymous. Similar to the word el which is always associated with power (see Genesis 31:29), Hashem is also called tzur
(rock) because He is the embodiment of strength and power.” Radak now quotes the Midrash: “David employed ten
terms here to praise Hashem corresponding to ten enemies who fell before him: Shaul, Doeg, Achitofel, Sheva ben Bikhri
(see II Samuel 20), Shimi ben Gera (see II Samuel 16:5, I Kings 2:8), Shovakh, commander in chief of Aram (II Samuel
10:18), Goliath, and Goliath’s three brothers” (Midrash Tehillim 18:8).
106 Malbim: “In verse 3, David thanks Hashem for protecting him, first from being harmed by his enemies, and
more important for allowing him to be victorious against all who intended to harm him. In verse 4, he calls Hashem
Mehullal, the praised One, for when we feel His love, there is nothing to do but praise Him for the good He bestows. At
such times, there is nothing to ask for. Rather, it is through the very act of praising and thanking Him that He delivers us
from our enemies.”
The Aramaic Targum of this verse is “Amar David, be’tush’be’chata ana matzlei kodam Hashem, umin baalei devavi
parik yati—David said: With praise I pray before Hashem, and He saves me from my enemies!” The idea of praying with
praise is extremely important. Praising Hashem for all the good (and even for the difficulties) we experience means that
we see through the veil of this world to the One who is directing everything from above. Praise is thus Israel’s most
powerful weapon against its enemies. Literally, the more we praise Hashem for taking care of us, the less power they
have to harm us. For their power derives from our believing that they have any.
Rabbi Nachman of Breslov taught that the same is true of our spiritual enemies: “HalleluYah is an expression
of praise and joy. It counters the klipah of Lilith [the female aspect of evil], called thus because meyalelet ba’lailah (it
constantly wails in the night). Hallel (praise), however, is the opposite of yelalah (wailing), for the letters of halleli are
the same letters as yelalah, turned around” (Likutey Moharan I, 205). Commenting on this passage, Rabbi Avraham
Greenbaum writes, “The word halleluYah is the fullest expression of praise and thanksgiving to God. The culmination of
the book of Tehillim in the last chapter is a resounding succession of praises. ‘Kol ha’neshamah tehallel Yah—all that has
breath, praise God, halleluYah.’ The whole of existence sings out to God. The revelation is total and complete. There is
nowhere that the presence of God remains hidden and concealed. At last, the forces of the klipot (shells, forces of evil)
are completely vanquished. Indeed, the greatest joy of all is the joy that emerges out of darkness and despair. The voice
of the klipah, which clouds over the radiance of God with a veil of darkness, is yelalah, a howl of pain and despair. It is a
cry which at times we can hear with chilling effect from the lips of men. At other times, the cry is stifled. People find they
can no longer cry. The words are stuck in the throat. But in time to come, when the triumph of godliness is complete, the
yelalah of the klipah will be turned into halleli, praise” (Rabbi Nachman’s Tikkun, Breslov Research Inst. 1984, pp. 37-38).
107 Malbim: “David now begins to describe those times when Hashem has saved him from all danger through
seemingly natural means. It is at times like these that we must pray for and beseech His salvation.” Alternatively:
“[When] I am encompassed by [enemies and mortal danger like] ropes of death, and [mighty armies like] treacherous
rivers terrify me…” Rashi: “‘Chevlei mavet—camps of enemies,’ as in ‘chevel neviim—a group of prophets’ (I Samuel 10:5),
(6) {When} sheol’s bonds enclose me and death traps block ‫(ו) ֶׁח ְׁב ֵלי ְׁשא ֹול ְׁס ָבּבו ִני ִק ְׁדּמו ִני מ ֹו‬
my way;108 ‫ְׁק ֵ שי‬
‫ָמ‬
:‫ֶׁות‬
(7) In mortal distress, I call to Hashem; {I beseech} and I cry ‫(ז) ַב ַצר ִלי ֶׁ א ְׁק ָרא ְׁי ֹה ָוה ְׁו ֶׁאל‬
out to my God {to save me}! He hears my call from His ‫א ל ַהי‬ ֹ ֱ
heavenly sanctuary; My cry comes before Him, entering
His ears.
‫ֲ א ַש ֵּו ַע ִי ְׁש ַמע ֵמ ֵהי ָכל ֹו ק ֹו ִלי‬
‫ְׁו ַש ְׁו ָע ִתי‬
‫ְׁל ָפ ָניו ָ תב ֹוא ְָׁבא ְׁז‬
:‫ָניו‬
(8) {When} the earth erupted and quaked, and the very ‫(ח) ַו ִת ְׁג ַעש ַו ִת ְׁר ַעש ָָהא ֶׁרץ ּומ ֹו ְׁס ֵדי‬
foundations of the mountains trembled, they erupted
because His wrath was aroused.109
‫ָה ִרים ִי ְׁר ָגּזו ַו ִּי ְׁת ָג ֲעשּו ִכי ָח ָרה‬
:‫ל ֹו‬
(9) The smoke {of His wrath} rose up in His nostrils; ‫(ט) ָע ָלה ָע ָ שן ְׁב ַאפ ֹו ְׁו ֵאש ִמ ִפיו ֹ תא‬
devouring fire {like lava erupted} from His mouth; burning ‫ֵכל‬
coals flamed forth from Him.110
:‫מּנו‬
ּ ֶׁ ‫ֶׁג ָח ִלים ָב ֲערּו ִמ‬
(10) He tipped the heavens and descended {to intervene in ‫(י) ַו ֵּיט ָש ַמ ִים ַו ֵּי ַרד ַו ֲע ָר ֶׁפל ַ ת ַ חת ַר‬
earthly events}; {but men did not see Him, for} clouds of darkness
{swirled} beneath His feet.111
:‫ְׁג ָליו‬
(11) He rode upon a keruv, and flew; He sailed on the ‫(יא) ַו ִּי ְׁר ַ כב ַעל ְׁכּרוב ַו ָּי ֹ עף ַו ֵּי ֶׁדא ַעל‬
wings of the wind.112
or according to the Aramaic Targum, ‘like a woman who sits on a birthing stone with no strength left to deliver her
baby,’ i.e., similar to ‘chevlei leidah—birth contractions.’”
“Nachalei beli’yaal—floods/armies of godless men…” Nachalei (floods) consists of the same essential letters as
chayil (army). Beli’yaal is a conjunct of two words: beli (without) and ohl (yoke), i.e., men who have cast off the yoke of
divine morality (thus godless, sacrilegious, irreverent, blasphemous).
108 Malbim: “Not only is he surrounded by dangers on all sides, but he is in the clutches of death, about to be
buried, with no hope of escape. Now he must cry out for his very life...” See more on the concept of sheol in our note to
Psalm 86:13.
109 Malbim: “When we are not yet worthy of supernatural deliverance, Hashem calls upon various natural
means to save us. The only problem is that each natural messenger He sends to save us becomes the cause of another
disaster in our lives, for which we must cry out even more. He then sends us another natural messenger, which again
increases the danger of our plight, forcing us to cry out even more. Although He saves us every time, it seems that things
keep getting worse. All this is described in the following way: We are suddenly surrounded by enemies and we are sorely
distressed (verses 5-6). We cry out to Hashem (verse 7). He answers us by causing a sudden earthquake in which the
ground opens up and swallows our enemies (verse 8). We are saved! But just a moment, as a result of the earthquake, a
fire has broken out. The volcano we thought was dormant is spewing forth fire (verse 9). We cry out, and Hashem sends
down a torrent of rain to douse the fire and cool off the molten lava (verse 10-11). However, this sudden change in
weather conditions produces a vast amount of electricity in the atmosphere, and the dark cloudy skies are suddenly filled
with thunder and lightning (verses 12-13). We cry out again to Hashem, in response to which He commands the clouds to
burst so that all their water may fall earthward (verse 14). This brings on floods (exactly where we are standing) and we
are about to be carried away (verse 16). We cry out again (this time with all our strength), until He sends forth His loving
hand and lifts us up out of the torrential rivers that threaten to drown us (verse 17).”
110 In Hebrew, the first words of our verse read, “Alah ashan be’apo.” The word be’apo can be read “in His wrath”
or “in His nose/nostrils.” The first metaphor is emotional, and the second physical. On the verse, “With the breath of Your
anger/nostrils (uve’ruach apekha), water towered high; flowing waters stood up like a heap; deep waters congealed in the
heart of the sea” (Exodus 15:8), Rashi comments on the use of such anthropomorphisms: “When a person is angry, it is as
if smoke issues forth from the two nostrils. It is in this sense that the Torah speaks about Hashem as if He were a king of
flesh and blood…Similarly we read in Psalms, ‘Smoke rose up in His nostrils’ (Psalm 18:9), and in Iyov, ‘They are
decimated by the breath of His nostrils’ (Job 4:9). This is also what the prophet meant when he said in Hashem’s name,
‘For the sake of My name, I will lengthen My nose’ (Isaiah 48:9), that is, when a person’s anger abates, his breathing
becomes slower and his breaths longer. This is as opposed to when he is angry, in which case his breathing becomes
quicker and his breaths shorter. The same is true of all references to Hashem’s anger burning ( charon af), based on the
fact that a person’s nostrils heat up and burn red-hot when he is angry. It is therefore written concerning Achashverosh,
‘His wrath burned in him’ (Esther 1:12), whereas when one’s wrath subsides this is described as nit’karerah daato (one’s
mind calming, literally, cooling down).”
111 Daat Mikra (Amos Chakham): “He tipped the heavens [like a ramp] and descended [to decimate His
enemies]. A dark cloud [appeared between heaven and earth like a bridge] beneath His feet.” Malbim: “I cried out again
until He tipped the heavens to come down and save me.”
112 Keruvim (cherubs) are first mentioned in the Torah in Genesis 3:24 and Exodus 25:17. In Yechezkel’s “Vision
of the Chariot” (Ezekiel 1), a keruv is identified as a chayah (plural: chayot), an angelic being of the universe of Yetzirah, the
spiritual dimension immediately above ours. The word chayah comes from chai (alive) and chayim (life or life force). On
the physical plane a chayah is an animal, usually a wild animal, because an animal manifests a powerful (albeit limited)
level of animus, life force, and consciousness. When referring to a spiritual level or being, chayah means “life force,”
:‫ַ כ ְׁנ ֵפי ּרוח‬

(12) He made darkness His hiding place {as a curtain between ‫(יב) ָי ֶׁשת ֹח ֶׁשְך ִס ְׁתר ֹו ְׁס ִביב ֹו ָתיו‬
heaven and earth to mask Himself from man} ; {and yet} His canopy is ‫ֻס ָכת ֹו‬
constantly spread out over those who gather round Him;
{for the darkness that surrounds Him is like} the darkness of thick
‫ֶׁ ח ְׁ ש ַ כת ַמ ִים ָע ֵ בי ְׁ ש‬
rainclouds {ready to give forth blessing to the earth}.113 :‫ָח ִקים‬
(13) From a faint flicker of the brightness that radiates from ‫ ָע ָביו ָע ְׁבּרו – ָב ָרד‬,‫(יג) ִמ ֹּנ ַּגה ֶׁנ ְׁגד ֹו‬
before Him, dark clouds {of hopelessness are dispersed and} pass
away {together with all hardship}: hailstones and fiery coals.114
:‫ְׁו ַג ֲח ֵלי ֵאש‬
(14) It is Hashem thundering in the heavens! The Most High ‫(יד) ַו ַּי ְׁר ֵ עם ַב ָש ַמ ִים ְׁי ֹה ָוה ְׁו ֶׁ ע ְׁלי‬
makes His voice heard—{in} hailstones and coals of fire. ‫ֹון ִי ֵ תן‬
‫ֹקל ֹו – ָב ָרד ְׁו ַג ֲח ֵלי‬
:‫ֵאש‬
(15) He sends His arrows forth, dispersing them {to the ends ‫(טו) ַו ִּי ְׁש ַלח ִח ָציו ַו ְׁי ִפיצם ּו ְׁב ָר ִקים ָרב‬
of the earth}; {these are the powerful events that rock the world like}
countless bolts of lightning {in quick succession}, causing great
:‫ַו ְׁי ֻה ֵמם‬
confusion.
2nd Person:
(16) The depths of the water were revealed {when the waters of ‫(טז) ַו ֵּי ָרּאו ֲא ִפי ֵקי ַמ ִים ַו ִּי ָגּלו מ ֹו ְׁסד‬
the Red Sea were split}, exposing the foundations of the earth ‫ֹות‬
{[the fundamental laws that underlie the physical world]}—at the sound
‫ֵ ת ֵבל ִמ ַג ֲע ָר ְָׁתך ְׁי ֹה ָוה ִמ ִּנ ְׁש ַמת‬
:‫פך‬
ָ ֶׁ ‫ּרוח ַא‬
“living being” or “living angel.” We learn from Ezekiel’s “Vision of the Chariot” that God’s riding upon a keruv-chayah is
another way of saying that He lowers Himself and disguises His direct intervention in human affairs in what is, relative
to Him, a lower form. This is confirmed in the flow of verses in our psalm: God’s omnipotence should be obvious in all
the powerful natural phenomena described here and everywhere throughout the psalms, but something goes wrong.
Similar to Malbim throughout this psalm (see note to 18:7), Hirsch also comments on the next verse, “The very thing that
was intended to demonstrate God’s presence in the most tangible fashion, the very event behind which He Himself stood,
became instead a camouflage veiling Him from the eyes of men.” One of the deep purposes of reading the Psalms is to
recapture this ability to see God behind the phenomena of nature and the events of our life.
113 Daat Sofrim (on the parallel text in II Samuel 22:12-13): “Though Hashem rules over the entire world, this
rule is hidden, as if an envelope of darkness covers it from our eyes...But it is just an external camouflage, for with Him is
inconceivable light, and the heavens of the heavens are illuminated from its radiance. This radiance is only beneficial,
however, when it comes into contact with the proper container, namely, human beings who walk in the ways of
righteousness. When it comes into contact with people who rebel against the godly light, it burns them.”
Hirsch: “‘He makes darkness His veil, His immediate surroundings His disguise, darkness of waters, thick
clouds of the sky.’ The dark thunderclouds bear within themselves the most beneficial, fruitful element. S o, too, even the
saddest and most fearful events carry some good in their wake. Even the sunniest spring day was born in the darkest
hour of thunder and lightning.” Alternatively: “He made darkness His hiding place, His immediate surroundings His
disguise. [He hides behind] dark thunderclouds, the thick clouds of the heavens [that serve as His camouflage].”
114 Daat Sofrim: “From a faint flicker of the brightness that radiates from before Him, dark clouds of
hopelessness are dispersed.” Hirsch: “‘But from the faint brightness that remains before Him, He can be recognized. It is
His clouds which pass before Him, pregnant with hailstones and lightning coals of fire.’ Dark clouds veil the sun, but the
knowing eye still discerns its light shining from behind some spot in the heavens that is a little less overcast. Similarly, to
the man who thinks in terms of God, there is one light spot in the midst of the darkness of the times that reveals God’s
nearness and His presence to him.”
Rashi explains the connection between the previous verse and this verse: After hearing that “[He hides within]
dark thunderclouds,” we might think that the darkness is not only on our side of the clouds but on God’s side as well.
David therefore tells us that there is a “brightness that remains before Him,” and that it is from this brightness that
hailstones and coals of fire emerge and pass through the clouds. Hirsch explains that the words used to describe this are
avav avru (literally, His clouds pass away). But the verb avru (ayin-veit-resh-vav) can also refer to a state of pregnancy (ibur,
ayin-beit-resh), ‘to bear within oneself a body which attempts to force its way out and which is meant to emerge eventually
from the mother’s womb.’” Based on this, he reinterprets our verse: “Avav avru might mean ‘His clouds are pregnant with
hailstone and coals of fire’...In other words, the meaning of verses 13 and 14 is as follows: God remains perceptibly near to
any thinking human being even in times of darkness so deep that it veils God before the superficial glance.”
On a deeper level, David is thus not describing external events, but the storm within his soul. It is therefore not
by chance that the three images of brightness (nogah), clouds (avim), and lightning coals of fire (esh), parallel Ezekiel’s
experience of passing through three klipot (shells) of evil before attaining true prophetic vision: “I looked, and behold a
stormy wind came from the north, a great cloud, flashing fire, and a brightness (nogah) surrounding it. And from its midst
was a semblance of the chashmal, from the midst of the flashing fire...” (1:4). See Innerspace, where Rabbi Aryeh Kaplan
explained each of these expressions as barriers that Ezekiel had to confront and pass through before he could attain the
chashmal, the chash (silence, as in the English hush) that Ezekiel experienced before hearing Hashem’s voice mal (speaking)
to him, at which point he fell on his face.
of Your rebuke, Hashem {[the revelation of Your mastery over the

world that resounds to the ends of the earth]}—from the subtle
breath of Your nostrils {that hints to Your constant supervision of the
world}.115
3rd Person:
(17) He stretches forth {His hand} from above and picks me ‫(יז) ִי ְׁש ַלח ִמ ָמר ֹום ִי ָק ֵח ִני ַי ְׁמ ֵש ִני ִמ‬
up {when I have fallen}; {whenever I lose all hope and am about to drown ‫ַמ ִים‬
in my troubles}, He pulls me out {of them as} from turbulent
waters.
:‫ַ ר ִבים‬
(18) He rescued me from my foes, however strong they ‫(יח) ַי ִצי ֵל ִני ֵמ ֹא ְׁי ִבי ָעז ּומ ֹש ְַׁנאי ִכי‬
might be, and from those who hate me, when they were
more powerful than me.
:‫ָאמּצו ִמ ֶׁמ ִּני‬
(19) When they came forward to confront me on the day of ‫(יט) ְׁי ַק ְׁדּמו ִני ְׁבי ֹום ֵ אי ִדי ַו ְׁי ִהי ְׁי ֹה ָוה‬
my calamity, Hashem was a support for me.
:‫ְׁל ִמ ְׁש ָען ִלי‬
(20) He brought me forth into expansion; He set me free ‫(כ) ַּוי ֹו ִציא ִני ַל ֶׁ מ ְׁר ָ חב ְׁי ַח ְּׁל ֵצ ִני ִכי ָח‬
because He delighted in me. ‫ֵפץ‬
:‫ִ בי‬
(21) May Hashem bestow His loving-kindness upon me ‫(כא) ִי ְׁג ְׁמ ֵל ִני ְׁי ֹה ָוה ְׁכ ִצ ְׁד ִקי ְׁכ ֹבר ָי ַדי‬
according to my righteous deeds {even in this world}; may He
also recompense me according to the purity of my hands {in
:‫ָי ִ שי ב ִלי‬
the World to Come}.
(22) For I have kept Hashem’s ways, and not become ‫(כב) ִכי ָש ַמ ְׁר ִתי ַד ְׁר ֵ כי ְׁי ֹה ָוה ְֹׁולא‬
entangled in wickedness to the extent of distancing myself
from my God.
:‫אל ָהי‬
ֹ ֱ ‫ָר ַש ְׁע ִתי ֵמ‬
(23) For {the necessity of keeping} all His ethical laws {governing ‫(כג) ִכי ָכל ִמ ְׁש ָפ ָטיו ְׁל ֶׁנ ְׁג ִדי ְׁו ֻח ֹק‬
relations before man and his fellow} is before me {at all times}; I will ‫ָתיו ֹלא‬
never remove from myself {the yoke of} His statutes {governing
my obligations to Him}.
:‫ָאסיר ֶׁ מ ִּני‬
(24) I will maintain complete integrity with Him {no matter ‫(כד) ָו ֱא ִהי ָ ת ִמים ִעמ ֹו ָו ֶׁ א ְׁש‬
what befalls me}, and guard myself from sins {that I might ‫ַ ת ֵ מר‬
otherwise easily rationalize}.
‫ֵ מ ֲע ֹו‬
:‫ִני‬
(25) For Hashem has recompensed me according to my ‫(כה) ַו ָּי ֶׁשב ְׁי ֹה ָוה ִלי ְׁכ ִצ ְׁד ִקי ְׁכ ֹבר ָי ַדי‬
righteousness, according to the purity of my actions in His
eyes {[for only He judges with complete impartiality]}.
:‫ְׁל ֶׁנ ֶׁגד ֵ עי ָניו‬
2nd Person:
(26) {O God,} with one who embodies kindness {[who goes ‫(כו) ִעם ָח ִסיד ִת ְׁת ַח ָ סד ִעם ְׁג ַבר ָ ת‬
beyond the call of duty to serve You]} ,
You conduct Yourself with ‫ִמים‬
loving-kindness; with a man of integrity {[who serves You
without ulterior motive]}, You reward him in accordance with
:‫ִת ַ ת ָמם‬
his integrity.
(27) With one who strives for the highest purity of ‫(כז) ִעם ָנ ָבר ִת ְׁת ָב ָרר ְׁו ִעם ִע ֵקש‬
character, You aid him in attaining purity. But with one
who is devious/crooked, You confront him with his
:‫ִת ְׁת ַפ ָתל‬
twistedness.116
For an in-depth understanding of this verse, see Inside Psalm 18.

115
In verses 26-27, David speaks of four archetypal traits or types of individuals: chasid (one who goes beyond
116
the call of duty in serving Hashem), tam (one who serves Hashem without ulterior motive), navar (one who strives for
purity by guarding himself from any taint of sin), and ikesh (one who is crooked, corrupt, devious, and unscrupulous, as
well as obstinate and defiant). Hashem interacts with each in accordance with his unique character. He treats the chasid
with extreme kindness (tit’chasad, from chesed), He treats the tam in accordance with his modesty and unpretentious
integrity (titamam, from temimut), and He treats the navar in accordance with his desire to attain purity (tit’barar, from bar).
Only with the ikesh, the verb changes to a stronger form, tit’patal (from the root patal, twisted, as in petilah, the twisted wick
of a candle; see note to Psalm 1:1). As Rabbi Hirsch puts it, “But to he who persists in his crooked ways and who refuses
to improve, You are an implacable opponent; You will not let him go until he has been subdued.”
In verse 26, Targum Yonatan identifies the chasid as Avraham, the embodiment of selfless devotion, and the tam
(as above, one who serves Hashem without ulterior motive; one who is consistently wholehearted in his reverence of
Hashem) as Yitzchak. In verse 27, he identifies the navar (one who constantly strives for purity and perfection) as Yaacov,
and the ikesh (one who is devious and defiant) as Pharaoh and his advisors who stealthily conceived and executed their
(28) For You save the downtrodden people, while those ‫(כח) ִכי ַא ָתה ַעם ָע ִני ת ֹו ִשי ַע ְׁו ֵעי ַנ‬
with haughty eyes You bring low. ‫ִים‬
:‫ָרמ ֹות ַ ת ְׁ ש ִפיל‬
(29) For You illuminate my lamp {[soul]}; Hashem, my God, ‫(כט) ִכי ַא ָ תה ָ ת ִאיר ֵנ ִרי ְׁי ֹה ָוה ֱ אֹ ל‬
You alone brighten my darkness. ‫ַהי‬
:‫ַי ִגי ַּה ָח ְׁ ש ִכי‬
(30) With You {[Your help]}, I can run against an entire troop; ‫(ל) ִכי ְָׁבך ָא ֻרץ ְׁגּדוד ּו ֵבֹאל ַהי ֲא ַד ֶׁ ּלג‬
with my God, I hurdle {their defensive} wall. :‫ּשור‬
3rd Person:
(31) The Almighty God, His way is perfect; Hashem’s word ‫(לא) ָה ֵ אל ָ ת ִמים ַד ְׁרכ ֹו ִא ְׁמ ַרת ְׁי ֹה‬
is refined/pure; He is a shield to all who trust in Him. ‫ָוה‬
:‫ְׁצּרו ָפה ָמ ֵגן ּהוא ְׁל ֹ כל ַה ֹח ִסים ב ֹו‬
(32) For who could be god besides Hashem the Eternal, and ‫(לב) ִכי ִמי ֱ אל ֹו ַּה ִמ ַב ְׁל ֲע ֵדי ְׁי ֹה ָוה ּומי‬
who could be creator besides Elohenu? :‫א ל ֵהינּו‬ ֹ ֱ ‫ּצור ּזו ָל ִתי‬
(33) He is El, the loving God; {at times} He girds me with ‫(לג) ָה ֵאל ַה ְׁמ ַא ְׁז ֵר ִני ָח ִיל ַו ִּי ֵתן ָ ת‬
strength {to overcome all obstacles}; {at other times} He smoothes ‫ִמים‬
my path {by removing all stumbling blocks before me}.
:‫ַד ְׁר ִכי‬
(34) He makes my legs {run straight and fast} like mountain ‫(לד) ְׁמ ַש ֶּׁוה ַר ְׁג ַלי ָ כ ַא ָּיל ֹות ְׁו ַעל ָב‬
stags {[roes, bucks]}, and allows me to stand {[maintain my ‫ֹמ ַ תי‬
position]} in the high places that I have already attained {[or
that I aspire to attain]}.
:‫ַי ֲע ִמי ֵד ִני‬
(35) He trains my hands in warfare, and {infuses} my arms ‫(לה) ְׁמ ַל ֵמד ָי ַדי ַל ִמ ְׁל ָח ָמה ְׁו ִנ ֲח‬
with superhuman strength to bend {[or to lower]} the bronze ‫ָתה ֶׁק ֶׁשת‬
bow.
:‫ְׁנּחושה ְׁזר ֹו ֹע ָתי‬
2nd Person:
(36) You have given me Your salvation {as} a shield; Your ‫(לו) ַו ִת ֶׁ תן ִלי ָמ ֵגן ִי ְׁ ש ֶׁעָך ִוימי ְָׁנך‬
right hand {of loving-kindness} has been my support, and Your
humility {[the humility You have allowed me to emulate, or the fact that
:‫ִת ְׁס ָע ֵד ִני ְׁו ַע ְׁנ ַו ְָׁתך ַת ְׁר ֵב ִני‬
You condescend to take notice of me]} has enlarged me {[made me
great]}.117
(37) {In life as in war,} You have widened my stride beneath ‫(לז) ַ ת ְׁר ִחיב ַצ ֲע ִדי ַ ת ְׁח ָ תי ְֹׁולא ָמ‬
me {[given me stability in the midst of adversity]}; my feet have ‫ֲעדּו‬
therefore never slipped {even during the most trying times}.
:‫ַק ְׁר ֻס ָּלי‬
(38) {With Your help} I have pursued my enemies and ‫(לח) ֶׁ א ְׁרד ֹוף א ֹו ְׁי ַבי ְׁו ַא ִ ֹשי ֵגם ְֹׁולא‬
‫שוב‬
ּ ‫ָא‬
evil plan to enslave the entire Israelite nation. Consistent with his identifying Pharaoh as the ikesh of our verse, he
interprets tit’patal as bil’bal’teenun be’mach’shav’tehon, literally, “You confounded them in their thoughts/plans.” To this
day, this is exactly the way Hashem deals with those who seek to control others through deception. He begins by
exposing them, making their well-laid secret plans known, first to a few and then to more and more people. Realizing
that they have been exposed but still confident that they can marginalize the dissenters, they begin to act in haste, to
accelerate the plan for a complete takeover. However, the more they clamp down on the population, the stronger the
dissent and the more dissenters. The more they realize they are losing control, the more careless they become and the
greater the blunders they make, until they bring about their own destruction. David alludes to this in numerous verses:
“For Hashem knows/loves the way of the righteous, while the way of the wicked is doomed to end in ruin” (Psalm 1:6)
and “Hashem grants special protection to all who love Him, but He will cause all who become entrenched in their own
wickedness to perish” (Psalm 145:20). Amen, may it be soon.
Unlike Targum Yonatan, the Midrash goes to great lengths to show how Avraham embodied all four of the
above archetypal traits. It then does the same with Moshe (Vayikra Rabbah 11:5; Midrash Tehillim 18:22). We learn from this
that each of us, too, can and should strive to embody the first three to the best of our ability, and with Hashem’s help
work to clear ourself of any trace of the fourth.
117 “You have given me [been for me] a shield of salvation. Your right hand [of loving-kindness] has been my
support, ve’anvat’kha (and Your humility) [the humility you have allowed me to realize in my life] tarbeni (has made me
great).” Daat Sofrim: “This humility has not only not lessoned my worth and my standing, but has even made me
greater.” Hirsch: “Your humility has made me great. That is, though I was unworthy, with absolutely no merit, You
raised me to great heights.” Metzudot: “‘Ve’anvat’kha tarbeni—Your humility has enlarged me.’ Your awesome humility,
evident in the fact that You condescend to watch over me and direct me in all my ways, has given me the ability to
overcome my enemies even when I have gone out against them with a few men.” Rashi: “All this is because You have
magnified Your quality of humility in order to lead me in all my ways.” Based on the parallel verse in II Samuel 22:36,
Yesod UMalkhut sees the word “ve’anvat’kha” (here) as a construct of “ve’aniat’kha—Your response [to my cries]” (there)
(see Targum, Rabbenu Yeshaya, and Ibn Ezra there).
overtaken them, not turning back until I have demolished :‫ַעד ַּכל ֹו ָתם‬
them.
(39) {With Your help} I strike them so that they may never rise ‫(לט) ֶׁ א ְׁמ ָח ֵ צם ְֹׁולא ֻי ְׁכּלו ּקום ִי ְׁפּלו‬
again, until they fall {and are subdued} beneath my feet. :‫ַ ת ַ חת ַר ְׁג ָלי‬
(40) You have girded my loins {with superhuman strength} for ‫(מ) ַו ְׁת ַא ְׁז ֵר ִני ַח ִיל ַל ִמ ְׁל ָח ָמה ַ ת ְׁכ‬
battle; You have subdued those who have stood against me ‫ִריע‬
{to destroy me}.
:‫ָק ַמי ַ ת ְׁח ָתי‬
(41) {Due to Your intervention,} my enemies have all turned and ‫(מא) ְׁו ֹא ְׁי ַבי ָנ ַ ת ָ תה ִּלי ֹע ֶׁרף ּומ ַש‬
fled before me; {with Your help} I have paralyzed those who ‫ְַׁנאי‬
hate me.
:‫ַאצ ִמי ֵתם‬
3rd Person:
(42) They {[my enemies]} cry out {to their fellows and to their gods}, ‫(מב) ְׁי ַש ְּׁוּעו ְׁו ֵ אי ן מ ֹו ִ שי ע ַעל ְׁי ֹה ָוה‬
but no one comes to save them; {even when they cry out} to ‫ְֹׁולא‬
Hashem, He does not answer them.
:‫ָ ע ָנם‬
(43) {With His help} I grind them as fine dust {to be carried} by ‫(מג) ְׁו ֶׁא ְׁש ָח ֵקם ְׁכ ָע ָפר ַעל ְׁפ ֵני ּרוח‬
the wind; like muddy sludge I have cast them out. :‫ְׁ כ ִטיט ּחוצ ֹות ֲא ִרי ֵקם‬
David refers here to the Messianic future:
(44) {Hashem,} You have rescued me from the enemies among ‫(מד) ְׁת ַפ ְּׁל ֵט ִני ֵמ ִרי ֵבי ָעם ְׁת ִשימ ִני‬
{my} people; You have placed me {[Israel]} at the head of the
nations; {the rulers of} a people I never knew now serve me.
‫ְׁל ֹראש ג ֹו ִים ַעם ֹלא ָי ַד ְׁע ִתי ַי ַע ְׁבּדו‬
:‫ִני‬
Mashiach ben David will not have to fight physical wars:
(45) Just hearing {about me} they are obedient to me; ‫(מה) ְׁל ֵש ַ מע ֹא ֶׁזן ִי ָש ְׁמּעו ִלי ְׁב ֵני ֵנ‬
strangers cringe before me. ‫ָ כר‬
:‫ְׁי ַ כ ֲחשּו ִלי‬
(46) Strangers wither {[faint from fear]}; they tremble in their ‫(מו) ְׁב ֵני ֵנ ָכר ִי ֹבלּו ְׁו ַי ְׁח ְׁרּגו‬
strongholds. :‫ִמ ִמ ְׁס ְׁגר ֹו ֵתי ֶׁהם‬
(47) Hashem is alive! Blessed is my Rock {[Creator]}! Exalted is ‫(מז) ַ חי ְׁי ֹה ָוה ּו ָבּרְוך ּצו ִרי ְׁו ָיּרום ֱ אל ֹו‬
the God of my salvation! ‫ֵ הי‬
:‫ִי ְׁש ִעי‬
(48) He is El, the Almighty God! He avenges me {[He avenges ‫(מח) ָה ֵאל ַּהנ ֹו ֵתן ְׁנ ָקמ ֹות ִלי ַו ַּי ְׁד ֵבר‬
all the suffering Israel has endured at their hands]}; He subdues
nations {who rebelled against Him} beneath me.
:‫ַע ִמים ַ ת ְׁח ָתי‬
Mashiach will still have to fight Gog:
(49) He will rescue me from my {internal} enemies, and ‫(מט) ְׁמ ַפ ְּׁל ִטי ֵמ ֹא ְׁי ָבי ַאף ִמן ָק‬
elevate me above those who will stand up against me; He ‫ַמי‬
will save me from a man of violence.118
‫ְׁתר ֹו ְׁמ ֵמ ִני ֵמ ִאיש ָח ָ מס ַ ת‬
:‫ִצי ֵל ִני‬
2nd Person:
(50) I will therefore thank You in the midst of the nations, ‫(נ) ַעל ֵ כן א ֹו ְָׁדך ַבג ֹו ִים ְׁי ֹה ָוה ּו ְׁל ִש‬
Hashem! I will sing/chant to {elevate} Your Name {[Shekhinah]}. ‫ְָׁמך‬
‫ֲ א ַז ֵמ‬
:‫ָרה‬
3rd Person:
(51) He grants multiple victories/deliverances to His king; ‫(נא) ַמ ְׁג ִדל ְׁיּשוע ֹות ַמ ְׁלכ ֹו ְׁו ֹע ֶׁ שה ֶׁ ח‬
‫ֶׁסד‬
“He will rescue me…and elevate me above those who will stand up against me.” Midrash Tehillim 18:35 lists
118
the various empires and their leaders which have tried to destroy the Jewish people. The Babylonians, the Persians, the
Greeks, and the Romans. Hashem has saved us from all of them. Mark Twain echoed this when he wrote, “The Egyptian,
the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed
away; the Greek and the Roman followed and made a vast noise, and they are gone…The Jew saw them all, beat them all,
and is now what he always was, exhibiting no decadence, no infirmities, no weakening of his parts, no slowing of his
energies, no dulling of his alert and aggressive mind…” (“Concerning the Jews,” Harpers 1899; see Inside Psalm 9).
“Me’ish chamas tazileni—He will save me from a man of violence.” Targum Yonatan on II Samuel 22:49 renders
this, “Tagberi’nani mi’Gog umi’ma’shiryat amemin chatufin d’imeh te’shez’bi’nani—He will empower me to overcome Gog,
and rescue me from violent nations that join him.” In Ezekiel 38 we read about Gog: “Hashem says to Gog, ‘I am against
you, Gog…I will put hooks in your cheeks [meaning, I will put a desire in you to destroy Is rael that is so strong that you
will not be able to resist it], and I will lure you and your entire army…and many nations with you…Get ready Gog,
prepare yourself, you and all your troops…In the distant future you will march against a land restored from the sword,
whose people have been gathered from many peoples…In the distant future you will march against My people…I will
bring you to My land so that the nations will know Me, when I become sanctified through you as they watch, Gog’”
(Ezekiel 38:3-16). For more on the relationship between Mashiach and Gog, see Inside Psalm 2 and Inside Psalm 21.
He shows kindness to His anointed mashiach, to David and ‫ִל ְׁמ ִשיח ֹו ְׁל ָד ִוד ּו ְׁל ַז ְׁרע ֹו ַעד ע ֹו‬
to his descendants, forever.119
:‫ָלם‬
Psalm 19
King David begins Psalm 19 with seven verses describing the wonders of Hashem’s creation which He made in seven
God-days.120 From the eighth verse onward, he describes the wonders of the Torah which transcends the seven of creation.
The symbolism of the sacred numbers seven and eight permeates the Torah. Eight embodies the level of
Hashem’s infinite light, the light of the World to Come that shines over and above creation, and which He reveals only at
special times when He deems it necessary to give us a glimpse of the great light of Eternity that presently lies beyond our
world. Seven embodies our task of drawing that light down into our life and internalizing it even here and now in this
world. The point is always to join the two.
Conductor of Creation who grants eternity {to Israel through
His Torah}. Mizmor LeDavid – A cutting psalm by David.
:‫ִוד‬
(2) The heavens {[the stars, galaxies, and great expanses of the ‫(ב) ַה ָש ַמ ִים ְׁמ ַס ְׁפ ִרים ְׁכב ֹוד ֵ אל ּומ‬
universe]} relate/radiate/reveal the glory of almighty God ‫ֲע ֵ שה‬
{who created them}; the biosphere attests to being His
{continuous} handiwork.121
:‫ָי ָדיו ַמ ִגיד ָה ָר ִקיע‬
119 “Magdil—He grants multiple deliverances to His king; He shows kindness to His anointed mashiach, to David
and to his descendants, forever.” See the parallel text in II Samuel 22:51 for one slight difference: “Migdol—He is a tower
of salvation for his king; He shows kindness to His anointed mashiach, to David and to his descendants, forever.” Whereas
the written form of the first word is almost the same in both cases [in our verse, magdil is written ‫ מגדל‬without the letter
yod; in Samuel it is written ‫ מגדיל‬with a yod], nevertheless, in our verse it is pronounced magdil, while in Samuel it is
changed altogether and pronounced migdol. What is the difference between magdil and migdol? According to the Midrash,
the difference is between a process that leads to an endpoint, and the actual endpoint:
“One verse says migdol, and the other verse says magdil. Rabbi Yudan explained: [The root of the word magdil is
gadal, meaning to become great, to grow in stages. The verse thus says magdil] because the redemption will not come to
this nation [Israel] in one instant. Rather, it will unfold ever so slowly. This is the meaning of magdil, namely, that the
Redemption will grow and unfold for Israel...This is why the redemption is likened to dawn, as the verse attests, ‘Your
light will then shine like the dawn’ (Isaiah 58:8). And what is migdol? [Similar to migdal (tower), migdol represents the end
of the process when] the Mashiach will reach his full stature and become a tower of strength for his people. We see this in
another verse, “Hashem’s name (YKVK) is like a tower of strength through which the righteous man runs and ascends
[from one spiritual rung to another]” (Proverbs 18:10) (Midrash Tehillim 18:36).
120 Regarding the idea of God-days: Although it sounds simplistic or even tautological, the human reckoning of
time did not come into existence until Man (Adam) was created. This is consistent with the accepted tradition that the
phrase ha’yom harat olam (today, i.e., Rosh Hashanah, is the birthday of the world) refers not to the creation of the world,
but to the birthday of Adam. According to Rashi (as cited in Machzor Vitri), the intention here is that Adam was created
on Rosh Hashanah, the sixth day of creation. Accordingly, when we say that the world is (at the time of this writing) 5,783
years old, we mean that 5,783 years have elapsed since that sixth day of creation when Adam was created. When we
consider that the ohr ha’ganuz continued to shine throughout the first Shabbat (Pesikta Rabati 23:6), this leaves the entire
previous “week” open and unlimited by any kind of human calculation of twelve-hour cycles of day and night.
This is consistent, as well, with the teachings of the Ari (Rabbi Yitzchak Luria, 1535-1572) that our physical
world was preceded by infinitely higher worlds and dimensions (Etz Chayim, Shaar Aleph, Drush Igulim VeYosher). In the
words of master kabbalist, Rabbi Shlomo Elyashiv (1861-1926) the levels of those higher worlds and dimensions that
existed before the creation of the physical world were na’alim ve’nifla’im me’od (exceedingly elevated and wondrous). “The
same is true,” he writes, “regarding the measurement of time that existed then. Those ‘days’ were very great and much
longer than our days, beyond measure and comparison (gedolim ve’arukhim me’od beli shiur ve’erekh mi’ha’yamim shelanu)”
(Leshem Shvo VeAchlamah, Sefer Drushey Olam HaTohu, 2:3:22, pp. 74-75).
121 “Hashamayim mesaperim—the heavens relate, radiate, and reveal the glory of God.” Saper (the root of the
word mesaperim) is usually translated as declare or relate; in other words, some form of verbal communication. Sapir
(the source of the English sapphire) also translates as shining or radiating. Certainly, the heavenly bodies that we see
when we look
up at the sky—whether the sun in broad daylight, or the moon, planets, and starry galaxies at night—do not speak in any
literal sense. Nevertheless, their orderly parade across the sky bespeaks and communicates something extremely
important to us, namely, that they and the entire universe of which they are a part, are the product of intelligent design.
This intelligent design involves the transformation of light/energy into matter. Knowing this, we can work backward
from matter to energy, from a world that hides God to a world that reveals Him.
The same idea is embodied in the second half of our verse, “umaaseh yadav magid ha’rakiya—the biosphere attests
to being His continuous handiwork.” According to Malbim, rakiya (usually translated as firmament) is a catchword for the
different layers of atmosphere that make Planet Earth hospitable to life as we know it. He writes that Hashem’s command
on the second day of creation that a rakiya divide the upper waters and lower waters was one stage in a larger process that
began on the first day. Basically, the entire process involved bringing forth a physical earth that can support life as we know it
(3) one day follows another bespeaks {the

{Even the fact that} ‫(ג) י ֹום ְׁלי ֹום ַי ִביע ֹא ֶׁ מר ְׁו ַל ְׁי ָ לה ְּׁל ַל‬
creative word,122 while night after night
active power of God’s} ‫ְׁי ָ לה‬
divulges {His all-knowing} omniscience.123
:‫ְׁי ַח ֶּׁוה ָד ַעת‬
from higher energy states in which all physical matter would be, as he put it, incinerated. In the Midrash, this congealing of
energy into matter is expressed as “On the first day, things were soft and moist, whereas on the second, things began to
harden” (Bereshit Rabbah 4:2).
As Dr. Zvi Faier of blessed memory points out in his notes on Malbim, the earth’s atmosphere divides into
troposphere, stratosphere, and ionosphere. The troposphere (which contains nearly 75% of our air and nearly all the
water vapor) extends to about five miles above sea level at the poles, and ten miles above sea level at the equator. The
average temperature at the bottom of the troposphere is about forty degrees centigrade, while at the top the temperature
drops to about minus sixty degrees centigrade. With certain exceptions, the temperature thereafter remains practically
constant. This critical elevation is called the tropopause. It is this tropopause which may be identified with the rakiya
which acts as a partition. Above that is the stratosphere (what the psalmist calls shmei ha’shamayim, the heaven of the
heavens, from ten to fifty miles above sea level), where the temperature remains a fairly constant minus fifty degrees
centigrade. Above fifty miles, the very rarefied air is called the ionosphere because it includes various layers of small
charged particles, ions (Faier on Malbim, Volume I, Genesis: Beginning and Upheaval, notes 171, 179, 198).
122 Compare this with what we say in our prayers every morning: “He mercifully illuminates the earth and its
inhabitants [each morning with the light of the sun]. In His tov (goodness), He renews, each day, continuously, the act of
creation” (Yotzer Ohr Blessing). Hashem’s tov-goodness is the ohr ha’ganuz (hidden light) with which He brought all
creation into existence. It is called ohr ha’ganuz because although it seems to have been withdrawn completely, it is
nevertheless always present and operating behind the scenes. This equivalence of the hidden light with Hashem’s absolute
goodness is based on the verses “He saw the ohr (light) that it was tov-good” (Genesis 1:4) and “How great is the tov-good
[which is none other than the ohr-light] that You stored away for those who revere You” (Psalm 31:20).
123 Yom le’yom yabia omer means literally “day to day utters/speaks a word,” and lailah le’lailah yechaveh daat
means “night to night communicates omniscience.” In his commentary to the Siddur, the Gra connects this verse with the
first blessing in Arvit/Maariv. He begins by asking, “Based on the fact that night flows directly into day and day flows
directly into night, it would seem more appropriate to say ‘yom le’lailah yabia omer—day to night utters a word…ve’lailah
le’yom yechaveh daat—and night to day communicates omniscience.’ How can one day speak to the following day if an
entire nighttime intervenes between them? And how can one night speak to the following night if an entire daytime
intervenes between them?”
The Gra answers that the question assumes that King David is referring to day and night in one spot on the earth.
The truth, however, is that he is referring to sunrise and sundown on opposite points on the globe. He writes, “Indeed, the exact
moment the day ends for those who live in the east is the exact moment the day begins for those living in the west. The same is
true for all opposite points on the globe, to the extent that there is a sunrise on one side of the globe and a sunset on the other
at every single moment. This is what the Anshei Knesset HaGedolah (Men of the Great Assembly) intended when they
composed the prayer ‘Ha’maariv aravim—who gradually brings on evenings.’ The plural aravim (evenings) clearly refers to the
unceasing series of sunsets and evenings in the western sky, as well as their corresponding sunrises in the eastern sky, all of
which occur simultaneously as our planet spins on its axis around the sun. In this way, half the earth is always light while the
other half is dark. This then is what King David meant by yom le’yom yabia omer, namely, the day ending with sundown at
one point on the globe speaks to the day beginning with sunrise on the opposite side of the globe, by way of the shared
western horizon that intervenes between them. In contrast, lailah le’lailah yechaveh daat means that the night ending
with sunrise at one point on the globe communicates with the night beginning with sundown on the opposite side of the
globe, by way of the shared eastern horizon that intervenes between them” (Avney Eliyahu on Siddur HaGra, commentary
on Psalm 19:3, p. 59; see also Rabbi Avraham the son of the Gra, Perush HaTefillah, s.v. uvtuvo mechadesh; and Malbim’s
commentary to Psalm 19:3).
The Arvit/Maariv blessing: “Blessed are You…who, with His creative word, gradually brings on evenings with
wisdom [i.e., spins the earth on its axis around the sun to create an unceasing series of sunsets and evenings in the western
sky]. [At the same time, on the other side of the globe] He opens gates [of dawn-light in the eastern sky] with
understanding. He alternates phases [morning into noon and then evening], and transforms times [day-time into night-time].
He arranges the stars in their orbit-watches in the firmament to fulfill His will and purpose. He thus creates [the constant
alternation between] day and night. He causes light to recede from darkness, and darkness to recede from light. He
causes day to pass away and night to come, and thus distinguishes between day and night. Hashem, God of all the hosts [of
heaven and earth] is His name.”
Rabbi Hirsch clarifies the meaning of omer based on the tradition that Hashem created the world with asarah
maamarot (ten creative utterances): “Each day allows an omer/maamar (creative word, utterance), an expression bringing
about its own realization, to flow forth, to be passed on, and to thereby be brought nearer to acceptance and realization.
It is a maamar which, continually, from day to day, is brought closer to realization…Every day’s life carries on the work
which began on the previous day and was interrupted by the night. This totality of daily life, both as a whole and in all its
parts…operates under the aegis of one single creative word.” Rabbi Hirsch continues clarifying the meaning of the
enigmatic expression yechaveh daat: “The experience of one night is testimony for the other. It revives and keeps alive the
realization that one Daat/Yodea (omniscient Knower) watches over the entire world as it lies languid with sleep. This
Knower neither slumbers nor sleeps (cf. Psalm 121:4), and knows the whole and every part thereof. He watches over all
things with loving care and lets them reawaken from the bondage of sleep to the renewed independence of life...One day
thus speaks to the other, ‘Rise up and dedicate yourself to the service of the omer-word of the Master,’ and one night says
to the other, ‘Lie down in peace, there is one Daat-Knower who watches over you.’”
(4) {True} there is no speech and there are no words, their ‫(ד) ֵ אי ן ֹא ֶׁ מר ְׁו ֵ אי ן ְׁד ָב ִרים ְׁב ִלי ִנ ְׁ ש‬
“voice” {[the subtle message behind all these heavenly phenomena]} ‫ָ מע‬
cannot be “heard” in any literal sense.
:‫ק ֹו ָלם‬
(5) Nevertheless, their jurisdiction extends over the entire ‫(ה) ְׁב ָ כל ָָהא ֶׁרץ ָי ָצא ַק ָּום ּו ִב ְׁק ֵ צה ֵת‬
earth, and their message is broadcast to the farthest ends ‫ֵבל‬
of the inhabited world.124 He {[God]} thus set the sun in
their
‫ִמ ֵּלי ֶׁ הם ַל ֶׁ ש ֶׁ מש ָ שם ֹא ֶׁ הל ָב‬
midst {[under the canopy of the heavens]} to give light.125 :‫ֶׁהם‬
(6) {Every morning} it resembles a bridegroom stepping forth ‫(ו) ְׁוּהוא ְׁכ ָח ָ תן ֹי ֵ צא ֵמ ֻח ָפת ֹו ָי‬
from his wedding canopy, rejoicing like a strong runner ‫ִ שי ש‬
traversing his course.
:‫ְׁ כ ִגב ֹור ָלרּו ץ ֹא ַרח‬
(7) Its point of departure is always at the {eastern} horizon of ‫(ז) ִמ ְׁק ֵצה ַה ָש ַמ ִים מ ֹו ָצא ֹו ּו ְׁתּקו ָפת ֹו‬
the heavens; {from there} it runs its circuit to their {western}
extremity; nothing is hidden from its heat.
‫ַעל ְׁקצ ֹו ָ תם ְׁו ֵאין ִנ ְׁס ָ תר ֵמ ַח ָ מת‬
:‫ֹו‬
(8) The Torah of Hashem is perfect, restoring the soul; the ‫(ח) ת ֹו ַרת ְׁי ֹה ָוה ְׁת ִמימה ְׁמ ִשי ַבת ָנ‬
testimony of Hashem is faithful, conferring {the} wisdom {to ‫ֶׁפש‬
overcome all temptation} to those who are easily swayed.
‫ֵ עּדות ְׁי ֹה ָוה ֶׁנ ֱא ָמ ָנה ַמ ְׁח ִכימת‬
:‫ֶׁפ ִתי‬
(9) The precepts of Hashem are upright, gladdening the ‫(ט) ִפּקו ֵדי ְׁי ֹה ָוה ְׁי ָש ִרים ְׁמ ַש ְׁמ ֵ חי‬
heart; the commandments of Hashem are radiant, ‫ֵ לב‬
enlightening the {mind’s} eyes.
:‫ִמ ְׁצ ַות ְׁי ֹה ָוה ָב ָרה ְׁמ ִאי ַרת ֵעי ָנ ִים‬
(10) The awe of Hashem is pure, enduring forever; the ‫(י) ִי ְַׁר את ְׁי ֹה ָוה ְׁטה ֹו ָרה ע ֹו ֶׁ מ ֶׁדת ָל ַעד‬
decrees of Hashem are true and altogether just. :‫ִמ ְׁ ש ְׁפ ֵ טי ְׁי ֹה ָוה ֱא ֶׁמת ָצ ְׁדּקו ַי ְׁח ָדו‬
(11) {All these are} more desirable than gold and precious ‫(יא) ַה ֶּׁנ ֱח ָמ ִדים ִמ ָז ָהב ּומ ַפז‬
stones; far sweeter than honey and the dripping of ‫ָרב‬
honeycombs.
:‫ּומּתו ִקים ִמ ְׁד ַבש ְׁו ֹנ ֶׁפת ּצו ִפים‬
(12) Your servant is therefore conscientious about them, ‫(יב) ַגם ַע ְׁב ְָׁדך ִנ ְׁז ָהר ָב ֶׁהם ְׁב ָש ְׁמ ָרם ֵע‬
since great reward is reserved for those who persist in ‫ֶׁקב‬
them.
:‫ָ רב‬
(13) {Despite all precautions, however,} who is understanding ‫(יג) ְׁש ִגיא ֹות ִמי ָי ִבין ִמ ִּנ ְׁס ָתר ֹות ַנ ֵק‬
enough to avoid making mistakes? {I therefore ask You to}
cleanse me from hidden faults.
:‫ִני‬
(14) Help Your servant refrain from willful offenses as ‫שך ַע ְׁב ֶָׁדך ַאל ִי ְׁמ ְׁשלּו‬ ְ ‫(יד) ַגם ִמ ֵז ִדים ֲח‬
well; do not let them overcome me; only thus can I keep :‫ִבי ָאז ֵ אי ָתם ְׁו ִנ ֵקי ִתי ִמ ֶׁפ ַ שע ָרב‬
124 In Hebrew this reads as “be’khol ha’aretz yatza kavam.” The meaning of kavam is uncertain. Most ancient
commentators understand kavam as “their kavim, their measuring line/lines, the measuring lines of the heavens which are
stretched out over the earth” (Rashi). Even Radak who interprets kavam as binyanam (their buildings or structures), says
that this refers to the ancient way of staking off an area. So too, by way of analogy, did Hashem set all the stars and
spheres in perfect array above the earth. Based on the above, Rabbi Hirsch writes, “Kav is the measuring line. See the
same expression in Jeremiah (31:38), ‘Ve’yatza od kav ha’midah negdo—and another measuring line will go forth against it,’
referring to the laying out of a measuring line in order to stake off a certain territory for a definite purpose. Here it means
that ‘the measuring line goes forth from the heavens over all the earth.’ That is, heaven assigns and sets the bounds for the
development of [and oversees, and has jurisdiction over] every living thing on earth.”
Daat Mikra (Amos Chakham) writes, “Yatza kavam (their line goes forth) is an enigmatic expression (bituy
satum). Perhaps kavam refers here to a form or speech or call. Another explanation: a kav is a string, perhaps, in this case
the string of a musical instrument. The meaning would then be ‘the sweetness of their music, the music of the heavens,
goes forth.’ Another explanation: a kav is a string that is used to cordon off a designated area, as in ‘Ve’yatza od kav
ha’midah negdo—and another measuring line will go forth against it’ (Jeremiah 31:38). It is also possible to explain thus:
Kavam is inyanam, mishpatam (their matters, their judgments, their jurisdiction). This would be similar to ‘Ve’samti mishpat
le’kav, utzedakah le’mishkalet—I will make justice the measuring line and righteousness the weight’ (Isaiah 28:17). This
would refer to the fact that the judgments of heaven are revealed on earth. Finally, kavam could mean oram (their lights),
as light is sometimes seen in the heavens in the form of rays of light [breaking through the clouds].”
125 “La’shemesh sam ohel bahem.” Our translation is based on the double meaning of the word ohel. The Gra
(Avney Eliyahu in Siddur HaGra) and Rabbi Yaacov Emden (in Siddur Beit Yaacov) maintain that ohel means not only
tent/canopy, but derives from the root hal meaning light. The Gra thus writes, “‘He set the sun in their midst to shine
through them.’ First, the root of the word ohel is hal, as in ‘Be’hilo nero alei roshi—with the halo/aura/luminosity of His
candle above my head’ (Job 29:3). Next, King David specifically used the expression ohel bahem (shine through them). The
reason for this is that the light of the sun comes to us by way of the various layers of the rakiya (firmament, i.e.,
troposphere, stratosphere, and ionosphere), for the rakiya absorbs the light of the sun and breaks it down in such a way
that our eyes perceive it [also so that we are not injured or destroyed by it].”
myself pure and cleanse myself {of the blemish that comes} from
the most serious transgressions.
(15) May the words of my mouth and the meditations of ‫(טו) ִי ְׁהּיו ְׁל ָרצ ֹון ִא ְׁמ ֵרי ִפי ְׁו ֶׁה ְׁגי ֹון ִל ִבי‬
my heart find favor before You, Hashem, my Rock {in this
world} and my Redeemer {throughout all eternity}.126
:‫ְׁל ָפ ֶׁנָיך ְׁי ֹה ָוה ּצו ִרי ְׁו ֹג ֲא ִלי‬
Psalm 20
Psalm 20 contains nine verses, corresponding to the nine months of pregnancy. It also contains seventy words, which are
said to correspond to the seventy cries of the mother deer (the Shekhinah, the mother of the souls of Israel) in her birth
travail. In other words, the Shekhinah is seen as giving birth. To whom? To the Mashiach, that one individual in that one
generation who will usher in a new world. Also, on a more practical level, this psalm is to be said over and over again
when a woman is having contractions before giving birth. For one who understands, the two levels are really one.
Conductor of Creation who grants victory {to the Shekhinah and :‫ִוד‬
Israel}. Mizmor LeDavid – A cutting psalm by David.
(2) May Hashem answer you on the day of {your birth} ‫(ב) ַי ַע ְָׁנך ְׁי ֹה ָוה ְׁבי ֹום ָצ ָרה ְׁי ַש ֶׁג ְָׁבך‬
travail.127 May the name of the God of Yaacov {that is called ‫ֵ שם‬
upon you} elevate you {and empower you}.
128
‫א ל ֵ הי ַי ֲע‬ ֹ ֱ
: ‫ֹ קב‬
126 “Yiheyu le’ratzon.” See Inside Psalm 19, “Ratzon—Aligning our Will with Hashem’s.”
“‘Imrei fi—the words of my mouth,’ these are the words I use to articulate my thoughts, corresponding to the
sefirah of Malkhut embodied in the mouth, the organ of expression. ‘Hegyon libi—the meditations of my heart’ are the
thoughts that I am unable to express in words, corresponding to the sefirah of Tiferet embodied in the heart” (Zohar
Vayishlach, 1:169a, according to Matok MiDvash).
127 “Be’yom tzarah—on the day of [your birth] travail,” as in “Tzirim achazuni ke’tzirei yoledah—contractions
grip/seize me like the birthpangs of a woman in labor” (Isaiah 21:3). See Inside Psalm 20.
128 “Yesagevkha shem Elokei Yaacov.” The root sgv (sin, gimel, beit) has two complementary meanings. On the one
hand sgv denotes strength, might, and protection. An example of this is “Hashem Tzevaot imanu misgav lanu Elohei Yaacov selah
—Hashem is with us; the God of Yaacov is our stronghold forever” (Psalm 46:8, 46:12). On the other hand, sgv
denotes elevation, ascent, lofty, exalted, and conceptually, incomprehensible. An example of this is “Va’yisagev evyon
mi’oni—He will raise the needy from affliction” (Psalm 107:41) and “Such knowledge [that You know everything about
me] is too wondrous for me; nisgevah—exceedingly exalted [at a height my mind cannot reach]; I cannot comprehend it”
(Psalm 139:6).
Based on this double meaning, Radak comments on our verse, “Divine assistance is likened to a tower of
strength through which a man ascends above his enemies, as in ‘Migdal oz shem Hashem bo tzadik yarutz ve’nisgav—
Hashem’s name is like a tower/fortress of strength through which the tzadik runs and ascends [from one spiritual rung to
another]’ (Proverbs 18:10). ‘Shem Elokei Yaacov.’ David refers to the God of Yaacov because Yaacov was beset with troubles
more than Avraham and Yitzchak, but Hashem saved him. In the Midrash (Midrash Tehillim 20:4), Rabbi Shimon ben
Lakish likens this to a woman who is enduring life-endangering complications during childbirth. The midwife says to her,
‘We do not know what to do to help you. All we can say is, May the One who answered your mother when she was
giving birth to you, answer you now and rescue you from your distress.’ This is exactly what Yaacov said, ‘Let us go now
and ascend to Beit El. There I will set up an altar to El who answered me be’yom tzarati—on the day of my distress’
(Genesis 35:3). David thus says to Israel, ‘May He who answered your forefather Yaacov answer you.’ This is the meaning
of ‘May Hashem answer you on the day of travail. May the name of the God of Yaacov elevate you.’”
Radak has explained the phrase Elokei Yaacov, but we still do not know why the word shem is added. Daat
Mikra offers the following: “‘Shem Elokei Yaacov.’ Shem here signifies ‘Elokei Yaacov be’atzmo ub’khevodo—the God of Yaacov
Himself in His glory.’ Shem could also refer to the Shem Hashem mamash, literally Hashem’s name. We find this meaning in
‘Asag’vehu ki yada shemi—I will elevate him because he knows My name’ (Psalm 91:14) and ‘Hashem’s name is like a
tower/fortress of strength through which the tzadik runs and ascends’ (Proverbs 18:10). As for the name Yaacov, it alludes
here to the entire nation of Israel, but in doing so it also alludes to our forefather Yaacov who said, ‘Let us go now and
ascend to Beit El. There I will set up an altar to El who answered me be’yom tzarati—on the day of my distress’ (Genesis
35:3). The simple intention here is ‘May He who answered Yaacov answer you as well.’”
Delving deeper, there are a number of possibilities in terms of two divine names that appear repeatedly in the
Torah in relation to Yaacov. The first is El, as in “Vayatzev sham mizbeyach—he [Yaacov] erected an altar there, vayikra lo El,
Elohei Yisrael—and he called it ‘El is Yisrael’s God’” (Genesis 33:20). Rashi is quick to warn us that it was not the altar
that Yaacov called El. No, rather the altar was a memorial to the miracle that Hashem did for him by delivering him from
Lavan. Additionally, Rashi mentions the Talmud’s drasha (non-literal exposition) of this verse, “Vayikra lo El, Elohei
Yisrael—and He, Elohei Yisrael, called him [Yaacov], El” or simply “the God of Yisrael called him El” ( Megillah 18a). Here,
in direct contrast to Yaacov memorializing the miracle Hashem did for him in the name of the altar, it is Hashem, the God
of Yisrael the man, who dubs this man El, a name usually reserved for God alone. What could this mean?
(3) May He send your help from {His} holy Sanctuary, and ‫(ג) ִי ְׁש ַלח ֶׁע ְׁז ְָׁר ך ִמ ֹק ֶׁדש ּומ ִּצי ֹון ִי ְׁס ָע ֶׁד‬
support you from Tziyon. :‫ָך‬
(4) May He remember all your meal offerings {[all the times ‫תך ְׁוע ֹו ָל ְָׁתך ְׁי‬
ָ ֶׁ ‫(ד) ִי ְׁז ֹ כר ָ כל ִמ ְׁנ ֹח‬
you offered up your soul]}, and may the ashes of your burnt ‫ַד ְׁש ֶׁנה‬
offering {[your constant upward striving]} be accepted with favor, ‫ֶׁ ס‬
selah.129
: ‫ָ לה‬
(5) May He grant you {all that you need} in accordance with ‫(ה) ִי ֶׁתן ְָׁלך ִכ ְׁל ָב ֶָׁבך ְׁו ָכל ֲע ָצ ְָׁתך ְׁי ַמ‬
your heart {[your heart’s desires]}, and bring all your plans to : ‫ֵ ּלא‬
fruition.
(6) We will sing for joy for your salvation; we will raise our ‫אל‬ ֹ ֱ ‫תך ּו ְׁב ֵ שם‬ָ ֶׁ ‫(ו) ְׁנ ַר ְּׁנ ָנה ִביּשוע‬
banner high in the name of Elohenu; may Hashem fulfill all ‫ֵהינּו‬
your wishes. ‫ִנ ְׁד ֹגל ְׁי ַמ ֵּלא ְׁי ֹה ָוה ָ כל ִמ ְׁ ש‬
:‫ֲ אל ֹו ֶׁתָיך‬
(7) Now I know that it is Hashem alone who delivers His ‫(ז) ַע ָתה ָי ַד ְׁע ִתי ִכי ה ֹו ִשיע ְׁי ֹה ָוה‬
anointed Mashiach; may He always answer him from His ‫ְׁמ ִשיח ֹו ַי ֲע ֵנּהו ִמ ְׁש ֵמי ָק ְׁדש ֹו ִב ְׁג‬
‫ֻבר ֹות‬
In our opinion, this drasha is directly connected to the verse shortly afterward where Hashem says to Yaacov,
“Lo yikarei shimkha od Yaacov ki im Yisrael—your name will no longer be only Yaacov but Yisrael” (Genesis 35:10), which
itself is Hashem’s final confirmation of the angel’s blessing to Yaacov shortly before, “Lo Yaacov ye’amer od shimkha ki im
Yisrael ki sarita im Elohim ve’im anashim vatukhal—your name will no longer be called Yaacov but Yisrael, for you have
contended with God and man, and you have prevailed” (Genesis 32:29). In other words, the letters aleph-lamed (el) of
Yisra-El refer to the divine name El becoming part of Yaacov’s new name. Yaacov is now being saddled with the
responsibility of being a merkavah (chariot, vehicle) of the divine name El. The letters yod-sin-resh (yisra) of Yisra-El are
from the verb sarita, “you have struggled, contended,” as a result of which Yaacov attained the elevated status of sar-El
(prince, minister of God). We thus see that one possible translation of “yesagevkha shem Elohei Yaacov” is “may the name of
the God of Yaacov [the name El that is the essence of Yisra-El] elevate you.” Based on the Zohar (Zohar Tzav, 3:30b; see
note to Psalm 7:12), the name El is associated with the sefirah of Chesed (Hashem’s loving-kindness). According to Alshikh
here on our verse, the implication is that, when all else fails, it is only through the divine quality of pure chesed embodied
in the name El that Hashem will answer and elevate us on the day of our distress/travail.
According to Beit Aharon (Rabbi Aharon Walden, editor of Mikdash Me’at), another name of God that is
specifically associated with Yaacov in the Torah is El Shadai. We see this when Hashem tells Yaacov that his name will no
longer be called Yaacov but Yisrael. The Torah prefaces this with “Elokim said to him, ‘I am El Shadai’” (Genesis 35:11).
When Yaacov sends his youngest son Binyamin with his brothers to appear before the viceroy in Egypt (Yoseph), he
blesses his sons, “May El Shadai grant that the man may have compassion on you…” (Genesis 43:14). When blessing
Yoseph before his passing, Yaacov says, “El Shadai appeared to me in Luz…” (Genesis 48:3). According to all kabbalistic
texts, the name Shadai is associated with the sefirah of Yesod which serves as a funnel through which all the upper sefirot
channel light and blessing into Malkhut.
For Rabbi Yitzchak Izik of Kamarna, the word shem is a code word here for the name Adonai which is
associated with the sefirah of Malkhut. This is its meaning in the all-important phrase that we whisper immediately after
declaring Hashem’s oneness in the Shma, “May the shem (name, revelation) of the kevod (glory, radiance) of His malkhut
(kingdom, hidden providence) be barukh (blessed, drawn down, and ever increased) [to illuminate the darkness of this world]
now and for all eternity” (Perush Ben Beiti, Kamarna).
129 “Yizkor kol minchotekha—may He remember all your meal-offerings [all the times you offered up your soul],
ve’olat’kha yedashneh—and the ashes of your burnt offering [your constant upward striving] be accepted with favor, selah.”
The idea that a minchah (meal-offering) includes “all the times you offered up your soul” is based on the teaching of our
sages on the verse, “Ve’nefesh ki takriv korban minchah laShem—and when an individual (literally, a nefesh-soul) brings a
minchah (meal-offering) to Hashem…” (Leviticus 2:1). In Menachot 104b, they ask, “What is different about a minchah-
offering, that it is the only offering regarding which the Torah says ‘when a nefesh-soul brings...’? Thus says the Holy One,
‘What kind of individual normally brings a meal-offering? A poor man [who has so little that he cannot afford anything
else but a little bit of grain]. But precisely for this reason, I credit him as if he brought and offered his own soul before
Me’” (see note on Psalm 141:2).
Rashi: “Yedashneh selah indicates satiation, as in ‘Ve’akhal ve’sava ve’dashen—he will eat, be satisfied, and filled to
satiation’ (Deuteronomy 31:21). Here, in our psalm, yedashneh is a request: ‘May your prayers always be accepted
favorably like olot (burnt offerings) on the altar.’” Metzudot similarly explains, “May your olot (burnt offerings) be
accepted favorably forever, the sign for which is that the fire of the altar shall consume them completely until they turn
into deshen (ashes).” Our addition, “May your constant upward striving be accepted with favor,” is based on Hirsch’s
understanding of olah as an elevation offering. See Hirsch’s commentary on Leviticus 1:3, “If we compare the names given
to all the other offerings—chatat, asham, shelamim, todah—we find that they all refer to the inducement for the offering and
the object of it. None are taken from any special procedure of that particular offering. And so we believe that olah
(literally, elevation) is the name given to an offering which is brought on account of the necessity for, and the aspiration
to, strive to rise higher.” Hence, here in our psalm, Rabbi Hirsch translates, “May the remembrance of all your offerings
and of your constant upward striving toward the Lord remain ever before Him.” See notes on Psalm 51:21 and Psalm 141:2.
heavenly Sanctuary with the mighty salvation of His :‫ֵי ַ שע ְׁי ִמינ ֹו‬
loving right hand.
(8) Some {nations rely} on the power of iron chariots; others ‫(ח) ֵא ֶׁ ּלה ָב ֶׁר ֶׁכב ְׁו ֵא ֶׁ ּלה ַבּסוסים ַו ֲא ַנ‬
{rely} on a multitude of horses; we, however, speak in the ‫ְׁחּנו‬
name of Hashem Elohenu. :‫א ל ֵהינּו ַנ ְׁז ִכיר‬ ֹ ֱ ‫ְׁב ֵ שם ְׁי ֹה ָוה‬
(9) They {all} bowed down {to false gods, false powers, and false ‫(ט) ֵה ָ מה ָ כ ְׁרּעו ְׁו ָנ ָפּלו ַו ֲא ַנ ְׁחּנו ַק ְׁמּנו‬
beliefs} and fell {into oblivion}; we, however, have always stood :‫ַו ִּנ ְׁתע ֹו ָדד‬
up again and risen to greater heights.
(10) Hashem, merciful God, continue to save us. O King, ‫(י) ְׁי ֹה ָוה ה ֹו ִשיעה ַה ֶׁ מ ְֶׁלך ַי ֲע ֵנּנו ְׁבי‬
answer us on the day we call. ‫ֹום‬
:‫ָק ְׁר ֵאּנו‬
Psalm 21
Based on the idea that King David is the archetype of the once and future king, the sages of the Midrash identify the king
in this psalm as King David’s illustrious descendant, Mashiach ben David. They thus connect our verse 2, “Hashem,
be’ozkha yismach melekh—Hashem, the king rejoices in Your invincibility” with Yeshaya’s prophecy, “A shoot will spring
forth from the stock of Yishai, and a branch will sprout from his roots. Hashem’s spirit will rest upon him—a spirit of
wisdom and understanding, a spirit of counsel and might, a spirit of divine knowledge and the awe of Hashem…It shall
therefore come to pass on that day that the root of Yishai shall be raised high and stand as a banner around whom many
peoples will gather. Nations shall seek him out [in order to inquire of him and heed his counsel], and the respite [peace]
he brings shall be with great honor” (Isaiah 11:1-3, 10).
Conductor of Creation who grants victory. Mizmor LeDavid :‫ִוד‬
– A cutting psalm by David.
(2) Hashem, the king {[David himself, and his descendant, Mashiach ben ‫(ב) ְׁי ֹה ָוה ְׁב ָע ְָׁזך ִי ְׁ ש ַמח ֶׁ מ ְֶׁלך ּו ִביּשוע‬
David]} rejoices in Your invincibility {[not his own]}; how ‫ְָׁתך‬
greatly he exults in Your deliverance {because he credits all his
victories to You}.130
:‫ַ מה ָּי ֶׁגל <כתיב ָּי ֶׁגיל> ְׁמ ֹ אד‬
(3) You have consistently granted him the desire of his ‫(ג) ַ ת ֲא ַות ִלב ֹו ָנ ַ ת ָ תה ּל ֹו ַו ֲא ֶׁר ֶׁ שת‬
heart; You have never denied him the {heartfelt} request of
his lips, selah.131
:‫ְׁ ש ָפ ָתיו ַבל ָמ ַנ ְׁע ָ ת ֶׁס ָלה‬
130 “Be’ozkha yismach melekh—the king rejoices in Your invincibility.” Rashi: “Although our sages interpreted
this entire psalm as referring to Melekh HaMashiach (the Messiah King), it can also refer directly to King David himself.”
We thus read in the Midrash, “‘The king rejoices in Your invincibility.’ This is the meaning of the verse, ‘On that day, the
shoot of Yishai will stand as a banner to the peoples; nations will seek him [seek his advice and accept his authority], and
his respite [the relief/alleviation he brings from all war] will be glorious [to the extent that all nations will honor and
serve him]’ (Isaiah 11:10). What is the meaning of ‘va’haitah menuchato kavod—his respite will be glorious’? The Holy
One Himself will confer His own supernal kavod (glory, honor) upon King Mashiach. This then is the meaning of, ‘the
king rejoices in Your invincibility’” (Midrash Tehillim 21:1). Metzudot’s comment seems to build on this Midrash,
“‘Be’ozkha.’ Melekh HaMashiach will rejoice greatly in the strength that You, Hashem, confer upon him.”
Daat Sofrim: “‘Uvi’yeshuat’kha mah yagel meod.’ Yeshuah (deliverance, salvation) is much greater than ezra
(assistance) or saad (support), as it bears the unmistakable signature of direct heavenly intervention. ‘Mah yagel meod.’ Gil
describes an emotional state of soul exaltation and joyous fulfillment whose impression remains in the heart long after the
happy circumstances that gave birth to it.”
131 “Taavat libo natatah lo…” This verse can be translated in the past tense or future tense depending on whether
we apply it to King David himself or to Mashiach ben David. In other words, although ‘natatah lo—You have granted him’
and ‘bal manaata—You have not denied him’ seem clearly to be past tense, the Hebrew language allows for a certain
malleability in this regard (see above, note to Psalm 3:5). Meiri, Metzudot, and Radak thus place it in the future.
Metzudot writes, “David is expressing his hope that Hashem grant him [Mashiach ben David] the desire of his
heart even before he is able to fully articulate it. [The strange thing is that] he expresses his request for the future in the
past tense, “taavat libo natatah lo—You have consistently granted him the desire of his heart.” As in many instances in
which something is written in a state of nevuah (prophetic inspiration or prophetic vision), the prophet experiences the
future as if it has already come to pass. ‘Va’areshet sefatav bal manaata selah.’ David is all the more certain that Hashem will
not refrain from fulfilling the spoken requests that he [Mashiach ben David] will be able to articulate.” Radak says
essentially the same thing: “Natatah lo means ‘titen lo—will grant him.’ The same is true of ‘bal manaata.’ Here it means
‘You will not deny him.’ As we explained above in our comment to Psalm 3:5, it is common in prophecy to describe the
future as having already come to pass.”
The above notwithstanding, for those commentators who see David as the king of this verse, there is no need to
talk about tense changes. Rather, similar to Psalm 19:15, the main distinction is between taavat libo (the desire of David’s
(4) Indeed, You preceded him with blessings of goodness, ‫(ד) ִכי ְׁת ַק ְׁד ֶׁמּּנו ִב ְׁרכ ֹות ט ֹוב ָ ת ִשית‬
{the likes of which he never would have anticipated}; You placed a
golden crown upon his head.132
:‫ְׁל ֹראש ֹו ֲע ֶׁ ט ֶׁרת ָפז‬
(5) Life he requested from You. You granted him long ‫ש אל ִמ ְָׁמך ָנ ַ ת ָ תה ּל ֹו ֹא‬ ַ ָ ‫(ה) ַח ִּיים‬
days, {a destiny that would endure} forever.133 ‫ְֶׁר ך‬
:‫ָי ִמים ע ֹו ָ לם ָו ֶׁעד‬
(6) His honor has grown great through Your constant ‫תך ה ֹוד ְׁו ָה ָדר‬ ָ ֶׁ ‫(ו) ָגד ֹול ְׁכב ֹוד ֹו ִביּשוע‬
deliverance {in the thick of battle}; You endowed him with
majesty and splendor.
:‫ְׁת ַש ֶּׁוה ָע ָליו‬
(7) Indeed, You appoint blessings for him far into the ‫(ז) ִכי ְׁת ִ שי ֵתהּו ְׁב ָרכ ֹות ָל ַעד ְׁת ַח ֵדּהו‬
distant future; You make him joyously happy with {the
revelation of} Your countenance.134
:‫ְׁב ִש ְׁמ ָ חה ֶׁאת ָפ ֶׁנָיך‬
(8) For the king trusts in Hashem; {he trusts} in the love of the ‫(ח) ִכי ַה ֶׁ מ ֶׁלְך ֹב ֵט ַח ַבי ֹה ָוה ּו ְׁב ֶׁ ח‬
Most High, {for with Hashem’s help} he will never falter. ‫ֶׁ סד‬
:‫ֶׁ ע ְׁלי ֹון ַבל ִימ ֹוט‬
(9) {Hashem:} Your hand will seize all Your enemies; Your ‫(ט) ִת ְׁמ ָצא ָי ְָׁדך ְׁל ָכל ֹא ְׁי ֶׁבָיך ְׁי ִמי ְָׁנך‬
right hand will overtake those who hate You {[the wicked who
choose a life of evil]}.
:‫ִת ְׁמ ָצא ש ְׁנ ֶׁאָיך‬
(10) It is they {[the wicked]} whom You use as a fiery oven {to ‫תּנור ֵ אש ְׁל ֵעת‬ ּ ַ ‫(י) ְׁת ִשי ֵ תמ ֹו ְׁכ‬
punish the righteous} in times of wrath, Hashem. {But after the ‫ָפ ֶׁנָיך‬
righteous have been cleansed through suffering,} You will swallow
them {[You will cause the wicked to perish]} in Your anger; the fire
‫ְׁי ֹה ָוה ְׁב ַאפ ֹו ְׁי ַב ְּׁל ֵעם ְׁו ֹ תא ְׁכ‬
{of their own evil} will devour them.135 :‫ֵלם ֵאש‬
heart) and areshet sefatav (the utterance of his lips). Rabbi Hirsch thus writes, “Taavat libo denotes all the vague yearnings
and desires which David bore in his heart. Areshet sefatav is a specific personal wish that David has dared utter with his
lips. David tells us here that Hashem has always granted him his heart’s desire, and He has also never denied him the
request of his lips, if David dared put it into words.”
132 Rashi: “‘You preceded him with blessings of goodness.’ David says: Before I requested it of You, You
brought me good news of Your blessing through Natan HaNavi (II Samuel 7:8-13), ‘Now say this to My servant David:
Thus says Hashem Tzevaot: I have taken you from the sheepfold, from following the flocks, to become ruler over My
people, over Israel…[I] will also establish an eternal dynasty for you, so that when your days are completed…I shall rai se
up your offspring after you…He will build a House for Me, and I shall establish the throne of his kingdom forever.’”
133 Rashi: “‘Chayim shaal mimkha—life he [the king] requested from You.’ In the sense that David is referring to
himself as king, he says: When I was chased as a fugitive by Shaul and forced to leave Eretz Yisrael, I prayed to You, ‘Let
me return to walk before Hashem in the lands of the living’ (Psalm 116:9). ‘ Natatah lo—You granted him [the king].’ You
brought me back to Eretz Yisrael. ‘Orekh yamim olam va’ed,’ length of days [for my kingdom] forever, as Hashem promised
Shlomo (I Kings 9:5), ‘I shall establish the throne of your kingdom over Israel forever, as I promised your father David.’”
According to Metzudot, David refers here to Mashiach ben David: “‘Chayim shaal mimkha—life he requested
from You.’ Our sages have taught (Succah 52a), ‘When Mashiach ben David will be shown a vision of Mashiach ben Yoseph
being killed, he will ask for life for himself, and Hashem will grant him life.’” See Inside Psalm 21.
134 Although all of Rabbi Hirsch’s comments on this psalm center on the character of David himself, it is here
that he sees an allusion to David’s illustrious descendant, “‘Chayim shaal mimkha—life he requested from You.’ This wish
voiced by David did not exceed the goal set for any other individual, pure human life, and God granted his request.
‘Orekh yamim olam va’ed—a future destiny forever and ever.’ But, in addition to this, the Lord gave David a calling which
reached far beyond his individual life into the distant future to the goal toward which all of human development is
directed. The fact that this goal may still be veiled (olam) makes it no less certain (va’ed).”
This is exactly what Rabbi Hirsch writes on the phrase that we whisper after declaring Hashem’s oneness in the
Shma, “Barukh shem kevod malkhuto le’olam va’ed.” His translation of this phrase in the Hirsch Siddur is, “Blessed [revealed]
be the name of the glory of His kingdom le’olam va’ed—to all the future which, though veiled, is certain.” In addition to the fact
that olam means “world,” elem or he’elem also means “hidden/veiled.” Va’ed means “forevermore,” but it also contains the
word ed (witness, testimony, and by extension, certainty). According to Rabbi Hirsch, the difficulty of blessing or revealing
Hashem’s name in a world (olam) which veils (elem) that very name is solved by the certainty (va’ed) of His oneness.
135 Hirsch: “‘Ke’tanur esh.’ In Genesis 15:17, in Avraham’s foreboding vision of his children’s future, the
Egyptian exile is described as tanur ashan (a smoking furnace). So, too, we read in Isaiah 31:9 that the Lord has prepared a
fire and a furnace in Jerusalem in which the power of Assyria shall burn. In Malakhi 3:19, the prophet describes the future
day of judgment in terms of fire, ‘For behold, a day is coming, bo’er ke’tanur—it burns as a furnace, and all malevolent
criminals and all who perpetrate evil shall be stubble.’ In this psalm, we are told that God uses the wicked as tanur esh (a
fiery oven), as instruments for inflicting scathing yet cleansing pain upon the righteous at the time of His wrath. Once the
time of suffering has ended, however, the Lord as Hashem (YKVK) will bring man a new and happier future. The wicked,
with their excesses, shall have helped in preparing the righteous for that day by purifying and cleansing them through
suffering. After God has dealt with the righteous, He will turn His wrath at last upon the wicked themselves, and the fire
(11) You will cause their fruit/offspring to perish from the ‫(יא) ִפ ְׁר ָימ ֹו ֵמ ֶׁא ֶׁרץ ְׁת ַא ֵבד ְׁו ַז ְׁר ָעם ִמ ְׁב‬
earth plane, and their seed {to disappear} from among the ‫ֵני‬
children of men.
:‫ָ א ָדם‬
(12) For they intended evil against You; they devised a ‫(יב) ִכי ָנּטו ָע ֶׁליָך ָר ָעה ָח ְׁשּבו ְׁמ ִז ָ מה‬
plan {to destroy Israel}—but they will not succeed {in bringing it to ‫ַבל‬
fruition}.
:‫ּיו ָכלּו‬
(13) O that You would cause them to join together {with Your ‫(יג) ִכי ְׁת ִ שי ֵ תמ ֹו ֶׁ ש ֶׁכם ְׁב ֵ מי ָ ת ֶׁרָיך ְׁתכ‬
people; bring them to their senses} by aiming Your bow strings at ‫ֹו ֵנן‬
their faces {[let them feel the threat to their existence that will bring them
to their senses]}.136
:‫ַעל ְׁפ ֵני ֶׁהם‬
(14) High above are You, Hashem, in Your invincibility; we ‫(יד) ּרומה ְׁי ֹה ָוה ְׁב ֻע ֶָׁזך ָנ ִשי ָרה ּו ְׁנ ַז ְׁמ‬
will therefore proclaim Your omnipotence in song and ‫ָרה‬
chant.137
:‫תך‬ ָ ֶׁ ‫ְׁגּבו ָר‬
Psalm 22
Psalm 22 is sung on Taanit Esther (the Fast of Esther, the day before Purim) as well as on Purim itself.
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ַא ֶּׁי ֶׁלת ַה ַש ַ חר‬
Conductor of Creation who grants victory; a pruning ‫ִמ ְׁזמ ֹור‬
psalm that David composed on behalf of Ayelet HaShachar
{[the Morning Star, the Shekhinah, and Israel], when the darkness of night- :‫ְׁל ָד ִוד‬
exile will intensify immediately prior to dawn-redemption}.138
for which they have served as a furnace will be turned against them.”
136 Daat Sofrim: “‘Ki teshitemo shekhem.’ This is an expression of hope that all who presently stand in opposition
to David and his mission will eventually join together [with Israel to serve Hashem] shekhem echad (in unity, with singular
purpose), at which point the danger they presently pose will automatically be removed [as per ‘ I will then transform the
languages of the nations to a pure/evolved language, so that they may all call out in the name of Hashem and serve Him
together shekhem echad—in unity, with singular purpose” (Zephaniah 3:9, Radak)]. ‘Be’meitarekha tekhonen al pnei’hem.’ The
literal translation is that Hashem will aim His meitarim-strings at their faces. According to Rashi and Ibn Ezra, these are
the meitarim of a bow that shoots arrows. According to Targum Yonatan, these are the meitarim of the harps of the
Mishkan-Mikdash. Although seemingly contradictory, the idea in both instances is to bring these people to their senses.
Aiming an arrow at someone’s face sends a clear message to him to cease and desist before it is too late. Aiming the
strings of the harps of the Mishkan at him sends the same message but with the extra added possibility of awakening the
good in him: Wake up and fix your ways before it is too late!” (Daat Sofrim, Psalm 21:13).
137 Daat Sofrim reads this somewhat differently: “David’s call, ‘Rumah! Rise, Hashem!’ is similar to ‘Kumah,
Hashem!’ (Psalms 3:8, 7:7, 9:20, 10:12, 17:13; see note to Psalm 10:12). The intention in both is that Hashem reduce the
extent of His concealment by lifting the curtain that currently obscures the light of His sovereignty. Rumah and kumah are
requests for nothing less than revealed divine intervention. David is not telling Hashem how to run His world. His prayer
is rather an attempt, a means through which he hopes to connect with the highest source of divine providence from below
[from within the constricted consciousness of this world]. It resembles our heartfelt prayer on Rosh Hashanah and Yom
Kippur, ‘Reign supreme over the entire world in the fullness of Your glory. Reveal Your exaltedness over the entire earth
with Your honor. Reveal Yourself in the majestic greatness of Your power over all the inhabitants of Your world. [Reveal
Yourself] so that every creature will know that You are its Creator, every life form will comprehend that You are its
Former, and every sentient being with the soul breath of life in its nostrils will proclaim: Hashem, God of Israel, You
alone are King, and Your sovereign rule is manifest within every detail of creation.’”
138 Radak: “There are a number of ways to understand the phrase ayelet ha’shachar. Some say it refers to a type of
musical instrument; some say it alludes to Venus, the morning star; some say it alludes to Queen Esther and the nation of
Israel; some say it alludes to Knesset Yisrael (the Shekhinah, the mother of the souls of Israel) in exile.” Regarding the
possibility that ayelet ha’shachar refers to Venus, Radak refers us to the following passage in the Talmud: “Rabbi Chiya
Raba and Rabbi Shimon ben Chalafta were walking through the valley below Mount Arabel before dawn. When they saw
ayelet ha’shachar (the morning star) whose light still shone brightly, Rabbi Chiya exclaimed, ‘This is exactly how the
process of Israel’s redemption will unfold. At first it will ascend kima kima (slowly and gradually, in incremental stages,
transforming from thick darkness to brilliant light). The more it progresses, the more it will shine’” (Yerushalmi Yoma 3:2,
page 14a).
As the Midrash explains, the morning star is called ayelet ha’shachar because it is the last luminary to disappear
(fade from sight) as the sun ascends closer and closer to the eastern horizon. It is actually because of the sun’s rays
beaming up diagonally from below the eastern horizon that the stars and planets in the western sky seem to disappear .
This causes the western sky to become darker than it was during the entire night when the stars shone full force. Thus,
when the morning star—because of its relative luminosity—is the last visible luminary in the sky, this can truly be called
the darkest moment before the dawn (Midrash Tehillim 22:4). This is exactly what we saw in Inside Psalm 20 regarding the
Zohar’s expression shachrut ha’shachar, the period immediately preceding the light of dawn-redemption when it will be
(2) {Israel says:} Eli, my God {who grants me existence}, Eli, source ‫(ב) ֵא ִלי ֵא ִלי ָל ָ מה ֲע ַז ְׁב ָ ת ִני ָרח ֹוק‬
of all my strength, {I know that I am not worthy, but still,} for what
purpose have You forsaken me? {Why do You not only}
:‫ִמיּשוע ִתי ִד ְׁב ֵרי ַש ֲא ָג ִתי‬
distance Yourself from saving me but from {even listening to}
the words of my cry?
(3) My God, I call {to You} by day but You do not answer; {I ‫אל ַהי ֶׁ א ְׁק ָרא י ֹו ָ מם ְֹׁולא ַ ת ֲע ֶׁנה‬ ֹ ֶׁ )‫(ג‬
call} by night as well {for} I cannot remain silent {until You come
to my rescue}.
:‫ְׁו ַל ְׁי ָ לה ְֹׁולא ֻד ִמ ָּיה ִלי‬
(4) Surely You are utterly holy and transcendent, but You ‫(ד) ְׁו ַא ָתה ָקד ֹוש י ֹו ֵ שב ְׁת ִּהל ֹות ִי ְׁש ָר‬
have always dwelled in the midst of {[lowered Your presence in :‫ֵאל‬
response to]} the praises of Israel.139
(5) {Indeed, this is why} our ancestors were able to place their ‫(ה) ְָׁבך ָב ְׁטּחו ֲא ֹב ֵ תי נ ּו ָב ְׁטּחו‬
unswerving trust in You; they trusted and You rescued
them.
:‫ַו ְׁת ַפ ְּׁל ֵטמ ֹו‬
(6) They cried out to You and were delivered; they trusted ‫(ו) ֵא ֶׁליָך ָז ֲעקּו ְׁו ִנ ְׁמ ָלטּו ְָׁבך ָב ְׁטּחו‬
in You and were never ashamed. ‫ְֹׁולא‬
:‫ב ֹוּשו‬
(7) I, {however, in my present condition,} am a worm, not even a ‫(ז) ְָׁוא ֹנ ִכי ת ֹו ַל ַעת ְֹׁולא ִאיש ֶׁ ח ְׁר ַפת‬
man; I am despised as a person, and {as a nation I am}
disdained by {other} nations.
:‫ָא ָדם ּו ְׁבּזוי ָעם‬
(8) All who see me scorn me; they reject me with a sneer of ‫(ח) ָכל ַֹראי ַי ְׁל ִעּגו ִלי ַי ְׁפ ִטיּרו ְׁב ָש ָפה‬
the lip and with a shake of the head, {saying}: :‫ָי ִניּעו ֹ ראש‬
(9) “Let him turn to Hashem {his God}; He will rescue him; He ‫(ט) ֹגל ֶׁ אל ְׁי ֹה ָוה ְׁי ַפ ְּׁל ֵטהּו ַי ִצי ֵלהּו ִכי‬
will deliver him if He genuinely delights in him.”
:‫ָ ח ֵפץ ב ֹו‬
(10) Truly, You are the One who brought me forth from the ‫(י) ִכי ַא ָ תה ֹג ִחי ִמ ָב ֶׁ טן ַמ ְׁב ִטי ִחי ַעל‬
womb {of Egyptian exile}; You gave me security upon my
mother’s breasts {on Mount Sinai}.
:‫ְׁ ש ֵדי ִא ִמי‬
(11) As a castaway from birth, {I have always depended solely} on ‫(יא) ָע ֶׁלָיך ָה ְׁ ש ַל ְׁכ ִתי ֵמ ָר ֶׁחם ִמ ֶׁב ֶׁטן‬
You; ever since I left my mother’s womb, You have been ‫ִא ִמי‬
my only source of strength.
‫ֵ א ִלי ָא‬
: ‫ָ תה‬
(12) {Therefore I pray:} Do not distance Yourself from me, for ‫(יב) ַאל ִת ְׁר ַ חק ִמ ֶׁ מ ִּני ִכי ָצ ָרה ְׁקר ֹו ָבה‬
trouble is fast approaching and there is no one else to {call
on for} help.
:‫ִכי ֵאין ע ֹו ֵזר‬
(13) Many bulls {[aggressive nations]} surrounded me; the ‫(יג) ְׁס ָבּבו ִני ָפ ִרים ַר ִבים ַא ִבי ֵרי ָב ָ שן‬
mighty bulls of Bashan penned me in. :‫ִכ ְׁתּרו ִני‬
(14) {They stood over me with} their mouths open wide {to devour ‫(יד) ָפּצו ָע ַ לי ִפי ֶׁ הם ַא ְׁר ֵיה ֹט ֵרף ְׁו ֹש‬
me}; like ravenous, roaring lions {they devoured me alive}.
: ‫ֵ אג‬
(15) I {[my blood]} was poured out like water; my bones ‫(טו) ַ כ ַמ ִים ִנ ְׁש ַפ ְׁכ ִתי ְׁו ִה ְׁת ָפ ְׁרּדו ָכל‬
became disjointed; my heart became like wax; it melted
darker than at any other time during the entire night-exile (Zohar Mishpatim, 2:119b).
Hirsch: “Psalm 22 sings of the renewed vigor which a man, even though he is surrounded by darkness, may
derive from the knowledge that morning cannot be far away. This psalm gives expression to the thoughts and emotio ns
that come to Israel in the midst of the dark night of its exile. The night of suffering enshrouds Israel in the deepest
blackness of threatening destruction (verses 7:17). Israel believes that the Lord has forsaken it (verses 1 -3), but yet it
knows, somehow, that its relationship with Him has not been completely severed (verse 4). Just as Israel remembers the
aid which God had always given to its fathers in times of trouble (verses 5-6), so even while surrounded by its foes Israel
nurtures the memory of that past divine support which always upheld it in all its fights (verse 18). Thus Israel derives
strength and the confidence that the Lord will send His help once again. This conviction helps Israel find consolation even
in the face of crushing losses (verses 19-22). Then (as described in verses 23-32) Israel delights in the gladdening
realization that it is this very experience of God’s hand amidst its sufferings that has enabled it to proclaim God’s might
unto all its future generations as well as unto all the rest of mankind. Only when mankind is taught to worship God and
acknowledge His sovereignty will it find happiness on this earth (verse 29). Men will be able to enjoy life at its fullest on ly
if they subordinate themselves to the will of the Lord (30-32). The shachar (morning) is this intimation of the bright future
that will emerge out of the night of Israel’s exile. It is the promising dawn which sends forth the first rays of sunlight
heralding a new day for the future of Israel together with all the rest of the nations.”
139 See note below on Psalm 113:5-6, “Who is like Hashem our God, who sits upon a throne so high? [And yet] He
lowers Himself to see [to bring His hashgachah (divine providence) to bear on] both heaven and earth alike.”
within me. ‫ ָה ָיה ִל ִבי ַכד ֹו ָנג ָנ ֵמס ְׁבת‬.‫ַע ְׁצמ ֹו ָתי‬
‫ְֹוך‬
:‫ֵ מ ָעי‬
(16) My strength dried up like baked clay; my tongue ‫(טז) ָי ֵבש ַ כ ֶׁ ח ֶׁרש ֹכ ִחי ּו ְׁלש ֹו ִני ֻמ ְׁד‬
cleaved to my palate. Will You yet reduce me to the dust of ‫ָבק‬
death?
‫ַ מ ְׁלק ֹו ָחי ְׁו ַל ֲע ַפר ָמ ֶׁות ִת‬
:‫ְׁש ְׁפ ֵת ִני‬
(17) For dogs {[the scum of the nations who joined in to annihilate me]} ‫ ֲע ַדת ְׁמ ֵר ִעים‬.‫(יז) ִכי ְׁס ָבּבו ִני ְׁכ ָל ִבים‬
have already surrounded me; a band of evildoers has
encircled me; like lions {they gnaw} at my hands and feet.
:‫ִה ִקיּפו ִני ָ כ ֲא ִרי ָי ַדי ְׁו ַר ְׁג ָלי‬
(18) {And yet, in the midst of all this} I recount to myself kol ‫(יח) ֲא ַס ֵפר ָ כל ַע ְׁצמ ֹו ָ תי ֵה ָ מה ַי‬
atzmotai {[all those events that have sustained me in the past and which ‫ִביּטו‬
hold the promise of my future redemption]}; they {[my enemies]} stare
at me in amazement {[they cannot understand how I find comfort in
:‫ִי ְׁרּאו ִבי‬
such recollections]}.140
(19) {Fine, I am willing to} let them divide my garments {[material ‫(יט) ְׁי ַח ְּׁלּקו ְׁב ָג ַדי ָל ֶׁ הם ְׁו ַעל ְׁלּבושי‬
possessions]} among themselves; let them cast lots for my
clothing.
:‫ַי ִפיּלו ג ֹו ָרל‬
(20) But You, Hashem, do not distance Yourself {from me}. O ‫(כ) ְׁו ַא ָ תה ְׁי ֹה ָוה ַאל ִת ְׁר ָ חק ֱא ָיּלו‬
You who are my strength, hasten to help me. ‫ִתי‬
:‫ְׁל ֶׁע ְׁז ָר ִתי ּחושה‬
(21) Rescue my soul from the sword; {save} my unique ‫(כא) ַה ִצי ָ לה ֵמ ֶׁ ח ֶׁרב ַנ ְׁפ ִ שי ִמ ַּיד ֶׁ כ ֶׁלב‬
essence from {being overpowered by} dogs. :‫ְׁי ִחי ָד ִתי‬
(22) Deliver me from the mouths of lions; answer me {and ‫(כב) ה ֹו ִשיע ִני ִמ ִפי ַא ְׁר ֵיה ּומ ַק ְׁר ֵני ֵר‬
save me} from the horns of wild oxen. ‫ִמים‬
‫ֲ ע ִני ָ ת‬
:‫ִני‬
(23) I will declare Your Name to my brethren; I will praise ‫(כג) ֲא ַס ְׁפ ָרה ִש ְָׁמך ְׁל ֶׁ א ָ חי ְׁבת ְֹוך‬
You in the midst of {my} community: ‫ָק ָ הל‬
‫ֲ א ַה ְׁל‬
:‫ֶׁל ָך‬
(24) O you who revere Hashem, praise Him. All you ‫(כד) ִי ְׁר ֵ אי ְׁי ֹה ָוה ַה ְׁלּלוּהו ָ כל ֶׁז ַרע ַי ֲע‬
children of Yaacov, honor Him. All you children of Yisrael, ‫ֹ קב‬
stand in awe of Him.
‫ַ כ ְׁבּדוּהו ְׁוּגוּרו ִמ ֶׁמנּו ָ כל ֶׁז ַרע ִי ְׁ ש ָר‬
: ‫ֵ אל‬
(25) For {however forsaken we might appear} He has never ‫(כה) ִכי ֹלא ָב ָזה ְֹׁולא ִש ַקץ ֱענּות ָע‬
rejected nor despised the poor man {[Israel]} in his ‫ִני‬
lowliness; He has not hidden His countenance from him;
when he cried to
‫ְֹׁולא ִה ְׁס ִתיר ָפ ָניו ִמ ֶׁמּּנו ּו ְׁב ַש ְּׁוע ֹו‬
Him, He heard. ‫ֵא ָ ל יו‬
‫ָ ש ֵמ‬
:‫ַע‬
(26) {O God,} You are the source of my praise in the midst of ‫(כו) ֵמ ִא ְָׁתך ְׁת ִה ָּל ִתי ְׁב ָק ָהל ָרב ְׁנ ָד‬
a great congregation. {O Israel,} I swear to fulfill my vows {of ‫ַרי‬
proclaiming His greatness} in the presence of those who revere
Him. ‫ֲ א ַש ֵּלם ֶׁנ ֶׁגד ְׁי‬
:‫ֵָר איו‬
(27) O you humble ones, eat {of the earth’s delights} and be ‫(כז) ֹיא ְׁכּלו ֲע ָנ ִוים ְׁו ִי ְׁ ש ָבּעו ְׁי ַה ְׁלּלו ְׁי ֹה‬
satisfied. O you who seek His presence, praise Hashem {in ‫ָוה‬
all the mundane pleasures of life}; enliven your hearts forever
{by ‫ֹד ְׁר ָשיו ְׁי ִחי ְׁל ַב ְׁב ֶׁכם‬
recognizing His greatness}. :‫ָל ַעד‬
(28) {For the day shall come when} all the extremities of the earth ‫(כח) ִי ְׁז ְׁכּרו ְׁו ָי ֻשבּו ֶׁאל ְׁי ֹה ָוה ָ כל ַא ְׁפ‬
shall remember and return to Hashem. All the families of ‫ֵ סי‬
mankind shall bow down before You.
‫ָא ֶׁרץ ְׁו ִי ְׁש ַ ת ֲחוּו ְׁל ָפ ֶׁנָיך ָכל ִמ ְׁש ְׁפח‬
‫ֹות‬
:‫ג ֹו ִים‬
(29) {They will realize that} eternal sovereignty has always ‫(כט) ִכי ַ לי ֹה ָוה ַה ְׁמּלו ָ כה ּומ ֵ של ַבג‬
:‫ֹו ִים‬
140“Asaper kol atzmotai.” Targum and Rashi: “I speak of the pain of my atzamot (bones); they [my enemies] look
upon my sorry state and rejoice.” Metzudot: “Due to having lost so much weight, my atzamot (bones) protrude to the
extent that I can count them; O how my enemies then look upon me with contempt.” Malbim: “I speak before them about
my otzma (strength and prowess); and even though they look upon me with contempt, I take strength and stand up
proudly against them.” Hirsch: “I recount to myself kol atzmotai [not literally bones, but all those events that have sustained
me in the past and which hold the promise of my future redemption]; they [my enemies] look upon me in amazement [they
cannot understand how I find comfort in such recollections].”
belonged to Hashem; He rules over nations {and guides

humanity to its destined goal}.141
(30) Then the fat and contented {self-appointed kings} of the ‫(ל) ָא ְׁכּלו ַו ִּי ְׁ ש ַ ת ֲחוּו ָ כל ִד ְׁ ש ֵני ֶׁ א ֶׁרץ‬
earth shall eat {no longer solely to satisfy their bellies} but they will ‫ְׁל ָפ ָניו ִי ְׁכ ְׁרּעו ָכל י ֹו ְׁר ֵדי ָע ָפר ְׁו ַנ ְׁפש ֹו‬
also bow {before Him}; they will kneel before Him—every one
who goes down to the dust—who never allowed his soul ‫ֹלא‬
to become fully alive.142 :‫ִ ח ָּיה‬
141 Alternatively, “Ki laShem ha’melukhah—eternal sovereignty belongs solely to Hashem; umoshel ba’goyim—He
guides and controls [the destiny of] the nations.” The basic distinction is made between Hashem as melekh (king and sovereign)
and as moshel (ruler). On a human level, the Torah defines a melekh as one who is chosen willingly by his people to govern their
affairs. He is a part of his people, fights their wars, and shares in their fate. His malkhut (kingship, sovereignty) is of a
constitutional nature. He does not act without the consent of his advisors and his people. He protects his people and gives
them as great a part in running his kingdom as possible. This is reflected in the verb nimlakh, to take counsel (see Rashi,
Genesis 1:26). Moshe, Yehoshua, David, Shlomo, and Chizkiyahu are examples of such kings. David and Shlomo would even
disguise themselves as common Jews and roam around their own kingdom incognito in order to understand and share in the
fate of their people. The sages were also kings in this sense. Their first concern was always for the good of their community;
they never lorded it over the common folk. They took the example of Moshe who put his life completely on the line in order to
save Israel.
A moshel (ruler), on the other hand, runs a totalitarian state against the will of the people. His memshalah
(rulership, dominion) is one of absolute power. His subjects are his slaves; they fight and die in his wars; their treasuries
are used for his personal aggrandizement. Nothing prevents him from taking the law into his own hands; he is the law; he
proclaims himself a god. Nimrod, Sancheriv, and Nevuchadnezzar are examples of such despots. The Tanakh—and for
that matter, the entire history of mankind—has no examples of a benign moshel. All human despots have dragged their
peoples down with them into misery and destruction (see Malbim’s commentary on Esther 1:1).
Hashem is both a beneficent melekh (king) and benevolent moshel (ruler). As melekh, He makes Himself available to
His creations. He also brings about His plan for history through the agency of His creations. In this way He gives them a part in
participating in and running His government. He clearly does not need to do so. His desire that His creations participate in
running and governing His world is for their benefit, not His. This is true of His angelic hosts, and more so of man. Hashem
gives man free will so that he will attain greatness through his own efforts. Thus, although He directs and guides the world
from above, the way He brings His ultimate plan to fruition is based to a great extent on our actions. When mankind misuses
the gift of free will and thereby forfeits the privilege of actively and positively advancing Hashem’s plan, Hashem acts as a
moshel who brings His plan about irrespective of the merit of His creations. It is perhaps in this sense that King David actually
intertwined these two modes of Hashem’s providence and supervision of the universe when he said, “His malkhut (kingdom)
moshel (rules) within all [He is intimately involved in overseeing and guiding every detail of creation]” (Psalm 103:19), and
“Your malkhut (kingdom, sovereignty) is an eternal malkhut, and Your memshalah (absolute dominion) spans all generations”
(Psalm 145:13). The sense of both verses is that neither of the two modes functions in isolation from the other. Hashem’s will
is absolute in any case. It is just that He prefers that mankind take the lead and fulfill that will of its own accord.
Ki laShem ha’melukhah: In our morning prayers composed by the Anshei Knesset HaGedolah this verse from Psalms is
juxtaposed with a sister verse from the prophet Ovadiah, “Ve’haita laShem ha’melukhah—it will be revealed [in the future] that
sovereignty has always belonged solely to Hashem” (Ovadiah 1:21). As can readily be seen, Ovadiah’s “ ve’haita laShem
ha’melukhah” is almost identical with the psalmist’s “ki laShem ha’melukhah.” The difference is that Ovadiah placed the
revelation of Hashem’s sovereignty over the world in the future, while the psalmist placed it clearly in the continuous
present. Both are true. Just as Hashem’s glory fills creation and yet is still largely hidden, so too, although sovereignty
has always belonged solely to Hashem, this will not be fully revealed until the Messianic Age.
142 “Akhlu va’yishtachavu kol dishnei eretz; lefanav yikhreu kol yordei afar; ve’nafsho lo chiyah .” This verse stands in
stark contrast to verse 27, “Yokhlu anavim ve’yis’bau…yechi levavkhem la’ad—O you humble ones, eat [of the earth’s
delights] and be satisfied; O you who seek His presence, praise Hashem [in all the mundane pleasures of life]; enliven
your hearts forever [by recognizing His greatness].” In contrast to the anavim (humble ones) of verse 27, here in verse 30
we have dishnei eretz which most commentators understand to be those who devoted their lives in this world solely to
satisfying materialistic pursuits. As we saw above in our note to Psalm 20:4, this is the sense of the root d-sh-n in the verse
“Ve’akhal ve’sava ve’dashen—he will eat, be satisfied, and filled to satiation” (Deuteronomy 31:21). So too here, these dishnei
eretz (the fat and contented kings of the earth) are bid to eat, but not as they have eaten until now merely to satisfy their
bellies. Now they are bid to eat and also to bow before Hashem in order to indicate at least a minimal submission to
Hashem’s authority. The problem is that superficial submission is not enough. It is for this reason that the verse continues
“lefanav yikhreu kol yordei afar—they will kneel before Him, every one who goes down to the dust,” where kriyah (kneeling)
seems (at least in this context) to be a more extreme form of submission and subordination than hishtachavaah (bowing).
Here the formerly proud dishnei eretz are reminded that their end will be no different from all other mortals whose
physical existence culminates in going down to the dust. They will each share the same destiny as all others “nafsho lo
chiyah—who never allowed their soul to become fully alive,” that is, who never allowed their soul to develop its inner
potential to the fullest precisely because they disregarded it and instead followed after all that was transient.
Our understanding of the key phrase nafsho lo chiyah is based on the following comments by Rabbi Hirsch:
“‘Akhlu ve’hishtachavu kol dishnei eretz.’ Only when and if they submit to God’s will could they truly enjoy all the delights
(31) But through their children who will serve Him, ‫(לא) ֶׁז ַרע ַי ַע ְׁב ֶּׁדּנו ְׁי ֻס ַפר ַ לא ֹד ָני ַלד‬
Hashem {[His greatness]} will be proclaimed to the {next} :‫ֹור‬
generation.
(32) They will come and tell of His righteousness; {they will ‫(לב) ָי ֹבאּו ְׁו ַי ִגיּדו ִצ ְׁד ָקת ֹו ְׁל ַעם נ ֹו ָלד‬
proclaim} what He has done for a reborn people. ‫ִכי‬
: ‫ָ ע ָ שה‬
Psalm 23
King David is fleeing from King Shaul. Without food or drink, he comes to a dry sun-scorched forest where he faints from
hunger and thirst (I Samuel 22:5). In his sleep, David’s soul leaves his body. For all intents and purposes, he is dead. As
his body lies there lifeless, his soul ascends and enters the heavenly Gan Eden. There he is shown a prophetic vision of his
entire life. He is shown the reasons behind all his tribulations. He is shown all the trials of the Jewish people throughout
their long and torturous history. He is shown Hashem’s unfathomable care and providence for all creation. He is
projected into the future and shown a vision of the Messianic Age and the Great Shabbat when this providence will no
longer be concealed in the garments (laws) of nature and history.
After all this, he is told that he must return to his earthly body. He is assured that he will be protected from
Shaul, that his kingdom will be established, and that someday a descendent of his will be the final Redeemer of the Jewish
people and mankind. Finally, he is given a taste of the Heavenly Dew with which Hashem will revive the dead in the
ultimate Future. He awakens to find the entire forest moistened with this same Dew of Resurrection. As the fresh foliage
protects him from the burning sun, he drinks from the dew and his soul revives into his body. To commemorate the
miracle of having died and come back to life, David composed Psalm 23 (see Inside Psalm 23).
Knowing King David’s life is a microcosm of our own, we sing Mizmor LeDavid at least three times on Shabbat.
Before Kiddush on Friday night, we sing it to remind ourselves that Hashem has been there with us even as we have
walked through all the deep valleys and dark alleys of our lives. We thank Him that He has allowed us to reach the safe
haven of Shabbat. Before Kiddush on Shabbat Morning, we sing it to ascend to the heights of prophetic vision in order to
glimpse our lives from the perspective of eternity. During the third meal, we sing it to muster strength to face the coming
week(s)—knowing with complete certainty that Hashem’s providence is never inoperative, and that the more we perceive
His hand in history, the more He will empower us to play our part in His plan to guide mankind to the ultimate
redemption and the Great Shabbat.
(1) Mizmor LeDavid – A chant psalm {to cut through the ‫ ְׁי ֹה ָוה ֹר ִעי ֹלא ֶׁ א‬.‫ִמ ְׁזמ ֹור ְׁל ָד ִוד‬
concealment of this world} by David: Hashem is my Shepherd. I
shall never lack {for I know now that He is with me in all my trials}.143
:‫ְׁח ָסר‬
(2) He has laid me down in luxuriant meadows, ‫ ַעל ֵ מי ְׁמֻנח‬,‫ִב ְׁנא ֹות ֶׁד ֶׁ שא ַי ְׁר ִביצ ִני‬
shepherded me along restful streams.144 ‫ֹות‬
:‫ְׁי ַנ ֲה ֵל ִני‬
that the earth has to offer. The pleasures of earth could give them no true or lasting happiness as long as they knew of
nothing but their own pride. Only when we freely and joyously render homage to God, and when we discharge our life’s
task on earth in His service, will our earthly existence receive its true, eternal meaning. Only then will earth become a
paradise in which the voice of God shall be near to man. ‘Lefanav yikhreu kol yordei afar ve’nafsho lo chiyah.’ Therefore all
those on earth who had formerly walked on the path of transiency shall kneel before Him, as shall every man who never
allowed his soul to become fully alive. According to some, lo (lamed-aleph, never allowed) would be the kri (spoken form)
while the ktiv (written form) is lo (lamed-vav, for itself, for himself). The thought would remain the same but would be a
positive statement of the same negative message. The negative ‘who never allowed his soul to become fully alive’ would
now be ‘who had let his soul live only for itself’ or ‘whose soul allowed him to live only for himself.’ Either way, such a self-
centered existence is no life at all.”
143 In his early years, David had been a shepherd. Because of his tender care for his flocks, Hashem chose him to
be “a shepherd of His people.” But like his great ancestors, David was now being propelled to the next level of his
mission through intense trial and tribulation. Let us not forget that Hashem had tested Avraham ten times. Yitzchak was
almost sacrificed on the altar. Yaacov’s entire life was a series of trials. Yoseph was sold by his own brothers and taken down
to Egypt as a slave. Even after an initial period of success in Potiphera’s palace, he was placed in a dungeon for twelve
years. Moshe suffered tremendous setbacks in his career as Hashem’s prophet. There were times when he did not know
if he could go on living. Now it was David’s turn. He had been anointed by Shmuel, killed Goliath, married the king’s
daughter, and fought and won battles for his people and his God. As he was being chased, he couldn’t help feeling that
Hashem’s graces had been turned away. Now, however, after his vision, he realized just how much Hashem had been
shepherding him. If he experienced privation and lack, it was his own inability to see Hashem’s guiding hand in his life.
144 On a literal level, “green meadows” and “refreshing streams” refer to David’s experience of lying down
peacefully in that dry forest after it had been moistened by the tal techiyah (dew of resurrection of the World to Come). On
the spiritual level, “green meadows” alludes to his experience of the Garden of Eden, and “refreshing streams” alludes to
the river that flows through that garden.
(3) Time and again, He has revived my soul {and drawn me ‫ ַי ְׁנ ֵח ִני ְׁב ַמ ְׁע ְׁג ֵלי ֶׁצ‬.‫ַנ ְׁפ ִשי ְׁיש ֹו ֵבב‬
close to Him}.145 He has guided me along paths of justice and ‫ֶׁדק‬
righteousness so that I could thereby proclaim His Name
{and His care of all creatures to the whole world}.
:‫ְׁל ַמ ַען ְׁשמ ֹו‬
(4) Now, even if I must walk through a deep valley ‫ַגם ִכי ֵא ֵ לְך ְׁב ֵגיא ַצ ְׁל ָמ ֶׁות ֹלא ִאי‬
overshadowed by {suffering and} death, I will fear no evil, for
You {[Your presence and Your great loving-kindness]} accompany
‫ ִש ְׁב ְָׁטך ּומ‬.‫ ִכי ַא ָ תה ִע ָמ ִדי‬,‫ָרא ָרע‬
me; both Your rod {[the suffering that cleanses me]} and Your ‫ ֵה ָ מה‬,‫תך‬ ָ ֶׁ ‫ְׁ ש ַע ְׁנ‬
staff :‫ְׁי ַנ ֲח ֻמ ִני‬
{[the Torah that guides me]} comfort me {and assure me that You have
not abandoned my life to chance}.146
(5) {O God,} prepare my royal table over and against my ‫ ִד‬,‫ ֶׁנ ֶׁגד ֹצ ְׁר ָרי‬,‫ַ ת ֲע ְֹרך ְׁל ָפ ַני ֻש ְׁל ָחן‬
adversaries; You have anointed my head with oil {[wisdom]}; ‫ַש ְׁנ ָ ת‬
my cup {[heart]} overflows {with thanks to You for all You have given
me}.
:‫ַב ֶׁ ש ֶׁמן ֹראשי כ ֹו ִסי ְׁר ָו ָיה‬
(6) May only goodness and kindness pursue me {[let me ‫ַ אְך ט ֹוב ָו ֶׁ ח ֶׁסד ִי ְׁר ְׁדּפו ִני ָ כל ְׁי ֵ מי‬
continue to perceive Your goodness and kindness in all that comes upon
me]} all the days {and even the dark nights} of my life;147 and may
.‫ַח ָּיי‬
I merit to dwell in the House of Hashem all the days of my :‫ְׁו ַש ְׁב ִתי ְׁב ֵבית ְׁי ֹה ָוה ְׁל ֹא ְֶׁר ך ָי ִמים‬
life {and beyond into eternity}. {[May the world truly become Beit Hashem,
and mankind know Your presence everywhere, forever.]}
Psalm 24
Psalm 24 was sung by the Leviim every Yom Rishon (Sunday) in the Beit HaMikdash, and it continues to be universally sung
as the Shir Shel Yom (Song of the Day) of Yom Rishon to this day. We thus read in Mesekhet Tamid: “The Leviim used to
sing a special song for each day of the week in the Beit HaMikdash: On the first day they would sing, ‘To Hashem alone
belong the earth and its fullness, the inhabited world and all who dwell in it’ (Psalm 24:1). On the second day they would
sing, ‘Hashem is great, His praise radiates exceedingly in the city of our God, the mount of His Sanctuary’ (Psalm 48:2). On
the third day, they
would sing, ‘Elokim stands in every tribunal of God; He is present in the midst of the judges to render judgment’ (Psalm
82:1). On the fourth day they would sing, ‘Hashem, You are the almighty loving God even when You execute justice [and
avenge all wrongdoing]’ (Psalm 94:1). On the fifth day they would sing, ‘Sing joyously to Elokim, our invincible strength’
(Psalm 81:1). On the sixth day they would sing, ‘[The time will come when] Hashem’s sovereignty will finally be revealed’
(Psalm 93:1). On Shabbat they would sing, ‘Mizmor shir le’yom haShabbat—a chant, a song in honor of the Shabbat day’ (Psalm
92:1), a song for the ultimate future, for the day which will be all Shabbat and tranquil rest, for everlasting eternal life”
(Mishnah Tamid 7:4).
(1) LeDavid Mizmor – A Song of Inspiration bestowed upon ‫(א) ְׁל ָד ִוד ִמ ְׁזמ ֹור ַלי ֹה ָוה ָָהא ֶׁרץ ּומל ֹו‬
David from above {[a song to break through and remove the blocks that ‫אה‬ ּ ָ
prevent us from seeing Hashem’s hand in our life]}:148 To Hashem alone
‫ֵ ת ֵבל ְׁו ֹי ְׁש ֵבי‬
:‫ָּבה‬
145 Hashem restored David’s soul by lifting him above his troubles and affording him an awesome vision. He also
literally restored his soul to his body. More than this, however, David now realizes how Hashem has “revived” his soul
countless times throughout his life. He also understands that this will continue—for him and his people—forever. He thus
says, nafshi yeshovev, not simply heshiv (a single past action) or yashiv (a single future action), but a continuous action without
termination or end.
146 “Now I can walk through this world overshadowed by suffering and death and not fear the greatest evil.”
And what is the greatest evil? A world devoid of God. A world in which God’s presence is so eclipsed that people no
longer even know that He is hiding. It is to such a world that David now proclaims loudly and clearly: “You are with me!
Until now I spoke about You: ‘Hashem is my Shepherd...He lays me down...He leads me...He restores my soul...He guides
me.’ Now, in the depths of hell, I call out to You: You are with me! Your presence and Your loving-kindness have never
abandoned me. I didn’t know what to think; I became confused; I lost hope in You and in my own worthiness to stand
before You. Now I know that there is no other reality but You. There is therefore nothing in the world to fear except You.
Even my fear that You were punishing me for all the wrong I had done until now has become a comfort for me, for I am
now certain that nothing just ‘happens’; all is from You. I am thus assured that Your mercies will be aroused for me.
Finally, I know that even the pain I have suffered will be for the ultimate good.”
147 “Akh tov va’chesed yirdefuni kol yemei chayay.” Regarding this verse, the Ari teaches: “When saying Mizmor
LeDavid before Kiddush on Friday night and Shabbat morning, intend that the gematria of the initials of the words akh tov
va’chesed yirdefuni (aleph, tet, vav, yod; 1 + 9 + 6 + 10) equals 26, the gematria of YKVK. The same is true of the gematria of the
final letters of akh tov va’chesed (khaf, beit, dalet; 20 + 2 + 4 = 26)” (Shaar HaKavanot, Drushey Kiddush Leil Shabbat, drush aleph,
s.v. kodem ha’koss shel kiddush, p. 71d, Attieh edition). It is certainly not by chance that the same is true of the initials of the
words, gam ki elekh be’gey (gimel, kaf, aleph, beit; 3 + 20 + 1 + 2 = 26). Truly Hashem is with us even and especially when we
walk through the valleys of pain, suffering, and death.
148 According to the Talmud (Pesachim 117a), the ketovet (superscription, introductory headline) LeDavid Mizmor
belong the earth and its fullness, the inhabited world and all
who dwell in it.149
(2) He founded it {[human civilization]} along the seas; and He ‫(ב) ִכי ּהוא ַעל ַי ִמים ְׁי ָס ָּדה ְׁו ַעל ְׁנ ָ הר‬
continues to establish it {[the world, and the course of history]} ‫ֹות‬
along the major rivers.150
:‫ְׁיכ ֹו ְׁנ ֶׁנ ָה‬
(3) Who can ascend Hashem’s mountain {to perceive His hand in ‫(ג) ִמי ַי ֲע ֶׁ לה ְׁב ַהר ְׁי ֹה ָוה ּומי ָיּקום‬
nature and history}? And {even then,} who can stand {[who can maintain
his footing, his equilibrium, his balance]} in the place of His holiness?
:‫ִב ְׁמק ֹום ָק ְׁדש ֹו‬
(4) {For this, Hashem says, one must have} clean hands and a pure ‫(ד) ְׁנ ִקי ַ כ ַפ ִים ּו ַבר ֵל ָבב ֲא ֶׁשר ֹלא ָנ‬
heart; he must not bear My soul {which I, Hashem, have given ‫ָ שא‬
him} in vain; he must not swear deceitfully.151
‫ַ ל ָש ְׁוא ַנ ְׁפ ִ שי <כתיב ַנ ְׁפ ִשו> ְֹׁולא ִנ‬
‫ְׁ ש ַבע‬
‫ְׁל ִמ ְׁר‬
:‫ָמה‬
(5) {Only such a person} shall bear Hashem’s blessing and {be worthy ‫(ה) ִי ָ שא ְׁב ָר ָ כה ֵמ ֵ את ְׁי ֹה ָוה ּוצ‬
of} charity from the God of his deliverance. ‫ָד ָקה‬
‫א ל ֵ הי ִי‬ֹ ֱ ‫ֵמ‬
:‫ְׁשע ֹו‬
(6) Such is the generation that seeks Him {[Hashem’s hidden ‫(ו) ֶׁזה ד ֹור ֹד ְׁר ָ שו ְׁמ ַב ְׁק ֵ שי ָפ ֶׁנָיך ַי‬
presence], the descendants of} Yaacov who seek Your presence at all ‫ֲע ֹ קב‬
times, selah.
‫ֶׁ ס‬
: ‫ָ לה‬
(7) Lift your heads, O you gates {[gates of the mind, gates of ‫(ז) ְׁשאּו ְׁ ש ָע ִרים ָראשי ֶׁ כם ְׁו ִה ָּנ ְׁשאּו‬
consciousness]}; raise
heightened awareness and expanded
yourselves up, O portals of eternity, so that the King of
:‫ִפ ְׁת ֵחי ע ֹו ָלם ְׁו ָיב ֹוא ֶׁמ ְֶׁלך ַה ָכב ֹוד‬
Glory may
enter.152
at the head of a psalm alludes to the divine inspiration that was bestowed upon David, after which he composed the
actual words of the psalm (see Nine Gates to the Psalms, Gate Two).
149 Daat Sofrim: “In and of itself, there is nothing new in this declaration. Hashem Himself declared before the
giving of the Torah on Sinai, ‘Ki li kol ha’aretz—for all the world is Mine’ (Exodus 19:5), and Moshe, too, declared before
his passing, ‘The heaven, and the heaven of the heavens, the earth and everything in it, all belong to Hashem’
(Deuteronomy 10:14). What David is adding here is man’s responsibility vis-à -vis Hashem’s ownership of creation.”
150 Hirsch: “The development of all nations is influenced by geographical location. God formed the earth with a
variety of physical features. He linked and divided continents by means of seas, and countries by rivers. By so regulating
earth’s geographical and climatic features the Lord set the course of history and that of the development of man in all the
multiplicity of national characteristics and peculiarities, and He still guides all evolution in the paths best suited for His
purposes. All the earth is God’s training ground for man, on which he is to attain the peak of his moral destiny and God’s
nearness here below.” Malbim: “The earth was originally covered with water until Hashem made the waters recede into
the major oceans and seas in order to establish the dry land (cf. Psalm 104:7). In order then to complete the earth, to make
it habitable, Hashem threaded every continent with streams and rivers. Most large cities were then founded on seacoasts
and on the banks of great rivers.”
151 “He must not bear My soul [which I have given him] in vain; he must not swear deceitfully.” According to
most authorities, the ktiv (written form) is nafsho (his soul) while the kri (pronunciation) is nafshi (My soul). Others say that
the ktiv is nafshi and the kri is nafsho (see Minchat Shai, cited in Daat Mikra). We incorporate both meanings in our
translation thus: “He must not bear My soul (nafshi) [which I, Hashem, have given him, and which is therefore now his
soul (nafsho)] in vain; he must not swear deceitfully.”
The relationship between our soul being ours and at the same time being Hashem’s is strikingly similar to the
relationship between Torat YKVK and Torato in Psalm 1. As we saw there, Torato can be read “His Torah” (referring to
Hashem’s Supernal Torah) or “his Torah” (the Torah one acquires for oneself by internalizing the Supernal Torah). As
Rashi explains, by meditating deeply in His Torah, we internalize it and make it our own. So too here, by consciously
connecting nafshi (my soul) to nafsho (His soul), I realize that nafshi is not only rooted in nafsho but is verily a chelek Eloha
mi’maal (a miniature portion of godliness from on high within me).
152 “Lift your heads, O you gates...” According to the Zohar, Hashem descends and enters the supernal Garden of
Eden each night at chatzot (midnight) to delight with the souls of the tzadikim (1:77a; 1:192a-b). In kabbalistic tradition, therefore,
the gates mentioned here are not physical gates, but rather spiritual gates—gates of new levels of consciousness—which are
bidden to open each day anew so that heavenly light can flow down through them into the world.
On the other hand, we read in the Midrash (Yalkut Shimoni 2:698; Rashi on Psalm 24:7): “During the inauguration of
the first Beit HaMikdash when King Shlomo wanted to bring the Aron HaBrit (Ark of the Covenant) [containing the original
tablets of the covenant, as well as the original Torah scroll written by Moshe] into the Holy of Holies, the newly constructed
gates refused to open for him. He thereupon prayed twenty-four prayers, but they would not open. He pleaded, ‘Lift up your
heads, O you gates!’ but his plea was not accepted. He continued pleading, ‘Raise yourselves up, O portals of eternity, so that
the King of Glory may enter,’ but this plea too was not accepted. He then prayed that they open in the merit of his father,
‘Hashem, do not turn away the face of Your anointed one; remember the loving deeds of David Your servant!’ (II
Chronicles 6:42). Immediately the gates opened and a heavenly fire descended [to illuminate the path into the Holy of
Holies].” According to this, the gates mentioned here are the gates of the Beit HaMikdash. Based on this connection, this
psalm is sung in all
(8) Who is this King of Glory {in whose name we admonish you}? It is ‫(ח) ִמי ֶׁזה ֶׁ מ ֶׁלְך ַה ָ כב ֹוד ְׁי ֹה ָוה ִעּזוז‬
Hashem, invincible and all-powerful; Hashem, almighty in
battle.
:‫ְׁו ִגב ֹור ְׁי ֹה ָוה ִגב ֹור ִמ ְׁל ָח ָמה‬
(9) Lift your heads, O you gates, and raise yourselves up, O ‫(ט) ְׁשאּו ְׁ ש ָע ִרים ָראשי ֶׁ כם ּושּאו ִפ ְׁת‬
portals of eternity, so that the true King of Glory may enter ‫ֵ חי‬
{and reveal Himself in His world}.
:‫ע ֹו ָלם ְׁו ָי ֹבא ֶׁמ ְֶׁלך ַה ָכב ֹוד‬
(10) Who is He, this King of Glory? Hashem Tzevaot, the God ‫(י) ִמי ּהוא ֶׁזה ֶׁ מ ֶׁלְך ַה ָ כב ֹוד ְׁי‬
of all the hosts {of heaven and earth}, He is the King of Glory ‫ֹה ָוה‬
forever, selah.
‫ְׁצ ָבא ֹות ּהוא ֶׁ מ ְֶׁלך ַה ָ כב ֹוד‬
:‫ֶׁ ס ָלה‬
Psalm 25
In the Sefardic rite, in Shachrit and Minchah, on days that Tachanun is said, immediately after the repetition of the Amidah (the
highest peak of our prayer service), we recite Viduy (Confession) in order to reclaim energy that we have misappropriated in
this lifetime or any other. Immediately after coming clean in Viduy, we recite the Yod-Gimel Midot HaRachamim (the Thirteen
Attributes of Divine Mercy) in which Hashem revealed to Moshe how to rectify the sin of having worshiped the golden calf.
This is followed immediately by Nefilat Apayim (falling on the face) as embodied in this psalm. We will clarify and discuss this
progression in Inside Psalm 25. In the meantime, please note that notwithstanding the importance of paying attention to the
constant alternation between He (third person) and You (second person) in the original, we have used the second person,
You, throughout our translation of this psalm. See Nine Gates to the Psalms, Gate Eight.
(1) LeDavid – By David. To You, Hashem, I lift up {and offer} : ‫(א) ְׁל ָד ִוד ֵא ֶׁליָך ְׁי ֹה ָוה ַנ ְׁפ ִ שי ֶׁ א ָ שא‬
my soul.153
(2) My God, I trust in You alone; I shall therefore never be ‫אל ַהי ְָׁבך ָב ַט ְׁח ִתי ַאל ֵ אב ֹו ָ שה‬ ֹ ֶׁ )‫(ב‬
ashamed. Do not permit my {inner} enemies to rejoice over ‫ַאל‬
me {when I finally get to the point of admitting my mistakes to You}.
:‫ַי ַע ְׁלּצו א ֹו ְׁי ַבי ִלי‬
(3) {On the contrary,} may all who place their hope in You ‫(ג) ַגם ָ כל ק ֶֹׁוָיך ֹלא ֵי ֹבש ּו ֵי‬
never be ashamed; shame those who betray {Your trust}; ‫ֹבש ּו‬
{shame them with} their own emptiness.
‫ַהב ֹו ְׁג ִדים ֵרי‬
:‫ָקם‬
(4) Hashem, make the {wide-open} highways {of Your Torah} ‫(ד) ְׁד ָר ֶׁכיָך ְׁי ֹה ָוה ה ֹו ִדיע ִני ֹא ְׁרח‬
known to me; teach me, as well, {how to walk} Your {secret} ‫ֹו ֶׁתָיך‬
pathways.154
‫ַ ל ְׁמ ֵד‬
:‫ִני‬
(5) Guide me on Your path of truth; teach me, for You are ‫תך ְׁו ַל ְׁמ ֵד ִני ִכי‬
ָ ֶׁ ‫(ה) ַה ְׁד ִרי ֵכ ִני ַב ֲא ִמ‬
the God of my salvation; I will therefore place my hope in ‫ַא ָ תה‬
You alone all the days {of my life}.
‫אל ֵהי ִי ְׁש ִעי א ֹו ְָׁתך ִק ִּוי ִתי ָכל‬ ֹ ֱ
:‫ַּהי ֹום‬
(6) Remember Your mercies, Hashem, and Your kindnesses, ‫(ו) ְׁז ֹ כר ַר ֲח ֶׁמיָך ְׁי ֹה ָוה ַו ֲח ָס‬
for they have existed from time immemorial. ‫ֶׁדָיך ִכי‬
‫ֵ מע ֹו ָ לם ֵה‬
: ‫ָמה‬
(7) Remember not the mistakes of my youth and my more ‫(ז) ַח ֹ טאו ת ְׁנּעו ַרי ּו ְׁפ ָש ַעי ַאל ִת ְׁז ֹ כר‬
serious transgressions; remember me according to Your
great love {[remember that You created me in order to bestow Your love
‫ְׁכ ַח ְׁס ְָׁדך ְׁז ָכר ִלי ַא ָתה ְׁל ַמ ַען ּטו‬
upon me]}; {remember me} for the sake of Your goodness, :‫ְָׁבך ְׁי ֹה ָוה‬
Hashem.155
(8) Hashem, You are good and upright; You therefore teach ‫(ח) ט ֹוב ְׁו ָי ָ שר ְׁי ֹה ָוה ַעל ֵ כן י ֹו ֶׁרה‬
Ashkenazi congregations after the Torah reading on Mondays and Thursdays, when returning the Torah to the Aron
HaKodesh.
On the inner level, the Zohar and the Midrash are both talking about the same idea. The Zohar (referring to the
opening of the gates of Eden in the spiritual dimension) and the Midrash (referring to the opening of the gates of the Mikdash
in the physical dimension) are telling us that the essence of prayer is to connect deeply with Hashem in a way that transcends
any intellectual understanding we might have of Him. This will automatically help us begin to open our mind and heart to
receive new levels of awareness of Hashem in our life. It is understood that this is an ongoing process. The more we rise up
and connect to Hashem on a level that is le’maalah min ha’sekhel (beyond left-brain logic, transcending the rational mind), the
more we become capable of internalizing, integrating, and incorporating these higher levels of consciousness in our life.
153 “To You, Hashem, I lift up [and offer] my soul.” The Zohar ( Zohar Bamidbar, 3:120b-121a) and the Ari (Shaar
HaKavanot, Nefilat Apayim) explain that “lifting up and offering one’s soul” in prayer is perhaps the most important thing
we can do to come close to Hashem. See Inside Psalm 25.
154 See below Psalm 27:11 for the difference between derekh and orach.
155 Daat Mikra: “‘Le’maan tuv’kha—remember me for the sake of Your goodness, YKVK.’ For the sake of Your
qualities of mercy and goodness which You revealed to Moshe in the wake of the sin of the golden calf, ‘I will make all
My goodness pass before you, and I will call out/proclaim the name YKVK before you…’ (Exodus 33:19).”
those who have lost their way how to travel the disciplined ‫ַ ח ָט ִאים ַב ָד‬
path {of return to You}.156
:‫ְֶׁר ך‬
(9) {Once they have been cured of their arrogance and have begun to learn ‫(ט) ַי ְׁד ְֵר ך ֲע ָנ ִוים ַב ִמ ְׁש ָפט ִוי ַל ֵמד ֲע‬
You guide the humble with justice and
the value of humility,} ‫ָנ ִוים‬
teach the modest how to follow Your way.
:‫ַד ְׁרכ ֹו‬
(10) Hashem, all Your providential ways are loving and ‫(י) ָ כל ָא ְׁרח ֹות ְׁי ֹה ָוה ֶׁ ח ֶׁ סד ֶׁו ֱא ֶׁ מת ְׁל‬
true; {even the most trying times are understood to be for the good by} ‫ֹנ ְׁצ ֵרי‬
those who guard {the purity of} Your covenant and Your
testimonies.
:‫ְׁב ִרית ֹו ְׁו ֵע ֹד ָתיו‬
(11) For the sake of Your merciful Name, Hashem, I ask that ‫(יא) ְׁל ַמ ַען ִש ְָׁמך ְׁי ֹה ָוה ְׁו ָס ַל ְׁח ָ ת ַל‬
You please forgive whatever wrong I have done; {without ‫ֲע ֹו ִני ִכי‬
Your help I cannot lift myself out of this mire,} for it is more than I
can endure.157
:‫ַ רב ּהוא‬
156 Rashi: “‘Hashem is good and upright.’ He wants nothing more than to vindicate and acquit His creations. He
therefore shows [i.e., provides ample opportunities for] those who have erred to return in teshuvah.” Radak: “Because He
is good and upright, He does not reject those who have erred. Rather, if they truly desire to return, He receives/accepts
them and shows/reveals to them the path of uprightness. As alluded to in the patach-vowel beneath the letter beit of
ba’darekh, this is not simply a path but the path, the path of teshuvah that Hashem made known to the children of Adam
from earliest times.”
The Midrash quotes the following well-known teaching: “Wisdom was asked, ‘What shall be the punishment
for the sinner?’ Wisdom replied, ‘Evil shall pursue the sinners’ (Proverbs 13:21). Prophecy was asked, ‘What shall be the
punishment for the sinner?’ Prophecy replied, ‘The soul that sins, it shall die’ (Ezekiel 18:2). The Torah was asked, ‘What
shall be the punishment for the sinner?’ The Torah replied, ‘Let him bring an offering and he will obtain atonement’ (cf.
Leviticus 4:27-31). The Holy One was asked, ‘What shall be the punishment of the sinner?’ The Holy One replied, ‘Let him
return in teshuvah and he will obtain atonement.’ This is the meaning of, ‘Hashem is good and upright; He therefore
shows those who have sinned the path,’ that is, He teaches them how to walk the path of teshuvah” (Yalkut Shimoni 2:702).
157 “Le’maan shimkha YKVK—for the sake of Your merciful name, Hashem.” Daat Mikra: “‘Le’maan shimkha
Hashem—for the sake of Your name YKVK that embodies Your mercy,’ is a continuation of David’s plea above in verse 7,
‘le’maan tuvkha YKVK—for the sake of Your goodness Hashem.’ The connecting link between these two verses is the verse
in the Torah in which Hashem promises Moshe, ‘I will make all My goodness pass before you, and I will call out/proclaim
the name YKVK before you; to teach you how I am gracious according to the one to whom I am gracious, and how I show
compassion according to the one to whom I show compassion’ (Exodus 33:19). Again, this verse in the Torah provides the
conceptual link between verses 7 and 11 here in our psalm, the link between ‘le’maan tuvkha YKVK’ and ‘le’maan shimkha
YKVK.’”
Rabbi Hirsch confirms this line of thought in his commentary on the above verse in the Torah: “What is
Hashem going to show Moshe? Nothing less than the complete unity or uniformity of the ways of God. This uniformity is
called tuvi (My goodness) as in, ‘Do not bring to mind the sins of my youth and my crimes; remember me with Your
loving-kindness, le’maan tuvkha—for the sake of Your goodness, Hashem’ (Psalm 25:7). Tov (good) is essentially a
relative idea, in itself it is that of which well-being and happiness consists, but this well-being, this happiness itself is
dependent on the characteristics of the particular individual whose happiness is to be achieved. Inasmuch as God will
make ‘all His goodness’ pass before Moshe, Moshe is to see the awesome diversity of the ways in which the singular,
uniform goodness of God is given to His creatures, especially to His human creatures. For it is just the diversity of the
nature of human beings, brought about by their having been granted freedom of will, that makes such a diversity of
ways necessary in God’s methods for achieving their true well-being. To the ordinary eye, these methods seem to be of a
contradictory and contrasting diversity. The eye of Moshe is to see the underlying unity/uniformity in all this diversity,
this highest harmony of all harmonies, not merely to get an idea of it, to grasp it, but actually to see it.”
Farther on, Rabbi Hirsch decodes the seemingly senseless continuation of the verse, “ Ve’chanoti et asher achon,
ve’richamti et asher arachem—[I will show you how] I am gracious to the one to whom I am gracious, and how I show
compassion to the one to whom I show compassion” (Exodus 33:19). He writes, “‘Before your very eyes, Moshe, I will
exercise My chaninah (grace) and rachamim (compassion). I will let you see how differently, in different cases, My chaninah
and rachamim work according to the special characteristics of the one to whom I grant them. I will show you not only how
My one uniform goodness manifests itself diversely as chaninah and rachamim, but how even the same manifestation has
again diverse shades/nuances according to the unique individuality of the receivers. You are to learn how specified and
individual My guiding care is.’ It is just this specialized individual application of God’s goodness—that God’s chaninah
and rachamim work differently according to the one to whom He is gracious and according to the one to whom He shows
compassion—which escapes the insight of mortals who can realize only the general trend of conditions, but to which the
true nature of any individual remains a closed secret. That is why we err so easily in judging the ‘ways of God,’ and forget
that where to our judgment it seems that ‘tzadik ve’ra lo—the righteous one suffers’ or ‘rasha ve’tov lo—the wicked one
prospers,’ we not only can be mistaken in our estimation of who is a tzadik and who is a rasha, but certainly lack the ability
to be certain in any given case to state with any certainty what is ra lo (suffering, a bad life) or tov lo (prospering, a good
life)” (Hirsch, Commentary to Exodus 33:19).
(12) Who is the man who reveres You, Hashem? You will ‫(יב) ִמי ֶׁזה ָה ִאיש ְׁי ֵרא ְׁי ֹה ָוה י ֹו ֶּׁרּנו‬
surely guide him to choose the very path {that You have chosen
for his ultimate good}.158
:‫ְׁב ֶׁד ְֶׁרך ִי ְׁב ָחר‬
(13) {And when his final day comes,} his soul will find respite in {a ‫(יג) ַנ ְׁפש ֹו ְׁבט ֹוב ָ ת ִלין ְׁו ַז ְׁרע ֹו ִיי ַרש‬
world of} goodness; his children will {benefit from his good deeds
in this world and} inherit {their portion in} the land {of eternal life}.
:‫ָא ֶׁרץ‬
(14) Hashem, {You reveal} Your secret {[the secret of arousing Your ‫(יד) ס ֹוד ְׁי ֹה ָוה ִלי ֵָר איו ּו ְׁב ִרית ֹו‬
mercy]} to those who revere You; You make Your covenant
known to them {so that their prayers will never go unanswered}.
:‫ְׁלה ֹו ִדיעם‬
(15) Hashem, my eyes are constantly directed toward You, ‫(טו) ֵ עי ַני ָ ת ִמיד ֶׁ אל ְׁי ֹה ָוה ִכי ּהוא‬
for only You can liberate me from the net of habits {that
constrict and ensnare me}.
:‫י ֹו ִציא ֵמ ֶׁר ֶׁ שת ַר ְׁג ָלי‬
(16) Turn to me and be gracious to me, for {without Your ‫(טז) ְׁפ ֵנה ֵא ַלי ְׁו ָח ֵּנ ִני ִכי ָי ִחיד ְׁו ָע ִני ָא‬
assistance} I am alone and poverty-stricken.159
:‫ִני‬
(17) Afflictions have broadened my heart {[the very afflictions I ‫(יז) ָצר ֹות ְׁל ָב ִבי ִה ְׁר ִחיּבו ִמ ְׁמּצוק ֹו ַתי‬
endured have unblocked the obstructions of my heart]; they have served
their purpose, so please} deliver me from my troubles.160 :‫ה ֹו ִציא ִני‬
(18) Behold my affliction and my travail, and forgive all the ‫(יח) ְׁר ֵאה ָע ְׁנ ִיי ַו ֲע ָמ ִלי ְׁו ָשא ְׁל ָכל‬
sins I have thoughtlessly committed. :‫ַח ֹ טא ו ָתי‬
(19) Behold how my enemies have multiplied; {behold} the ‫(יט) ְׁר ֵ אה ֹא ְׁי ַבי ִכי ָרּבו ְׁו ִש ְַׁנאת ָח ָמס‬
unjustified {and irrational} hatred with which they hate me. :‫ְׁש ֵנּאו ִני‬
(20) O preserve my soul and rescue me; let me not be ‫(כ) ָש ְׁמ ָרה ַנ ְׁפ ִשי ְׁו ַה ִצי ֵל ִני ַאל ֵ אב ֹוש‬
ashamed, for I take refuge {and place my trust} in You alone. ‫ִכי‬
:‫ָח ִסי ִתי ְָבך‬
(21) Integrity and uprightness will protect me, for I :‫(כא) ֹ תם ָו ֹי ֶׁ שר ִי ְׁצּרו ִני ִכי ִק ִּוי ִתָיך‬
continue to place my hope only in You.
(22) Elohim, O just God, redeem {Your people} Israel from all ‫(כב) ְׁפ ֵדה ֱאֹל ִהים ֶׁאת ִי ְׁש ָר ֵ אל ִמ ֹכל‬
their sorrows.161
158 Yorenu be’derekh yiv’char means literally, “You will show him the path he is to choose.” The explicit emphasis
is on the person’s choice. Hashem will yorei (show, guide, and illuminate) for him which path to choose. Behind this
explicit emphasis it is implied that Hashem has already chosen this path (re-read as “You will illuminate and show him
the path that You have already chosen”). Still, even though Hashem has chosen it, He wants man (the man who truly
reveres Him) to choose it of his own accord—to choose it of his own free will, with no coercion from above. When he (the
man) does so, he can then rejoice that he chose the very path that Hashem had already chosen for him. This is no game.
This is the gift that the Creator gives us, the ability to consciously align our will with His, and thereby attain the very
closeness that He wishes to bestow upon us, but which He wants us to attain through our own efforts.
See Hirsch: “By means of His workings, God makes man realize that the paths which are in conformity with
His will are the only ones that are good and true. Knowing this, man, who at first may have trod these paths only with
great reluctance, now walks in them out of his own free will, with joy and devotion, because the will of the Lord is also
his own desire.”
159 “Ki yachid ve’ani ani—for [without Your assistance] I am alone and poverty-stricken.” Radak: “David says,
‘Though I am a king over an entire nation with a strong army, I consider myself alone and poverty-stricken without Your
assistance. Why? Because I do not put my trust in physical prowess. On the contrary, I feel shefel (lowly) and nikhna
(inadequate), and certainly do not go around congratulating myself that I am such a great king.’” Hirsch: “David says,
‘Turn to me and be gracious to me; grant me the physical and spiritual necessities for continued life, for without You I am
forsaken and poor. Without Your aid I have no way of going on; other men will not help me and I myself can muster
neither the strength nor the means to remain alive.’ It is in this sense that David considered himself yachid (alone) and ani
(poverty stricken).”
160 According to Rabbi Hirsch, this is the true intent of the words “tzarot levavi hirchivu.” Not that tzarot levavi
(the afflictions of my heart) hirchivu (have increased and expanded), but rather, tzarot (the very afflictions I have endured)
levavi hirchuvu (have broadened my heart). He writes, “The oppression and limitations from without, which Hashem
imposes upon men, are intended to ‘enlarge’ their spirit…This is the sense conveyed by this verse: The troubles which You
have sent me have already enlarged my heart. They have had the effect on me which You desired. My spirit has already
become ‘broader’ because of my tribulations. Therefore, lead me out now from amid my distress…Tribulations are useful for
remedial purposes. They serve as our spiritual medicine [in the sense that powerful medications are administered only when
we are ill], but were never intended to be our daily fare.”
161 In total, this entire psalm is arranged according to the aleph-beit, with the exception of three missing letters, beit,
vav, and kof, whose sum is numerically equivalent to the word Gehinam (108). In addition, three other letters, aleph, peh, and
resh, each appear twice (aleph is repeated at the beginning of verses 1 and 2; peh is repeated at the beginning of verses 16 and
22; resh
:‫ָצר ֹו ָתיו‬
Psalm 26
This is David’s letter of apology to Hashem for taking Batsheva in the way he did, which caused a chillul Hashem
(profanation of His name) (Radak, Seforno).
(1) LeDavid – By David. You judge me Hashem {for Your ‫(א) ְׁל ָד ִוד ָש ְׁפ ֵט ִני ְׁי ֹה ָוה ִכי ֲא ִני‬
judgment is always blended with compassion}! For {You know that} I ‫ְׁב ֻת ִמי‬
have walked {before You} in innocent wholeheartedness
{since my youth}. I therefore place my trust in You alone,
‫ָה ַל ְׁכ ִתי ּו ַבי ֹה ָוה ָב ַט ְׁח ִתי ֹלא ֶׁא‬
Hashem, :‫ְׁמ ָעד‬
that I will never slip again.162
(2) Examine me, Hashem {[examine all the other areas of my life, and ‫<כתיב‬ ‫(ב) ְׁב ָח ֵנ ִני ְׁי ֹה ָוה ְׁו ַנ ֵס ִני ָצ ְׁר ָפה‬
see that this was actually incongruent with my behavior in general]}; test
me {and You will see that I will never do such a thing again}; refine my
:‫ָצ ְׁרו ָפה> ִכ ְׁלי ֹו ַתי ְׁו ִל ִבי‬
passions and my heart.163
(3) For Your loving-kindness is before my eyes {at all times ‫(ג) ִכי ַח ְׁס ְָׁדך ְׁל ֶׁנ ֶׁגד ֵעי ָני ְׁו ִה ְׁת ַה ַּל ְׁכ ִתי‬
urging me on to serve You out of pure love}; I have therefore walked
in Your truthfulness {[I have devoted every ounce of my being to
:‫תך‬
ָ ֶׁ ‫ַב ֲא ִמ‬
studying and living the truth of Your Torah]}.164
is repeated at the beginning of verses 18 and 19) which spell efer (ashes), and when re-arranged, spell pe’er (beauty, splendor).
The connection between these two words is alluded to in the following prophecy of future redemption, “To honor those
who mourn in Zion, to place a garland of pe’er-splendor [upon their heads] instead of efer-ashes; oil of joy instead of
mourning, a radiant garment of praise instead of the spirit of feebleness” (Isaiah 61:3).
Since this psalm is designed to follow the alphabet, it is fair to assume that either the omission or addition of
any particular letter or letters would be highly significant. By deleting the beit, vav, and kof whose numerical value is the
same as Gehinam, and doubling the aleph, peh, and resh which refer to the bright pe’er (splendor) of Gan Eden, King David is
alluding to the fact that this psalm contains the secret of bypassing Gehinam and going straight to Gan Eden. That secret is
clearly to be humble and nullify our ego before Hashem while we are still alive (see Kaf HaChayim on Orach Chayim 131,
note §32).
162 David is asking that Hashem alone judge him. He is saying, “Only You can judge whether I did this with evil
intent to rebel against You, or if it was just a temporary lapse.” See our note above on Psalm 17:2, “‘May our judgment
come forth mi’lefanekha (from before You).’ This is the meaning of our plea on Rosh Hashanah, ‘Enter not into judgment
with us, for no one alive can justify himself [to be considered completely innocent] before You’ (cf. Psalm 143:2). We ask
Hashem, ‘Do not ask us to judge ourselves, for since we know the extent of our crime, it is not in our power to judge
ourselves favorably. Rather, let our judgment come forth from before You. You pass sentence on us, for Your generosity is
not limited by the requirements of strict justice. Your eyes alone behold the uprightness of our deeds” (Kedushat Levi,
Additions to Rosh Hashanah, immediately preceding Parashat Veyelekh, p. 281). Similarly, Rashi explains there, “I know I
have transgressed and therefore am surely deserving of punishment. I ask only that the judgment come forth from You
alone, and not be brought before You in court [by the heavenly prosecutor].”
See also our note below on Psalm 143:2, “Please do not enter into judgment with Your servant [now, at this
moment, when I find myself in dire straits], for no one alive can justify himself [to be considered completely innocent]
before You; [rather, I ask that You have mercy on me as a master has mercy on his faithful servant].”
163 Hirsch: “Examine me (be’choneni) to determine the degree of moral worth/purity that I have attained thus
far, and test me (ve’naseni) to see whether I am capable of achieving still more. Consider what I am now and teach me to
progress further still. Then, in accordance with what You will have found, purify ( tzorfah) my sensual urges (khilyotai) and
my higher thoughts and actions (libi). Here the kri is written without a vav (tzorfah), while the ktiv is written
unabbreviated, with a vav, meaning to say, ‘do not spare me if chastisement is necessary for my moral ennoblement.’”
164 Above in verse 1, David writes, “I place my trust in You alone, Hashem, that I will never slip again.” Daat
Sofrim sees verse 3 as a continuation of this thought: “‘Ki chasdekha le’neged eynay.’ David returns now to explain the basis
of his trust in Hashem, his trust that Hashem will help him stand firm in all test situations, his trust that Hashem will
continue to be there for him as He has been until now. Wherever he turns, David sees Hashem’s kindnesses
accompanying him. Unlike so many others whose gratitude quickly dissipates once they are no longer in danger, David
has never and will never forget these kindnesses. Indeed, for David, ‘Shiviti Hashem le’negdi tamid—I place [the awareness
of] Hashem before me at all times’ (Psalm 16:8) includes ‘Shiviti chasdei Hashem le’negdi tamid—I place the awareness of
Hashem’s kindnesses before me at all times.’ ‘Ve’hit’halakhti ba’amitekha—I have therefore walked in Your truthfulness.’
David devoted himself wholeheartedly to walking in Hashem’s truth as embodied in the Torah. As seen in Hashem’s
command to Avraham, ‘Hit’halekh lefanai ve’heyeh tamim—walk before Me in wholehearted integrity’ (Genesis 17:1),
David’s hit’halakhti means more than mere halikhah (walking, following). As a reflexive verb, it includes the idea of being
self-motivated, of fully embodying a life of devotion to Hashem…”
In his commentary on Genesis 17:1, Ramban makes the same distinction. He compares Moshe’s command to
Israel, “Acharei Hashem Elohekhem telekhu ve’oto tira’u—walk/follow after Hashem and revere Him alone” (Deuteronomy
(4) I have not sat {[dwelled, lingered]} with men who have no ‫(ד) ֹלא ָי ַש ְׁב ִתי ִעם ְׁמ ֵ תי ָש ְׁוא ְׁו ִעם‬
conception of the deeper meaning of life; I have not kept
company with those who hide their emptiness.165
:‫ַ נ ֲע ָל ִמים ֹלא ָאב ֹוא‬
(5) I despise the gatherings of evildoers; I will never sit ‫(ה) ָש ֵנא ִתי ְׁק ַהל ְׁמ ֵר ִעים ְׁו ִעם ְׁר ָש‬
with the wicked. ‫ִעים‬
: ‫ֹלא ֵא ֵ שב‬
(6) {On the contrary,} I wash my hands in purity {[I examine my ‫(ו) ֶׁ א ְׁר ַ חץ ְׁב ִנ ָקי ֹון ַ כ ָפי ַו ֲא ֹס ְׁב ָבה‬
deeds in the light of Your Torah with the intention of purifying them in the
waters of Your Torah]};only then do I actively encircle Your
‫ֶׁאת‬
altar, Hashem. :‫חך ְׁי ֹה ָוה‬ ָ ֲ ‫ִמ ְׁז ַב‬
(7) So that I may be worthy of making the voice of ‫(ז) ַל ְׁש ִמ ַע ְׁבק ֹול ת ֹו ָדה ּו ְׁל ַס ֵפר ָכל‬
thanksgiving heard {in Your Temple}, and recounting Your
wondrous kindness {to the children of men}.
:‫ִנ ְׁפ ְׁלא ֹו ֶׁתָיך‬
(8) Hashem, O merciful God, I love the inner sanctum of ‫תך ּו ְׁמק ֹום‬ ָ ֶׁ ‫(ח) ְׁי ֹה ָוה ָא ַה ְׁב ִתי ְׁמע ֹון ֵבי‬
Your Temple, the place where {the remnant of} Your glory
resides {to this day}.
:‫ִמ ְׁש ַכן ְׁכב ֹו ֶָׁדך‬
(9) Gather not my soul with evildoers, nor my life with ‫(ט) ַאל ֶׁ ת ֱא ֹ סף ִעם ַח ָט ִאים ַנ ְׁפ ִ שי‬
men who have spilled blood. ‫ְׁו ִעם‬
:‫ַא ְׁנ ֵ שי ָד ִמים ַח ָּיי‬
(10) Their hands reach out with lust {for all that is not theirs}; ‫(י) ֲא ֶׁ שר ִבי ֵדי ֶׁ הם ִז ָ מה ִוימי ָנם ָמ‬
their right hand is filled with bribery. ‫ְָׁלאה‬
‫ֹש‬
:‫ַחד‬
(11) I, however, will continue to walk in my integrity; {I ‫(יא) ַו ֲא ִני ְׁב ֻת ִמי ֵא ֵ לְך ְׁפ ֵד ִני ְׁו‬
therefore ask for Your assistance:} Redeem me {from the wiles of my
own yetzer} and be gracious to me {to allow me to serve You in truth
:‫ָח ֵּנ ִני‬
all the days of my life}.166
(12) {O God, help me} place my foot firmly upon the path of ‫(יב) ַר ְׁג ִלי ָע ְׁמ ָדה ְׁב ִמיש ֹור ְׁב ַמ ְׁק ֵה‬
uprightness, so that I may bless You {and dedicate my life ‫ִלים‬
completely to You}, Hashem, O merciful God, in the assemblies
{of Your people}!
‫ֲ א ָב ְֵרך ְׁי ֹה‬
:‫ָוה‬
Psalm 27
In Psalm 27, King David clarifies that the revelation of Hashem’s hashgachah (divine providence) in our lives is a function
of our devekut, our awareness of Him and our desire to remain connected to Him and Him alone, come what may.
(1) LeDavid – By David. Hashem {(the Eternal God) alone} is my ‫ ְׁי ֹה ָוה א ֹו ִרי ְׁו ִי ְׁ ש ִעי – ִמ ִמי‬.‫(א) ְׁל ָד ִוד‬
light and my salvation—whom shall I fear? Hashem alone is ‫ ְׁי ֹה ָוה ָ מע ֹוז ַח ַּיי – ִמ ִמי ֶׁ א ְׁפ‬.‫ִאי ָרא‬
the stronghold of my life {[source of my existence]}—of whom
shall I be afraid?167 :‫ָחד‬
13:5) with Hashem’s command to Avraham, “Hit’halekh lefanai ve’heyeh tamim—walk before Me in wholehearted integrity”
(Genesis 17:1). He writes, “Certainly the intent of both commands is to walk in Hashem’s ways, to revere Him, and to do
all that He commands. The difference is before and after. ‘Acharei…telekhu’ is to do what Hashem has already told us to
do. ‘Hit’halekh lefanai’ is to hold on to His [Hashem’s] path even before being shown/taught” [i.e., to be generally
proactive and self-motivated independently of any specific command].
165 Hirsch: “‘Lo yashavti im metei shav.’ Shav is the opposite of amitekha (Your truthfulness) in verse 3, and denotes
that which is vain and transitory as regards value and permanence. Metei shav are those who have no conception of the
deeper meaning of life and have room in their mind only for vain and transitory things. It is impossible to avoid contact
with such people, but ‘I have never sat down with them; I have never intentionally dwelled in their company. I have
always avoided the company of na’alamim, men who do not fear God but who do dread other men and therefore find it
necessary to hide their true nature and character from the eyes of other persons.’” Rashi, Radak, Metzudot, and Chida all
define na’alamim as hypocrites who hide their real intentions in order to commit crimes in secret.
166 “Va’ani be’tumi elekh.” This tumi (integrity) is the same tumi (innocent wholeheartedness) as above in verse 1.
Radak: “I will continue to walk in my integrity, not allowing myself to become entangled in deceit, not in thought and not
in deed.”
167 “Hashem ori ve’yishi—Hashem is my light and my salvation.” In the Midrash we read, “Ori (my light)
corresponds to Rosh Hashanah, the day of judgment, as another verse says, ‘He will bring your righteousness forth like the
light [of the dawn, for all to see], [as opposed to those who practice deceit, who must fear Hashem’s judgment, He will
bring forth] your judgment [your merit] like the noon-day sun’ (Psalm 37:6). Ve’yishi (my salvation) corresponds to Yom
HaKippurim when Hashem saves/redeems us and forgives our transgressions” (Midrash Tehillim 27:4). Based on this
tradition, Ashkenazim say LeDavid Ori Ve’yishi (Psalm 27) every Shachrit and Minchah after Alenu, throughout the entire
month
(2) Whenever evildoers advanced against me to devour my ‫(ב) ִב ְׁק ֹ רב ָע ַ לי ְׁמ ֵר ִעים ֶׁ ל ֱא ֹ כל ֶׁאת‬
flesh—my tormentors and my foes—they stumbled and ‫ְׁב ָש ִרי‬
fell {[for even when His hashgachah-protection was hidden, to the extent
that my enemies were able to attack me, Hashem never withdrew His love
‫– ָצ ַרי ְׁו ֹא ְׁי ַבי ִלי – ֵה ָ מה ָ כ ְׁשלּו ְׁו‬
from me]}. :‫ָנ ָפּלו‬
(3) If an army encamped around me {to besiege me}, my heart ‫(ג) ִאם ַ ת ֲח ֶׁנה ָע ַ לי ַמ ֲח ֶׁנה ֹלא ִיי ָרא‬
was never afraid. If {an enemy} waged war against me, I .‫ִל ִבי‬
trusted {and continue to trust} in this {[namely, Hashem’s hashgachah-
involvement in and providence over every detail of my life]}.
‫ ְׁב ֹזאת ֲא‬, ‫ִאם ָתקּום ָע ַ לי ִמ ְׁל ָח ָמה‬
‫ִני‬
:‫ב ֹו ֵט ַח‬
(4) One thing only I ask of Hashem. This is my request: to .‫(ד) ַא ַ חת ָ שַ א ְׁל ִתי ֵמ ֵ את ְׁי ֹה ָוה‬
dwell in the House of Hashem all the days of my life {[that is, ‫תה‬ ּ ָ ‫א ֹו‬
to be intensely aware of His presence at every moment and in every
circumstance]}; to behold the sweetness of Hashem {[the wondrous
‫ ִש ְׁב ִתי ְׁב ֵבית ְׁי ֹה ָוה ָ כל ְׁי‬:‫ֲ א ַב ֵקש‬
beauty and sweetness of His ways; how heavenly hashgachah-providence .‫ֵ מי ַח ַּיי‬
guides us and interacts with us in hidden ways, such that most of the time
we are completely unaware of it]}; and to abide in His sanctuary ‫ ּו ְׁל ַב ֵקר ְׁב ֵהי‬,‫ַ ל ֲחז ֹות ְׁב ֹנ ַעם ְׁי ֹה ָוה‬
{[to frequent His sanctuary each morning in order to receive deep
instruction from His Torah concerning His nearness in every moment and
:‫ָכל ֹו‬
in every aspect of life]}.168 opposites
of Elul. They continue saying it from Rosh Hashanah to Yom Kippur, and afterward until Shemini Atzeret/Simchat Torah. In many
Sefardic congregations, Psalm 27 is said after Alenu throughout the entire year, for as much as ori ve’yishi (light and salvation)
are amplified on Rosh Hashanah and Yom Kippur, they are too fundamental to our relationship with Hashem to be limited in
time.
Indeed, the amplitude of light/salvation we experience is directly proportional to the degree of darkness/exile
that precedes it. The sages learn this from the following verse in the prophet Micah, “Do not rejoice over me, O my
enemy, for though I have fallen, I have risen. Though I may sit in darkness, Hashem is my light” (Micah 7:8). We thus
read in Midrash Tehillim 22:7, “‘Do not rejoice over me, O my enemy.’ Why? ‘For though I have fallen, I have risen.
Though I sit in darkness, Hashem is my light.’ This teaches us that rising follows in the wake of falling [and that we can
rise higher after falling than if we hadn’t fallen at all]. Rabbi Shmuel learned the same lesson from another verse
(Proverbs 24:16), ‘The righteous man falls seven times, but rises.’” The Midrash goes on, “‘Though I sit in darkness,
Hashem is my light.’ Our masters have taught that: Light follows in the wake of darkness, divine mercy follows in the
wake of divine displeasure, expansion follows in the wake of constriction, closeness follows in the wake of distance, and
rising follows in the wake of falling…”
We shall return to the idea that the amplitude of light/salvation is proportional to the degree of darkness/exile
that preceded it, in the writings of Ramchal. See Inside Psalm 90 on the verse, “Grant us joy according to the days of our
affliction; years [for every day] we saw misfortune” (Psalm 90:15). Ramchal writes, “The mystery of this verse is that the
Messianic Age will correspond to [and compensate for] all the deficiencies that ever existed during the 6000 years of
world history” (Klach Pit’chey Chokhmah #49). Similarly, “When the time comes to remove evil, that which was be’ra (beit-
resh-ayin, literally ‘in evil’), will become transformed to erev (ayin-resh-beit, ‘evening’), as per ‘And it will be, at the time of
erev, there will be light’ (Zekhariah 14:7). At that time, the beginning of the above-mentioned verse in Micah will be
fulfilled, ‘Do not rejoice over me, O my enemy, for though I have fallen, I have risen” (Micah 7:8). Surely, ‘On that day, I
will raise up the fallen Succah of David’ (Amos 9:11). And then, in compensation for the numerous degrees of impurity
that the Shekhinah endured, all the days of affliction that she suffered, endless degrees of supernal lights will be
vouchsafed her to make her rejoice. When the Bride enters under the marriage canopy, O how You will then make us
rejoice according to the days of our affliction!” (Taktu Tefillot, Prayer #151). Ramchal reiterates the same idea in different
ways throughout his writings. The quality of the light that we will experience at the time of redemption will more than
make up for the amount of darkness and suffering we endured during the exile.
168 Hirsch: “‘Shivti be’veit Hashem kol yemei chayay—to dwell in the House of Hashem all the days of my life’
cannot mean a physical dwelling in the Temple. Even the Cohanim did not actually live in the Temple at all times. The
phrase rather describes living the kind of life which makes any place a sanctuary of the Divine. This is the spirit of the
biblical injunction, ‘For Hashem your God walks among you [makes His presence felt] in your camp…your camp must
therefore be holy’ (Deuteronomy 23:15). Even the actual building of the Temple fulfills its purpose of ‘ ve’assu li Mikdash
ve’shakhanti be’tokham—they [Israel] shall make Me a Temple, so that I [Hashem] may dwell within them’ (Exodus 25:8) only if
the way we live our lives outside the Temple walls is sanctified by the understanding, purity, and devotion taught within
the Temple. In this way the presence of God will be sought not only in the Temple but instead will be among us and with
us wherever we go.”
This request—that Hashem help us live the kind of life which makes any place a divine sanctuary—is not
limited to this verse. It permeates the entire Book of Psalms. One example is the concluding phrase of Psalm 23:6,
“Ve’shavti be’veit Hashem le’orekh yamim—and may I merit to dwell in the House of Hashem all the days of my life [and
beyond into eternity].” Our addition there, “may the world truly become the House of Hashem, and mankind know Your
presence everywhere, forever,” is meant to convey the idea that this goes beyond physical location; it is rather a function
of our awareness of being in Hashem’s presence.
(5) For He hides me {[He allows me to enter]} under the >‫(ה) ִכי ִי ְׁצ ְׁפ ֵנ ִני ְׁב ֻס ֹכו <כתיב ְׁב ֻס ֹכה‬
protective shelter of His succah {(the canopy of His overriding .‫ ַי ְׁס ִת ֵר ִני ְׁב ֵס ֶׁתר ָא ֳ הל ֹו‬.‫ְׁבי ֹום ָר ָעה‬
hashgachah-providence)} on the day of evil calamity {[even when to
my limited perception, life seems random and chaotic, unjust and unfair, He ‫ְׁבּצור‬
encompasses me with His loving hashgachah-providence, thus assuring me :‫ְׁיר ֹו ְׁמ ֵמ ִני‬
that nothing is by chance]}. He conceals me in the hidden folds of
His tent. Even in the midst of affliction {and constriction}, He
elevates me.
(6) Even now my head is lifted high above my enemies ‫(ו) ְׁו ַע ָ תה ָיּרום ֹ רא שי ַעל ֹא ְׁי‬
{who have gathered} round about me {and within me to mock me and
convince me that I am not worthy of His love; they do not know that His
‫ַבי‬
love is unconditional for those whose only desire is to come close to Him}. I ‫ ְׁו ֶׁא ְׁז ְׁב ָחה ְָׁבא ֳהל ֹו‬.‫ְׁס ִביב ֹו ַתי‬
will therefore offer sacrifices of joy {and loving devotion} in His ‫ִז ְׁב ֵחי‬
tent.169 I will sing and praise Hashem {and thereby cut away all ‫ ָא ִ שי ָרה ַו ֲא ַז ְׁמ ָרה ַלי‬.‫ְׁתּרועה‬
the inner and outer obstacles that prevent me from seeing His hashgachah-
hand :‫ֹה ָוה‬
in my life}.
(7) Hashem, hear my voice with which I call. {Be attentive to my ‫(ז) ְׁ ש ַ מע ְׁי ֹה ָוה ק ֹו ִלי ֶׁ א ְׁק ָרא ְׁו ָח ֵּנ ִני‬
cry, for I call out only to You.} Be gracious to me and answer me.
:‫ַו ֲע ֵנ ִני‬
(8) {Hashem:} On Your behalf, my heart has said, “Seek My ‫ ֶׁאת ָפ ֶׁנָיך‬.‫ ַב ְׁקּשו ָפ ָני‬:‫(ח) ְָׁלך ָא ַ מר ִל ִבי‬
presence; {[look for signs of My hashgachah in your life.]}” O Hashem, I
seek {only to be found worthy of} Your presence.170
:‫ְׁי ֹה ָוה ֲא ַב ֵקש‬
(9) {O Hashem,} do not conceal Your presence {[Your hashgachah]} ‫ ַאל ַ תט‬.‫(ט) ַאל ַ ת ְׁס ֵ תר ָפ ֶׁנָיך ִמ ֶׁ מ ִּני‬
from me. Do not turn Your servant away in anger. {Not only ‫ ַאל ִת ְׁט ֵש‬.‫ ֶׁע ְׁז ָר ִתי ָה ִיי ָת‬.‫ְַׁבאף ַע ְׁב ֶָׁדך‬
have You always come to my aid but} You Yourself have always
been my assistance. Do not abandon me or forsake me, O ‫ִני‬
God of my salvation. :‫אל ֵהי ִי ְׁש ִעי‬ ֹ ֱ ‫ְַׁואל ַ ת ַע ְׁז ֵב ִני‬
(10) Even if my father and mother were to forsake me, ‫(י) ִכי ָא ִבי ְׁו ִא ִמי ֲע ָזּבו ִני ַוי ֹה ָוה ַַיאס ֵפ‬
Hashem, You would gather me in.
:‫ִני‬
(11) O Hashem, teach me darkekha {(Your ways, the revealed ways ‫(יא) ה ֹו ֵר ִני ְׁי ֹה ָוה ַד ְׁר ֶָׁכך ּו ְׁנ ֵח ִני ְׁב ֹא‬
of Your Torah)} and guide/lead me on a straight orach {(my own ‫ַרח‬
personal path of growth)},171 so that {I may overcome} those who
:‫ִמיש ֹור ְׁל ַמ ַען ש ֹו ְׁר ָרי‬
See also Rabbi Chayim of Volozhin: “The essence of the Mikdash (Temple) was/is the indwelling of the
Shekhinah (Divine Presence) in the heart of the Jewish people and by extension in the heart of all humanity. If the people of
Israel sanctify themselves by performing the mitzvot, all of which are rooted above, then Hashem will not only dwell in
the Mikdash, but within them…as per the verse, ‘ve’assu li Mikdash ve’shakhanti be’tokham—they [Israel] shall make Me a
Temple, so that I may dwell within them’ (Exodus 25:8). Betokho lo neemar ela be’tokham—the verse does not say ‘so that I
may dwell within it,’ but rather ‘so that I may dwell within them’” (Nefesh HaChayim 1:4, hagah ki ha’mishkan; see also
Alshikh on Exodus 31:13; Sefer Charedim 66:21).
169 Our translation of zivchey teruah as “sacrifices of joy and loving devotion” is based on one of the root
meanings of teruah (tav-resh-ayin). See Bilaam’s praise of Israel, “U’teruat melekh bo—the love of the King [Hashem] is in
him [Israel]” (Numbers 23:21), where Rashi explains, “Teruah here indicates chibah (cherished friendship) and reut
(endearment, love).” Indeed, even the two-letter root resh-ayin can mean love and intimate friendship, as in “Ve’ahavta
le’rei’akha kamokha—love your friend as yourself” (Leviticus 19:18) and “Le’maan achay ve’rei’ay—for the sake of my
brothers and friends” (Psalm 122:8).
170 “Lekha amar libi—on Your behalf, my heart has said.” We might think that lekha means “to You,” i.e., that my
heart has spoken to Hashem, but then the next phrase wouldn’t make sense. How can the heart ask Hashem to seek its
face? Rather, as Rashi clarifies, lekha here means “bish’vilkha” (on Your behalf) and “bi’shlichutkha” (as Your messenger).
This is similar to King Solomon’s statement that the human soul is a tiny candle (spark) of divinity within man, with
which Hashem searches our innermost thoughts: “Ner Hashem nishmat adam, chofess kol chadrei baten” (Proverbs 20:27),
which is usually rendered as “Hashem’s candle is man’s soul.” This means that Hashem uses man’s soul as a kind of
flashlight with which to search the inner chambers of the heart. A secondary meaning emerges when we switch around
the words in the first half of the verse thus: “Man’s soul is really a tiny candle of the great light of Hashem’s presence
within each human being, with which and through which we can connect to the divine source of our existence.” Here,
King David is saying the same thing about the human heart.
171 In Tzavaat HaRivash (Last Will and Testament of the Rabbi Yisrael Baal Shem) the Baal Shem Tov clarifies the
difference between derekh and orach: “It is known from the Zohar (Zohar Vayakhel, 2:215a) that derekh refers to a public
thoroughfare, whereas orach is a smaller, private pathway. The problem with orach is that you can easily lose your way
and find yourself in danger. This is not the case with derekh. This distinction can be applied to a person’s inner life. If one
travels the paved public thoroughfare in his divine service, he is assured that he will not lose his way. This applies
await my downfall.172
(12) Do not let me fall prey to the wishes of my oppressors, ‫(יב) ַאל ִת ְׁת ֵנ ִני ְׁב ֶׁנ ֶׁפש ָצ ָרי ִכי ָקּמו ִבי‬
for false witnesses have stood up {to accuse me}. They
{hypocritically} insinuate that I am a criminal {[that I am the one
‫ֵ ע ֵדי ֶׁ ש ֶׁקר ִוי ֵפ ַח ָח‬
who has committed unspeakable inhumanities, when it is really they who :‫ָמס‬
have done so]}.
(13) {They would have succeeded in making me give up hope} had I not ‫(יג) ּלו ֵ לא ֶׁ ה ֱא ַמ ְׁנ ִתי ִל ְׁרא ֹות ְׁבּטוב ְׁי‬
believed {with all my heart} that I will someday see Hashem’s ‫ֹה ָוה‬
ultimate goodness in the land of {eternal} life.
:‫ְׁב ֶׁ א ֶׁרץ ַח ִּיים‬
(14) {Therefore, I caution you, when you are beset by troubles, never give ‫ ֲח ַזק ְׁו ַי ֲא ֵ מץ ִל‬.‫(יד) ַק ֵּוה ֶׁאל ְׁי ֹה ָוה‬
up hope. Rather} direct your hope to Hashem alone. Take ‫ֶָׁבך‬
strength and be courageous of heart, and direct your hope
to Hashem.173
:‫ְׁו ַק ֵּוה ֶׁאל ְׁי ֹה ָוה‬
Psalm 28
Psalm 28 is David’s prayer to be protected and saved from enemies who acted friendly outwardly but hated him
inwardly and plotted against him. In verses 1-2 he first asks Hashem to not turn a deaf ear to his plea but rather to hear
him when he calls out in distress. In verse 3 he asks to be saved from being drawn after the ways of those who feign
friendship. In verses 4-5 he asks that Hashem hold them fully accountable for their deceitfulness and duplicity. He
concludes the psalm with four verses of blessing, praise, and prayer. He thanks Hashem for all the times that He has
protected him and come to his aid. He then prays for Hashem’s continued protection and aid for Israel throughout the
generations to come.
(1) LeDavid – By David. To You, Hashem, I call! My Rock, do ‫(א) ְׁל ָד ִוד ֵא ֶׁלָיך ְׁי ֹה ָוה ֶׁ א ְׁק ָרא ּצו‬
not withdraw from me {[do not turn a deaf ear to me]}. If You ‫ִרי ַאל‬
remain silent, I will be likened to those who have fallen
into the pit.174
‫ֶׁ ת ֱח ַרש ִמ ֶׁ מ ִּני ֶׁפן ֶׁ ת ֱח ֶׁשה ִמ ֶׁ מ ִּני‬
:‫ְׁו ִנ ְׁמ ַש ְׁל ִתי ִעם י ֹו ְׁר ֵדי ב ֹור‬
(2) Hear the call of my supplications when I cry out to You, ‫(ב) ְׁ ש ַ מע ק ֹול ַ ת ֲחנּו ַני ְׁב ַש ְּׁו ִעי ֵא‬
when I lift my hands up to the Holy of Holies of Your ‫ֶׁלָיך‬
Temple!175
:‫שך‬ָ ֶׁ ‫ְׁב ָנ ְׁ ש ִאי ָי ַדי ֶׁאל ְׁד ִביר ָק ְׁד‬
especially to a person who has separated himself from all worldly affairs, and devotes himself day and night solely to
Torah and mitzvot. He does not even speak except when absolutely necessary. There is, however, another way that is not
paved and is therefore called orach. This applies to one [like the Baal Shem Tov himself] who engages in conversation with
others for the sake of heaven. That is, he speaks about things that can bring [himself and others] to ethical perfection, such
as nurturing heartfelt ahavah (love) for Hashem in his heart or nurturing genuine yirah (awe, reverence). Since in this way
he elevates common speech into pure holiness, it is clearly permitted to speak in this way. There is nevertheless a hazard.
Perhaps he will become diverted from the way of goodness and begin to talk about meaningless subjects just as so many
people do. It is for this reason that a person must pray and plead before Hashem to help him as he walks this path, for
without divine assistance, it is almost certain that he will stray. A person must therefore gird his loins in prayer, that he
not be brought to stumble in any sin, heaven forbid. This then is the meaning of ‘Hashem, teach me Your ways
(darkekha)…’ That is, guide me so that I know how to walk on the public thoroughfare of the Torah. Then, I ask that You
‘guide/lead me on my own personal path of uprightness.’ [Both are needed; a connection to the public thoroughfare , i.e.,
the collective soul of Israel, and a private, personal path that is specifically designed and suited for each individual.] This
distinction is also alluded to in the verse, ‘Be’khol derekhakha de’ehu—know Him in all your ways; vehu ye’asher orchotekha—
and He will straighten out your pathways’ (Proverbs 3:6). That is, a person himself must become completely familiar with
how to travel on all the paved roads and public thoroughfares of the Torah. Indeed, a person is responsible to know how
to travel these roads on his own. Hashem will then assuredly help him walk straight on the more private pathways,
guarding him so as to never go astray” (Tzavaat HaRivash 121; Baal Shem Tov al HaTorah, Parashat Yitro 5; see also Zohar
2:31a bottom, 2:215a; Ramban, commentary to Sefer Yetzirah 1:1; Hirsch, Psalm 119:35; Kaplan, Sefer Yetzirah, p. 10).
172 Alternatively, “Guard me from even the semblance of wrongdoing so that my foes —inner and outer—will
not be able to rejoice in my failure.” See Hirsch: “Guard me from even the mere semblance of wrongdoing, even if only
because my foes would rejoice if they could find some fault with me.”
173 See Inside Psalm 27, “Prayer as Reciprocal Relationship.”
174 Hirsch: “O Thou, upon whom alone all the future depends, in whom I seek all the support of my life and the
goal of my desires, do not withdraw from me without hearing my cry! If I were not to call upon Thee, and if Thou, too,
were to look at my sad state without taking an interest or without concerning Thyself with it, then my life would have no
more meaning and I would be as one whose path on this earth is nothing but a steady progress toward the grave.”
175 “Devir kod’shekha refers to the place of the Aron HaBrit (Ark of the Covenant) in the Holy of Holies” (Ibn
Ezra). “Devir kod’shekha refers literally to Heaven, or to Hashem’s prophetic davar (word) that issues forth from Heaven
and enters the world in the space between the staves of the Ark in the Holy of Holies. This is similar to one who stands in
(3) Do not let me be drawn along with those who have ‫(ג) ַאל ִת ְׁמ ְׁ ש ֵכ ִני ִעם ְׁר ָש ִעים ְׁו ִעם ֹפ‬
become trapped in their own wickedness, and with those ‫ֲע ֵ ל י‬
who perpetrate injustice {without the slightest hesitation or regret};
who speak words of peace with their friends at the same
‫ָא ֶׁון ֹד ְׁב ֵרי ָ של ֹום ִעם ֵר ֵעי ֶׁהם ְׁו ָר ָעה‬
time that they harbor wickedness in their heart. :‫ִב ְׁל ָב ָבם‬
(4) Give them their just desserts according to the ‫(ד) ֶׁתן ָל ֶׁהם ְׁכ ָפ ֳע ָלם ּו ְׁכ ֹר ַע ַמ‬
wickedness of their actions; pay them back in accord with ‫ַע ְׁל ֵלי ֶׁהם‬
the deeds of their hands. Give them exactly what they
deserve {[let their evil boomerang back upon them]}.
‫ְׁכ ַמ ֲע ֵ שה ְׁי ֵדי ֶׁהם ֵ תן ָל ֶׁהם ָה‬
‫ֵ שב ְׁגּמו ָ לם‬
‫ָל‬
:‫ֶׁהם‬
(5) For they fail to grasp {and have consistently refused to ‫(ה) ִכי ֹלא ָי ִביּנו ֶׁ אל ְׁפ ֹֻעּלת ְׁי ֹה ָוה ְׁו‬
understand} the ways/actions of Hashem and the wondrous ‫ֶׁ אל‬
works of His hands. Destroy them, therefore, and do not
allow them to be built up {for they deserve only to be ruined}.
‫ַ מ ֲע ֵ שה ָי ָדיו ֶׁי ֶׁ ה ְׁר ֵסם ְֹׁולא ִי‬
:‫ְׁב ֵנם‬
(6) Blessed is Hashem who has always heard the call of my ‫(ו) ָבּרְוך ְׁי ֹה ָוה ִכי ָש ַ מע ק ֹול ַ ת‬
supplications!176
:‫ֲ חנ ּ ו ָני‬
(7) Hashem is my strength and my protection. My heart has ‫(ז) ְׁי ֹה ָוה ֻע ִזי ּומ ִג ִּני ב ֹו ָב ַ טח ִל ִבי‬
trusted only in Him and He has always helped me. My
heart is therefore filled with joy. I will praise Him with my
‫ְׁו ֶׁנ ֱע ָז ְׁר ִתי ַו ַּי ֲֹעלז ִל ִבי ּומ ִשי ִרי ֲאה ֹו‬
song forever. :‫ֶּׁדּנו‬
(8) Hashem is the strength of His people, the stronghold {and ‫(ח) ְׁי ֹה ָוה ֹ עז ָ למ ֹו ּומע ֹוז ְׁיּשוע ֹות‬
source} of salvations for His anointed.
:‫ְׁ מ ִ שי ח ֹו ּהוא‬
(9) Deliver Your people and bless Your inheritance! ‫מך ּו ָב ְֵר ך ֶׁ את‬ ָ ֶׁ ‫(ט) ה ֹו ִשיעה ֶׁ את ַע‬
Shepherd them and carry them {as a shepherd carries his flock}
forever!
‫ֹו‬ ‫ָהע‬ ‫ַעד‬ ‫ם‬ ‫א‬ ֵ ‫ש‬ ֹ ְׁ ‫ַנ‬ ‫תך ּו ְׁר ֵעם ְׁו‬
ָ ֶׁ ‫ַנ ֲח ָל‬
:‫ָלם‬
Psalm 29
Mizmor LeDavid (Psalm 29) speaks of the different times when Hashem revealed Himself in history, and of the powerful
impact this had and will continue to have until the advent of the Messianic Era and the Great Sabbath. It is thus sung
universally before Lekha Dodi every Friday night, as a preparation for the welcoming of the Sabbath Queen. The reason for
this is that every seven-day weekly cycle embodies in miniature an entire seven-thousand-year cycle. Thus, just as we
bring to mind the powerful effect of kol Hashem al ha’mayim (Hashem’s voice on the forces of history) on a weekly basis, so
too, and perhaps even more so, should it be on the millennial scale. This psalm therefore alludes to the social upheaval
that will prevail during the final throes of history before the advent of the Messianic Era and the seventh millennium. The
key to the psalm is in King David’s use of nature imagery (oceans, trees, mountains, animals) to describe both powerful
natural forces and powerful historical forces. That is, he prophetically foresaw that the world of nature would literally
undergo dramatic changes as the Messianic Era was about to dawn; he also saw metaphorically that the nations of the
world, which are likened to the forces of nature, would experience a complete breakdown until they aligned themselves
with Israel in bringing about Hashem’s plan.
(1) Mizmor LeDavid – A cutting psalm {to penetrate to the essence ‫(א) ִמ ְׁזמ ֹור ְׁל ָד ִוד ָהּבו ַלי ֹה ָוה ְׁב ֵני ֵא‬
of Israel’s mission} by David: Ascribe {greatness} to Hashem, O ‫ִלים‬
{Israel,} you children of mighty ancestors. Ascribe to Hashem
{all} glory and might.
‫ָהּבו ַ לי ֹה ָוה ָ כב ֹוד‬
: ‫ָו ֹעז‬
(2) Ascribe to Hashem the honor due His Name; bow to ‫(ב) ָהּבו ַ לי ֹה ָוה ְׁכב ֹוד ְׁשמ ֹו ִה ְׁ ש‬
Hashem {and place yourselves entirely in His service with trembling} in the ‫ַ ת ֲחוּו‬
splendor of His holy Sanctuary.177
‫ַ לי ֹה ָוה ְׁב ַה ְׁד ַרת ֹק‬
:‫ֶׁדש‬
the Beit Knesset facing the Aron HaKodesh, the holy Ark in which the Torah Scrolls are stored” (Meiri). That is, standing in
the Beit Knesset facing the Aron HaKodesh is the equivalent of standing in the Temple facing the Holy of Holies, which is
the equivalent of standing in Heaven facing the Throne of Glory.
176 Ibn Ezra: “‘Blessed is Hashem who has heard my supplications.’ This is in the way of prophecy, for David
understood that Hashem had indeed heard/accepted his prayer.” This is a prophetic statement in the sense that David
literally couldn’t hold it back; in the middle of his prayer, he blurted out “Blessed are You!” Metzudot: “‘Blessed is
Hashem.’ David thanks Hashem for not considering him together with the wicked who are destined to receive their just
reward.” Meiri: “Due to the total trust he places in Hashem, David thanks Hashem now as if He has already answered his
prayer.”
177 Metzudot: “‘Be’hadrat kodesh,’ in the place that has the highest sanctity, which is none other than the
Sanctuary of the Beit HaMikdash.” In the Talmud (Berakhot 30b), the sages understand hishtachavu laShem be’hadrat kodesh as
“bow to Hashem in the beauty of holiness,” that is, that one should adorn oneself in one’s finest garments in order to
(3) Hashem’s voice {was heard} over the waters {of the Red Sea};178
the omnipotent God of glory thundered {over the Egyptians}.
‫(ג) קול ֶׁי ֶׁ ה ֶׁו ֶׁ ה ַעל ַה ָמ ִים ֵ אל ַה‬
Hashem {continues to rule} over many waters {[the conflicting forces ‫ָ כב ֹוד‬
of history]}. ‫ִה ְׁר ִעים ְׁי ֹה ָוה ַעל ַמ ִים ַר‬
:‫ִבים‬
(4) Hashem’s voice {resounded} with might {on Mount Sinai};
Hashem’s voice {continues to resound} with majesty {in the Torah
‫(ד) קול ְׁי ְׁ ה ְׁו ְׁ ה ַב ֹכ ַח קול ֹי‬
He gave to His people}. ‫ֹה ֹו ֹה‬
:‫ֶׁב ָה ָדר‬
(5) Hashem’s voice shatters mighty cedars {[the kingdoms that
resist His power]}; Hashem will shatter the mighty cedars of
‫ִה ִו ִה ֹש ֵבר ֲא ָר ִזים ַו‬ ‫(ה) קול ִי‬
Levanon {[the foreign powers that dominate Israel]}. ‫ְׁי ַש ֵבר‬
‫ְׁי ֹה ָוה ֶׁאת ַא ְׁר ֵזי ַה ְּׁל‬
:‫ָבנ ֹון‬
(6) He will cause them {[world powers that once seemed stable]} to ‫(ו) ַו ַּי ְׁר ִקי ֵדם ְׁכמ ֹו ֵע ֶׁגל ְׁל ָבנ ֹון ְׁו ִש ְׁרי ֹון‬
dance about like young calves; Levanon and Siryon {(Syria)
will skip} like antelopes.
:‫ְׁכמ ֹו ֶׁבן ְׁר ֵא ִמים‬
(7) Hashem’s voice will hew away {darkness} like {laser} beams
of fire.
‫(ז) קול ֻי ֻה ֻו ֻה ֹח ֵ צב ַל ֲ הב‬
:‫ֹות ֵ אש‬
(8) Hashem’s voice will make a barren world experience
birth travail; Hashem will cause a barren world to go into
‫(ח) קול ּיוּהוּווּהו ָי ִחיל ִמ ְׁד ָבר ָי‬
labor {when He begins to reveal His} holiness.179 ‫ִחיל‬
‫ְׁי ֹה ָוה ִמ ְׁד ַבר ָק‬
:‫ֵדש‬
(9) Hashem’s voice will cause {the children of Israel who are likened
to} female deer to go into labor; {but first} He will expose {the
‫(ט) קול ְׁי ָה ֹוה ְׁיח ֹו ֵ לל ַא ָּיל ֹות ַו ֶּׁי‬
nations who are likened to} forests, until all that remains within ‫ֱחש ף‬
His Sanctuary bespeaks His glory.180 ‫ְׁי ָער ֹות ּו ְׁב ֵהי ָכל ֹו ֻּכל ֹו ֹא‬
:‫ֵמר ָכב ֹוד‬
(10) As during the Flood, Hashem remains unchanged ‫(י) ְׁי ֹה ָוה ַל ַמּבול ָי ָ שב ַו ֵּי ֶׁ שב ְׁי ֹה ָוה‬
{throughout history}, and Hashem will continue to reign ‫ֶׁ מ ֶׁלְך‬
unchanged throughout eternity.
:‫ְׁלע ֹו ָלם‬
(11) {Nothing can alter His will:} Hashem will grant His people ‫(יא) ְׁי ֹה ָוה ֹ עז ְׁל ַעמ ֹו ִי ֵ תן ְׁי ֹה ָוה ְׁי ָב ְֵר ך‬
the inner strength {to be victorious over all evil}; Hashem will ‫ֶׁאת‬
bless His people with peace {and the ability to bring the world to its
ultimate perfection}.181
:‫ַעמ ֹו ַב ָשל ֹום‬
stand before Hashem in prayer. They also reread hadrat kodesh as charedat kodesh (holy trembling), meaning that one
should pray with a sense of awe in the face of Hashem’s utter transcendent holiness.
178 Hashem’s name (YKVK/Havayah) mentioned in Psalm 29 eighteen times was the basis for establishing the
original Eighteen Blessings of the weekday Amidah (Standing Prayer) (Berakhot 28b). Since seven of these eighteen refer
specifically to Kol YKVK (the voice of Hashem), this became the basis for establishing seven blessings in each Amidah of
Shabbat. In all kabbalistic siddurim, these seven Havayahs are given special vowels corresponding to the seven sefirot,
Chesed-segol, Gevurah-shva, Tiferet-cholam, Netzach-chirik, Hod-kubutz, Yesod-shuruk, and Malkhut-tzevaot.
Rabbi Alexander Ziskind writes, “These eighteen Havayot contain 72 letters, paralleling the expansion of A”B
(72) (Yod-vav-dalet, Heh-yod, Vav-yod-vav, Heh-yod) which shares the same gematria as chesed (love)...Additionally, the
eleven verses in this psalm correspond to the final two letters of the blessed Havayah, Vav (6) and Heh (5). Finally, the
91 words in this psalm equal the combined gematria of YKVK (26) and ADNY (65)” (Yesod VeShoresh HaAvodah, Inyan
Kabbalat Nefesh-Ruach-Neshamah Yeterah b’Shabbat Kodesh, Shaar Shemini, Shaar HaElyon, Perek Sheni, Kabbalat Shabbat).
179 “Kol Hashem yachil midbar—Hashem’s voice will make a barren world experience birth travail; yachil
Hashem midbar kadesh—Hashem will cause a barren world to go into labor [when He begins to reveal] His holiness.”
Rashi: “The meaning of yachil is as in chil ka’yoledah (birth pangs like a woman in childbirth) (Jeremiah 6:24). Midbar
Kadesh is Midbar Sinai (the Sinai desert). It is called Kadesh (Holy) because it was there that Israel became holy, wholly
sanctified to Hashem.” Hirsch: “Chil is labor, the act of giving birth; yachil is a hiphil form (causative). Thus, even today,
the voice of Hashem which speaks to us through His Torah still transforms any state of midbar (barrenness, wilderness,
deprivation, isolation, danger) into the birth pangs of a better and truer life.”
180 “Until all that remains within His Sanctuary bespeaks His glory.” Hirsch: “All that is Hashem’s —every
product of His creation and of His sovereignty—serves to proclaim His greatness and declare His glory. All that is His
bespeaks kavod (glory); proclaiming His presence and declaring His glory in the physical world.” King David knows that
the whole world is Hashem’s Sanctuary, and that everything bespeaks His glory. Mashiach ben David will be the lightning
rod through whom this consciousness will be poured out on all mankind.
181 Alternatively, as a prayer, “Hashem, please give strength to Your people [to endure and overcome all
hardship]; Hashem, please bless Your people with true everlasting peace [in a world transformed], amen.” In line with the
fact that the eighteen mentions of Shem Havayah in this psalm are the source for the original eighteen blessings of the
Amidah, the concluding word shalom here is the source for the concluding blessing, “Barukh…Ha’mevarekh et amo
ba’shalom—blessed…who blesses His people Israel with ultimate peace.” Furthermore, in the repetition of the Amidah, this
concluding blessing follows immediately after Birkat Cohanim (the priestly blessing), which also culminates with shalom,
Psalm 30
King
In thisDavid’s lifeteaches
psalm, he was marked
us thatby
notremendous
matter howswings
far we from pain from
fall away and suffering
awarenesstoof
heartfelt joy, elation,
and closeness and thanksgiving.
to Hashem, the lifeline
is never severed. On the contrary, it is only after we—as individuals and as a nation—have experienced feeling distant
from Hashem that we can appreciate how important it is to return to Him and seek His closeness. As King David says
in the concluding verse, “[In Your wisdom You knew that I had to pass through the valley of the shadow of death] so
that the glory [of my soul] could sing to You forever and never be silent. Hashem, my God, I will thank You forever.”
(1) Mizmor – A chant song for {cutting away the barriers that :‫(א) ִמ ְׁזמ ֹור ִשיר ֲחנֻ ַכת ַה ַב ִית ְׁל ָד ִוד‬
prevent} the dedication of the Temple. By David.182
(2) I will exalt You, Hashem,183 for You raised me up {from the
depths} and have not allowed my enemies to rejoice over
‫ִכי ִד ִּלי‬ )‫( ֶׁכ ֶׁתר‬ ‫ָי ָה ָו ָה‬ ‫(ב) ֲאר ֹו ִמ ְָׁמך‬
me.184 ‫ָ ת ִני‬
‫ְֹׁולא ִש ַמ ְׁח ָ ת ֹא ְׁי‬
:‫ַבי ִלי‬
(3) Hashem my God, I cried out to You and You healed me. ‫(ג) ַי ַה ַו ַה ( ָח ְׁכ ָמה) ֱ אֹ ל ָהי ִש ַּו ְׁע ִתי‬
‫ֵא ֶׁליָך‬
:‫ַו ִת ְׁר ָפ ֵא ִני‬
(4) Hashem, You lifted my soul from the grave. You kept
me alive {and saved me} from descending to a {bottomless} pit.
‫(ד) ֵי ֵה ֵו ֵה ( ִבינה) ֶׁ ה ֱע ִלי ָ ת ִמן ְׁשא ֹול‬
‫ַנ ְׁפ ִ שי‬
‫ִח ִּיי ַ ת ִני ִמ ָּי ְׁר ִדי <כתיב ִמ ָּיו ְׁר ִדי> ב‬
:‫ֹור‬
(5) Break forth in song to Hashem, O His devoted ones, {for
He will save you too when you call out to Him}; give thanks for the
‫(ה) ַז ְׁמּרו ַל ֶׁי ֶׁ ה ֶׁו ֶׁ ה ( ֶׁח ֶׁסד) ֲח ִסי ָדיו‬
memory of His holiness {even when He hides His countenance and ‫ְׁוה ֹוּדו‬
you must endure hardship}. :‫ְׁל ֵז ֶׁכר ָק ְׁדש ֹו‬
(6) For His anger lasts but a moment, whereas His true ‫(ו) ִכי ֶׁר ַגע ְׁב ַאפ ֹו ַח ִּיים ִב ְׁרצ ֹונ ֹו ָב ֶׁע ֶׁרב‬
desire is {to grant eternal} life. {The darkness of this world will pass like}
“Yissa Hashem panav elekha veyasem lekha shalom—may Hashem turn His face to you and establish peace for you”
(Numbers 6:26).
Immediately after this concluding blessing we take three steps back and say, “May He who makes shalom in His
highest heavens also in His compassion bring shalom upon us and upon His entire people Israel, and say amen.” The
simple meaning of “shalom in the heavens” is that the word shamayim (heaven) is a combination of esh-mayim (fire-water).
Just as Hashem makes peace between spiritual opposites, may He assist us in harmonizing all the contradictory facets of
our lives, to integrate and use them all together to serve Him ba’shalom, at peace within ourselves, between each other,
and with Him. Shalom is thus a harmonious peace, a peace that allows us to be shalem (complete and whole). Shalem as
completion and wholeness then allows us to achieve shelemut (perfection). In Song of Songs, in addition to the name
Shlomo (Solomon) referring to its author King Shlomo, the name itself refers to Hashem “the King to whom all shalom
(peace) and shelemut (perfection) belong.” In Chapter 7 of Song of Songs, Israel is also called Shulamit, the young maiden
who is shalem (perfect, wholehearted) in her faith. As the final Mishnah ends, “In His desire to bless Israel, the Holy One
did not find a kli (vessel, container) as perfect as shalom to contain blessing, as the verse says, ‘Hashem will give His
people strength [to endure and overcome all hardship]; Hashem will bless His people with shalom’” (Uksin 3:12; Bamidbar
Rabbah 21:1; Devarim Rabbah 5:14). As Rabbi Shimon bar Yochai says in the Midrash, “Shalom is the ultimate blessing that
includes all blessings” (Vayikra Rabbah 9:9). There is no greater blessing than shalom.
182 “Mizmor shir—a chant song for cutting away…” In Nine Gates to the Psalms, Gate Two, we ask, “Why are as
many as thirty-six psalms introduced with the word mizmor? Why does this important word appear countless other times
woven into and throughout the psalms? Psalms contain verses of zemer (song) which zamer (cut) the bonds of sleep from
our eyes. They are therefore to be chanted in a kind of sing-song. The chant is thus meant to exhilarate us and arouse our
emotions with a deep gratitude to God for being alive. When sung in this way, the beautiful words of King David’s
psalms become pruning shears to clear away the mental barriers that prevent us from seeing God in His universe.”
183 Similar to the preceding psalm and for the same reason, Psalm 30 also consists of 91+1 words (from
verse 2 onward). It also contains nine Havayahs and one Adanut, corresponding to the first nine sefirot plus Malkhut.
184 “Aromimkha Hashem ki dilitani—I will exalt You, Hashem, for You raised me up.” The verb dilitani (raised me
up) implies not only a prior descent, but a high position prior to the descent. We thus read in Psalm 116, “Daloti ve’li yehoshia
—I myself was brought low [from a high place], but Hashem saved me” (116:6). This then is the relationship of daloti
(brought down) to dilitani (raised up). The whole purpose of lowering an empty bucket (dli, same root letters: dalet- lamed-
yod) into a well is to doleh (raise) it up filled with water. Similarly, a poor person (dal, dalet-lamed) is not simply someone
who is destitute, but someone who was well off, subsequently lost his wealth, and became poverty-stricken.
Despite the pain and disappointment involved in losing everything, a dal is by definition one who is capable of rising to
greater heights in the wake of his fall and loss. This is true of David and any other individual who experiences loss but is
determined to come back stronger precisely because he has known loss. This is also true of the nation of Israel and all
others who wish to join us as we strive to reattain the closeness that we once had with Hashem in an even deeper way
than before.
weeping that lodges for the night; the morning {[redemption]} ‫ָי ִלין ֶׁב ִכי ְׁו ַל ֹב ֶׁקר ִר‬
will bring joyous song.185
:‫ָּנה‬
(7) {At the height of my success,} I thought in my complacency ‫(ז) ַו ֲא ִני ָאמ ְׁר ִתי ְׁב ַש ְׁל ִוי ַבל ֶׁאמ ֹוט‬
that I would never falter. :‫ְׁלע ֹו ָלם‬
(8) But Hashem, {now I understand that} it was solely through
Your favor that You supported my ascent to power, {for the
‫(ח) ְׁי ְׁ ה ְׁו ְׁ ה (גּבו ָרה) ִב ְׁרצ ֹו ְָׁנך ֶׁ ה ֱע ַמ‬
moment} You hid Your face, I was confounded. ‫ְׁד ָ תה‬
‫ְׁל ַה ְׁר ִרי ֹעז ִה ְׁס ַ ת ְׁר ָ ת ָפ ֶׁנָיך ָה ִיי ִתי ִנ‬
:‫ְׁב ָהל‬
(9) To You, Hashem, I cry out. To You alone, Adonai (my
Lord), I plead.186
‫(ט) ֵא ֶׁלָיך ֹי ֹה ֹו ֹה ( ִת ְׁפ ֶׁא ֶׁרת) ֶׁ א ְׁק‬
‫ָרא ְׁו ֶׁאל‬
‫ֲ א ֹד ָ ני (יהוה) ( ַמ ְׁלּכות) ֶׁ א ְׁת‬
:‫ַח ָּנן‬
(10) What benefit is there in my silence, in my descent to ‫(י) ַ מה ֶׁב ַצע ְׁב ָד ִמי ְׁב ִר ְׁד ִתי ֶׁאל ָש‬
the grave? Can dust confess to You? Can it proclaim Your ‫ַ חת‬
truth?
‫ֲ הי ֹו ְָׁדך ָע ָפר ֲה ַי ִגיד ֲא‬
:‫תך‬ ָ ֶׁ ‫ִמ‬
(11) Hashem, hear me and be gracious to me; Hashem, be my
support.
‫(יא) ְׁש ַמע ִי ִה ִו ִה (נ ַצח) ְׁו ָח ֵּנ ִני ֻי‬
‫ֻה ֻו ֻה‬
‫(ה ֹוד) ֶׁ ה ֵיה ֹע ֵזר‬
:‫ִלי‬
(12) {I await the day when} You will have transformed my ‫(יב) ָה ַפ ְׁכ ָת ִמ ְׁס ְׁפ ִדי ְׁל ָמח ֹול ִלי ִפ ַת‬
mourning into dancing, {when} You will have untied my ‫ְׁח ָת‬
sackcloth and girded me with joy.187
‫ַ ש ִקי ַו ְׁת ַא ְׁז ֵר ִני ִש‬
:‫ְׁמ ָחה‬
(13) {In Your wisdom You knew that I had to pass through the valley of ‫(יג) ְׁל ַמ ַען ְׁי ַז ֶׁמ ְָׁר ך ָ כב ֹוד ְֹׁולא ִי‬
so that the glory {of my soul} could sing to
the shadow of death} ‫ֹ דם‬
You forever and never be silent. Hashem, my God, I will
thank ‫אל ַהי ְׁלע ֹו ָלם א ֹו ֶׁד‬ ֹ ֱ )‫ּיוּהוּווּהו ( ְׁיס ֹוד‬
You forever.
:‫ָך‬
Psalm 31
According to Radak and Malbim, David wrote this psalm when he was being chased as a fugitive by Shaul. As chronicled
in Psalm 34, in order to escape Shaul’s clutches, David sought refuge at one point with King Akhish ( Avimelekh) in Gat
185 “Ki rega be’apo, chayim birtzono.” In one place, David claims (or prays) that Hashem will not arouse any of His
wrath/judgment (Psalm 78:38). In other places, he tells us that, even when He does, it is always with an admixture of
mercy (Psalm 33:5, 97:2). According to the Shlah (quoting Yeshaya), we even thank Hashem for being tough on us in olam
hazeh (this world) so that we will merit the awesome light of Yemot HaMashiach (the Messianic Age) and Olam Haba (the
World to Come). Here he adds that any wrath/judgment that Hashem might express toward us is momentary and
therefore miniscule from the point of view of eternity. This is what Yeshaya meant as well when he said, “I forsook you for
a tiny moment, but with great mercies I will gather you in. With outpoured wrath I hid My face from you. It was, however, but
a moment, for with eternal/infinite love I shall have compassion on you, says your Redeemer” (Isaiah 54:7-8).
Add to this what we learned above (in Psalm 3) from the word selah—that the whole purpose of our prayers is
to connect us to eternity even now within the story of our life—and we begin to see the full power of these amazing
words. For now it becomes clear that we are/were those very sparks that were lodged in the depths of the darkness of our
mitzrayims, and only now are we beginning to see the light of Hashem’s presence.
Yes, like those sparks leaving the underworld of soul amnesia, like the bnei Yisrael leaving Mitzrayim, we too
can look back and see the whole of exile, the whole of history (our personal history as well as t he entire history of the
world) as one great drama directed by the Great Author. With all this we can begin to touch on the way the Ari and the
Baal Shem Tov and all the other great tzadikim read these prayers. We too can meet Hashem. The secret is to see yourself
here, not just as who you presently know yourself to be, but again, from the view of eternity, from Hashem’s point of
view. The real you is your soul, your neshamah, a part of Hashem. It was as a soul that you were sent down into this
world, to do something. Yes, in the meantime, you and the rest of us lose our way. We forget. We fall into amnesia [from
the Hebrew neshia, oblivion, as Yoseph said, “Nashani Elokim et beit avi—Hashem has helped me to forget what my
brothers did to me…al ken kara shemo Menashe—he therefore called his son’s name Menashe” (Genesis 41:51)]. But now
it is time to remember. Ki rega be’apo, chayim birtzono—for His anger is but momentary, whereas His true desire is to
bestow eternal life.

186 It is known that the sefirah of Malkhut has no light of its own, but is rather a funnel through which all the
upper sefirot manifest. The same applies to the Havayah of Malkhut: it is simple, without any vowel of its own. Rather its
vowels are determined by the source [i.e., the sefirot above it] through which it receives its life force (see Shnei Luchot
HaBrit, Toldot HaAdam, Beit Hashem, Volume I, p. 5a; Pardes Rimonim, Shaar Shem Ben Dalet, 19:4).
187 This verse is actually written in past tense, as if referring to something that has already come to pass: “You
transformed my mourning into dancing; You untied my sackcloth and girded me with joy.” As we have seen, however,
Meiri consistently points out that it is natural in the prophetic writings (and he includes Psalms in this) to find the past
tense used to describe the future (nizkar lashon avar bimkom atid). This verse, too, can thus be understood as a reference to
the future redemption—David’s personal redemption as well as the ultimate redemption of Israel and mankind.
(the main Philistine city in Azza, present day Gaza). Barely escaping with his life, he fled to a cave in Adullam, where he
was joined by his family and an army of four hundred men—which quickly grew to six hundred men. He then moved on
to Mitzpeh Moav (east of the Dead Sea in what is now modern Jordan). Before he could set up camp not far from there in
a place called Metzudah, Hashem sent the prophet Gad to meet him and inform him that it was time to cross back over to
the Eretz Yisrael side of the Dead Sea, to return to what we call the Judean Desert (I Samuel 22:5). On the advice of the
choshen mishpat (breastplate), David goes to Ke’eelah (5 miles south-west of Adullam). However, immediately after saving
the residents of Ke’eelah from attack by the Philishtim, he is informed that Shaul and his troops are planning to besiege
Ke’eelah so as to trap him and his men (see introduction to Psalm 54). Here in Psalm 31, King David does not identify any
of the above places or events by name because he does not want to limit its lesson to any specific time and place. The
lesson is to cry out to Hashem to protect and save us from all inner forces and/or outer enemies that wish to harm us, and
to be confident that He will indeed do so, as David himself concludes, “Therefore be strong and courageous of heart, all
you who hope in Hashem.”
Conductor of Creation who grants eternal victory. A cutting :‫ִוד‬
psalm by David {for Israel}.
(2) In You alone, Hashem, I have found refuge {[in You alone I ‫(ב) ְָׁבך ְׁי ֹה ָוה ָח ִסי ִתי ַאל ֵ אב ֹו ָ שה‬
have placed my trust]}; I will therefore never be ashamed. O :‫ְׁלע ֹו ָלם ְׁב ִצ ְׁד ָק ְָׁתך ַפ ְּׁל ֵט ִני‬
rescue me with Your righteous charity {[the merciful justice of
Your loving right hand]}.
(3) Incline Your ear to me; deliver me quickly; be a ‫(ג) ַה ֵ טה ֵא ַ לי ָא ְׁז ְָׁנך ְׁמ ֵה ָרה ַה ִצי ֵל‬
sheltering fortress for me; a fortified stronghold to save me ‫ִני ֱה ֵיה‬
{from impending danger}. ‫ִלי ְׁלּצור ָ מע ֹוז ְׁל ֵבית ְׁמּצוד ֹות‬
:‫ְׁלה ֹו ִשיע ִני‬
(4) For You alone are my rock and my stronghold; for the ‫(ד) ִכי ַס ְׁל ִעי ּומּצו ָד ִתי ָא ָ תה ּו ְׁל‬
sake of Your Name, therefore, lead me and guide me. ‫ַמ ַען‬
‫ִ ש ְָׁמך ַ ת ְׁנ ֵח ִני ּו ְׁת ַנ‬
:‫ֲה ֵל ִני‬
(5) Extricate me from the trap that they {[those who hate me]} ‫(ה) ת ֹו ִציא ִני ֵמ ֶׁר ֶׁ שת ּזו ָט ְׁמּנו ִלי ִכי‬
have secretly laid for me; for You alone are my fortress of :‫ַ א ָ תה ָמעּו ִזי‬
strength.
(6) Into Your hands alone I entrust my spirit; O redeem me, ‫(ו) ְׁב ָי ְָׁדך ַא ְׁפ ִקיד ּרוחי ָפ ִדי ָ ת א ֹו ִתי‬
Hashem, faithful God of truth. :‫ְׁ י ֹה ָוה ֵ אל ֱא ֶׁ מת‬
(7) I abhor those who rely on false powers {to save them}; I ‫(ז) ָש ֵנא ִתי ַה ֹש ְׁמ ִרים ַה ְׁב ֵ לי ָש ְׁוא‬
place my trust in Hashem alone. ‫ַו ֲא ִני‬
‫ֶׁ אל ְׁי ֹה ָוה ָב ָט‬
:‫ְׁח ִתי‬
(8) I will therefore delight and rejoice only in Your loving- ‫(ח) ָא ִגי ָ לה ְׁו ֶׁ א ְׁ ש ְׁמ ָ חה ְׁב ַח ְׁס ֶָׁדך‬
kindness; for You have beheld my misery, You have taken ‫ֲא ֶׁ שר‬
cognizance of the sorrows/troubles that my soul has ‫ָר ִאי ָ ת ֶׁאת ָע ְׁנ ִיי ָי ַד ְׁע ָ ת ְׁב ָצר ֹות ַנ‬
endured.
:‫ְׁפ ִשי‬
(9) You have therefore not given me over into the hands of ‫(ט) ְֹׁולא ִה ְׁס ַג ְׁר ַ ת ִני ְׁב ַיד א ֹו ֵיב ֶׁה ֱע ַמ‬
my enemies; You have set my feet in a broad place {[You have ‫ְׁד ָ ת‬
brought me forth from constriction to freedom]}.
:‫ַב ֶׁמ ְׁר ָחב ַר ְׁג ָלי‬
(10) O be gracious to me, Hashem, for I am still distressed ‫(י) ָח ֵּנ ִני ְׁי ֹה ָוה ִכי ַצר ִלי ָע ְׁ ש ָ שה ְׁב‬
{within}; my eye has wasted away with grief; my soul and my ‫ַ כ ַעס‬
innards, {as well, are darkened/weakened}. ‫ֵ עי ִני ַנ ְׁפ ִשי ּו ִב‬
:‫ְׁט ִני‬
(11) For my life is spent in anxiety; my years in sighing; ‫(יא) ִכי ָכלּו ְׁב ָיג ֹון ַח ַּיי ּושנ ֹו ַ תי ַב ֲא‬
because of my iniquity my strength has been weakened; my ‫ָנ ָ חה‬
bones have deteriorated. ‫ָ כ ַ של ַב ֲע ֹו ִני ֹכ ִחי ַו ֲע ָצ ַמי‬
:‫ָע ֵשּשו‬
(12) I have become the laughing stock of my oppressors, ‫(יב) ִמ ָכל ֹצ ְׁר ַרי ָה ִיי ִתי ֶׁח ְׁר ָפה ְׁו ִל ְׁש‬
and even more of my neighbors, while my friends and ‫ֵכ ַני‬
acquaintances dread me; whoever sees me in the street
avoids me.
‫ְׁמ ֹ אד ּו ַפ ַ חד ִל ְׁמֻי ָד ָעי ַֹראי ַבּחוץ ָנ‬
‫ְׁדּדו‬
:‫ִמ ֶׁמ ִּני‬

(13) I am forgotten from the heart like a dead man; {in their ‫(יג) ִנ ְׁש ַ כ ְׁח ִתי ְׁכ ֵמת ִמ ֵּלב ָה ִיי ִתי ִכ‬
eyes,} I am as a lost article {for which no one searches}. ‫ְׁכ ִלי‬
‫ֹא‬
:‫ֵבד‬
(14) For I have overheard so many people libeling me {and ‫(יד) ִכי ָש ַמ ְׁע ִתי ִד ַבת ַר ִבים ָמג‬
blaming me}, casting allegations all around that would make ‫ֹור‬
anyone fear {to come near me; in this way}, they gather together {to
‫ִמ ָס ִביב ְׁב ִה ָּו ְׁס ָדם ַי ַחד ָע ַלי ָל‬
‫ַק ַחת‬
take counsel} against me, scheming to take my soul.188 :‫ַנ ְׁפ ִשי ָז ָממּו‬
(15) But as for me, I have trusted in You, Hashem; I said, ‫(טו) ַו ֲא ִני ָע ֶׁלָיך ָב ַט ְׁח ִתי ְׁי ֹה ָוה ָאמ‬
“You alone are my God!” ‫ְׁר ִתי‬
‫א ל ַהי ָא‬ ֹ ֱ
: ‫ָ תה‬
(16) All my times {[all the different periods and phases of my life, ‫(טז) ְׁב ָי ְָׁדך ִע ֹת ָתי ַה ִצי ֵל ִני ִמ ַּיד א ֹו ְׁי‬
are in Your hand. Please rescue
pleasant as well as troublesome]} ‫ַבי‬
me from the hand of my enemies and from my pursuers.
:‫ּומ ֹר ְׁד ָפי‬
(17) Shine the light of Your face on Your servant; deliver me ‫(יז) ָה ִאי ָרה ָפ ֶׁנָיך ַעל ַע ְׁב ֶָׁדך ה ֹו ִשיע ִני‬
with Your loving-kindness. :‫ְׁב ַח ְׁס ֶָׁדך‬
(18) Hashem, I will never be ashamed, for I have called to ‫(יח) ְׁי ֹה ָוה ַאל ֵ אב ֹו ָ שה ִכי ְׁק ָרא ִתָיך‬
You alone; let those who have become entangled in their
own evil be ashamed; let them be silenced {as they descend} to
:‫ֵי ֹבשּו ְׁר ָש ִעים ִי ְׁדּמו ִל ְׁשא ֹול‬
the grave.
(19) Let the lips of those who speak falsehood be silenced; ‫(יט) ֵ תָא ַל ְׁמ ָנה ִש ְׁפ ֵ תי ָש ֶׁקר ַה ֹד ְׁבר‬
they speak haughtily against the righteous; {let them perish} in ‫ֹות‬
their own vainglory and contempt.
:‫ַעל ַצ ִדיק ָע ָ תק ְׁב ַג ֲא ָוה ָוּבוז‬
(20) How great is the tov-good {which is none other than the ohr-light} ‫(כ) ָ מה ַרב ּטו ְָׁבך ֲא ֶׁ שר ָצ ַפ ְׁנ ָ ת ִּלי ֵר‬
that You have stored away {in the next world} for those who ‫ֶׁאָיך‬
revere You; {even in this world} You have done {wondrous things}
for those who trust in You, in the sight of the children of
:‫ָפ ַע ְׁל ָ ת ַל ֹח ִסים ְָבך ֶׁנ ֶׁגד ְׁב ֵני ָא ָדם‬
men.189
(21) Hide them {[protect those who revere You]} in Your own ‫(כא) ַ ת ְׁס ִתי ֵרם ְׁב ֵס ֶׁתר ָפ ֶׁנָיך ֵמ ֻר‬
secret hiding place,190 from the machinations of {evil} men; ‫ְׁכ ֵסי‬
conceal them under the canopy {of Your love}, from the
argumentativeness of those whose tongues wag {[who delight
‫ִאיש ִת ְׁצ ְׁפ ֵנם ְׁב ֻס ָ כה ֵמ ִריב ְׁל‬
in spreading false rumors]}. :‫ֹשנ ֹות‬
(22) Blessed is Hashem who has shown such wondrous ‫(כב) ָבּרְוך ְׁי ֹה ָוה ִכי ִה ְׁפ ִליא ַח ְׁסד ֹו ִלי‬
kindness to me in the fortified city {[by letting me escape from the
fortified city of Ke’eelah, thus rescuing me from Shaul]}.
:‫ְׁב ִעיר ָ מצ ֹור‬
(23) And I even said in my haste, “I am cut off from Your ‫(כג) ַו ֲא ִני ָאמ ְׁר ִתי ְׁב ָח ְׁפ ִזי ִנ ְׁג ַר ְׁז ִתי ִמ ֶּׁנ‬
sight”; but in truth {[unknown to me at the time]}, You heard the ‫ֶׁגד‬
call of my supplications when I cried out to You.
‫ֵ עי ֶׁנָיך ָא ֵכן ָש ַמ ְׁע ָ ת ק ֹול ַ ת ֲחנּו ַני‬
‫ְׁב ַש ְּׁו ִעי‬
‫ֵא‬
:‫ֶׁליָך‬
(24) Love Hashem, all you devoted ones {who serve Him without ‫(כד) ֶׁ א ֱ הב ּו ֶׁ את ְׁי ֹה ָוה ָ כל ֲח‬
thought of reward}. Hashem surely protects those who are ‫ִסי ָדיו‬
faithful to Him, but He will also surely recompense those
who act with haughtiness.
‫ֱ אמּ ו ִנים ֹנ ֵ צר ְׁי ֹה ָוה ּומ ַש ֵּלם ַעל ֶׁי‬
‫ֶׁ תר‬
:‫ֹע ֵ שה ַג ֲא ָוה‬
(25) Therefore be strong and courageous of heart, all you ‫(כה) ִח ְׁזּקו ְׁו ַי ֲא ֵמץ ְׁל ַב ְׁב ֶׁכם‬
who hope in Hashem. ‫ָכל‬
‫ַה ְׁמ ַי ֲח ִלים ַלי‬
:‫ֹה ָוה‬
Psalm 32
King David wrote this psalm of teshuvah after he sinned with Batsheva.
(1) LeDavid Maskil – A song of David to teach wisdom: ‫(א) ְׁל ָד ִוד ַמ ְׁ ש ִכיל ַא ְׁ ש ֵרי ְׁנּשוי ֶׁפ ַ שע‬
Happy is he whose pesha {(intentional, rebellious crime)} is : ‫ְׁ כּסוי ֲח ָ טָ א ה‬
188 In verses 11-14, David alludes to the psychological pain of growing up in a family that hated him. See Inside
Psalm 69.
189 “Mah rav tuvkha—how great is the tov-good.” See note to Psalm 19:3 where the equivalence of Hashem’s
hidden light and His absolute goodness is based on this verse together with the verse “Elokim saw the ohr (light) that it was
tov-good” (Genesis 1:4).
190 “Tastirem be’seter panekha,” literally, “hide them in the concealment of Your face/presence.” According to
Daat Mikra (Amos Chakham), David uses this highly enigmatic, almost self-contradicting phrase, to emphasize how
much he needs Hashem’s protection from those who wish to harm him: “Hashem, hide me in Your own secret hiding
place (mach’vo asher lakh) where You Yourself are hidden (ba’makom asher atah be’atzmekha mistater).” Compare with,
“Yastireni be’seter ohalo—He conceals me in the hidden folds of His tent” (Psalm 27:5).
lifted/pardoned, whose chet {(error, misdeed)} is

covered/concealed {by Hashem}.191
(2) Happy is the man whose avon {(willful offense)} Hashem does ‫(ב) ַא ְׁ ש ֵרי ָא ָדם ֹלא ַי ְׁח ֹשב ְׁי ֹה ָוה ל‬
not hold against him, whose {repenting} spirit is without ‫ֹו‬
deception.
:‫ָע ֹון ְׁו ֵאין ְׁבּרוח ֹו ְׁר ִמ ָּיה‬
(3) As long as I kept silent {and did not confess my sins before You}, ‫(ג) ִכי ֶׁ ה ֱח ַר ְׁ ש ִתי ָבּלו ֲע ָצ ָ מי ְׁב ַש ֲא‬
my bones wasted away in my moaning all day long {out of ‫ָג ִתי‬
fear of retribution}.
:‫ָ כל ַּהי ֹום‬
(4) For by day and by night Your hand was heavy on me; ‫(ד) ִכי י ֹו ָמם ָו ַל ְׁי ָלה ִת ְׁכ ַבד ָע ַלי ָי ֶָׁדך‬
my vitality was turned {[drained]} as in the droughts of
summer, selah.
:‫ֶׁנ ְׁה ְַפך ְׁל ַש ִדי ְׁב ַח ְׁר ֹב ֵני ַק ִיץ ֶׁס ָלה‬
(5) {At last} I acknowledged my chet {(error)} to You {and to ‫(ה) ַח ָ טא ִתי א ֹו ִדיָעך ַו ֲע ֹו ִני ֹלא ִכ ִסי‬
myself}, no longer covering/concealing my avon {(wrongdoing)}. ‫ִתי‬
I said, “I will confess/admit fesha’ay {(my crimes)} to Hashem.”
You then forgave {and cleared me of} the avon {(violation)} of my
‫ָאמ ְׁר ִתי א ֹו ֶׁדה ֲע ֵלי ְׁפ ָש ַעי ַלי ֹה ָוה‬
chet {(error)}, selah.192 ‫ְׁו ַא ָ תה ָנ ָ שא ָ ת ֲע ֹון ַח ָ טא ִתי ֶׁ ס‬
: ‫ָ לה‬
(6) For this, every chasid {[every individual who strives to devote ‫(ו) ַעל ֹזאת ִי ְׁת ַפ ֵּלל ָ כל ָח ִסיד ֵא ֶׁליָך‬
should pray to You when
himself wholeheartedly to Your service]}
‫ְׁל ֵ עת ְׁמ ֹ צא ַרק ְׁל ֵש ֶׁ טף ַמ ִים ַר‬
You can be found: Only that {corrections that come like} floods of
rushing waters should not overwhelm him. ‫ִבים ֵא ָ ליו‬
:‫ֹלא ַי ִגיּעו‬
(7) {O God,} You alone are my secret hiding place; protect me ‫(ז) ַא ָ תה ֵס ֶׁתר ִלי ִמ ַצר ִת ְׁצ ֵר ִני ָר ֵּני‬
from trouble; encompass me at all times with songs of
joyous deliverance, selah.
:‫ַפ ֵּלט ְׁתס ֹו ְׁב ֵב ִני ֶׁס ָלה‬
(8) {O God, You have said,} “I will instruct you and light up the ‫(ח) ַא ְׁ ש ִכי ְָׁלך ְׁוא ֹו ְָׁר ך ְׁב ֶׁד ְֶׁר ך ּזו ֵת ֵלְך‬
path you must follow; I will give you counsel {and place} My
eye upon you.
:‫ִאיע ָצה ָע ֶׁליָך ֵ עי ִני‬
(9) “Be not like a horse or mule, incapable of understanding ‫(ט) ַאל ִת ְׁהּיו ְׁכּסוס ְׁכ ֶׁפ ֶׁרד ֵאין ָה ִבין‬
{that the discomfort caused by} bit and bridle is actually for its
‫ְׁב ֶׁ מ ֶׁתג ָו ֶׁר ֶׁסן ֶׁע ְׁדי ֹו ִל ְׁבל ֹום ַבל ְׁק‬
adornment; {whose mouth} must be muzzled, that it not come
near to you {to bite}; {[man, however, should realize that suffering comes ‫ֹ רב‬
to cleanse him and thus he should not rebel]}.” :‫ֵ א ֶׁליָך‬
(10) The wicked one {who, like the horse and mule, resists correction,} ‫(י) ַר ִבים ַמ ְׁכא ֹו ִבים ָל ָר ָ שע ְׁו ַהב ֹו ֵט‬
has many woes, but he who trusts in Hashem {feels His} ‫ַח‬
loving-kindness surrounding him {even in the midst of his
suffering}.
:‫ַבי ֹה ָוה ֶׁ ח ֶׁסד ְׁיס ֹו ְׁב ֶּׁבּנו‬
(11) Rejoice in Hashem and be glad, you who strive to be ‫(יא) ִש ְׁמּחו ַבי ֹה ָוה ְׁו ִגיּלו ַצ ִדי ִקים‬
righteous; sing for joy all you who are upright in heart.
:‫ְׁו ַה ְׁר ִניּנו ָ כל ִי ְׁ ש ֵרי ֵלב‬
Psalm 33
Hirsch: “The theme of this psalm is one single thought: He who made the world is also the Lawgiver of all mankind who
brought both man and the world into being for one purpose—the fulfilment of His moral law. He has not turned over the
world to man unconditionally, but rather to amplify his awareness of God and consciously obey His laws.”
191 “Ashrei nesuy pesha, kesuy chataah—happy is he whose intentional crime is lifted/pardoned, whose
error/misdeed is covered/concealed [by Hashem].” See Inside Psalm 32 regarding the meaning of the two verbs, nesuy
(from yisa and nosei, to lift, elevate) and kesuy (to cover), as well as the apparent contradiction in the meaning of the verb
kesuy here in verse 1 and khisiti in verse 5.
Verses 1-2 are meant to be read together. In this way, the concluding phrase of verse 2, “ve’ein be’rucho
remiyah—there is no deception in his spirit” applies retroactively to both verses. As Rashi says, “ve’ein be’rucho remiyah” is
a provisional clause. One can truly be happy at being forgiven and cleared of his wrongdoings only if he is sincere and
does not intend to return to his errant ways.”
192 “Odeh aley fesha’ay la’Shem— I will confess/admit my crimes to Hashem.” See Inside Psalm 32, “The
Psychology of Teshuvah and Viduy.”

(1) You righteous, be ecstatic in Hashem;193 you upright, it ‫(א) ַר ְּׁנּנו ַצ ִדי ִקים ַבי ֹה ָוה ַל ְׁי ָש ִרים‬
befits you to reflect {thanks and} praise.194 :‫ָנא ָוה ְׁת ִה ָּלה‬
(2) Thank Hashem with a harp; cut through {your emotional ‫(ב) ה ֹוּדו ַלי ֹה ָוה ְׁב ִּכנ ֹור ְׁב ֵנ ֶׁבל ָעש ֹור‬
barriers} to Him with a ten-stringed lyre.
:‫ַז ְׁמּרו ל ֹו‬
(3) Sing a new song to Him {for the daily miracles He performs}; ‫(ג) ִשי ר ּו ל ֹו ִ שי ר ָח ָדש ֵהיטיב ּו ַנ ֵגן‬
play skillfully with passion {that surpasses words}.195 :‫ִ ב ְׁתּרועה‬
(4) {Deepen your trust} that Hashem’s word is upright, and that ‫(ד) ִכי ָי ָ שר ְׁד ַבר ְׁי ֹה ָוה ְׁו ָ כל ַמ ֲע‬
everything He does is performed in faithfulness. ‫ֵשהּו‬
:‫ֶׁב ֱאמּ ו ָנה‬
(5) He loves {to govern His world with the perfect combination of} ‫(ה) ֹא ֵ הב ְׁצ ָד ָקה ּומ ְׁ ש ָפט ֶׁ ח ֶׁסד‬
righteous charity and strict justice; {in this way} Hashem’s ‫ְׁי ֹה ָוה‬
loving-kindness permeates {all} creation.
‫ָ מ ְָׁלאה ָָהא‬
:‫ֶׁרץ‬
(6) With Hashem’s creative word the heavens were made, ‫(ו) ִב ְׁד ַבר ְׁי ֹה ָוה ָש ַמ ִים ַנ ֲעשּו ּו‬
and all their hosts {were fashioned} with the breath of His ‫ְׁבּרוח‬
mouth.196
:‫ִפיו ָ כל ְׁצ ָָבאם‬
193 “You righteous, be ecstatic in Hashem.” See Midrash Tehillim 33: “The verse does not say ‘ranenu tzadikim el
Hashem—you righteous, sing joyously to Hashem,’ but ‘ranenu tzadikim baShem—you righteous, be ecstatic in Hashem.’
Rinun is an ecstasy that results from seeing a vision of God. The moment Israel sees Hashem, they begin to sing
(meranenim). It is thus written when Israel witnessed the parting of the Red Sea, ‘Vayar Yisrael et ha’yad ha’gedolah asher asah
Hashem be’Mitzrayim—Israel beheld the great power with which Hashem struck Egypt’ (Exodus 14:30), which is
immediately followed by ‘Az yashir Moshe u’vnei Yisrael et ha’shirah ha’zot laShem—then Moshe and the children of Israel
sang this song to Hashem’ (Exodus 15:1). Similarly, ‘Vayera kevod Hashem el kol ha’am—Hashem’s glory was revealed to all
the people’ (Leviticus 10:23) at the inauguration of the Mishkan is immediately followed by ‘Vayar kol ha’am vayaronu—
when the people saw this, they raised their voices in ecstatic song/praise’ (Leviticus 10:24)…It is therefore written, ‘ranenu
tzadikim baShem,’ for all creation praises and rejoices in Him—heaven and earth, sun, moon, and planets, and their angelic
counterparts, as it is written, ‘HalleluYah. Praise Hashem from the highest heavens; praise/reflect Him in the celestial
heights. Praise Him all His angelic messengers; praise/reflect Him all His hosts. Praise Him, sun and moon; praise/reflect
Him, all illuminated planets’ (Psalm 148:1-3). And although He appreciates the song and praise of every single creature,
He especially prizes the praises of the tzadikim and yesharim, as our verse states, ‘Ranenu tzadikim baShem la’yesharim naavah
tehilah—you righteous, be ecstatic in Hashem; you upright, it befits you to reflect thanks and praise.”
This entire psalm revolves around the concept of seeing, i.e., our response to seeing Hashem’s providence
revealed in our lives, and the amplification of Hashem’s over-seeing and super-vising providence in our lives in response
to our seeing and appreciating that providence. The more we perceive His providence in our lives, the more He focuses
His “eyes” on us (see Rambam, Moreh Nevukhim 3:51, near end). Especially important is the power of our yearning and
wanting to see His providence, as expressed in the last verse of this psalm.
194 Hirsch: “‘You upright, it befits you to reflect tehillah (praise).’ Tehillah, derived from hallel, literally ‘reflect,’
portrays the acts and works of God as ‘emanations’ or ‘rays’ which call to mind the existence and sovereignty of the Lord
even as the rays of the sun proclaim the existence and efficacy of that heavenly body.”
195 Hirsch: “‘Hetivu nagen bi’teruah.’ Nagen is neginah, instrumental music; teruah is the deep emotion [inner
stirring] felt by those who, overcome by the awareness of Hashem’s greatness, humbly render homage to Him. Words are
not adequate to express this inner stirring. Thus, nagen bi’teruah would mean, ‘Let this inner stirring find proper
expression also in music.’”
196 Baal Shem Tov: “Our sages enlightened us regarding the spiritual basis of creation [that spirit and matter are
two poles on the same continuum] when they taught that the world was created with ten utterances ( Pirkey Avot 5:1; Rosh
Hashanah 32a; Bereshit Rabbah 17:1; Pirkey d’Rabbi Eliezer 3). The meaning of this is that everything was brought into
existence by Hashem’s speech. This speech is extremely exalted and holy. When, therefore, Hashem said, ‘Yehi rakiya
betokh ha’mayim—let there be a firmament in the midst of the waters’ (Genesis 1:6), the firmament was brought into
existence. This is the meaning of ‘With Hashem’s creative word the heavens were made, and all their hosts [were
fashioned] with the breath of His mouth’ (Psalm 33:6). Once the firmament was created with a divine utterance, that very
divine utterance entered it to enliven it from within for the duration of the world’s e xistence. This is the meaning of
‘Forever, Hashem, Your word stands firm in [gives continued existence to] the heavens’ (Psalm 119:89). Similarly, when
Hashem said, ‘Let the earth give forth a living soul’ (Genesis 1:24), or ‘Let the earth bring forth vegetation’ (Genesis 1:12),
or ‘Let the earth produce seedbearing trees’ (Genesis 1:11), those very utterances created and brought about the desired
results. And these same utterances continue to maintain the existence of these creations, as their inner life force [such that,
if they were removed/retracted for even an instant, they would all revert to ayin, no-thing]” (Keter Shem Tov §194).
In another place, the Baal Shem Tov adds, “A human architect can design and construct a building and then
forget about it. But God’s creation is more than that. Nothing can exist without God constantly willing it to exist. Without
this, it would utterly cease to exist” (Baal Shem Tov al HaTorah, Bereshit §51; Kaplan, Innerspace, p. 24). See note to verse 9, and
see note to Psalm 119:89.
(7) {When He performs miracles,} He gathers the waters of the sea ‫(ז) ֹכ ֵנס ַ כ ֵּנד ֵ מי ַה ָּים ֹנ ֵ תן ְׁבא ֹו ָצר ֹות‬
into a wall; {but the miracle of nature is that He causes the water of the
earth’s} depths to evaporate and collect into treasure
:‫ְׁתה ֹומ ֹות‬
chambers {of rainclouds in the sky}.
(8) Let the earth therefore fear Hashem, and let all the ‫(ח) ִיי ְׁרּאו ֵמ ְׁי ֹה ָוה ָ כל ָָהא ֶׁרץ ִמ ֶׁמּּנו‬
inhabitants of the world stand in awe of Him. :‫ָיּגוּרו ָ כל ֹי ְׁ ש ֵבי ֵת ֵבל‬
(9) For He spoke and it {[the world]} came into being; He ‫(ט) ִכי ּהוא ָאמר ַו ֶּׁי ִהי ּהוא ִצ ָּוה‬
commanded and it was established.197 :‫ַו ַּי ֲע ֹמד‬
(10) {Many a time} Hashem has nullified the counsel of nations, ‫(י) ְׁי ֹה ָוה ֵה ִפיר ֲע ַצת ג ֹו ִים‬
and frustrated the plans of peoples.198 ‫ֵה ִניא‬
‫ַ מ ְׁח ְׁשב ֹות ַע‬
:‫ִמים‬
(11) {Only} Hashem’s counsel will stand forever; the thoughts ‫(יא) ֲע ַצת ְׁי ֹה ָוה ְׁלע ֹו ָ לם ַ ת‬
of His heart {will endure} throughout all generations. ‫ֲע ֹ מ ד‬
‫ַ מ ְׁח ְׁשב ֹות ִלב ֹו ְׁל ֹ דר ָו‬
:‫ֹדר‬
(12) Happy is the nation that has Hashem the Eternal One as ‫(יב) ַא ְׁ ש ֵרי ַהג ֹוי ֲא ֶׁ שר ְׁי ֹה ָוה‬
its God! {Happy is the people} whom He has chosen to be His ‫א ל ָהיו‬ֹ ֱ
own inheritance.
‫ָה ָעם ָב ַחר ְׁל ַנ ֲח‬
:‫ָלה ל ֹו‬
(13) From heaven, Hashem looks down; He sees all mankind. ‫(יג) ִמ ָש ַמ ִים ִה ִביט ְׁי ֹה ָוה ָָר אה‬
‫ֶׁ את ָ כל‬
197 Ramchal refers to our verse. He writes, “All these matters [regarding divine providence] depend exclusively
on Hashem’s ratzon (will), such that they have neither existence, being, nor duration except by virtue of His ratzon. This is
the meaning of, ‘For He spoke and it [the world] came into being; He commanded and it was established’ (Psalm 33:9). In
this way, the force of His ratzon is recognizable in all of them, for it is He alone who maintains them in all their facets,
divisions, and details” (Daat Tevunot, siman nun-vav, end).
Rabbi Chayim Friedlander explains what Ramchal means by quoting our verse: “‘Hu amar ve’yehi—He spoke
and it came into being’ alludes to Hashem’s ratzon to create the world through the asarah maamarot (ten utterances of
creation), bringing it forth yesh mi’ayin (something from nothing, actual from potential). ‘Hu tziva va’yaamod—He
commanded and it was established’ alludes to His maintaining the entirety of creation with the same ratzon. If this ratzon
were removed or retracted for even an instant, the entirety of creation would revert to naught” (Iyunim #17, Daat
Tevunot, Friedlander edition, p. 49).
Rabbi Friedlander now quotes Ramban (Rabbi Moshe ben Nachman, 1194-1270) in his commentary to Genesis
on the following verses: “Vayomer Elokim, ‘Yehi ohr’—God said, ‘Let there be light.’ Vayehi ohr—and there was light. Vayar
Elokim et ha’ohr ki tov—and God saw the light, that it was good” (Genesis 1:3-4). Ramban comments on the meaning of
amirah (speech, as in vayomer Elokim) and re’iyah (vision, as in vayar Elokim):
“Whereas amirah (speech) indicates hotzaah la’poal (bringing something forth from potential to actualization),
re’iyah (vision) indicates kiyum (continued existence, duration). Examples of the former are, ‘Vayomer Elokim, Yehi ohr—
God said, let there be light’ (Genesis 1:3), ‘Vayomer…Yehi rakiya—God said, let there be a firmament’ (Genesis 1:6), ‘Vayomer…
Tad’shei ha’aretz deshe esev—God said, let the earth send forth vegetation’ (Genesis 1:11). Examples of the latter are, “Vaterei
ha’isha—the woman saw [contemplated and concluded] that the tree was good to eat and desirable to the eyes…”
(Genesis 3:6), “Ra’iti ani—I have seen [contemplated and concluded] that there is an advantage of wisdom over folly; it
is like the advantage of light over darkness” (Ecclesiastes 2:13), “The king then said to Tzadok HaCohen, ‘Ha’roeh atah—do
you see? [meaning, ‘do you not see that the only course of actions is the following?’] You must return to the city…whereas I
will remain here in the wilderness until I receive word from you…’” (II Samuel 15:27). Re’iyah (vision, seeing) [here in
the creation narrative] thus indicates that God wills/desires the continued existence of these things for a
reason [which is none other than to bring all creation to a state of ultimate perfection]. If, on the other hand, He would
remove or retract His ratzon from them for even an instant, they would revert to ayin, no-thing” (Ramban, Genesis 1:4).
Understand this passage in conjunction with the words of the Baal Shem Tov in our note on verse 6 above, as well as with
the words of Rabbi Shneur Zalman of Liadi in our note to Psalm 119:89.
198 Alternatively, “Hashem nullifies the counsel of [evil] nations; He frustrates the machinations of peoples,” or
perhaps, “He frustrates and brings to naught the machinations of wicked leaders and their corrupt governments that
terrorize their own people.” Rabbi Hirsch writes, “Atzat goyim is the counsel of the nations devised by one against the
other. Machshevot amim are the thoughts/machinations which motivate the acts of men against one another in their
mutual, domestic, social relationships. Both goyim (nations in relation to each other) and amim (the mixed population of a
single nation) allow themselves [or their leaders] to be guided solely by motives of self-aggrandizement and self-seeking
greed without first taking into account the requirements of moral law. If this world were solely under the control of blind
physical and mechanical forces, then the more ruthless such thoughts and counsels, the more successful they would be.
However, it is the Lord, the Author of the moral law, who still rules over the world which He created, so that His moral
law might be fulfilled. It is He, too, whose almighty power still controls the course of nature and of history, and it is for
this reason that the flawed counsels of the nations and the base motives guiding their dealings with one another shall all
come to naught. God has not created the world in order to have wrong and violence reign there forever. Thoughts and
counsels motivated by such evil ends shall never have the prospect of success in His world.”
:‫ְׁב ֵני ָָהא ָדם‬

(14) From His dwelling place, He oversees all the ‫(יד) ִמ ְׁמכ ֹון ִש ְׁבת ֹו ִה ְׁ ש ִגיח ֶׁאל ָ כל‬
inhabitants of the earth. :‫ֹי ְׁש ֵבי ָָהא ֶׁרץ‬
(15) He is the One who fashioned their hearts as one; He ‫(טו) ַה ֹּי ֵ צר ַי ַ חד ִל ָבם ַה ֵמ ִבין ֶׁאל‬
therefore discerns all their actions {in a single glance}. ‫ָ כל‬
‫ַ מ ֲע ֵ ש י‬
:‫ֶׁהם‬
(16) Kings cannot rely on massive armies to save them, nor ‫(טז) ֵאין ַה ֶׁ מ ֶׁלְך נ ֹו ָ שע ְׁב ָרב ָח ִיל ִגב‬
can heroes count on their great strength to rescue them. ‫ֹור‬
:‫ֹלא ִי ָּנ ֵצל ְׁב ָרב ֹכ ַ ח‬
(17) The {speed of a man’s} horse is a false guarantee of ‫סוס ִל ְׁתּשועה ּו ְׁב ֹ רב ֵחיל‬ ּ ‫(יז) ֶׁ ש ֶׁקר ַה‬
deliverance; with all its strength, it cannot ensure escape. ‫ֹו‬
:‫ֹלא ְׁי ַמ ֵ ּלט‬
(18) Behold, Hashem’s eye {[providence]} is focused on those ‫(יח) ִה ֵּנה ֵעין ְׁי ֹה ָוה ֶׁ אל ְׁי‬
who revere Him, on those who yearn for His loving- ‫ֵָר איו‬
kindness.
‫ַ ל ְׁמ ַי ֲח ִלים ְׁל ַח‬
:‫ְׁסד ֹו‬
(19) {They pray that} He will deliver their soul from death, and ‫חי ֹו ָתם‬ ּ ַ ‫(יט) ְׁל ַה ִציל ִמ ָמ ֶׁות ַנ ְׁפ ָשם ּו ְׁל‬
keep them alive in famine. :‫ָב ָר ָעב‬
(20) Our soul longs for Hashem; He alone is our support and ‫(כ) ַנ ְׁפ ֵשנּו ִח ְׁכ ָתה ַלי ֹה ָוה ֶׁע ְׁז ֵרּנו‬
our shield. ‫ּומ ִג ֵּנּנו‬
:‫ּהוא‬
(21) It is only in {perceiving} Him that our heart rejoices; we ‫(כא) ִכי ב ֹו ִי ְׁ ש ַמח ִל ֵבנּו ִכי ְׁב ֵ שם‬
have therefore placed our trust in His holy Name. :‫ָק ְׁדש ֹו ָב ָט ְׁחּנו‬
(22) Hashem, flow Your loving-kindness down upon us to ‫(כב) ְׁי ִהי ַח ְׁס ְָׁדך ְׁי ֹה ָוה ָע ֵלינּו ַ כ ֲא‬
the degree that we place our hope in You.199 ‫ֶׁשר‬
:‫ִי ַח ְׁלּנו ְָלך‬
Psalm 34
In this psalm, David praises Hashem for saving him from Avimelekh (Akhish), the king of Gat (the main Philistine city in
Aza), after being forced to take refuge there in order to escape being caught by Shaul’s men. Although it meant leaving
the official boundaries of Eretz Yisrael and entering enemy territory, David thought that he could convince Akhish that,
as a rebel fugitive, he could give him a tremendous advantage over Shaul. When he crossed the border, he was taken into
custody by Akhish’s men and escorted to the royal palace. While there, Goliath’s brothers, who were among Akhish’s
counselors, recognized him and tried to convince the king to let them take revenge on David for having slain their
brother. It was then that David prayed Psalm 56, pleading with Hashem to have mercy and deliver him from all his
enemies. In response, Hashem brought a spirit of insanity into Akhish’s wife and daughter. Their screams literally drove
Akhish crazy. In a moment’s blazing inspiration, David knew what he must do. He proceeded to play one of the most
masterful roles of his life, namely, he feigned insanity. He began to write strange messages on the walls as spit dripped
down his chin. Akhish’s reaction: “You’re telling me that this is the man who killed Goliath? This is the mighty warrior of
Israel? I don’t believe it. Get this madman out of here; do I lack crazy people that you bring another one into my house!”
(I Samuel 21:11-16). Upon being delivered, David composed this psalm.
(1) About David, when he acted insane in the presence of ‫שנ ֹות ֹו ֶׁאת ַט ְׁעמ ֹו ִל‬
ּ ַ ‫(א) ְׁל ָד ִוד ְׁב‬
Avimelekh, who then drove him away. And {David} ‫ְׁפ ֵני‬
‫ֲ א ִבימ ְֶׁלך ַו ְׁי ָג ֲר ֵשהּו ַו‬
:‫ֵּי ְַלך‬
199 “Yehi chasdekha alenu ka’asher yichalnu lakh.” The key word here is ka’asher, “to the degree” or “in proportion to.”
King David is teaching us that the more we are able to fine-tune our consciousness to see divine causality and divine
providence (what we call Hashem’s hashgachah, Hashem’s hand) behind all phenomena, the more that same divine causality
will become manifest in our life, and the more obvious it will become to us that divine causality is the sole driving force behind
everything.
As we show in our commentary on the Siddur, the kabbalistic model especially emphasizes that man (the level of
consciousness of Israel, of mankind as a whole, and of each individual) determines the quality and quantity of shefa
(illumination, blessing) that flows down from Ein Sof via all the intervening levels of creation. In this way the entire
metasystem of olamot (higher dimensions) and sefirot (divine modalities or energy frequencies with which Hashem
governs His world, and through which He interacts with us) is continually being fine-tuned in accordance with
mankind’s ability to recognize Hashem. In contrast to a purely materialistic model in which the universe operates
independently of human consciousness, the kabbalistic model confers on mankind the privilege and the responsibility of
bringing creation to its ultimate perfection. To the degree that we view all phenomena as manifestations of Hashem’s
presence and act accordingly, we participate in enlarging, completing, and perfecting every level and sublevel of the
universe, allowing each to channel more of the light of Ein Sof down to the world. When we fail to recognize Hashem’s
hidden influence and act contrary to His will, their capacity to channel the light is correspondingly reduced and
diminished. See our commentary in the Siddur on the blessing Yotzer HaMeorot.
departed.
(2) {From this day on} I will bless Hashem at all times; my mouth ‫(ב) ֲא ָב ְׁר ָ כה ֶׁאת ְׁי ֹה ָוה ְׁב ָ כל ֵ עת‬
will constantly be filled with His praise. ‫ָ ת ִמיד‬
:‫ְׁת ִה ָּלת ֹו ְׁב ִפי‬
(3) O my soul, glory in {your closeness to} Hashem; even the ‫(ג) ַבי ֹה ָוה ִת ְׁת ַה ֵּלל ַנ ְׁפ ִשי ִי ְׁש‬
humble will rejoice when they hear this. ‫ְׁמּעו‬
‫ֲ ע ָנ ִוים ְׁו ִי ְׁ ש‬
:‫חו‬ּ ‫ָמ‬
(4) Make Hashem’s greatness known with me; let us ‫(ד) ַג ְׁדּלו ַלי ֹה ָוה ִא ִתי ּו ְׁנר ֹו ְׁמ ָמה ְׁשמ‬
acknowledge the exaltedness of His Name together. ‫ֹו‬
:‫ַי ְׁח ָדו‬
(5) For I sought Hashem, and He answered me; He rescued ‫(ה) ָד ַר ְׁ ש ִתי ֶׁאת ְׁי ֹה ָוה ְׁו ָע ָנ ִני ּומ ָ כל‬
me from all that I feared. :‫ְׁמּגור ֹו ַתי ִה ִצי ָל ִני‬
(6) {Now I know why} those who looked to Him alone became ‫(ו) ִה ִביּטו ֵא ָ ליו ְׁו ָנ ָהרּו ּו ְׁפ ֵני ֶׁהם ַאל‬
illuminated; {just as} their faces were not {darkened or} ashamed
{neither will yours}.
:‫ֶׁי ְׁח ָפּרו‬
(7) This poor beggar called and Hashem heard; He delivered ‫(ז) ֶׁזה ָע ִני ָק ָרא ַוי ֹה ָוה ָש ֵמ ַע ּומ ָ כל‬
him from all his tribulations. :‫ָצר ֹו ָתיו ה ֹו ִשיע ֹו‬
(8) {So it will be for all} who revere Him; Hashem’s angel forms a ‫(ח) ֹח ֶׁנה ַמ ְׁל ַ אְך ְׁי ֹה ָוה ָס ִביב ִלי‬
protective encampment around them to deliver them {from all ‫ֵָר איו‬
harm}.
:‫ַו ְׁי ַח ְּׁל ֵצם‬
(9) Taste/sense for yourselves and you will see how good ‫(ט) ַט ֲעמּו ּו ְׁרּאו ִכי ט ֹוב ְׁי ֹה ָוה ַא ְׁ ש‬
Hashem is; happy is the man who takes refuge {and places his ‫ֵרי‬
trust} in Him alone.
:‫ַה ֶׁג ֶׁבר ֶׁי ֱח ֶׁסה ב ֹו‬
(10) Be in awe of Hashem, O you who sanctify yourselves to ‫(י) ְׁירּאו ֶׁ את ְׁי ֹה ָוה ְׁק ֹד ָ שי ו ִכי‬
Him; for those who are in awe of Him suffer no want. ‫ֵ אי ן‬
‫ַ מ ְׁחס ֹור ִלי‬
:‫ֵָר איו‬
(11) Lions {[men who ravenously misappropriate the wealth of others]} ‫(יא) ְׁכ ִפי ִרים ָרּשו ְׁו ָר ֵעבּו ְׁו ֹד ְׁר ֵ שי ְׁי ֹה‬
will grow poor and hungry, but those who seek Hashem will ‫ָוה‬
never lack any good.
:‫ֹלא ַי ְׁח ְׁסּרו ָ כל ט ֹוב‬
(12) Come, children, listen to me; I will teach you {how to} ‫(יב) ְׁלּכו ָב ִנים ִש ְׁמּעו ִלי ִי ְַׁר את ְׁי ֹה‬
attain awe of Hashem: ‫ָוה‬
‫ֲ א ַל ֶׁמ ְׁד‬
:‫ֶׁכם‬
(13) {First, each must ask himself: Am I a person} who truly desires ‫(יג) ִמי ָה ִאיש ֶׁ ה ָח ֵ פץ ַח ִּיים ֹא ֵ הב‬
life, who loves {and appreciates the} days {of this world because they ‫ָי ִמים‬
prepare me} to see {eternal} good?
:‫ִל ְׁרא ֹות ט ֹוב‬
(14) {Second:} Guard your tongue from evil and your lips from ‫(יד) ְׁנ ֹ צר ְׁלש ֹו ְָׁנך ֵמ ָרע ּוש ָפ ֶׁתָיך ִמ ַד‬
speaking deceit. ‫ֵבר‬
:‫ִמ ְׁר ָמה‬
(15) {Third:} Turn away from evil and {never hesitate to} do good. ‫(טו) ּסור ֵמ ָרע ַו ֲע ֵ שה ט ֹוב ַב ֵקש‬
{Fourth:} Seek peace and actively pursue it. ‫ָ של ֹום‬
:‫ְׁו ָר ְׁד ֵפּהו‬
(16) Those who strive for righteousness {will then merit seeing} ‫(טז) ֵ עי ֵני ְׁי ֹה ָוה ֶׁאל ַצ ִדי ִקים ְָׁוא ְׁז ָניו‬
Hashem’s eyes directed toward them; in response to their ‫ֶׁאל‬
cries, He will open His ears.
‫ַ ש ְׁו ָע‬
:‫ָתם‬
(17) {But} Hashem’s face/ire will be directed against those ‫(יז) ְׁפ ֵני ְׁי ֹה ָוה ְׁב ֹע ֵ שי ָרע ְׁל ַה ְׁכ‬
who {consistently} perpetrate evil; He will cause their memory ‫ִרית‬
to be cut off {[forgotten]} from the earth plane.
‫ֵ מ ֶׁא ֶׁרץ ִז ְׁכ‬
:‫ָרם‬
(18) {Nevertheless,} if they will only {repent and} cry out, Hashem ‫(יח) ָצ ֲעקּו ַוי ֹה ָוה ָש ֵמ ַע ּומ ָ כל ָצר ֹו‬
Himself will listen; He will rescue them from all that ‫ָ תם‬
oppresses {and constricts} them.
:‫ִה ִצי ָלם‬
(19) For Hashem is close to the brokenhearted and He saves ‫(יט) ָקר ֹוב ְׁי ֹה ָוה ְׁל ִנ ְׁש ְׁב ֵרי ֵ לב ְׁו‬
those with a crushed spirit.200
‫ֶׁאת‬
200 “Karov Hashem le’nish’berei lev, ve’et dake’ei ruach yoshia.” Alternative translation: “Hashem allows His
closeness to be felt by all who have broken [the obstinacy of] their heart; He will always save those who have crushed
their [haughty] spirit [and submitted to His rule].” This is based on Metzudot’s terse comment: “Nish’berei lev are those
who humble themselves and return in teshuvah.” According to Metzudot, King David does not refer only to those whose
heart has been broken by trials and whose spirit has been crushed by tribulations. He may very well refer to such, but he
also refers to those who consciously and actively break their heart and crush their spirit.
As we show in Inside Psalm 51 (“The Humility of a Broken Heart”) it is not our own heart and spirit that we
‫ַד ְׁכ ֵ אי ּרוח י ֹו‬

:‫ִשיע‬
(20) Many evils may also strike the righteous man, but ‫(כ) ַרב ֹות ָרע ֹות ַצ ִדיק ּומ ֻכ ָּלם ַי ִצי‬
{because he has ennobled his spirit in the process,} Hashem Himself ‫ֶּׁלּנו‬
delivers him from every single {affliction}.
:‫ְׁי ֹה ָוה‬
(21) He guards all his bones; not one is broken {[He helps him ‫(כא) ֹש ֵ מר ָ כל ַע ְׁצמ ֹו ָ תי ו ַאחת ֵמ‬
maintain his poise in all circumstances, not losing even a fraction of his inner
equilibrium]}.
‫ֵה ָּנה‬
:‫ֹלא ִנ ְׁש ָב ָרה‬
(22) Evil, however, shall kill the wicked man {[the very evil he ‫(כב) ְׁתמ ֹו ֵ תת ָר ָ שע ָר ָעה ְׁוש ְׁנ ֵ אי ַצ‬
committed will rebound against him]}, and as for those who {go farther ‫ִדיק‬
and actually} hate the righteous man {and what he embodies}, they
are guilty of bringing about their own doom/desolation.
:‫מו‬ ּ ‫ֶׁי ְׁא ָש‬
(23) Hashem redeems/delivers the soul of those who ‫(כג) ֹפ ֶׁדה ְׁי ֹה ָוה ֶׁנ ֶׁפש ֲע ָב ָדיו ְֹׁולא‬
dedicate their life to serving Him. And as for all who take
refuge in Him, not one will be found guilty {[no one will ever
:‫ֶׁי ְׁא ְׁשמּו ָ כל ַה ֹח ִסים ב ֹו‬
regret having placed his trust in Hashem]}.201
Psalm 35
wish to break or crush. No, it is rather the power of the lev ha’evven (heart of stone, yetzer hara) that usurps the lev basar
(heart of flesh, yetzer tov, natural urge to do good and be good). See there.
In order to understand how to implement this practically, let us break it down into two stages. First, as a result
of experiencing difficulties in life, we are to turn inward and feel the existential pain of being human. Along with King
David, we are to realize that Hashem does not inflict pain on human beings in order to drive us away from Him, heaven
forbid. On the contrary, suffering has served its purpose only when it has brought us closer to humbly realizing how
much He takes care of us. Only then can our pain be truly healing, for it has forced us to let go of our bravado and false
pride; it has softened us and allowed us to appreciate the gift of being alive. It has given us a new lease on life by bringi ng
us closer to those who care for us, and most importantly, to our Self. But this is just the beginning for most of us.
The next stage involves taking the initiative and consciously overcoming our own self-centeredness and
immaturity. This is what David means by breaking or circumcising the heart, for it involves refining our latent desires for
honor, power, lust, ill-gained wealth, etc., and rechanneling our deep inborn needs for love, recognition, meaning, etc.,
into true humility and positive action (through the specific program taught in this psalm). In sum, we learn from this that
in order to attain eternal closeness to Hashem, even and especially while we are still alive in this world, we are to take the
natural broken-heartedness that is the consequence of being human, build on it, and use it to effect real and lasting
change in ourself. We will then see the fulfillment of the verse, “For thus says [Hashem], high and exalted, dwelling in
eternity and whose name is Kadosh: ‘Marom ve’kadosh eshkon ve’et daka u’shfal ruach —I dwell lofty and transcendent but I
am with the broken and humbled spirit; la’ha’chayot ruach shefalim u’le’ha’chayot lev nid’ka’im—I revive the spirit of those
who are humble, and give new life to the heart of those who have been crushed” (Isaiah 57:15). Yeshaya’s daka (as in daka
u’shfal ruach) and nid’ka’im (as in lev nid’ka’im) are different forms of dake’ei ruach of our verse. See Inside Psalm 51, “The
Humility of a Broken Heart.”
201 Rashi, Radak, Metzudot on verses 22-23: “Temotet rasha raah. The evil that the rasha (wicked man) wishes to
commit against the tzadik (righteous man), that very evil will kill him; it will rebound against him, as in (Psalm 7:16)
‘va’yipol be’shachat yif’al—he will fall into the hole/pit which he himself made/dug.’ Ve’sonei tzadik ye’eshamu. The root of
ye’eshamu is shamem (desolation), as in (Hoshea 14:1) ‘Te’ashem Shomron—Samaria will be laid waste/desolate.’”
Targum Yonatan renders ye’eshamu as yit’chayavun (they condemn themselves; their own guilt condemns them), from
the root asham (guilt, culpability). Noting the subtle difference in pronunciation between ye’eshamu of verse 22 and
ye’eshmu of verse 23, Rashi adds a third meaning: “Velo ye’eshmu means that those who take refuge in Hashem, asking
Him to protect them from evil, will never have cause to regret their actions and cry out, ‘Ashamnu, we are guilty.’”
Malbim sees ye’eshamu (the culpability and subsequent doom of the one who hates the tzadik) as far more
serious than temotet (the self-inflicted death of the rasha). In other words, whereas the rasha’s death might constitute
somewhat of an atonement for his sins, the death of the one who hates the tzadik does not procure atonement. He remains
culpable even after death. The reason for this may be that hatred for the tzadik indicates a hatred for righteousness,
goodness, love, and ultimately, God Himself. Indeed, one commentator identifies the tzadik of verse 22 as Hashem,
Tzadiko shel olam, the Righteous One of the world (Maharash HaLevi Horowitz, in Mikdash Me’at). Above in Psalm 17:7,
David prays for those who are filled with so much guilt and self-hatred that they cannot stand anyone being the
embodiment or the recipient of God’s love and goodness. The punishment for their sin is that they pass the strictest
judgment upon themselves. May Hashem save us.
Rabbi Hirsch sums up the message of the concluding verse: “Only he who persists in his lawless ways will
eventually be stricken by such disaster as will cause him to perish (temutun), and those who hate both righteousness and
the righteous man shall end in desolation (ye’eshamu). But the Lord will free the soul of all who have dedicated their life
entirely to the service of God and to the fulfillment and execution of His will (podeh Hashem nefesh avadav). For they are
His, and neither pain nor death has compelling power over them. An Eden shall blossom everywhere for those who put
their trust in Him; they need never fear desolation (velo ye’eshmu kol ha’chosim bo).”
In this psalm David cries out to Hashem to save him from his enemies. “These same words could be uttered by the Jewish
nation that has endured centuries of oppression at the hands of foes and adversaries. David had to experience in his own
life all the vicissitudes and the resultant moods of mind and spirit that were to be the lot of his people as part of their
training and purification for their mission on earth” (Hirsch).
(1) By David: Hashem, vie/contend with those who ‫(א) ְׁל ָד ִוד ִרי ָבה ְׁי ֹה ָוה ֶׁאת ְׁי ִרי ַבי ְׁל‬
vie/contend against me, and battle those who battle against ‫ַ חם‬
me.202
‫ֶׁ את ֹלח‬
: ‫ָ מי‬
(2) Take hold of shield and armor, and rise up to assist me. ‫(ב) ַה ֲח ֵזק ָמ ֵגן ְׁו ִצ ָּנה ְׁוּקומה ְׁב ֶׁע ְׁז ָר‬
:‫ִתי‬
(3) Draw the spear and bar the way of my pursuers. Say to ‫(ג) ְׁו ָה ֵרק ֲח ִנית ּוס ֹגר ִל ְׁק ַראת ֹר ְׁד‬
my soul, “I am your deliverance.” ‫ָפי‬
‫ֱ א ֹ מר ְׁל ַנ ְׁפ ִשי ְׁי ֻש ָע‬
:‫תך ָא ִני‬ְ ֵ
(4) Let those who seek my soul be ashamed and disgraced; ‫(ד) ֵי ֹבשּו ְׁו ִי ָ כ ְׁלּמו ְׁמ ַב ְׁק ֵשי ַנ ְׁפ ִשי ִי‬
let those who plan my downfall be turned back and ‫ֹסגּו‬
humiliated.
:‫ָאח ֹור ְׁו ַי ְׁח ְׁפּרו ֹח ְׁש ֵבי ָר ָע ִתי‬
(5) Let them be as chaff before the wind, with Hashem’s ‫אך ְׁי ֹה‬ ְ ַ ‫(ה) ִי ְׁהּיו ְׁכ ֹ מץ ִל ְׁפ ֵני ּרוח ּומ ְׁל‬
angel thrusting them away. ‫ָוה‬
:‫ד ֹו ֶׁחה‬
(6) Let their way be dark and slippery, with Hashem’s angel ‫שך ַו ֲח ַל ְׁק ַל ֹ קת‬ ְ ֶׁ ‫(ו) ְׁי ִהי ַד ְׁר ָ כם ֹח‬
pursuing them. ‫ּומ ְׁל ַאְך‬
:‫ְׁי ֹה ָוה ֹר ְׁד ָפם‬
(7) For without cause they have laid hidden traps {in deep pits ‫(ז) ִכי ִח ָּנם ָט ְׁמּנו ִלי ַש ַ חת ִר ְׁ ש ָ תם‬
and covered them} with their net; without cause they have dug
{deep pits} for my soul.203
:‫ִח ָּנם ָח ְׁפּרו ְׁל ַנ ְׁפ ִשי‬
(8) Let shoah {(darkness, misfortune, destruction)} come upon him ‫(ח) ְׁתב ֹו ֵאה ּו ש ָֹואה ֹלא ֵי ָדע ְׁו ִר ְׁ שת‬
{[upon the one who is behind all these plots]} ; let it come upon him ‫ֹו‬
unexpectedly {just as he schemed to trap me unawares} ; may he be
ensnared in the very net he secretly laid for me; may he fall
‫ֲ א ֶׁשר ָט ַמן ִת ְׁל ְׁכד ֹו ְׁבש ָֹואה ִי ָפל‬
into the very disaster he planned for me {never to rise again}.204 :‫ָּבה‬
(9) But my soul shall rejoice in Hashem; it shall exult in His ‫(ט) ְׁו ַנ ְׁפ ִ שי ָ ת ִגיל ַבי ֹה ָוה ָ ת ִשיש‬
salvation. :‫ִ ביּשועת ֹו‬
(10) All my bones shall declare, “Hashem, who is like You? ‫(י) ָכל ַע ְׁצמ ֹו ַתי ֹ תאמ ְׁר ָנה ְׁי ֹה‬
You rescue a poor man from one stronger than he; {You rescue} ‫ָוה ִמי‬
a humble and destitute man from one who would rob
him.”205
‫ָ כמ ָֹוך ַמ ִציל ָע ִני ֵמ ָח ָזק ִמ ֶׁמּּנו‬
‫ְׁו ָע ִני‬
‫ְׁו ֶׁא ְׁבי ֹון ִמ ֹג‬
:‫ְׁזל ֹו‬
202 Hirsch: “This antagonism is of a dual nature; it is both riv and lochem, a fight both of words and of violent
physical attack. They attack David’s honor and his innocence with slander and libel (riv), and they endanger his existence
and his physical safety (lochem). David prays that Hashem may take up the fight on his behalf with respect to both these
very real dangers with which he is confronted.”
203 David here cries out to Hashem to save him from the hidden intrigues and secret plots (pits) of those who
hid their hatred of David behind a feigned loyalty (snare, net).

204 Daat Sofrim: “There is a difference between yisurey ha’prat (the suffering of an individual) and yisurey ha’klal
(the suffering of the community). An individual can rejoice even when he endures affliction because he knows and
understands that Hashem is thereby purifying and refining him. However, the affliction that David endured from those
whom he considered his friends—but who instead opposed him and attacked him—struck at the very heart of Israel’s mission
—the establishment of Hashem’s eternal kingdom—through David. It is not possible to accept such yisurim of klal Yisrael (the
totality of Israel) with rejoicing.”
205 We read in the Midrash, “The poor and needy/destitute man refers to the people of Israel, who, though they
are exiled under the subjugation of the nations, are still saved by the Holy One. And surely there is no nation as humble
as Israel, as it is written, ‘For then I [God] shall remove from your midst your merrymaking arrogant ones…I will leave in
your midst a humble and modest folk that takes refuge in Hashem’s name’ (Zephaniah 3:11-12). David therefore said:
One lamb in the midst of seventy wolves—what can it do [to save itself]? The people of Israel in the midst of seventy
powerful nations—what could they possibly do [to save themselves] were it not for the fact that You stand over them at
every moment [and protect them]? This, verily, is the meaning of, ‘You rescue a poor man from one stronger than he.’
Another interpretation: ‘You rescue a poor man from one stronger than he, and a humble and destitute man from one
who would rob him.’ The robber refers to the yetzer hara (evil inclination). Is there a stealthier thief than he? How much
effort does the yetzer hatov (good inclination) invest in doing good, and then the yetzer hara comes along and makes him
lose it in a split second. But You save the poor man (the yetzer hatov) from the robber, the yetzer hara” (Pesikta Rabati 9:2;
see Tanchuma Toldot 5).
“Kal atzmotai—all my bones.” In the Zohar, Rabbi Yitzchak quotes this verse and explains, “David spoke this
(11) For false witnesses rise against me {with violent intent}, ‫(יא) ְׁיּקוּמון ֵע ֵדי ָח ָ מס ֲא ֶׁ שר ֹלא‬
interrogating me {[calling me to account]} for things of which I
know nothing {[seeking to have me admit to crimes I never committed]}.
:‫שאּלו ִני‬ ָ ְׁ ‫ָי ַד ְׁע ִתי ִי‬
(12) They repay me evil for good; {such evil is like} death to my ‫(יב) ְׁי ַש ְּׁלּמו ִני ָר ָעה ַ ת ַחת ט ֹו ָבה ְׁשכ‬
soul. ‫ֹול‬
:‫ְׁל ַנ ְׁפ ִשי‬
(13) As for me, when they fell ill, I dressed in sackcloth and ‫(יג) ַו ֲא ִני ַב ֲ חל ֹו ָתם ְׁלּבושי ָ שק ִע‬
afflicted my soul with fasting {on their behalf}; {but if they ‫ֵּני ִתי‬
stubbornly continue to attack me,} may my prayer {that I prayed on their
behalf at such ‫ַבצ ֹום ַנ ְׁפ ִשי ּו ְׁת ִפ ָּל ִתי ַעל ֵחי ִקי‬
times} return to my bosom. :‫שוב‬ ּ ‫ָת‬
(14) {When they suffered,} I walked about {grief-stricken} as for my ‫(יד) ְׁכ ֵר ַע ְָׁכאח ִלי ִה ְׁת ַה ָּל ְׁכ ִתי ַכ ֲא‬
dearest friend, as for my own brother; like a mother in ‫ֶׁבל‬
mourning {for her only son}, I bowed down sorrowfully {when
one of them died}.
‫ֵ אם ֹק ֵדר ַ שח ֹו‬
:‫ִתי‬
(15) But the moment I reeled, they rejoiced and gathered ‫(טו) ּו ְׁב ַצ ְׁל ִעי ָש ְׁמּחו ְׁו ֶׁנ ֱא ָספּו ֶׁנ ֶׁא‬
together {to celebrate my supposed downfall}; wretched men ‫ְׁסּפו‬
gathered around me, those who are totally unknown to me;
they tore at me {with their slander} and would not be silent {but
‫ָע ַ לי ֵנ ִכים ְֹׁולא ָי ַד ְׁע ִתי ָק ְׁרּעו ְֹׁולא‬
rather continued spewing lies about me}.206 :‫ָדּמו‬
(16) With hypocritical mockery—for a piece of the cake— ‫(טז) ְׁב ַח ְׁנ ֵפי ַל ֲע ֵגי ָ מע ֹוג ָח ֹ רק ָע ַ לי‬
they bare their teeth against me {[they slander me in return for a
piece of the cake (gifts, favors, promotions) they are granted by those who
:‫ִ ש ֵּנימ ֹו‬
send them to defame me]}.
(17) Adonai {(my personal God)}, how long will You look on? ‫(יז) ֲא ֹד ָני ַ כ ָמה ִת ְׁר ֶׁאה ָה ִשי ָבה ַנ ְׁפ‬
Rescue my soul from their shoah {(the calamities, attacks, and abuses ‫ִ שי‬
that they plan against me)}, my unique soul from {being devoured by
wicked men who stalk their prey like} lions.
:‫ִמ ֹש ֵאי ֶׁהם ִמ ְׁכ ִפי ִרים ְׁי ִחי ָד ִתי‬
(18) {I vow that} I will thank and acknowledge You in the ‫(יח) א ֹו ְָׁדך ְׁב ָק ָ הל ָרב ְׁב ַעם ָעּצום‬
midst of a great assembly; I will proclaim Your praise in the
midst of a mighty people.
‫ֲ א ַה ְׁל‬
:‫ֶׁל ָך‬
(19) Let them not rejoice over me {[over my failures]}, my ‫(יט) ַאל ִי ְׁ ש ְׁמּחו ִלי ֹא ְׁי ַבי ֶׁ ש ֶׁקר ש ְַׁנאי‬
enemies whose hatred for me is based on lies; even those
who merely despise me for no reason, {and who therefore express
:‫ִח ָּנם ִי ְׁק ְׁרּצו ָע ִין‬
their disdain} with a disapproving wink of the eye.
(20) For they do not speak/seek shalom {(peace)}; {on the ‫(כ) ִכי ֹלא ָ של ֹום ְׁי ַד ֵבּרו ְׁו ַעל ִר ְׁג‬
‫ֵ עי‬
verse with ruach ha’kodesh (divine inspiration) regarding that time in the future when the Holy One is going to resurrect
the dead. He will begin with their bones, bringing them together, each one to its place. This is what Yechezkel saw in his
vision, ‘Behold, a rattling, and the bones came together, bone to its bone…and behold, the sinews and flesh formed over
the bones, and skin covered them…’ (Ezekiel 37:7-8). As the dead rise up thus, they shall immediately sing, ‘ Hashem, mi
kamokha—Hashem, who is like You!’ This song of the resurrected dead will surpass the song that bnei Yisrael sang at the
Red Sea, at which time they pronounced Hashem’s name after three words, ‘ Mi kamokha ba’elim Hashem—who is like You
among the mighty, Hashem!’ (Exodus 15:11). Here, regarding the resurrection, they will say Hashem’s name first,
‘Hashem, mi kamokha!’” (Zohar Vaet’chanan, 3:267b).
In the Talmud (Chullin 91b) a similar distinction is made between bnei Yisrael and the angels. Bnei Yisrael say
Hashem’s name after only two words, “Shma Yisrael, Hashem” (Deuteronomy 6:4), as opposed to the angels who say three
words first, “Kadosh, kadosh, kadosh, Hashem” (Isaiah 6:3). Similarly, in Kedushah, we say, “Kadosh, kadosh, kadosh, Hashem,”
followed by “Barukh kevod Hashem” (two words before Hashem’s name), followed by “Yimlokh Hashem” (one word before
Hashem’s name). This is a symbolic way of indicating that the blinding light of Hashem’s presence—which has generally been
held back throughout historical time in order to allow for the full range of human free will—will become more and more
revealed as we approach and finally actually enter the seventh millennium, the Great Shabbat of history. This revelation will
reach its highest crescendo after techiyat hametim (the resurrection of the dead) when physical reality will no longer conceal
that light, but rather be completely infused and irradiated by it. At that time, “ Kal atzmotai tomarna—all my bones will declare:
Hashem, mi kamokha! Who is like You!” (Psalm 35:10).
206 Hirsch: “‘U’ve’tzal’i samchu…’ Tzal’i, from tzelua (limping, hobbling), is not the actual falling but the reeling
which proceeds an impending fall. David means, ‘Even when I merely seemed to fall, they already rejoiced and gathered
together.’ Nekhim, from nekheh (cripple, disabled), are stricken men who themselves have been stricken with calamity and
therefore should show some sympathy for anyone similarly afflicted. Kar’u is employed here to denote a figurative
‘tearing apart’ of the personality by means of slander and abuse. Velo damu, they did not become silent [but on the
contrary took every opportunity to revile me].”
contrary,} they constantly fabricate stories to deceive the rigey ‫ֶׁ א ֶׁרץ ִד ְׁב ֵרי ִמ ְׁרמ ֹות ַי ֲח‬
eretz {(the people of the land who simply want to live in rogah-peace)}.
:‫ֹשבּון‬
(21) They widen their mouth {to speak haughtily} against me: ‫(כא) ַו ַּי ְׁר ִחיּבו ָע ַ לי ִפי ֶׁ הם ָאמּרו‬
“Aha, aha! Our eyes have seen {the disaster that has befallen him}.” ‫ֶָׁהאח‬
‫ֶׁ ָהאח ָר ֲא ָ תה ֵ עי‬
:‫ֵנּנו‬
(22) Hashem, You too have seen! Do not remain silent. O ‫(כב) ָר ִאי ָ תה ְׁי ֹה ָוה ַאל ֶׁ ת ֱח ַרש ֲא‬
Adonai, do not distance Yourself from me! ‫ֹד ָני‬
:‫ַאל ִת ְׁר ַחק ִמ ֶׁמ ִּני‬
(23) Arouse Yourself and awaken for the sake of my ‫אל ַהי‬ ֹ ֱ ‫(כג) ָה ִעי ָרה ְׁו ָה ִקיצה ְׁל ִמ ְׁש ָפ ִטי‬
judgment {[arouse Your mercy on my behalf, and reveal the power of Your
judgment]}, my dear God! Adonai, {awaken} to contend my cause.
:‫ַוא ֹד ָני ְׁל ִרי ִבי‬
(24) Judge me in keeping with Your {standard of} ‫אל ָהי‬ ֹ ֱ ‫(כד) ָש ְׁפ ֵט ִני ְׁכ ִצ ְׁד ְָׁקך ְׁי ֹה ָוה‬
righteousness, Hashem, my God, and do not let them rejoice ‫ְַׁואל‬
over me.
:‫ִי ְׁ ש ְׁמּחו ִלי‬
(25) Do not let them say in their heart, “Aha, our soul’s ‫(כה) ַאל ֹיא ְׁמּרו ְׁב ִל ָבם ֶָׁהאח ַנ ְׁפ ֵשנּו‬
desire {to see his demise is fulfilled}!” Do not let them say, “We
have swallowed him up!”
:‫ַ אל ֹיאמּרו ִב ַּל ֲענּוהּו‬
(26) Let them be shamed and humiliated all together, those ‫(כו) ֵי ֹבשּו ְׁו ַי ְׁח ְׁפּרו ַי ְׁח ָדו ְׁש ֵמ ֵ חי ָר‬
who rejoice in my misfortune; may they be covered in ‫ָע ִתי‬
shame and disgrace, those who haughtily speak against me.
‫ִי ְׁל ְׁבּשו ֹב ֶׁשת ּו ְׁכ ִל ָמה ַה ַמ ְׁג ִדי‬
:‫ִלים ָע ָלי‬
(27) But let those who desire my vindication sing and ‫(כז) ָי ֹּרּנו ְׁו ִי ְׁ ש ְׁמּחו ֲח ֵפ ֵ צי ִצ ְׁד ִקי ְׁו‬
rejoice, and thus continually declare, “May Hashem, who ‫ֹיאמּרו‬
desires the shalom {(welfare)} of His servant, be ever more
glorified!”
‫ָ ת ִמיד ִי ְׁג ַדל ְׁי ֹה ָוה ֶׁה ָח ֵפץ ְׁשל ֹום‬
:‫ַע ְׁבד ֹו‬
(28) With my tongue I will relate Your tzedakah {(righteous ‫(כח) ּו ְׁלש ֹו ִני ֶׁת ְׁה ֶׁגה ִצ ְׁד ֶָׁקך ָכל ַּהי ֹום‬
charity)}; {in my heart I will meditate on} Your praises throughout
the day.
:‫תך‬ָ ֶׁ ‫ְׁת ִה ָּל‬
Psalm 36
(1) LaMenatzeyach – Dedicated to the Master of Creation; {a ‫(א) ַל ְׁמ ַנ ֵצ ַח ְׁל ֶׁע ֶׁבד ְׁי ֹה ָוה ְׁל‬
psalm} by a servant of Hashem, by David.
:‫ָד ִוד‬
(2) the speech that pesha {(rebellion, the yetzer
{I am familiar with} ‫(ב) ְׁנ ֻ אם ֶׁפ ַ שע ָל ָר ָ שע ְׁב ֶׁק ֶׁרב ִל ִבי‬
hara)} proclaims to the rasha {(the wicked man) based on thoughts that ‫ֵ אי ן‬
have entered} into my own heart; {as a result of which} there is no
fear of Elohim {[Hashem’s judgment]} before his eyes.207
:‫אל ִהים ְׁל ֶׁנ ֶׁגד ֵעי ָניו‬ ֹ ֱ ‫ַפ ַחד‬
(3) In his view {and in accordance with what he sees before his eyes} , ‫(ג) ִכי ֶׁ ה ֱח ִליק ֵא ָ לי ו ְׁב ֵ עי ָניו ִל‬
He/it has smoothed the path for him, to vent his hatred ‫ְׁמ ֹ צא‬
upon any person who stands in the way of realizing his
sinful plans.
‫ֲ ע ֹונ ֹו ִל ְׁש‬
:‫ֹנא‬
(4) The words that come forth from his mouth are {filled with} ‫(ד) ִד ְׁב ֵרי ִפיו ָא ֶׁון ּו ִמ ְׁר ָמה ָח ַדל‬
violence and deceit; he has ceased to apply his mind to
doing good.
:‫ְׁל ַה ְׁ ש ִכיל ְׁל ֵהיטיב‬
(5) He devises violence on his bed {at night}; {by day} he stands ‫(ה) ָא ֶׁון ַי ְׁח ֹשב ַעל ִמ ְׁ ש ָ כב ֹו ִי ְׁת ַי ֵ צב‬
resolutely on the path of no-good; he does not disdain evil ‫ַעל‬
{but rather luxuriates in it, for the thought of an eventual divine judgment
has no meaning for him}. :‫ֶׁ ד ְֶׁר ך ֹלא ט ֹוב ָרע ֹלא ִי ְָׁמאס‬
207 Hirsch: “David outlines here the philosophy that motivated the actions and attitudes of the reshaim (wicked
men) of his day. David has derived this insight and perception from his own personal experiences in life, both as ‘David,’
the individual man, and as ‘the servant of Hashem,’ a Jew who strives to fulfill the task which Hashem has entrusted to
him. In both these capacities, David has come to know the true nature of the ways of thinking of his contemporaries. To
one whose life is ruled by lawless caprice, pesha (rebellion) itself seems a neum Hashem (an official pronouncement of
God). For whenever it tempts him, he tells himself that if the omnipotent God did not desire evil, He could have
prevented it by making it appear unattractive to man and impossible for him to commit. Thus, since Hashem seems to be
doing nothing to prevent him from doing evil, he thinks that both the very yetzer (urge, inclination) to do wrong which he
feels within himself, and the clear way which he sees before him to its successful execution, are neum Hashem, showing
that He actually approves of wrongdoing.” Later, commenting on verse 6, Rabbi Hirsch adds, “The wicked man does not
know that evil was given glamor only to lure men and that God gave man the opportunity to do evil only so that he
might have the chance to elect of his own free will to do good and to shun evil…”
(6) Hashem, Your chesed {(loving-kindness)} is in the heavens {[has ‫(ו) ְׁי ֹה ָוה ְׁב ַה ָש ַמִ ים ַח ְׁס ֶָׁדך ֱאמּ ו ָנ‬
been withdrawn to the heavens]}; Your emunah {(faithfulness) has been ‫ְָׁתך ַעד‬
removed} to the cloudy heights.208
:‫ְׁ ש ָח ִקים‬
(7) Your tzedakah {(righteous charity, the loving-kindness with which You ‫(ז) ִצ ְׁד ָק ְָׁתך ְׁכ ַה ְׁר ֵרי ֵאל ִמ ְׁש ָפ ֶׁטָיך ְׁתה‬
reward the righteous)} is like the loftiest mountain peaks; Your ‫ֹום‬
judgments {that You administer to those who have rebelled against Your
laws, and who are therefore likened to the wild beasts,} are
‫ַר ָבה ָא ָדם ּו ְׁב ֵה ָ מה ת ֹו ִשיע ְׁי ֹה‬
unfathomably deep; {still, in Your mercy for all Your creatures,} You :‫ָוה‬
bring salvation to
man and beast, Hashem.209
208 In line with the main theme of this psalm that “the wicked has no fear of Elokim” (verse 2), Rashi writes, “As
a result of the deeds of the wicked, Hashem hides/retracts/removes His chesed and emunah [obvious signs of His
involvement] from the earth plane, and relocates them in heaven.” It seems that Rashi has the following Midrash in mind:
“As a result of Adam’s sin, the Shekhinah (the indwelling presence of the Divine in creation) departed and ascended from
the earth plane to the first firmament. [In conceptual terms this means that the consciousness of godliness became
occluded and hidden from men’s minds.] When Cain killed Abel, the Shekhinah departed and went up to the second
firmament. When men began to worship deities during the generation of Enosh, the Shekhinah departed to the third
firmament. The sins of the generation of the Flood caused the Shekhinah to depart to the fourth firmament. The sins of the
generation of the tower of Babel caused the Shekhinah to depart to the fifth firmament. The sins of the Sodomites caused
the Shekhinah to depart to the sixth firmament. The sins of the Egyptians in the days of Avraham caused the Shekhinah to
depart to the seventh firmament” (Bereshit Rabbah 19:7; Pesikta Rabati 5).
Only after listing the above-mentioned seven stages of departure does the Midrash continue with seven stages
of return in the merit of seven tzadikim (righteous individuals): “Corresponding to these seven departures [caused by
mankind’s sins], seven tzadikim arose who literally brought the Shekhinah back to the earth [i.e., revived the consciousness
of God in the minds and hearts of the children of men]: Avraham arose and brought the Shekhinah back down to the sixth
firmament. Yitzchak arose and brought the Shekhinah back down to the fifth firmament. Yaacov arose and brought the
Shekhinah back down to the fourth firmament. [Yaacov’s son] Levi arose and brought the Shekhinah back down to the third
firmament. [Levi’s son] Kehat arose and brought the Shekhinah back down to the second firmament. [Kehat’s son] Amram
arose and brought the Shekhinah back down to the first firmament. [Amram’s son] Moshe arose and brought the Shekhinah
back down to earth [at Sinai].”
Rabbi Hirsch sees another message in our verse: “David refutes all the above [see note on verse 2 regarding the
philosophy that motivated the reshaim of his day] with the name of Hashem (YKVK), the name that designates how God
trains man for moral perfection and thus for future salvation. The rasha has no conception of this…that the outpouring of
Hashem’s pure, unclouded love belongs only to the heavens where God’s creations (stars) shine in the eternal splendor of
perfection given to them by their Creator when they were first called into being. It is said of these luminous bodies that ‘lo
yisabu belekhtan—they do not turn aside in their goings” (Ezekiel 1:9), for they are unable to deviate from the track of their
orbits assigned to them. But the earthly world, which develops beneath the skies but reaches ad shechakim (up to the
clouds), belongs to Hashem’s emunah, His faithfulness in training the inhabitants of this lower world [and their
faithfulness in serving Him despite His apparent hiddenness]. For unlike the heavenly bodies, humans on earth were
given the choice to serve Hashem out of their own free will, and therefore do have the possibility of deviating from the
orbits of goodness and right in which Hashem takes pleasure.”
Rabbi Hirsch clarifies this important point in his commentary to the Chumash: “Man’s greatest superiority, that
he can keep himself on the height of what is morally good by the exertion of his completely free will, that he can avoid
evil and practice goodness without any compulsion, unavoidably presupposes that he could also sin, that sensuality has
an enticing attraction for him which he has the power to withstand by the free decision of his will. If man could not sin, if
sin had no attraction for him, he would not be man; he would be an animal or an angel ‘who turn not aside in their
goings’ (Ezekiel 1:9), but a human being, a creature that serves God out of its own free-willed energy, he would not be”
(Hirsch on Numbers 28:15).
Continuing with his commentary to Psalm 36:6, Rabbi Hirsch goes on to say that this idea—that the heavenly
bodies were created perfect while we on earth must work to develop ourselves—is embodied in the fact that the earth
does not receive sunlight in its pure direct form. “Instead, the light is dimmed and subdued before it reaches our planet,
for the earth needs sunshine (paralleling God’s chesed) and clouds (paralleling emunah) alike if it is to thrive. In order that
man, too, may thrive and prosper, Hashem’s pure, unclouded chesed must be modified by emunah.” By associating
Hashem’s chesed with sunshine and His emunah with clouds, Rabbi Hirsch is referring indirectly to the kabbalistic
teaching of tzimtzum, the idea that Hashem holds back the full revelation of His light and His love in order create a world
in which man can attain and acquire his own perfection (Ramchal, Derekh Hashem 1:2:2). Emunah, in this context, thus
refers to a level of divine guidance that is subtle and hidden precisely in order to make room for man’s free-willed service,
thereby making it incumbent on man to develop himself morally through his own efforts. See below, notes to Psalms
57:11 and 108:5.
209 This is the first of three verses recited in Minchah of Shabbat: (1) “Tzidkatkha ke’harerei El…” (Psalm 36:7). (2)
“Tzidkatkha Elohim—Your righteousness, O God of justice [the kindnesses You have done for me and others], extends to the
highest heavens; You alone have performed great wonders, O God of justice. Who is like You?” (Psalm 71:19). (3) “ Tzidkatkha
tzedek—Your righteousness is an eternal righteousness and Your Torah is truth!” (Psalm 119:142). According to the Zohar in
(8) How precious is Your loving-kindness, Elohim; {You bestow ‫א ל ִהים ּו ְׁב ֵני ָא‬ ֹ ֱ ‫(ח) ַ מה ָּי ָקר ַח ְׁס ְָׁדך‬
it equitably to all} the descendants of Adam who take refuge ‫ָדם‬
under the shade of Your wings.
:‫ְׁב ֵ צל ְׁכ ָנ ֶׁפָיך ֶׁי ֱח ָסּיון‬
(9) They are satiated with the overflowing fullness that ‫תך ְׁו ַנ ַ חל ֲע ָד ֶׁנָיך‬ ָ ֶׁ ‫(ט) ִי ְׁר ְׁוֻין ִמ ֶׁד ֶׁשן ֵבי‬
pours forth from Your abode; You give them drink from the
stream of Your delights {that continues to flow from Eden}.
:‫ַ ת ְׁש ֵקם‬
(10) For the source of life is with You; in/through Your light ‫(י) ִכי ִע ְָׁמך ְׁמק ֹור ַחִּ יים ְׁבא ֹו ְָׁר ך ִנ ְׁר ֶׁ אה‬
we see light. :‫א ֹור‬
(11) Draw down Your loving-kindness upon those who {seek ‫שך ַח ְׁס ְָׁדך ְׁל ֹי ְׁד ֶׁעָיך ְׁו ִצ ְׁד ָק ְָׁתך‬
ְ ֹ ‫(יא) ְׁמ‬
to} know You, and {bestow} Your tzedakah {(righteous charity)} to
the upright of heart.
:‫ְׁל ִי ְׁש ֵרי ֵלב‬
(12) Do not allow the foot of pride to overtake me, and do ‫(יב) ַאל ְׁתב ֹו ֵא ִני ֶׁר ֶׁגל ַג ֲא ָוה ְׁו ַיד‬
not let the {seemingly generous but dangerously manipulative} hand of
the wicked cause me to waver.
:‫ְׁר ָש ִעים ַאל ְׁת ִנ ֵד ִני‬
(13) There {[in the very things that cause them to boast]} the workers ‫(יג) ָ שם ָנ ְׁפּלו ֹפ ֲע ֵ לי ָא ֶׁון ֹדחּו ְֹׁולא ָי‬
of iniquity will fall. They will be {cast down and} pushed aside, ‫ְׁכּלו‬
never to rise again.
:‫ּקום‬
Psalm 37
(1) By David. Do not compete with those who practice evil; ‫(א) ְׁל ָד ִוד ַאל ִת ְׁת ַחר ַב ְׁמ ֵר ִעים ַאל‬
do not be jealous of those who perpetrate injustice {through :‫ְׁת ַק ֵּנא ְׁב ֹע ֵשי ַע ְׁו ָלה‬
deceit and deception}.210
(2) For {the former} like grass will soon be cut down {[like grass, ‫(ב) ִכי ֶׁ כ ָח ִציר ְׁמ ֵה ָרה ִי ָמלּו ּו ְׁכ ֶׁי ֶׁרק‬
their success will be short-lived]}; {and the latter} like vegetation will
quickly wither.211
:‫ֶׁד ֶׁ שא ִיב ֹוּלון‬
(3) Trust in Hashem and do good, so that you may dwell ‫(ג) ְׁב ַ טח ַבי ֹה ָוה ַו ֲע ֵ שה ט ֹוב ְׁ ש ָ כן‬
securely in the land and be sustained by faith {[sustained by the ‫ֶׁ א ֶׁרץ‬
:‫ּו ְׁר ֵ עה ֱאמּו ָנה‬
Parashat Terumah (2:156a) we say these verses in Minchah of Shabbat (which is considered the highest level of Shabbat) over
the passing of three of the greatest tzadikim to have ever walked the earth. We say “Tzidkatkha ke’harerei El” (Psalm 36:7) over
the passing of Yoseph HaTzadik; “Tzidkatkha Elohim” (Psalm 71:19) over the passing of Moshe Rabbenu; and “Tzidkatkha
tzedek” (Psalm 119:142) over the passing of David HaMelekh. They all passed away at this time of Minchah of Shabbat, the time
of the greatest revelation of Hashem’s compassion and love, the time that the Zohar calls Raava d’Raavin, the will of all wills,
the desire of all desires, the supreme desire that encompasses and includes every desire of every creature that has ever
existed.
According to halakhah, we do not say these three Tzidkatkha verses on days or in circumstances when Tachanun
would not be said on a weekday. The connection between Tachanun and Tzidkatkha is that both involve the kavanah of mesirut
nefesh (the commitment to dedicate every detail of one’s life to Hashem, and, if necessary, the willingness to give up one’s life
in order to serve Hashem). This kavanah is embodied in the lives of Yoseph, Moshe, and David who, all together, constitute the
complete manifestation of the Mashiach.
Indeed, Moshe (who is called Raya Mehemna, the Faithful Shepherd, in the Zohar), together with Mashiach ben
David at his right, and Mashiach ben Yoseph at his left, are—all together—the Mashiach. See Zohar Raya Mehemna Mishpatim
(2:120a), “Mashiach ben David, the Lion [of Yehudah], will stand at Moshe’s right, and Mashiach ben Yoseph, the Ox, will
stand at his left” (see also Zohar Behaalotkha, 3:153b; Raya Mehemna Ki Tetze, 3:278b). See especially Tikuney Zohar Chadash,
amud lamed (p. 59), “He [Moshe] will then arise with Mashiach ben David and Mashiach ben Yoseph. They will be his two
legs, and he will be the Ot [Brit Kodesh] (the sign [of the holy covenant]) between them...” It is highly significant that we
commemorate the passing of Moshe, Yoseph, and David specifically during Shabbat Minchah (the time that each of them
left this world) with these three verses. It is also not by chance that the sum total of their three names (Moshe = 345,
Yoseph = 156, David = 14) totals 515, the gematria of the word “Vaet’chanan—I pleaded” (Deuteronomy 3:23), and the
gematria of the word tefillah (prayer). To connect to and to pray for Mashiach precisely during these highest moments of
Shabbat is not only to yearn for the perfection that will be manifest in the future messianic age, but to experience it, to bask
in its light, to be embraced in it and to be healed by it.
210 Targum, Rashi: “‘Do not compete with those who practice evil.’ Do not imitate their ways.” Radak: “Do not
be jealous of the success of those who practice evil; it will not be long-lasting.” Do not be fooled into thinking that you too
must be deceitful in order to attain wealth, position, power, and ease-of-life.
211 “For like grass (chatzir) they will soon be cut down (yimolu).” Rashi: “Yimolu means cutting down, as in milah
(circumcision).” Metzudot, Malbim: “Like grass their success will be short-lived. Like vegetation (yerek deshe), they will
quickly wither. Chatzir and yerek deshe both refer to the green vegetation of spring which dries up and withers as soon as
the hot summer sun begins to shine.” In the same way, those who practice evil and perpetrate injustice will dry up and
wither, for their success is transient and never had any true value—not for themselves, and certainly not for others.
fact that you placed your faith in Hashem and did not imitate the ways of the
wicked]}.212
(4) Delight in Hashem alone and He will fulfill your heart’s ‫(ד) ְׁו ִה ְׁת ַע ַּנג ַעל ְׁי ֹה ָוה ְׁו ִי ֶׁתן ְָׁלך‬
desires. :‫אלת ִל ֶָׁבך‬ ֹ ֲ ‫ִמ ְׁש‬
(5) Turn to Hashem in all your ways {and rely on Him for all your ‫(ה) ג ֹול ַעל ְׁי ֹה ָוה ַד ְׁר ֶָׁכך ּו ְׁב ַ טח ָע ָ ליו‬
needs}; trust in Him and He will do {[He will guide you in all your
ways and make sure that you arrive at your desired destination]}.
:‫ְׁוּהוא ַי ֲע ֶׁשה‬
(6) {As opposed to those who practice evil,} He will bring your ‫(ו) ְׁוה ֹו ִציא ָ כא ֹור ִצ ְׁד ֶָׁקך ּומ ְׁ ש ָפ ֶׁטָך‬
righteousness forth like the light {of the dawn, for all to see}. {As
opposed to those who practice deceit, who must fear Hashem’s judgment, He
:‫ַ כ ָצ ֳה ָר ִים‬
your judgment {[your merit]} like the noonday
will bring forth}
sun.
(7) Be silent before Hashem and hope to Him alone {[be silent ‫(ז) ד ֹום ַלי ֹה ָוה ְׁו ִה ְׁתח ֹו ֵ לל ל ֹו ַאל‬
and wait patiently in the face of His decrees, even if they seem unfair; even if
the righteous suffer and the wicked prosper, wait for His salvation]};
do
‫ִת ְׁת ַחר ְׁב ַמ ְׁצ ִליח ַד ְׁרכ ֹו ְׁב ִאיש ֹע‬
not be jealous of the one whose ways are successful {[who ‫ֶׁשה‬
attains temporal success]}, of the man who uses trickery {to :‫ְׁמ ִזמ ֹות‬
attain his
ends}.213
(8) Relent from anger; leave off from becoming heated; stop ‫מאף ַו ֲע ֹזב ֵח ָ מה ַאל ִת ְׁת‬ ַ ֵ ‫(ח) ֶׁ ה ֶׁרף‬
being jealous of the one whose only thought is to do evil. 214 ‫ַ חר‬
:‫ַ אְך ְׁל ָה ֵר ַע‬
(9) For those who practice evil will be cut off, while those ‫(ט) ִכי ְׁמ ֵר ִעים ִי ָ כ ֵרּתון ְׁו ֹק ֵוי ְׁי ֹה‬
who hope in Hashem will dwell securely in the land. ‫ָוה‬
‫ֵ ה ָ מה ִיי ְׁרּשו ָא‬
:‫ֶׁרץ‬
(10) And in but a little bit, the wicked man {in this psalm, and in ‫(י) ְׁוע ֹוד ְׁמ ַעט ְׁו ֵאין ָר ָ שע ְׁו ִה ְׁתב ֹו ַנ ְׁנ ָ ת‬
you} will disappear {and cease to exist}; you will ponder the place
where he stood, but he will not be there.215
:‫ַעל ְׁמק ֹומ ֹו ְׁו ֵ אי ֶּׁנּנו‬
(11) {On the contrary,} the humble will inherit the land/world; ‫(יא) ַו ֲע ָנ ִוים ִיי ְׁרּשו ָא ֶׁרץ ְׁו ִה ְׁת ַע ְּׁנּגו‬
they shall delight in an abundance of peace. ‫ַעל‬
‫ֹ רב ָ של‬
:‫ֹום‬
(12) {Compare this with the bitter life of the wicked man:} The wicked ‫(יב) ֹז ֵ מם ָר ָ שע ַל ַצ ִדיק ְׁו ֹח ֵרק ָע ָליו‬
man lies in ambush for {and thinks only of trapping} the righteous
man; he grits his teeth at him {in his anger}.
:‫ִ ש ָּניו‬
212 Metzudot: “Trust in Hashem and do good. You will then dwell securely in the land, and be sustained by the
fact that you placed your faith in Hashem and did not imitate the ways of the wicked who oppress and steal from their
victims.” Rashi: “Trust in Hashem. Do not say, ‘If I don’t steal and rob, or if I give tzedakah (charity), how will I make a
living?’ Rather, do what is good and righteous, and your dwelling in the land will be prolonged and blessed with true
success. You shall eat well and earn a good livelihood in return for your emunah—that you believed in Hashem and relied
on Him to assist your efforts to do good” (see further in Inside Psalm 37, “Emunah and Bitachon”).
After describing the fate of the merei’im (evil ones) and osei avla (perpetrators of injustice) and their eventual
demise, or perhaps their complete transformation through teshuvah, David’s message in this verse is to stay calm in the
face of their success by cultivating and nurturing an inner sense of bitachon (trust) in Hashem. Hirsch: “Betach baShem
denotes a faith in God which makes a person feel secure because he is aware of God’s presence and His loving care, and
which makes him entrust his fate entirely to God even when every outward support and protection seem to be absent.”
When all is said and done, “Ein lanu le’hisha’en ela al Avinu sh’ba’shamayim—we have no one to rely on but our Father in
heaven.” Hashem’s truth and His promise of salvation is our only hope. Compare with “All mankind is grass and all its
supposed philanthropy is like a flower of the field. Alas, the grass will wither and the flower will fade but Hashem’s
word/promise will endure forever” (Isaiah 40:6-8).
213 See Inside Psalm 37, “Silence in the Face of Insult.”
214 Heref (which we have translated “relent”) literally means “relax.” In other words, breathe deeply, and just let
the anger go.

215 Malbim: “Look well and you will discover that even as he stands there before you, he isn’t really there; he
never had any real existence to begin with.” Rabbi Nachman of Breslov sees another message embedded here: “Ve’od
me’at (literally, ‘and in a little bit,’ but which can also be understood as ‘with the little bit of goodness, the little bit of
godliness that you find in him’), the sinner is not; you shall ponder the place where he stood, and he will not be there—
i.e., in his original place. For by finding in him a little bit of good, some point of goodness, and then judging him
favorably, the person whom you judged to be thoroughly and unredeemably evil will no longer be there. By discovering
that he is not all bad, you genuinely and objectively move him from the scale of guilt to the scale of merit. This is the
meaning of, ‘You shall ponder his place, but he will not be there’” (Likutey Moharan I 282; Likutey Halakhot, Orach Chayim
1:1; see Inside Psalm 37, “Judging our Fellow on the Scale of Merit”).
(13) Adonai is merely mocking him, seeing to it that his end ‫(יג) ֲא ֹד ָני ִי ְׁ ש ַ חק ל ֹו ִכי ָָר אה ִכי ָי‬
is near.216 ‫ֹ בא‬
:‫י ֹומ ֹו‬
(14) {On the outer stage of history, we see} the wicked draw their ‫(יד) ֶׁ ח ֶׁרב ָפ ְׁתּחו ְׁר ָש ִעים ְׁו ָד ְׁרּכו ַק ְׁ ש‬
sword, and cock their bows, in order to fell the poor and the ‫ָ תם‬
dispossessed; in order to slay those who walk the straight
path.
‫ְׁל ַה ִפיל ָע ִני ְׁו ֶׁא ְׁבי ֹון ִל ְׁטב ֹו ַח ִי ְׁש ֵרי‬
:‫ָד ְֶׁר ך‬
(15) {But the day comes when} their sword enters their own heart, ‫(טו) ַח ְׁר ָבם ָתב ֹוא ְׁב ִל ָבם ְׁו ַק ְׁשת ֹו‬
and their bows are broken. ‫ָתם‬
:‫ִת ָש ַב ְׁר ָנה‬
(16) Thus, even the few {loyal allies} who rally to the cause of ‫(טז) ט ֹוב ְׁמ ַעט ַל ַצ ִדיק ֵמ ֲ המ ֹון ְׁר ָש‬
the righteous man are better off than the many who join the ‫ִעים‬
wicked.217
:‫ַ ר ִבים‬
(17) For the strong arm {[material success]} of the wicked will be ‫(יז) ִכי ְׁזר ֹוע ֹות ְׁר ָש ִעים ִת ָש ַב ְׁר ָנה‬
broken, whereas Hashem will always support the righteous.
:‫מך ַצ ִדי ִקים ְׁי ֹה ָוה‬ ְ ֵ ‫ְׁוס ֹו‬
(18) Hashem knows {and loves} the days of those who walk ‫(יח) י ֹו ֵד ַע ְׁי ֹה ָוה ְׁי ֵמי ְׁת ִמי ִמם ְׁו ַנ ֲח ָל‬
before Him in wholehearted integrity; their inheritance will ‫ָת ם‬
endure forever.
:‫ְׁלע ֹו ָלם ִת ְׁה ֶׁיה‬
(19) They will not be shamed during hard times; in times of ‫(יט) ֹלא ֵי ֹבשּו ְׁב ֵעת ָר ָעה ּו ִבי ֵ מי ְׁר ָעב‬
famine, they will be satisfied. ‫ֹון‬
:‫ִי ְׁ ש ָבּעו‬
(20) But the wicked will perish; Hashem’s enemies will fade ‫(כ) ִכי ְׁר ָש ִעים ֹיא ֵבּדו ְׁו ֹא ְׁי ֵבי ְׁי ֹה ָוה‬
away like the morning mist; they will disappear like smoke. :‫ִכי ַקר ָ כ ִרים ָכלּו ֶׁב ָע ָ שן ָכלּו‬
(21) The wicked man borrows but does not repay his debt; ‫(כא) ֹל ֶׁוה ָר ָ שע ְֹׁולא ְׁי ַש ֵּלם ְׁו ַצ ִדיק‬
the righteous man {not only does not steal, but he} graces others
and gives of his own.
:‫ח ֹו ֵנן ְׁונ ֹו ֵתן‬
(22) For those whom He {[Hashem]} blesses will inherit the ‫(כב) ִכי ְׁמ ֹב ָר ָכי ו ִיי ְׁרּשו ָא ֶׁרץ ּומ ֻק ָּל‬
land/world, whereas those whom He curses will be cut off. ‫ָ לי ו‬
:‫ִי ָ כ ֵרּתו‬
(23) {Ultimately} it is Hashem who guides/determines a man’s ‫(כג) ֵמ ְׁי ֹה ָוה ִמ ְׁצ ֲע ֵדי ֶׁג ֶׁבר כ ֹו ָנּנו ְׁו ַד ְׁרכ‬
steps. It is therefore His path that he should desire.218 ‫ֹו‬
:‫ֶׁי ְׁח ָפץ‬
(24) Though he {[the righteous individual]} may fall, he is never ‫מך‬ְ ֵ ‫(כד) ִכי ִי ֹפל ֹלא ּיוטל ִכי ְׁי ֹה ָוה ס ֹו‬
forsaken, for Hashem supports his hand.219 :‫ָ יד ֹו‬
(25) {I know this for} I have been young and have now grown ‫(כה) ַנ ַער ָה ִיי ִתי ַגם ָז ַק ְׁנ ִתי ְֹׁולא ָר ִאי ִתי‬
old, but I have never seen a righteous man forsaken nor his
children seeking {only} bread {[material sustenance]}.220
:‫ַצ ִדיק ֶׁנ ֱע ָזב ְׁו ַז ְׁרע ֹו ְׁמ ַב ֶׁקש ָל ֶׁחם‬
216 Malbim: “Even if you see the wicked man scheming against the righteous man, while Hashem seemingly sits
back and smiles upon him [gives the wicked man a green light], do not fret. In the end, the apparent success that he was
given will go to his head and prove to be his downfall.”
217 Rashi: “Better are the few who come to the aid of the tzadikim than multitudes who join the ranks of the
reshaim.” Alternatively, “A little [wealth] is good enough for the righteous; more than the many possessions of the
wicked” (Radak, Metzudot).
218 Compare with Psalm 25:12, “Who is the man who reveres You, Hashem? You will surely guide him to
choose the very path [that You have chosen for his ultimate good].” Based on this same idea, Rabbi Hirsch comments
here, “What man should desire is not a path which he himself has devised but solely the one path set for him by the
Lord.” Malbim takes this even further. He quotes Yirmiyahu, “I know, Hashem, that a man’s path is not his own doing;
nor can a man who walks direct his own steps” (Jeremiah 10:23). Based on this, Malbim writes, “Not only the goal
toward which a person strives but even the path to that goal is determined by divine providence.”
219 Malbim continues clarifying the flow of verses 24-26: “Even when a tzadik falls and is therefore unable to
follow the path that he has chosen, Hashem will not abandon him but rather continue supporting his hand. On the
contrary, he will understand that his fall was for his ultimate benefit, in line with the verse, ‘Hashem corrects those
whom He loves, as a father corrects a child whom he cherishes’ (Proverbs 3:12). Hashem saw that the path he was
following would be detrimental for himself either physically or morally, so He purposely placed a barrier or stumbling
block in his path to protect him from harm. ‘I know this,’ David says, ‘for I have been young, but I have also grown old,
and I have never seen a tzadik abandoned completely to the point that his children were seeking [physical] sustenance.’
Even if the tzadik himself experienced privation by bestowing of his good fortune on others and lending them his money,
still, his children will be blessed in the merit of their father’s righteousness.”
220 Hirsch: “‘I have never seen a tzadik who was forsaken nor his children seeking material sustenance.’ If a
(26) All day long he {consistently} acts kindly and lends others; {in ‫(כו) ָכל ַּהי ֹום ח ֹו ֵנן ּומ ְׁל ֶׁוה ְׁו ַז ְׁרע ֹו‬
return,} his seed is blessed.
:‫ִל ְׁב ָר ָכה‬
(27) Turn from evil and do good. {In this way} you will dwell ‫(כז) ּסור ֵמ ָרע ַו ֲע ֵ שה ט ֹוב ּוש ֹ כן‬
securely forever {not only in this world, but in an eternal world of
goodness}.
(28) For Hashem loves justice; He will never abandon those ‫(כח) ִכי ְׁי ֹה ָוה ֹא ֵ הב ִמ ְׁ ש ָפט ְֹׁולא ַי‬
who sincerely devote themselves to Him; He will protect them ‫ֲע ֹזב‬
forever; the seed of the wicked, on the other hand, will be
cut off.
‫ֶׁ את ֲח ִסי ָדיו ְׁלע ֹו ָ לם ִנ ְׁ ש ָמרּו ְׁו ֶׁז‬
‫ַרע‬
:‫ְׁר ָש ִעים ִנ ְׁכ ָרת‬
(29) {In the end,} the righteous will inherit the world; they will ‫(כט) ַצ ִדי ִקים ִיי ְׁרּשו ָא ֶׁרץ ְׁו ִי ְׁ ש ְׁכּנו ָל‬
dwell securely on it forever. ‫ַעד‬
:‫ָע ֶׁלי ָה‬
(30) The righteous man’s mouth expresses wisdom; his tongue ‫(ל) ִפי ַצ ִדיק ֶׁי ְׁה ֶׁגה ָח ְׁכ ָמה ּו ְׁלש ֹונ ֹו‬
speaks of {Hashem’s} justice. :‫ְׁת ַד ֵבר ִמ ְׁש ָפט‬
(31) The Torah of his God is {engraved} in his heart; his steps will ‫אל ָהיו ְׁב ִלב ֹו ֹלא ִת ְׁמ‬ ֹ ֱ ‫(לא) ת ֹו ַרת‬
never falter. ‫ַעד‬
‫ֲ א ֻש‬
:‫ָריו‬
(32) The wicked man is on the lookout for the righteous ‫(לב) צ ֹו ֶׁפה ָר ָ שע ַל ַצ ִדיק ּומ ַב‬
man, and seeks to slay him.221 ‫ֵקש‬
‫ַ ל ֲה‬
:‫ִמית ֹו‬
(33) Hashem will not abandon him {or allow him to fall} into his ‫(לג) ְׁי ֹה ָוה ֹלא ַי ַע ְׁז ֶּׁבּנו ְׁב ָיד ֹו ְֹׁולא‬
clutches; He will not allow him {[the wicked man]} to accuse
him in his judgment {[or He will not allow the judge to find him guilty
:‫ַי ְׁר ִשיּעּנו ְׁב ִה ָש ְׁפט ֹו‬
in his judgment]}.
(34) Therefore, hope in Hashem. Guard His way. He will ‫(לד) ַק ֵּוה ֶׁאל ְׁי ֹה ָוה ּוש ֹ מר ַד ְׁרכ ֹו‬
then raise you up and you will inherit the world; you will ‫ִויר ֹו ִמ ְָׁמך ָל ֶׁר ֶׁשת ָא ֶׁרץ ְׁב ִה ָ כ ֵרת ְׁר ָש‬
see the wicked cut down.
‫ִעים‬
:‫ִת ְׁר ֶׁאה‬
(35) I myself have seen a lawless tyrant, firmly planted like ‫(לה) ָר ִאי ִתי ָר ָ שע ָע ִריץ ּומ ְׁת ָע ֶׁרה‬
an evergreen in its native soil {[successful in all his deceitful
endeavors]}.
:‫ְׁכ ֶׁא ְׁז ָרח ַר ֲע ָנן‬
(36) {Still, nevertheless,} time passed, and behold, he was gone. I ‫(לו) ַו ַּי ֲע ֹבר ְׁו ִה ֵּנה ֵאי ֶּׁנּנו ָו ֲא ַב ְׁק ֵשהּו‬
sought him, but he was nowhere to be found. :‫ְֹׁולא ִנ ְׁמ ָצא‬
(37) Therefore, guard your innocence; concentrate only on ‫(לז) ְׁ ש ָ מר ָ תם ּו ְׁר ֵ אה ָי ָ שר ִכי ַאח‬
being upright; for when all is said and done, only such a ‫ִרית‬
person will find lasting peace.
:‫ְׁל ִאיש ָ של ֹום‬
tzadik has loyally done his share to the best of his ability, the Lord will help him, either directly or in the form of aid by
those who do their rightful duty by offering him help. It is no disgrace among Jews to receive assistance from others, nor
does the acceptance of charity degrade its recipient. But even if a tzadik has been in need throughout his life and thus has
not reaped his reward on earth, his children, if they walk in his ways, shall harvest the benefit of his merit, and thus
attain the blessing of not being dependent on others for assistance.”
See also Yevamot 16a where the Talmud rereads the fourth phrase of our verse in the positive. The Talmud
describes how Rabbi Yehoshua, Rabbi Elazar ben Azaryah, and Rabbi Akiva went to visit the aged sage, Rabbi Dosa ben
Harkinas. Rabbi Dosa had known Rabbi Azaryah, the father of Elazar. Upon hearing that Elazar was following in his
father’s footsteps, he pronounced the verse, “I have been young, and have now grown old, but I have never seen a
righteous man forsaken.” However, seeing that Rabbi Elazar was also a great sage like his father, he did not read the
phrase in the negative, “ve’zaro mevakesh lachem—nor his children seeking material sustenance,” but rather in the
positive, “ve’zaro mevakesh lachem—and his children continue to seek bread, the life-giving bread of Torah.”
221 Tzofeh rasha la’tzadik u’mevakesh la’hamito. In the Talmud we read: Our masters have taught us that the yetzer
hara must be an incredibly tough opponent, for even its Creator calls it evil. It is thus written, “The yetzer (inclination) of a
man’s heart is evil from his youth” (Genesis 8:21). Rabbi Yitzchak said, “A person’s yetzer renews its onslaughts against
him each day, as the verse attests, ‘God saw that man’s wickedness on earth was increasing. Every impulse of his
innermost thought was only for evil, all day long [i.e., every day anew]’” (Genesis 6:5). Rabbi Shimon ben Lakish added,
“A person’s yetzer not only renews but intensifies its onslaughts against him each day, and even tries to kill him, as
another verse attests, ‘Tzofeh rasha la’tzadik u’mevakesh la’hamito—the rasha is on the lookout for the tzadik and seeks to slay
him’” (Psalm 37:32). If not for the fact that the Holy One comes to his rescue, he could not overcome it, as the next verse
states, “Hashem lo yaazvenu be’yado—Hashem will not abandon him [or allow him to fall] into his clutches” (Kiddushin
30b).
(38) Criminals, on the other hand, will be destroyed all ‫(לח) ּו ֹפ ְׁש ִעים ִנ ְׁש ְׁמּדו ַי ְׁח ָדו ַא ֲח ִרית‬
together; in the end, the wicked will be cut off and
destroyed.
:‫ְׁר ָש ִעים ִנ ְׁכ ָר ָתה‬
(39) The {future} salvation of the righteous will come from ‫(לט) ּו ְׁתּשועת ַצ ִדי ִקים ֵמ ְׁי ֹה ָוה ָמעּו‬
Hashem; {in the meantime,} He is the source of their strength in ‫ָזם‬
time of constriction.222
:‫ְׁב ֵ עת ָצ ָרה‬
(40) Hashem will surely help them and rescue them; He will ‫(מ) ַו ַּי ְׁע ְׁז ֵרם ְׁי ֹה ָוה ַו ְׁי ַפ ְּׁל ֵטם ְׁי ַפ ְּׁל‬
rescue them from those who perpetrate evil; He will redeem ‫ֵטם‬
them for they have taken refuge in Him.
‫ֵ מ ְׁר ָש ִעים ְׁוי ֹו ִשיעם ִכי ָחסּו‬
:‫ב ֹו‬
Psalm 38
On one level, David reveals in this psalm the depths of the afflictions he endured during his lifetime. These include physical
afflictions as well as yisurey matzpun (pangs of conscience) for lapses in his own moral stature. On another level, every single
ache and pain that David describes here is a metaphor for what the people of Israel have had to endure in their long, tear-laden
history. As Rashi writes in his commentary to the first verse of this psalm, “This psalm is to be said during difficult times, to
recall the tzar (pain, affliction) of Israel before the Holy One, for David composed this psalm for all Israel.”
(1) Mizmor LeDavid LeHazkir – A cutting song by David, to :‫(א) ִמ ְׁזמ ֹור ְׁל ָד ִוד ְׁל ַה ְׁז ִכיר‬
serve as a memorial {to recall the lessons of hard times even in days of
happiness and prosperity}.
(2) Hashem, do not correct/rebuke me with Your fury, or ‫(ב) ְׁי ֹה ָוה ַאל ְׁב ֶׁק ְׁצ ְָׁפך ת ֹו ִכיח ִני‬
discipline/punish me with Your rage.223 :‫ּו ַב ֲח ָמ ְָׁתך ְׁת ַי ְׁס ֵר ִני‬
(3) For Your arrows have penetrated deeply within me and ‫(ג) ִכי ִח ֶׁצָיך ִנ ֲחתּו ִבי ַו ִת ְׁנ ַ חת ָע ַ לי ָי‬
Your hand weighs heavily upon me. :‫ֶָׁדך‬
(4) {To the extent that} there is no place on my body {[the body of the ‫(ד) ֵאין ְׁמ ֹ תם ִב ְׁב ָש ִרי ִמ ְׁפ ֵני ַז ְׁע‬
Jewish people]} that is metom {(whole, not impaired)} owing to Your ire; ‫מך ֵאין‬ ָ ֶׁ
there is no shalom {(peace)} in my bones owing to my error.
‫ָ של ֹום ַב ֲע ָצ ַמי ִמ ְׁפ ֵני ַח‬
:‫ָטא ִתי‬
(5) {Like the torrential waves of a surging sea,} my transgressions have ‫(ה) ִכי ֲע ֹו ֹנ ַ תי ָע ְׁבּרו ֹראשי ְׁכ ַמ ָ שא‬
risen over my head; like a cumbersome burden they are too ‫ָ כ ֵבד‬
heavy for me.
:‫ִי ְׁכ ְׁבּדו ִמ ֶׁמ ִּני‬
(6) The sores that cover my body have become putrid and ‫קו ַחבּו ֹר ָתי ִמ ְׁפ ֵני‬ ּ ‫(ו) ִה ְׁב ִאיּשו ָנ ַמ‬
oozing with pus, owing to my folly.224 :‫ִא ַּו ְׁל ִתי‬
(7) My soul powers as well as my bodily systems have gone ‫(ז) ַנ ֲע ֵוי ִתי ַש ֹח ִתי ַעד ְׁמ ֹ אד ָ כל‬
haywire; I am exceedingly bowed down; all day long I walk ‫ַּהי ֹום‬
around in darkness.225
‫ֹק ֵדר ִה ָּל ְׁכ‬
:‫ִתי‬
222 Malbim: “Hashem has certainly prepared salvation for the tzadikim in the eternal World to Come. However,
even within the framework of olam hazeh (this world) [for the duration of which He conceals the full revelation of His
sovereignty in order to ensure free will], do not think that He has forsaken them entirely. Rather, He remains their
steadfast source of strength, le’hatzilam mi’tzarat ha’zman (to rescue them from the constrictions/vicissitudes of time even
within the framework of olam hazeh).”
223 Compare with almost the exact same words in Psalm 6:2. As Malbim points out, here, instead of “ al be’apekha
tokhicheni—do not rebuke me with Your af (anger),” David pleads, “al be’kitz’pekha tokhicheni—do not rebuke me with your
ketzef (fury).” Ketzef is more severe than af (Daat Sofrim).
224 Compare these verses with Hashem’s description of Israel’s maladies through the prophet Yeshaya: “Every
head is heavy and every heart is faint. From head to toe, ein bo metom (there is no place whole, not impaired); only petza
(bruises), chaburah (blisters), and makah triyah (open sores); lo zoru (untreated), lo chubashu (unbandaged), velo rukekhah
ba’shamen (not softened with oil)” (Isaiah 1:5-6). This is followed by Hashem’s prescription to heal these maladies:
“Cleanse and purify yourselves. Remove your evil deeds from My sight, and cease doing evil. Learn to do good, seek
justice, and support the oppressed; demand justice for the orphan, and plead the cause of the widow” (Isaiah 1:16 -17).
225 Metzudot: “Naaveiti: My body has become akum (crooked, disfigured, deformed); shachoti: and I walk
shachut (bent over).” Malbim: “Naaveiti: The internal order/array of my soul powers has become null and void, as if my
soul has become filled with ruach iv’im (a spirit of dizziness; Isaiah 19:14) and tiruf ha’daat (mental confusion,
incoherence), all of which has led to a sense of grief and forlornness; shachoti: my body, too, is bent over from the makot
[like a man who is bent over from the heavy blows he has received]; and not just a little, but beyond endurance (ad
meod), to the extent that I walk around the entire day shrouded in dark gloom (kol ha’yom koder hilakhti).” Daat Sofrim:
“David paints a word-picture here of dika’on penimi (his internal psychological or spiritual state of melancholy,
depression, despair) using highly charged physical terms. See Isaiah 21:3, ‘Naaveiti mi’shmoa, niv’halti mir’ot—I am too
agonized to hear and too frightened to see,’ and above Psalm 35:14, ‘K’evel em kedar shachoti—like a mother in
mourning, I bowed down sorrowfully.’”
(8) My loins/intestines are filled with burning, such that ‫(ח) ִכי ְׁכ ָס ַ לי ָמ ְׁלּאו ִנ ְׁק ֶׁלה ְׁו ֵאין ְׁמ‬
there is now no place in my entire body that is metom
{(whole, not
‫ֹ תם‬
impaired)}. :‫ִב ְׁב ָש ִרי‬
(9) I am faint and exceedingly crushed; I groan from the ‫(ט) ְׁנּפוג ֹו ִתי ְׁו ִנ ְׁד ֵכי ִתי ַעד ְׁמ ֹ אד ָשַא ְׁג‬
seething turmoil of my heart. ‫ִתי‬
:‫ִמ ַּנ ֲה ַמת ִל ִבי‬
(10) Adonai, my Master, I place all my yearning before You, ‫(י) ַא ֹד ָני ֶׁנ ְׁג ְָׁדך ָ כל ַ ת ֲא ָו ִתי ְַׁוא ְׁנ ָח ִתי‬
and my sighing, too, is never hidden from You. :‫ִמ ְָׁמך ֹלא ִנ ְׁס ָ ת ָרה‬
(11) My heart is confounded; my strength has forsaken me, ‫(יא) ִל ִבי ְׁס ַח ְׁר ַ חר ֲע ָז ַב ִני ֹכ ִחי ְׁוא ֹור‬
and even the light of my eyes is no longer with me. :‫ֵ עי ַני ַגם ֵ הם ֵ אי ן ִא ִתי‬
(12) {People whom I considered} my beloved friends and ‫(יב) ֹא ֲה ַבי ְׁו ֵר ַעי ִמ ֶּׁנ ֶׁגד ִנ ְׁג ִעי ַי ֲע ֹמדּו‬
companions stand there inactive in the face of my affliction
{instead of coming to my aid}; my kinsmen stand afar off.
:‫ּו ְׁקר ֹו ַבי ֵמ ָר ֹ חק ָע ָמּדו‬
(13) Those who seek my soul lay snares for me; those who ‫(יג) ַו ְׁי ַנ ְׁקּשו ְׁמ ַב ְׁק ֵשי ַנ ְׁפ ִשי ְׁו ֹד ְׁר ֵשי‬
seek my downfall speak treachery; they spread malicious ‫ָר ָע ִתי ִד ְׁבּרו ַהּו ֹות ּומ ְׁרמ ֹות ָ כל ַּהי‬
lies and devise evil schemes all day long.
‫ֹום‬
:‫ֶׁי ְׁהּגו‬
(14) But I {[David, Israel]} am like a deaf man; I do not hear; I ‫(יד) ַו ֲא ִני ְׁכ ֵח ֵרש ֹלא ֶׁא ְׁש ָמע ּו ְׁכ ִא‬
am like a mute who does not open his mouth. ‫ֵּלם‬
:‫ֹלא ִי ְׁפ ַ תח ִפיו‬
(15) I have become like a man who does not hear, without ‫(טו) ָו ֱא ִהי ְׁכ ִאיש ֲא ֶׁ שר ֹלא ֹש ֵמ ַע‬
even the least rebuttal in his mouth {to counter all their lies}. ‫ְׁו ֵ אי ן‬
:‫ְׁב ִפיו ת ֹו ָכח ֹות‬
(16) {I do not answer them} for I have directed my hope to You ‫(טז) ִכי ְָׁלך ְׁי ֹה ָוה ה ֹו ָח ְׁל ִתי ַא ָתה ַ ת‬
alone, Hashem, that You will answer me, Adonai, my God! ‫ֲע ֶׁנה‬
‫אל‬ ֹ ֱ ‫ֲ א ֹד ָני‬
:‫ָהי‬
(17) {It is also wise for me not to answer them} for I fear that they ‫(יז) ִכי ָאמ ְׁר ִתי ֶׁ פן ִי ְׁ ש ְׁמּחו ִלי ְׁבמ ֹוט‬
might rejoice over me when my foot slips, using it as
another excuse to magnify themselves against me.226
:‫ַר ְׁג ִלי ָע ַלי ִה ְׁג ִדיּלו‬
(18) As for me, I am prepared for calamity, such that the ‫(יח) ִכי ֲא ִני ְׁל ֶׁ צ ַ לע ָנכ ֹון ּומ ְׁכא ֹו ִבי ֶׁנ ְׁג‬
realization that I will be made to suffer is continually before ‫ִדי‬
me.227
:‫ָ ת ִמיד‬
(19) I therefore readily declare my sin {before You}; {confiding to ‫(יט) ִכי ֲע ֹו ִני ַא ִגיד ֶׁ א ְַׁדאג ֵמ ַח ָ טא‬
You} my concern over my error.
:‫ִתי‬
(20) {In contrast,} my enemies are full of life, and those whose ‫(כ) ְׁו ֹא ְׁי ַבי ַח ִּיים ָע ֵ צמ ּו ְׁו ַרּבו ש‬
hatred for me is based on lies multiply. ‫ְַׁנאי‬
‫ָש‬
:‫ֶׁקר‬
(21) Those who repay evil for good hate me precisely ‫(כא) ּומ ַש ְּׁל ֵ מי ָר ָעה ַ ת ַחת ט ֹו ָבה‬
because I pursue that which is good. ‫ִי ְׁ ש ְׁטּנו ִני ַ ת ַחת ָר ְׁד ִפי <כתיב ָר ְׁדו‬
>‫ִפי‬
:‫ט ֹוב‬
(22) Hashem my God, do not forsake me; do not distance ‫א ל ַהי ַאל‬ ֹ ֱ ‫(כב) ַאל ַ ת ַע ְׁז ֵב ִני ְׁי ֹה ָוה‬
Yourself {or conceal Your presence} from me! :‫ִת ְׁר ַחק ִמ ֶׁמ ִּני‬
(23) Hasten to help me, Adonai; You alone are my salvation! :‫(כג) ּחושה ְׁל ֶׁ ע ְׁז ָר ִתי ֲא ֹד ָני ְׁתּשוע ִתי‬
Psalm 39
226 Hirsch: “I am completely silent in the face of all this slander and defamation, hoping that Hashem will refute
them on my behalf. I am also silent for fear that, if I attempt to refute them myself, I might become provoked and say
things that Hashem would not approve of. My enemies would welcome such rash statements on my part, for they have
always rejoiced over every failing they detect in me.”
227 Targum: “Arum ana le’tebira me’utad—as for me, [I know that] I am destined to experience calamity; ve’ke’evi
le’kobli tadira—my pain is therefore always before me.” Rashi: “We [Israel] know well what it is to experience hardship;
we are therefore always ready for some new disaster.”
See above Psalm 35:15 where uve’tzal’i is not an actual falling but the reeling that proceeds an impending fall.
Similarly, here, ki ani le’tzela nakhon means “I am always prepared for—even expecting—something bad to happen.”
Rabbi Hirsch similarly agrees that David is saying, “Afflictions/calamities which have struck me did not come
unexpectedly; I [David, Israel] am well aware that I have sinned. The realization that I will be made to suffer is thus
continually before me.”
(1) LaMenatzeyach Li’Yedutun – Dedicated to the One who ‫<כתיב‬ ‫(א) ַל ְׁמ ַנ ֵצ ַח ִליּדוּתון‬
grants spiritual fortitude to weather the judgments meted >‫ִליּדיּתון‬
out by the hand of His divine providence. A cutting psalm
by David.228
:‫ִמ ְׁזמ ֹור ְׁל ָד ִוד‬
(2) I said {[I made a decision]} that I would guard my ways by ‫(ב) ָאמ ְׁר ִתי ֶׁ א ְׁ ש ְׁמ ָרה ְׁד ָר ַ כי ֵמ‬
never again sinning with my tongue {[I would hold my tongue, lest
by complaining about my troubles, I might be held accountable, and thereby
‫ֲ חט ֹוא ִב ְׁלש ֹו ִני ֶׁ א ְׁ ש ְׁמ ָרה ְׁל ִפי ַמ‬
bring more heavenly judgment upon myself]} . {I was so serious about my ‫ְׁחס ֹום ְׁב ֹ עד‬
decision that} I wanted to place a bit on my mouth {to prevent ‫ָר ָשע ְׁל ֶׁנ ְׁג‬
myself from speaking} as long as these wicked people {brazenly
continued in their despicable ways} right before my eyes.229
:‫ִדי‬
(3) I would maintain absolute silence, {declaring a moratorium on ‫(ג) ֶׁנ ֱא ַל ְׁמ ִתי ּדומ ָּיה ֶׁ ה ֱח ֵ שי ִתי ִמט‬
all discourse}; I would become {deaf and} dumb; {I would suppress all ‫ֹוב‬
sound, and} not even allow good {[words of truth, words of Torah] to
come forth from my mouth}; {but not one of these precautions succeeded in
:‫ּו ְׁכ ֵא ִבי ֶׁנ ְׁע ָכר‬
soothing my troubled soul; rather, the more I tried to repress my true
feelings,} my pain became all the more grievous.
(4) {I simply cannot maintain my decision as long as} my heart boils ‫(ד) ַחם ִל ִבי ְׁב ִק ְׁר ִבי ַב ֲה ִגי ִגי ִת ְׁב ַער‬
hot within me; in my brooding, my heart is enflamed with ‫ֵאש‬
such pain {that my thoughts give me no peace; they rather burn within me
and cause me even greater anguish, such that now} I am forced to give
:‫ִד ַב ְׁר ִתי ִב ְׁלש ֹו ִני‬
free
reign to my tongue.
(5) Hashem, let me know my end {[the reason for which You ‫(ה) ה ֹו ִדיע ִני ְׁי ֹה ָוה ִק ִצי ּומ ַדת ָי ַ מי‬
created me]}; and the measure of my days, what is it {[isn’t it but ‫ַ מה‬
a fleeting moment]}? I will then know what I have neglected
{to complete
:‫ִ היא ֵא ְׁד ָעה ֶׁ מה ָח ֵדל ָא ִני‬
until now and concentrate on fulfilling the purpose for which I was born}.230
228 Hirsch: “In Baba Batra 14b, Yedutun is mentioned among the psalmists whose songs are contained in Sefer
Tehillim. In Psalm 77, however, the superscription reads LaMenatzeyach al yedutun. In that instance, yedutun would very
definitely refer not to a singer, but to the theme of the psalm...In Psalm 39, too, if yedutun would refer to the name of the
psalmist, it would be difficult to understand why the superscription includes the phrase mizmor leDavid (a cutting psalm
by David), informing us that he and not another writer was the author of the psalm that follows. Therefore we believe
that in this psalm too, yedutun would be part of the description of the contents of the psalm rather than the name of a
person...Yedutun [from the root yad, hand] would refer here to an act of God’s hand, part of the providence of His
almighty power...The Midrash (Midrash Tehillim 62:1) has a similar interpretation, namely, ‘al hadatot ve’al hadinim
sh’atah oseh lanu—a psalm about the verdicts and the judgments that You [Hashem] decree upon us.’ Regarding yedutun
(the kri, spoken form) and yeditun (the ktiv, written form), the former most likely would express the concept of God’s
sovereignty in general, while the latter would denote individual acts of divine providence.”
229 At one point, David’s troubles—the afflictions he suffered—were so grave that he decided to distance
himself completely from the communal and national life of his people. Only thus would he be able to make peace with his
God. Otherwise, he reasoned, he would constantly run the risk of blurting out his hurt feelings regarding the way
Hashem runs the world, especially the fact that bothered him most, that reshaim get to say and do whatever they please,
and they succeed at the expense of honest people who never seem to get a fair deal. Considering these feelings of his, he
decided that the only wise thing to do was to leave pubic life, go off alone, and find peace there. For if he were to
continue to see these injustices, he might express this directly to Hashem, complaining that He is not running the world
the right way. However, such complaining would surely put him on Hashem’s blacklist, bringing down further
judgments upon him (midat hadin), and making things even worse! He thus decided to shut up. In the end, it didn’t work.
He couldn’t hold back, and he ended up saying what he felt, teaching us thereby that such decisions on our part to hold
back are not very useful or beneficial. It is better to express our emotions in a healthy way, and not let negativity build
up inside (based on Daat Sofrim).
230 Alshikh: “‘Hodieni Hashem kitzi—let me know my end.’ Let me know my takhlit (the purpose/reason for
which I exist), the mission for which my soul has been sent to this world in order to complete itself. ‘Ed’a meh chadel ani—I
will then know what I have neglected to complete until now,’ and in this way not be sidetracked from concentrating on
anything but what is essential to fulfilling my calling.”
Paraphrasing Daat Sofrim: “Hodieni Hashem kitzi.” I do not ask that my life become easier, for I know that there
are reasons why all things happen that I can’t possibly grasp; but maybe it would help a little if I knew how much longer I
have to go through all this before some sunlight shines into my life. On the one hand, it is like asking to know when we
will die so that we can prepare ourselves better. On the other hand, there is a good reason why Hashem hides such facts
from us. Take for example a doctor whose patient shows obvious signs of having a terminal disease. Should the doctor be
honest and inform the patient? In most cases, no. Firstly, because he may be wrong, for nobody, even the greatest doctor,
is omniscient, and secondly, because it may cause the patient to fall into yiush (giving up all hope), which we all know has
(6) See, You have made my days {measurable, not in years, months, ‫(ו) ִה ֵּנה ְׁט ָפח ֹות ָנ ַ ת ָתה ָי ַמי ְׁו ֶׁח ְׁל ִדי‬
or weeks, but in} handsbreadths; my short-lived existence ‫ְַׁכאין ֶׁנ ְׁג ֶָׁדך ַאְך ָכל ֶׁ ה ֶׁבל ָכל ָא ָדם ִנ‬
{[especially now as I approach my end]} is as nothing before You.
‫ָצב‬
Can it be that all of human existence—even that aspect
which is nitzav {(established, solid, stable, eternal)}—is also
complete hevel {(vapor, nothingness)}, selah?231
(7) Surely it is only because of tzelem {[the fact that each human ‫(ז) ַאְך ְׁב ֶׁ צ ֶׁלם ִי ְׁת ַה ֶׁ ּלְ ך ִאיש ַאְך‬
being is created be’tzelem Elohim, in the godly image, and has an eternal soul]}
that a man is guided in his steps;232 and surely it is precisely
‫ֶׁ ה ֶׁבל‬
for this reason that they {[those who do not appreciate this fact]} ‫ֶׁי ֱה ָמּיון ִי ְׁצ ֹ בר ְֹׁולא ֵי ַדע ִמי ֹא‬
crave only hevel {(meaningless pursuits)}; each stores crops {in his :‫ְׁס ָפם‬
field temporarily during harvest, expecting to complete the task at harvest’s
end}, but is there any guarantee that he will be the one who
gathers them in? 233
a powerful debilitating effect on our ability to fight to live. “Umidat yamai mah hee—the measure of my days, what is it?”
This does not necessarily refer to how much time will pass before his suffering is alleviated; this was already included in
the request to know his end. Here David asks to know what is expected of him, what he is expected to do with his life;
what is the potential that he should be striving to fulfill and accomplish under these trying circumstances? And what is
the standard by which he must measure the value and significance of his days? “ Ed’a meh chadel ani—I will then know
what I have neglected.” I will know my relative insignificance. This will help me lower my expectations, reduce my
frustration, and give me more perspective on so many of my complaints. As opposed to high expectations, knowledge of
one’s relative insignificance in the larger plan helps one to make peace with what he has.
Paraphrasing Malbim: Man finds himself living as a toshav (resident) of two distinct worlds. When he
contemplates his body, he sees himself as a toshav of this lower world, subject to its laws. When he contemplates his soul,
he sees himself as a free, unfettered soul, a citizen of eternity. Based on this distinction, David asks here, “Make known to
me which of these is my true self. Is it kitzi, my spiritual soul which is my true ketz (end goal)? Or is it midat yamai, the
transitory days of my lifespan here on earth? Once I know the answer to this, I will know to which world I belong, this
lower world or the upper world.”
231 Hirsch: “Tefachot (handsbreadths): You have appointed me my days only in handsbreadths; it is Your decree
that the duration of human life be brief. Cheldi (my world, my short-lived existence): In rabbinic literature cheled denotes
rust. Cheldi is thus the most suitable designation for an existence upon which the tooth of decay feeds unceasingly.
Negdekha: Before You to whom all eternity belongs, my brief, short-lived existence fades to nothingness, and yet even this
fleeting life of mine in this transitory world is a gift from You. If, then, I am nothing beyond that which comes within the
scope of cheldi (my frailty, my rusty body), which is as naught before You, then You would really have given me nothing
but a term of non-existence from the infinite fullness of Your eternity. Akh kol hevel kol adam nitzav selah: Should then this
same man whom You have placed in such a high position on earth ( nitzav) be nothing but vanity (hevel)? Should there be
nothing in his being that will outlast this handsbreadth of his existence, nothing that is not vulnerable to the tooth of
decay? Should not the very position which You have assigned man in this world be a guarantee that his destiny will reach
far beyond the handsbreadths of his own days and the cheled (decay, rust) of this world? This was David’s question. The
answer he found is set forth in verse 7.”
232 Tzelem: This can refer to the fact that man’s existence is but a tzel (passing shadow). It can also refer to the fact
that man is created be’tzelem Elokim (in the godly image, in the blueprint of the higher worlds). Indeed, it is the resolution of
the tension that exists between these two poles that is the real subject of this psalm. As expressed in verse 6, it is the tension
between that aspect of human existence that is cheldi (rusty) and hevel (transitory), and that aspect that is nitzav (eternal). In
verse 7, it is between hevel and tzelem. In verse 13, it is between ger (stranger) and toshav (resident, citizen). David does not
mention the words body and soul, but they are the key to all the above-mentioned polarities. See below verse 13.
233 Hirsch: “Man was created be’tzelem Elokim. This fact should guide him in his pursuits on earth. The purpose
of man’s existence in a transitory world is to resemble God ever more closely both spiritually and morally in everything he
does here below. It is for the attainment of this destiny that he was nitzav, i.e., given so exalted a position among all other
creatures on earth. The spiritual and moral values so acquired will indeed reach beyond the tefachot of his days and the
temporal nature of his world of cheled…However, ‘akh hevel yehemayun—they crave only vanity’ instead of striving for
this lofty goal by means of earnest self-improvement, they (the multitudes who do not appreciate this fact) pursue only
vanities with noisy superficiality. These are vanities which we mortals must leave behind us at the end of our stay on
earth, if we have not
left them behind sooner. If not, we will have spent our lives in trivial pursuits, never knowing who will reap the benefits
accruing from them (yitzbor velo yeda mi osfam). On the other hand, those values by whose acquisition and application we
confirm and increase our tzelem Elokim become our permanent acquisitions. This is the answer which David found to the
questions posed in verses 5-6. Now he knows his ketz, the purpose of his life on earth. It is the task to be and to become a
tzelem Elokim. He knows midat yamai, the standard by which he must measure the value and significance of the days he
has spent in God’s world; namely, what he has acquired during and by dint of his life in proportion to the magnitude of
his task. Lastly, he knows meh chadel, that only that part of him is transitory which was not absorbed in the discharge of
his task.
(8) And now {that I have gained this understanding}, what is there ‫(ח) ְׁו ַע ָתה ַמה ִק ִּוי ִתי ֲא ֹד ָני ת ֹו ַח ְׁל‬
to hope for {in this fleeting world}, Adonai? My hope is for You ‫ִתי‬
alone {[the only true aspiration is eternal closeness to You, beginning now
and extending to all eternity]}.234
:‫ְׁ ָלך ִהיא‬
(9) {I therefore ask that You} save me from my pesha’im {[from ‫(ט) ִמ ָ כל ְׁפ ָש ַעי ַה ִצי ֵל ִני ֶׁ ח ְׁר ַפת ָנ ָבל‬
committing any and all serious offenses against You]}; do not bring the ‫ַאל‬
cherpah {(disgrace)} of the naval {(vile man)} upon me.235
:‫ְׁת ִשימ ִני‬
(10) {And if I do deserve some form of affliction,} I will keep silent; I ‫(י) ֶׁנ ֱא ַל ְׁמ ִתי ֹלא ֶׁ א ְׁפ ַ תח ִפי ִכי ַא‬
will not open my mouth {to complain}; for {I know that} it is Your ‫ָ תה‬
doing {[I shall accept everything calmly and with resignation, knowing that
it is all part of Your plan]}.236
:‫ָע ִשי ָת‬
(11) {Just please} remove the bodily afflictions with which You ‫עך ִמ ִת ְׁג ַרת ָי ְָׁדך‬ָ ֶׁ ‫(יא) ָה ֵ סר ֵמ ָע ַלי ִנ ְׁג‬
have smitten me; I am devastated by virtue of the terror of ‫ֲא ִני‬
Your hand {that has stricken my soul}.237
‫ָ כ ִלי‬
:‫ִתי‬
(12) {This is the way You refine and elevate Your chosen ones:} You ‫(יב) ְׁבת ֹו ָכח ֹות ַעל ָע ֹון ִי ַס ְׁר ָ ת ִאיש‬
afflict a man for {even the slightest} transgression with severe ‫אך ֶׁ ה ֶׁבל‬ ְ ַ ‫מוד ֹו‬ּ ‫ַו ֶׁ ת ֶׁמס ָ כ ָעש ֲח‬
rebukes; letting that which is precious to him be consumed
as if by moths; indeed it seems that the entirety of human ‫ָ כל ָא ָדם‬
234 Or “What do I hope for? For Adonai. I hope only for a personal relationship with Hashem.” For the searching
soul, there are no substitutes. Everything else is a diversion. There is only Hashem. Nothing else can satisfy the yearning
of the soul but Hashem. This is brought out forcefully in the Midrash on the verse, “Ve’gam ha’nefesh lo timalei—and as
for the soul, it is not satiated/filled [with what the body offers it]” (Ecclesiastes 6:7). The Midrash (Vayikra Rabbah 4:2;
Kohelet Rabbah 6:6) likens the relationship of the soul and the body to a royal princess who marries a common villager.
What he considers high class, she considers cheap and worthless. All the pleasures he offers her mean nothing to her. In
modern form, she is a royal princess from India and he is a Texas cowboy who struck it rich with oil. He takes her up in
his piper cub to impress her, pointing to his thousand acres, his ten thousand herd of cattle, and the crowning touch, the
new mansion he has had built for her. She isn’t impressed. He lands on a dime, but when she steps down from the noisy
plane her golden shoe gets stuck in the mud. He smiles and apologizes. She also isn’t very impressed with the herd,
especially the smell of the cattle. Even the mansion is miniscule compared to what she is used to back home. So too
the soul. She
doesn’t desire physical pleasures, but rather the spiritual delights of her Father’s palace. As Malbim puts it here, the soul ’s
sole desire is for nothing less than Hashem Himself.
There is only one thing the body/personality can do to please the soul. It must work to refine and align itself
with the soul. It must make itself a mansion and a temple for the soul. According to Malbim’s masterful commentary on
the Song of Songs, this is exactly what Shlomo HaMelekh did when he built the Beit HaMikdash. In addition to the actual
physical structure of the Temple, Shlomo made himself into a temple for his divine soul. See my translation of Malbim’s
Shirey HaNefesh (Songs of the Soul). We will see a hint of this near the conclusion of this psalm as well; see below verse
13. 235 Malbim: Do not let my chomer (physicality) draw my soul downward and away from You, which would then
prevent me from attaining the closeness to You that I, as a soul, desire. Save me from falling into sin and having to suffer
the same disgrace that a naval suffers on account of it. For seeing me thus suffer, the naval will certainly use this as an
excuse to become more entrenched in his vile ways.
236 Here David comes full circle back to the first verse. Here he tells us how to weather even the severest
judgments meted out by Hashem’s hand. At the onset he saw only the bothersome presence of the rasha before him,
getting away with murder. This made his blood boil. Now, however, by going through the entire psychological process
he has described here, he understands that that rasha has no existence except what is given to him by Hashem. Certainly,
the rasha has free will and he will be held responsible for all the evil he perpetuates, but David is now able to see
Hashem’s hand behind the rasha, allowing the rasha to do what he does. It is a change of focus. Before, the rasha infuriated
him. Now the rasha fades into insignificance compared to the importance of Hashem’s plan and his (David’s) own role in
that plan.
237 Hirsch: “Therefore I no longer shall ask You to spare me blows of fate that are intended to train and
discipline me. But if I am to endure these afflictions, I must ask You to remove, at times, Your finger (nega) which touches
me (naga bi) in order to chastise me. I have nearly perished from the continued weight of Your chastising hand.” Note that
although the word nega or nega tzaraat refers to a type of skin disease, its root meaning is to touch.
Malbim associates the nega’im of the first half of the verse with bodily afflictions, and tigrat yad of the second
half of the verse with psychological afflictions. Ibn Ezra associates tigrat yadekha (which we have rendered “terror of Your
hand”) with “vayagor Moav—Moav became deathly afraid” (Numbers 22:3). This is perhaps based on the Aramaic
Targum’s translation of tigrat yadekha as gevurat yadekha (power, severity, judgment of Your hand). Rashi connects tigrat to
“Al titgar bam—do not provoke them” (Deuteronomy 2:5), “I am devastated by the smiting of Your hand with which You
provoke me.”
existence is hevel {(vapor, nothingness)}, selah {[so it is and so it will

continue to be for the duration of this world]}.238
(13) Hear my prayer, Hashem, and give ear to my cry {to ‫(יג) ִש ְׁמ ָעה ְׁת ִפ ָּל ִתי ְׁי ֹה ָוה ְׁו ַש ְׁו ָע ִתי‬
rescue me from these afflictions} ; do not close Your ears to my ‫ַה ֲא ִזי ָנה ֶׁאל ִד ְׁמ ָע ִתי ַאל ֶׁ ת ֱח ַרש‬
tears, for although I am considered a ger {(stranger)} with You ‫ִכי ֵגר‬
{by virtue of the fact that I, as a soul, am joined temporarily with my
physical body}, I am :‫מך ת ֹו ָשב ְׁכ ָכל ֲאב ֹו ָתי‬ ְ ָ ‫ָא ֹנ ִכי ִע‬
a toshav {(resident citizen) of eternity} like all my ancestors.239
(14) {I therefore beg You:} Turn away {[remove these afflictions]} from ‫(יד) ָה ַ שע ִמ ֶׁ מ ִּני ְַׁוא ְׁב ִלי ָגה ְׁב ֶׁ ט ֶׁרם ֵא‬
me so that I may strengthen myself before I leave {this world} ‫ְֵלך‬
and am here no more.240 :‫ְׁו ֵאי ֶׁנ ִּני‬
Psalm 40
238 Hirsch: “Whenever You have allowed chamudo (that which is most precious to a man) to be consumed as if it
had been devoured by moths, Your aim was to cause him to mend his ways…to train him to do better. Therefore, even
though the entirety of man is not complete hevel (as above in verse 6), there is still something that is hevel in every human
being. For no mortal can do without God’s discipline, and it is only by means of such that man will be led away from the
worship of transitory things and raised up to such a high mental and spiritual plane that he will recognize and pay
genuine homage to that which is truly immortal.”
The Midrash (Devarim Rabbah 2:2) quotes our verse and applies it to Moshe: “What is the meaning of
‘be’tokhachot al avon yasarta ish—You afflict a man for [even the slightest] transgression with severe rebukes’? This refers to
the transgression that Moshe committed when he reprimanded bnei Yisrael saying, ‘Hear you now, you rebellious ones’
(Numbers 20:10) [he should have been more patient with them]. You [Hashem], in turn, afflicted him and reprimanded
him, as the verse continues, ‘yisarta ish,’ which refers to none other than Moshe, as it is written, ‘And the ish Moshe was
extremely humble’ (Numbers 12:3). ‘Va’temess ka’aash chamudo—letting that which is precious to him be consumed as if by
moths.’ You caused Moshe’s greatest chemdah (desire)—the desire to enter Eretz Yisrael—to dissolve, similar to the aash
(moth) that causes precious garments to rot. There is no chemdah as precious as Eretz Yisrael, as the verse attests, ‘Ve’eten
lakh eretz chemdah—I have bequeathed to you a desireable land’ (Jeremiah 3:19). [The Midrash concludes:] If this was
Moshe’s lot [for having committed one misdeed], woe to the rest of mankind whose lives are spent pursuing hevel.”
239 “Ger anokhi imakh, toshav ke’khol avotai.” See Psalm 119 where David similarly says of himself, “Ger anokhi
ba’aretz—I am a stranger upon earth [my soul is like a stranger who has come from a distant land]” (Psalm 119:19).
Normally the terms ger (stranger) and toshav (resident citizen) are incongruous. One who is a stranger is not considered
a resident citizen, and vice versa. On the other hand, the same terms can be used to describe two aspects of one person’s
state. That is, if a person is a toshav (resident citizen) in one location, he is automatically a ger (stranger) in any other
location—unless and until he makes that new location his permanent residence. This is exactly the way Rashi
understands Avraham’s statement to the residents of Hebron when he was seeking a permanent burial plot for Sarah,
“Ger ve’toshav anokhi imakhem—I am a stranger and a resident among you” (Genesis 23:4), “True I am a ger from another
land, but it is quite a while since I came to dwell among you [so please consider me a toshav].” Similarly, the Torah
describes our relationship with Hashem as “Gerim ve’toshavim atem imadi—you are strangers and residents with Me”
(Leviticus 25:23). According to Rabbi Yeshaya Horowitz (Shlah), Hashem’s message to us in this verse is, “Be mindful at
all times that you are gerim (strangers, temporary visitors) in this world, and I will consider you toshavim (permanent
residents) with Me” (Shnei Luchot HaBrit, Shaar HaOtiiot, ot gimel, geirut). Similarly, Rabbi Shabtai HaCohen (Shakh)
explains, “You are gerim with Me from the perspective of the guf (body), but toshavim from the perspective of the
neshamah (soul) (Shakh, Leviticus 25:23).
Here in our verse David states explicitly that he is a ger (stranger) with Hashem, and immediately adds that he is
a toshav (resident) “like all his ancestors.” According to Daat Sofrim (based on Radak), David is saying that his
relationship with Hashem is that of a ger (stranger) by virtue of the fact that he is bound to his physical body. As a soul,
on the other hand, he is a toshav (resident of heaven) like his illustrious ancestors who long ago severed their connection
with this world in order to fly heavenward. Sfat Emet writes the same thing on our verse that the Shlah wrote above:
“Certainly a person must know that he is a ger in this world, for the soul’s home-base is in the higher worlds. As such, the
more he focuses his attention on melekhet shamayim (the work of heaven), the more heaven will empower his neshamah to
illuminate him from within. This is the meaning of ‘toshav ke’khol avotai—I am a resident [of eternity] like all my
ancestors.’ This is exactly what Avraham Avinu meant when he said, ‘I am a stranger and a resident among you.’ For the
avot refined their bodies to such an extent that it was transformed into a merkavah (chariot, temple) of the Holy One. In this
way they set the precedent for future generations as well.” That is, because of the work that our ancestors did, refining
and aligning themselves (their general goals as well as their specific desires) under the spiritual direction and guidance of
their divine soul, we too, each of us, can and must do the same.
240 Hirsch: “David has emphasized that his home is not here below. He knows that his sojourn in this world is
for the purpose of preparing himself for the long journey to his eternal home. But for this very purpose he needs mental
and moral fortitude, and in order to maintain this, he must have physical strength. David therefore implores the Lord to
grant him respite from pain so that he may recover, lest he be unable to make use of the time he still has on earth in order
to fulfill his destiny.”
(1) LaMenatzeyach – Dedicated to the Master Symphony :‫(א) ַל ְׁמ ַנ ֵצ ַח ְׁל ָד ִוד ִמ ְׁזמ ֹור‬
Conductor of Creation who grants eternal victory. LeDavid
Mizmor – A Song of Inspiration bestowed upon David from
above.241
(2) I hoped and yearned for Hashem alone {[the intensity of my ‫(ב) ַק ֹּוה ִק ִּוי ִתי ְׁי ֹה ָוה ַו ֵּיט ֵא ַ לי ַו ִּי‬
yearning for Hashem’s involvement in my life was proportional to my
awareness of His presence behind all phenomena]} ; {in response to this} He
‫ְׁ ש ַ מע‬
inclined to me and heard my cry {[He revealed His direct ‫ַ ש ְׁו ָע‬
providence in my life in a miraculous way]}.242 :‫ִתי‬
(3) He raised me from the pit of desolation {[sure death]}, from ‫(ג) ַו ַּי ֲע ֵל ִני ִמב ֹור ָ שא ֹון ִמ ִטיט ַה ָּי ֵון‬
{sinking in} quicksand; He set my feet upon solid rock, and
firmly established my steps.243
‫ַו ָּי ֶׁקם ַעל ֶׁס ַלע ַר ְׁג ַלי כ ֹו ֵנן ֲא ֻש‬
:‫ָרי‬
(4) He placed a new song in my mouth; praise to our God ‫(ד) ַו ִּי ֵ תן ְׁב ִפי ִ שי ר ָח ָדש ְׁת ִה‬
{for the miracles He performs for all who place their hope in Him alone}. ‫ָּלה‬
Many shall see this {[even those who are not usually aware of such
things]} and be in awe {in the face of His miracles that clearly indicate
‫ֵ לאֹל ֵהינּו ִי ְׁרּאו ַר ִבים ְׁו ִיי ָרּאו ְׁו ִי ְׁב‬
His closeness}, and {strengthen their} trust in Hashem {as opposed to ‫ְׁטּחו‬
trusting only in their own wisdom and prowess}. ‫ַבי ֹה‬
:‫ָוה‬
(5) {Even the most powerful} man can find happiness only by ‫(ה) ַא ְׁ ש ֵרי ַה ֶׁג ֶׁבר ֲא ֶׁ שר ָ שם ְׁי ֹה ָוה‬
making Hashem his mivtach {(hope, trust, assurance, stronghold)}, ‫ִמ ְׁב ַטח ֹו ְֹׁולא ָפ ָנה ֶׁאל ְׁר ָה ִבים ְׁו ָש‬
and not turning to {[placing his trust in]} arrogant ones {who glory
in their own prowess} and who mislead/deceive with false
‫ֵ טי‬
promises {of salvation}.244 :‫ָ כ ָזב‬
(6) Hashem my God, You performed mighty deeds {when You ‫אל‬ ֹ ֱ ‫(ו) ַרב ֹות ָע ִ שי ָ ת ַא ָ תה ְׁי ֹה ָוה‬
‫ַהי‬
241 Malbim: “This psalm was composed after David was saved by a miracle when he was being pursued by his
enemies. The psalm itself is thus a korban todah (thanksgiving offering) for his having been delivered from sure death.”
Daat Mikra: “This psalm begins with thanks to Hashem for having delivered David when his life was endangered, and
continues as a prayer to save him now as well from all the dangers he presently faces.”
242 According to Alshikh, David’s yearning for Hashem was so strong that he was able to bypass the normal
gate through which all our prayers ascend (Shem Adanut, Malkhut, Shekhinah, Hashem’s immanence), and connect
directly to Shem YKVK (Hashem’s transcendence). In response, va’yet YKVK (Hashem inclined/lowered His
transcendence) and revealed Himself to David directly to hear David’s cry. Malbim says the same thing using non-
kabbalistic language: David used the word va’yet (He inclined) here to point out how powerful his experience was of
Hashem’s direct intervention to save him. Malbim juxtaposes this miraculous intervention—this revelation that parts
the veil to reveal Hashem’s direct involvement in our life—against the image of Hashem dwelling high above and
answering our prayers via the natural order (i.e., via Malkhut).
Alshikh brings a mashal (analogy) from the Midrash (Bereshit Rabbah 63:5) wherein Hashem’s relationship with
David (and thus with Israel, and thus with each and every individual soul) is likened to a father and son who are
separated by a thick wall. In his great desire to see his father, the son begins removing stones from his side of the wall. In
the meantime, out of his great love for his son, the father has already begun removing stones from his side of the wall as
well. In our psalm, this is seen in the double form of the verb, kavoh kiviti Hashem, wherein kavoh embodies Hashem’s
yearning for David, and kiviti embodies David’s yearning for Hashem. Indeed, Hashem’s yearning even precedes
David’s, similar to the verse we recite in Anenu on fast days, “And it shall be that I [Hashem] will answer before they call;
while they are yet speaking, I will hear” (Isaiah 65:24).
243 Alshikh connects the three parts of this verse with three pivotal events in David’s life: “He raised me from
the pit of destruction” refers to David’s miraculous deliverance from the hand of Goliath. Goliath was an idolator, and
idolatry is described as a pit of destruction. “From sinking in quicksand” refers to David’s miraculous deliverance from
Akhish (Avimelekh, king of Gat; see Psalms 34 and 56). “He set my feet upon solid rock and firmly established my steps”
refers to David’s miraculous deliverance from King Shaul in Midbar Maon. Shaul and his large army had surrounded
David and his men on all sides, but just as Shaul was about to close in a messenger appeared out of nowhere informing
Shaul that the Philishtim were sweeping through the countryside. Shaul immediately left (I Samuel 23:24-28; see Inside
Psalm 141, “First Episode—The Rock of Heated Arguments”). See also another level of interpretation of verses 3-4 from
the Ari in Inside Psalm 143, “Shaar HaGilgulim, Hakdamah 38.”
244 Daat Sofrim: “Rehavim (arrogant ones) think only of themselves; satey khazav are those who promise but
never fulfill.” Daat Mikra: “Rehavim are idolators and priests who promise salvation in the name of their gods. It is also
possible that rehavim and satey khazav refer not to humans who believe in other gods, but to the other gods themselves,
belief in whom is itself a setiah (deviation), as per Leviticus 19:4, ‘al tifnu el ha’elilim—do not turn to other gods,’ where the
root of tifnu shares the same root as the word panah of our verse.” Hirsch: “Rehavim and satey khazav are arrogant men
who at first glance inspire trust but who, once we really are in need of their help, turn away from us in faithlessness and
deceit.”
created the world}; {in addition,} Your wondrous miracles and ‫ִנ ְׁפ ְׁל ֹא ֶׁתָיך ּומ ְׁח ְׁ ש ֹב ֶׁתיָך ֵא ֵלינּו‬
Your deep thoughts {[the long-range intentions behind all that You ‫ֵ אי ן ֲע ֹ ְר ך‬
have done in every generation since creation]} are for our benefit;
{though miniscule in relation to You, for} nothing You do can
‫ֵ א ֶׁלָיך ַא ִגי ָדה ַו ֲא ַד ֵב ָרה ָע ְׁצּמו ִמ‬
compare to who You are, still, were I to attempt to relate or :‫ַס ֵפר‬
declare {my praise for any of these deeds or miracles}, they would be
too awesome {and too numerous} to recount.245
(7) {When I come to pay homage to You for saving me,} You do not ‫(ז) ֶׁז ַבח ּומ ְׁנ ָחה ֹלא ָח ַפ ְׁצ ָ ת ָא ְׁז ַנ‬
desire only a festive thanksgiving-offering or even a modest ‫ִים‬
meal-offering; the ears {[the ability to hear]} that You have
hollowed out in me, {they inform me that} You are not merely
‫טאה ֹלא‬ ָ ָ ‫ָ כ ִרי ָ ת ִּלי ע ֹו ָ לה ַו ֲח‬
asking for a burnt-offering or a purification-offering.246 :‫ָשָא ְׁל ָ ת‬
(8) I thus said/understood, “Behold, {even if Hashem had not ‫(ח) ָאז ָאמ ְׁר ִתי ִה ֵּנה ָבא ִתי ִב ְׁמ ִג ַּלת‬
commanded us to bring symbolic offerings,} I would have come {to see
my obligation to thank Him} inscribed in a scroll written on me
‫תוב ָע‬ ּ ‫ֵ ס ֶׁפר ָכ‬
{[on the tablet of my own heart]}.”247 : ‫ָ לי‬
(9) To fulfill Your will, my God, is my only desire, for Your ‫א ל ַהי ָח ָפ ְׁצ ִתי‬ ֹ ֱ ‫(ט) ַל ֲ עש ֹות ְׁרצ ֹו ְָׁנך‬
Torah is within me {[inscribed in my very being]}. :‫ְׁות ֹו ָר ְָׁתך ְׁבת ְֹוך ֵמ ָעי‬
(10) I will proclaim tzedek {(the even-handed justice of Your ways)} in ‫(י) ִב ַש ְׁר ִתי ֶׁצ ֶׁדק ְׁב ָק ָהל ָרב ִה ֵּנה ְׁש ָפ‬
the midst of a great congregation; my lips will never cease ‫ַ תי‬
{relating Your kindnesses}; Hashem, You alone know {the
:‫ֹלא ֶׁא ְׁכ ָלא ְׁי ֹה ָוה ַא ָתה ָי ָד ְׁע ָת‬
245 According to Malbim, the parenthetical phrase ein arokh eleikha, literally, “none can compare to You,” but
which we have rendered, “nothing You do can compare to who You are,” is the key to a proper understanding of this
verse. Malbim thus explains: We wish to praise Hashem not only for the entirety of creation but for the innumerable
divine actions behind every detail of creation (rabot asita Hashem Elohai). We also wish to praise Hashem for the special
miracles He has done for us in every generation (nifleotekha u’machshevotekha elenu). However, there are two problems
with such praise. First, it is simply impossible to praise Hashem sufficiently for His actions (for all that He does and has
done). Even if we were to attempt to relate and declare our praise and appreciation for these actions ( agidah va’adaberah),
the actions themselves are too awesome and too numerous to recount (atzmu misaper). Second, although Hashem’s actions
are truly awesome, they themselves dwindle into insignificance compared to who He is—His unimaginable infiniteness
and awesome transcendence. This is the meaning of “ein arokh eleikha—nothing You do compares to who You are.”
This is not meant to discourage us from praising and thanking Hashem for all He does, but rather to place
things in their proper perspective, to help us lift our sights, to help us expand our present level of awareness of Hashem’s
greatness and His infinite love.
Alshikh likens this to Rabbi Chaninah’s statement to the young disciple who addressed Hashem with a long
litany of superlative praises, “HaEl ha’gadol, ha’gibor, ha’nora, ha’adir, ha’izuz, ha’yaruy, he’chazak, ha’amitz, ha’vadai, ha’nikhbad
—the great, the mighty, the awesome, the invincible, the all-powerful, the awe-inspiring, the indomitable, the valiant, the
steadfast, the most-honorable God.” Rabbi Chaninah waited for the disciple to finish and asked, “Have you exhausted all the
praises of your Master?” (Berakhot 33b). As the Talmud concludes there, the only reason we say “HaEl ha’gadol ha’gibor
veha’nora—the great, the mighty, and the awesome God” in our prayers is because Moshe Rabbenu used these specific
qualities to describe Hashem’s actions (Deuteronomy 10:17). Indeed, just as Ein Sof is infinite, so too are His praises. For this
very reason, the Chovot HaLevavot quotes our verse (40:6) and adds, “‘Who can express or put into words the greatness of
Hashem’s mighty acts, or convey the full extent of His praise?’ (Psalm 106:2), ‘We bless Your glorious name, though
You Yourself are far beyond any blessing and praise’ (Nechemiah 9:5), and ‘ Lekha dumiyah tehillah—for You, silence is the
only true praise’ (Psalm 65:2). Here, too, whatever praise we may wish to attribute to Hashem for His mighty acts is
miniscule compared to who He is above and beyond those acts” (Chovot HaLevavot, Shaar HaYichud, Chapter 10). See
below, notes on Psalm 65:2 and Psalm 106:2.
246 Hashem wants the inner level to be consistent with the outer. Indeed, the inner and outer levels of mitzvot
correspond exactly to the soul and the body. Each assists the other, and both are absolutely necessary.
247 Malbim: “Even if my obligation to bring a thanksgiving-offering were not inscribed in the Torah, I would
still find this obligation inscribed in another book, the book that is written on the tablet of my heart. I would have
discovered this obligation through my own innate feelings of thanks, for it is only natural to thank whoever treats us
kindly.” It is in this sense that the Torah builds on that which is already innate not only in human nature but in any
sentient being. Hirsch: “If I were to proclaim Your greatness through symbolic acts of sacrifice such as the korban todah
which You have ordained (Leviticus 7:12), it would still not be the type of zevach and minchah that You instituted in the
Torah…You surely do not want us to perform the symbolic act of sacrifice while the rest of our lives are filled with
frivolity…The purpose of any sacrificial offering is only to bring home to us anew the demands of our duty, and to
reawaken within us our devotion to this task” (Hirsch, Psalm 40:7-8). See Inside Psalm 40 for the Talmud’s
understanding of this verse.
overwhelming gratitude I feel in my heart}.

(11) I will therefore not conceal Your righteous charity in ‫(יא) ִצ ְׁד ָק ְָׁתך ֹלא ִכ ִסי ִתי ְׁבת ְֹוך ִל ִבי‬
my heart; I will declare Your faithfulness and Your ‫מו ָנ ְָׁתך ּו ְׁתּשוע ְָׁתך ָא ָמ ְׁר ִתי ֹלא‬ּ ‫ֱא‬
miraculous salvation; I will no longer refrain {from
proclaiming} Your loving-kindness and Your truth to a great ‫ִכ ַח ְׁד ִתי ַח ְׁס ְָׁדך ַו ֲא ִמ ְָׁתך ְׁל ָק ָהל‬
congregation {[first, :‫ָרב‬
to my people, and then to all mankind]}.
(12) Therefore, You too, Hashem, please do not withhold ‫(יב) ַא ָ תה ְׁי ֹה ָוה ֹלא ִת ְׁכ ָ לא ַר‬
Your mercies from me; may Your loving-kindness and Your ‫ֲח ֶׁמיָך‬
truth protect/preserve me continually {from self-corruption and
internal deception}.
‫ִמ ֶׁמ ִּני ַח ְׁס ְָׁדך ַו ֲא ִמ ְָׁתך ָ ת ִמיד ִי‬
:‫ְׁצּרו ִני‬
(13) For {even when} innumerable troubles have ‫(יג) ִכי ָא ְׁפּפו ָע ַלי ָרע ֹות ַעד ֵאין ִמ ְׁס‬
beset/surrounded me, {I readily admitted that} it was my own ‫ָפר‬
wrongdoings catching up with me, preventing me from
seeing {[due to my inability to foresee the consequences of my actions, and
‫ִה ִ ֹשיּגו ִני ֲע ֹו ֹנ ַתי ְֹׁולא ָי ֹכ ְׁל ִתי ִל‬
thus leading to the loss of intellectual clarity]}; they are more ‫ְׁרא ֹות‬
numerous than the hairs of my head, causing my heart to ‫ָע ְׁצּמו ִמ ַש ֲער ֹות ֹראשי ְׁו ִל ִבי ֲע ָז‬
fail me {[depriving me of all peace of mind]}.
:‫ָב ִני‬
(14) Hashem, consent {[acquiesce, be agreeable to accept me with all my ‫(יד) ְׁר ֵצה ְׁי ֹה ָוה ְׁל ַה ִצי ֵל ִני ְׁי ֹה ָוה ְׁל ֶׁע‬
faults, and may I find favor in Your eyes]} to rescue me {[to deliver me ‫ְׁז ָר ִתי‬
from all my adversaries, inner and outer]}; Hashem, quickly come to :‫ּחושה‬
my aid.
(15) So that those who seek my soul—to destroy it—may ‫שו ְׁו ַי ְׁח ְׁפּרו ַי ַחד ְׁמ ַב ְׁק ֵ שי ַנ ְׁפ‬ּ ‫(טו) ֵי ֹב‬
altogether be humiliated and disgraced; so that those who ‫ִ שי‬
desire my downfall be set back and ashamed. ‫תה ִי ֹסגּו ָאח ֹור ְׁו ִי ָ כ ְׁלּמו ֲח ֵפ‬ ּ ָ ‫ִל ְׁספ ֹו‬
‫ֵ צי‬
:‫ָר ָע ִתי‬
(16) So that those who {relish in my troubles and continually} taunt ‫(טז) ָי ֹ שמ ּ ו ַעל ֵע ֶׁקב ָב ְׁ ש ָ תם ָה ֹא ְׁמ‬
me, saying, “Aha, aha,” be confounded on the heel of {[in the ‫ִרים‬
wake of, due to the magnitude of]} their own shame. :‫ה א ח‬ ָ ֶׁ ‫ִ לי ֶׁ ָה א ח‬
(17) But may all who seek You be happy and rejoice in ‫(יז) ָי ִשישּו ְׁו ִי ְׁש ְׁמּחו ְָׁבך ָכל ְׁמ ַב ְׁק‬
You;248 may those who love Your deliverance continually ‫ֶׁשָיך‬
say, “May Hashem’s greatness be ever more magnified!”249 ‫ֹיאמּרו ָ ת ִמיד ִי ְׁג ַדל ְׁי ֹה ָוה ֹא ֲה ֵבי‬
:‫תך‬ ָ ֶׁ ‫ְׁ תּשוע‬
(18) As for me, poor and defenseless/destitute, {I await the day ‫(יח) ַו ֲא ִני ָע ִני ְׁו ֶׁ א ְׁבי ֹון ֲא ֹד ָני ַי ֲח‬
when You,} Adonai {(my personal God)}, will take notice of me ‫ָ שב ִלי‬
{[Your servant]}; You alone are my help and my deliverer. O
my God, do not delay.
‫אל ַהי ַאל‬ ֹ ֱ ‫ֶׁ ע ְׁז ָר ִתי ּומ ַפ ְׁל ִטי ַא ָתה‬
:‫ְׁ ַתאחר‬
Psalm 41
Conductor of Creation who grants victory {over Israel’s enemies}.
:‫ִוד‬
(2) Happy is he who cares for the poor {and the sick}; on the ‫(ב) ַא ְׁ ש ֵרי ַמ ְׁ ש ִכיל ֶׁ אל ָדל ְׁבי ֹום ָר‬
day of {his} misfortune, Hashem Himself will surely rescue ‫ָעה‬
him.
:‫ְׁי ַמ ְּׁל ֵטהּו ְׁי ֹה ָוה‬
(3) Hashem will protect him {in this world} and give him life {in ‫(ג) ְׁי ֹה ָוה ִי ְׁ ש ְׁמ ֵרּהו ִויח ֵּיּהו ְׁו ֻא ַ שר‬
the world to come}; he shall attain supreme happiness on earth, ‫<כתיב‬
and You, {O God,} will not deliver him over to the {diabolical}
machinations of his adversaries.
‫ְׁי ֻא ַשר> ָָבא ֶׁרץ ְַׁואל ִת ְׁת ֵנּהו ְׁב ֶׁנ ֶׁפש‬
:‫ֹא ְׁי ָביו‬
(4) Hashem, You will strengthen him on his sickbed; even ‫(ד) ְׁי ֹה ָוה ִי ְׁס ָע ֶּׁדּנו ַעל ֶׁע ֶׁרש ְׁד ָוי ָכל‬
while bedridden, in the throes of his illness, You will cause a
sudden reversal {in his condition, and grant him complete recovery}.
:‫ִמ ְׁש ָכב ֹו ָה ַפ ְׁכ ָת ְׁב ָח ְׁלי ֹו‬
248 For such people, every phenomenon, every circumstance, and every event is another opportunity to
recognize Hashem’s direct involvement in their life.

249 They love being able to attribute everything that happens to them to You because it gives them another
opportunity to feel and directly experience Your closeness.

(5) As for me, I said, “Hashem, be gracious with me! Heal my ‫(ה) ַא ִני ָא ַמ ְׁר ִתי ְׁי ֹה ָוה ָח ֵּנ ִני ְׁר ָָפאה‬
soul, for I have sinned against You!”250 :‫ַנ ְׁפ ִ שי ִכי ָח ָ טא ִתי ְָלך‬
(6) My enemies speak evil about me, “When will he die, so ‫(ו) א ֹו ְׁי ַבי ֹיאמּרו ַרע ִלי ָמ ַ תי ָיּמות‬
that his name {[Israel]} will finally perish?” :‫ְָׁוא ַבד ְׁשמ ֹו‬
(7) And if one of them comes to see, he only feigns concern; ‫(ז) ְׁו ִאם ָבא ִל ְׁרא ֹות ָש ְׁוא ְׁי ַד ֵבר ִלב ֹו‬
gathering evil counsel in his heart, {he waits} to speak against
me when he leaves.
:‫חוץ ְׁי ַד ֵבר‬ ּ ‫ִי ְׁק ָבץ ָא ֶׁון ל ֹו ֵי ֵצא ַל‬
(8) All who hate me whisper together against me; they plot ‫(ח) ַי ַ חד ָע ַ לי ִי ְׁת ַל ֲחשּו ָ כל ש ְָׁנאי ָע‬
evil against me {saying}: ‫ַ לי‬
:‫ַי ְׁח ְׁשבּו ָר ָעה ִלי‬
(9) “{All his} treachery has reverted against him; now that he ‫(ט) ְׁד ַבר ְׁב ִל ַּי ַעל ָיּצוק ב ֹו ַו ֲא ֶׁשר ָש‬
has lain down, he will never rise again.” ‫ַכב‬
:‫ֹלא י ֹו ִסיף ָלקּום‬
(10) Even my close friend whom I trusted, who ate bread at ‫(י) ַגם ִאיש ְׁשל ֹו ִמי ֲא ֶׁשר ָב ַט ְׁח ִתי ב‬
my table, has lifted his heel against me {to kick me down}. ‫ֹו‬
:‫א ֹו ֵכל ַל ְׁח ִמי ִה ְׁג ִדיל ָע ַלי ָע ֵקב‬
(11) But You, Hashem, be gracious to me; raise me up again ‫(יא) ְׁו ַא ָ תה ְׁי ֹה ָוה ָח ֵּנ ִני ַו ֲה ִקימ ִני‬
and I shall repay them. :‫ַו ֲא ַש ְּׁל ָ מה ָל ֶׁהם‬
(12) With this I will know that You take pleasure in me—if ‫(יב) ְׁב ֹזאת ָי ַד ְׁע ִתי ִכי ָח ַפ ְׁצ ָ ת ִבי ִכי ֹלא‬
my enemy is prevented from prevailing over me. : ‫ָי ִריע ֹא ְׁי ִבי ָע ָ לי‬
(13) And that You support me {to be able to stand in my truth and} ‫(יג) ַו ֲא ִני ְׁב ֻת ִמי ָ ת ַמ ְׁכ ָ ת ִבי ַו ַ ת ִצי ֵב‬
in my integrity, and establish me in Your presence forever. ‫ִני‬
:‫ְׁל ָפ ֶׁנָיך ְׁלע ֹו ָלם‬
(14) Blessed {source of all blessing} is Hashem, God of Israel, from ‫א ל ֵ הי ִי ְׁ ש‬
ֹ ֱ ‫(יד) ָבּרְוך ְׁי ֹה ָוה‬
here and now in this world to endless eternity; {[and may His
blessing flow down ever more abundantly from the highest universe to the
‫ָר ֵ אל‬
lowest,]} amen and amen.251 ‫ֵ מ ָהע ֹו ָ לם ְׁו ַעד ָהע ֹו ָ לם ָאמן‬
:‫ְָׁואמן‬
250 “Ki chatati lakh—for I have sinned against You.” Compare with Psalm 51:5, “Lekha levadkha chatati—[with
regard to Batsheva] I have sinned against You alone,” to which we add “for I acted in haste and thereby caused Your
name to be profaned.” According to the Chida (Yoseph Tehilot), David refers here in Psalm 41 to the chillul Hashem
(profanation of God’s name) that he caused by marrying Batsheva in the way he did (as described in Psalm 51; see Inside
Psalm 3). That is, although Batsheva was technically permitted to David [for every one of David’s soldiers gave a ghet (bill
of divorce) to his wife when he went out to war], still, David was judged harshly because he failed to take into account the
way his contemporaries would view his action. This is the meaning of “ki chatati lakh—for I have sinned against You”
(41:5) and “lekha levadkha chatati—I have sinned against You alone” (51:5), referring specifically to the chillul Hashem
(profanation, besmirching of God’s name) that resulted from his act. Similarly, although David was justified in
condemning Batsheva’s husband Uriyah to death as a mored be’malkhut (rebel against the crown), still, the way David
went about having Uriyah killed (“Send Uriyah to the frontlines in the heat of battle; then withdraw from him so that he
will be hit and die”; II Samuel 11:15), was not pleasing to Hashem. For all this, David asks specifically “ refa’ah nafshi,” that
Hashem heal his nefesh, the aspect of the soul that is most damaged by sin.
251 As is known, Sefer Tehillim (the Book of Psalms) is broken up into five smaller books. In this way it parallels
Chamishah Chumshei Torah (the Five Books of the Torah). This verse is thus not only the concluding verse of Psalm 41, but
the concluding verse of the first book of Psalms. Its sister verse at the conclusion of the second book of Psalms reads,
“Ubarukh shem kevodo le’olam ve’yimalei kevodo et kol ha’aretz amen ve’amen—may His glorious name be blessed [and
increasingly revealed in this world and] forevermore; and may the entire earth be filled with His radiant glory, amen and
amen” (Psalm 72:19). Its sister verse at the conclusion of the third book of Psalms reads, “ Barukh Havayah le’olam, amen
ve’amen—may Hashem be blessed [and may His sovereignty be increasingly revealed in this world and] forevermore,
amen and amen” (Psalm 89:53). Its sister verse at the conclusion of the fourth book of Psalms reads, “ Barukh Havayah Elohei
Yisrael min ha’olam ve’ad ha’olam, ve’amar kol ha’am amen, halleluYah —Hashem, O God of Israel, may You be blessed and
acknowledged as the Source of all blessing from the highest world to the lowest; and all the people will say amen, praise Yah”
(Psalm 106:48).
See Nine Gates to the Psalms, Gate Two, where we show that blessing Hashem involves first of all the recognition
on our part that He is the transcendent source of all blessing. Second, we actively intend to channel more of His
transcendent light into the world. We see this in the double meaning of the concluding phrase of our verse, me’ha’olam
ve’ad ha’olam, literally “from the world to the world,” meaning, “from here and now in this world to the endless eternity
of the world to come.” The initial movement here is thus from below to above. From our finite world of time and space
(below), we elevate our consciousness to the eternal world to come (above). Like a man stranded on a desert island who
signals an SOS to a passing airplane, we too send up a message of our recognition to Hashem, “We are aware of You! We
know that You are the source of everything!” This is consistent with Targum Yonatan’s Aramaic rendition of this phrase,
“Min alma ha’dein ve’ad alma de’ati—min ha’olam hazeh ad ha’olam haba—from this world [from here and now in this finite
Second Book of Psalms (42-72)

Psalm 42
(1) LaMenatzeyach – Dedicated to the Master Symphony :‫(א) ַל ְׁמ ַנ ֵצ ַח ַמ ְׁ ש ִכיל ִל ְׁב ֵני ֹק ַרח‬
Conductor of Creation who grants eternal victory. Maskil
LiBnei Korach — Wise counsel from the descendants of
Korach.
(2) As a roe-deer cries out {its longing} for running streams of ‫(ב) ְׁכ ַא ָּיל ַ ת ֲע ֹ רג ַעל ֲא ִפי ֵקי ָמ ִים‬
water, so my soul cries out for You, O Elohim!252 ‫ֵ כן‬
:‫א ל ִהים‬ ֹ ֱ ‫ַנ ְׁפ ִ שי ַ ת ֲע ֹ רג ֵא ֶׁליָך‬
(3) My soul thirsts for Elohim, for El Chai {(the living God)}; ‫(ג) ָצ ְָׁמאה ַנ ְׁפ ִ שי ֵלאֹל ִהים ְׁל ֵ אל‬
when shall I come again {to the Sanctuary} to appear before ‫ָ חי‬
Elohim?
‫אל‬ֹ ֱ ‫ָ מ ַ תי ָאב ֹוא ְׁו ֵא ָר ֶׁאה ְׁפ ֵני‬
:‫ִהים‬
(4) My tears have been my bread by day and by night, while ‫(ד) ָה ְׁי ָתה ִּלי ִד ְׁמ ָע ִתי ֶׁל ֶׁחם י ֹו‬
it {[the insidious force that seeks to undermine me and overwhelm my ‫ָמם‬
soul]} whispers to me all day long, “Where is your God?” 253
‫ָו ָל ְׁי ָ לה ֶׁב ֱא ֹ מר ֵא ַ לי ָ כל‬
‫ַּהי ֹום ַא ֵּיה‬
‫אל‬ ֹ ֱ
:‫ֶׁהיָך‬
(5) These things I {[Israel]} remember and my soul pours ‫(ה) ֵא ֶׁ ּלה ֶׁא ְׁז ְׁכ ָרה ְׁו ֶׁא ְׁש ְׁפ ָכה ָע ַלי ַנ‬
itself out {with longing} inside me—how I used to pass with ‫ְׁפ ִשי‬
the crowds, walking slowly up to the House of Elohim amid ‫ִכי ֶׁ א ֱע ֹ בר ַב ָסְך ֶׁ א ַד ֵדם ַעד ֵבית‬
cries of joy and thanksgiving, amid throngs gathered for a
festival. ‫א ל ִהים‬ ֹ ֱ
:‫ְׁבק ֹול ִר ָּנה ְׁות ֹו ָדה ָהמ ֹון ח ֹו ֵגג‬
(6) Why are you so downcast, my soul, and why do you ‫(ו) ַמה ִת ְׁשת ֹו ֲח ִחי ַנ ְׁפ ִשי ַו ֶׁת ֱה ִמי‬
grieve for me? Put your hope in Elohim, for I have yet to ‫ָע ָלי‬
world of time and space] onward throughout the endless eternity of the world to come.” See also Radak here, “ Me’ha’zman
harishon ve’ad ha’zman ha’acharon; ke’lomar, kol ha’yamim—from the beginning of time until the end of time; that is, all the days
of the world.” Malbim, too, explains the parallel phrase in Psalm 106:48, “May Hashem be blessed from the days of
this world—during which He governs the world through hidden miracles and hidden providence—until the world of the
future when His transcendent name (i.e., overriding governance) will be revealed through open miracles.” Finally, see Rashi
on Nechemiah 9:5, “‘Barekhu Hashem Elokekhem min ha’olam ad ha’olam,’ mi’techilat ha’olam ve’ad takhlito yehi barukh—from the
beginning of the world to its final goal, may He be blessed.”
But as noted, there is a second movement implied in these words. In a sense, this second movement is heaven’s
response from above to our recognition of Hashem’s presence in our life from below. In the terminology of the Zohar,
heaven initiates an itaruta d’le’ela (arousal from above) in response to our itaruta d’letata (arousal from below), by sending
down not just more material abundance which is essential to our physical existence, but most important, greater
enlightenment which is essential to our spiritual growth. This is the second meaning of “ Barukh Hashem…me’ha’olam ve’ad
ha’olam, i.e., may Hashem be acknowledged as the source of blessing and may His blessing flow down ever more abundantly
from the highest universe to the lowest.” See Nefesh HaChayim 1:6, hagahah of Rabbi Yitzchak of Volozhin, s.v. uk’inyan min
ha’olam ve’ad ha’olam, “Misof olamot ha’ruchani ad sof olam ha’gashmi—from the highest spiritual worlds to the nadir of this
physical world.” See also the Zohar where “min ha’olam ve’ad ha’olam” is understood as “me’alma d’le’ela ad alma d’letata—
from the upper dimension to the lower dimension” (Zohar Vayelekh, 3:285b) and “me’alma de’itkasia ad alma de’itgalia—from
the hidden dimension to the revealed dimension” (Zohar Vayetze, 1:158b). In terms of the sefirot, the Zohar identifies the
hidden, upper dimension with Yovel (the Jubilee Year, a codeword for Binah) and the revealed, lower dimension with
Shmittah (the Sabbatical Year, a codeword for Malkhut). “Barukh Hashem…me’ha’olam ve’ad ha’olam” would then refer to
drawing down blessing from Ein Sof via Binah above to Malkhut below (Zohar Vaera, 2:22a; Zohar Vayelekh, 3:285b). See
below, Psalm 72:19, and see note to Psalm 90:2, where we explain that the root ayin-lamed-mem (alam, olam) carries three
meanings.
252 Hirsch: “Ayal (roe-deer) is masculine, but the verb taarog is feminine, denoting the extreme weakness
resulting from thirst. The ayal, faint with thirst, stands in a deep place of the desert; it hears springs of water roar forth
from the rocky heights above, but it cannot ascend. It knows that there is a spring of water above it, but it cannot reach
the drink for which it thirsts. The same is true of Israel brought low by the sufferings of exile. Israel knows full well that
there
is a God above; it knows that its God is near, yet it feels as if it were far away from Him. Here in this psalm, David
expresses how it feels when Israel in exile lacks the strength to soar up to Him.”
253 As indicated by the singular be’emor (singular “he or it says/whispers”) as opposed to be’omram (plural
“they say”), we take this as a reference to David’s own inner adversary, the voice within that seeks to undermine his
faith in Hashem. At the same time, as below in verse 11 (and as above in Psalm 3:2-3), this is the same voice with which
Israel’s outer enemies seek to demoralize us. Thus Hirsch: “In this manner, Israel has incurred the ridicule of the
nations, ‘Where is your God, after whom you name yourselves and for whom you wait like a bride forsaken? He has
forgotten you long ago. You pass your present in mourning for a future that will never come. You are deluded by your
foolish pride to sacrifice reality for an illusion.’”
thank Him for the salvations that will come from Him! ‫אל ִהים ִכי ע ֹוד א ֹו ֶּׁדּנו‬ ֹ ‫ה ֹו ִח ִלי ֵל‬
:‫ְׁיּשוע ֹות ָפ ָניו‬
(7) My God, my soul is downcast within me; {in order to revive ‫אל ַהי ָע ַלי ַנ ְׁפ ִשי ִת ְׁשת ֹו ָחח‬ ֹ ֶׁ )‫(ז‬
myself,} I bring to mind what You did for us in the lowland of ‫ַעל ֵכן‬
the Jordan {[when You held back the waters and we passed through on
dry land]}, from the peaks of Hermon {[when You overlooked our
‫ֶׁ א ְׁז ָ כ ְָׁר ך ֵמ ֶׁ א ֶׁרץ ַי ְׁר ֵדן ְׁו ֶׁח ְׁרמ ֹו‬
wrongdoing]}, and from the lowly mountain {[Sinai, where You ‫ִנים ֵמ ַהר‬
forgave us for worshiping the golden calf]}.254 ‫ִמ ְׁצ‬
:‫ָער‬
(8) {But now in exile, I suffer, as one misfortune follows another,} depths ‫(ח) ְׁתה ֹום ֶׁאל ְׁתה ֹום ק ֹו ֵרא ְׁלק ֹול‬
call to depths; {punishment pours down upon me like} the roar of
water gushing through a canal; all Your breakers and Your
‫ִּצנ ֹו ֶׁרָיך ָכל ִמ ְׁש ָב ֶׁרָיך ְׁו ַג ֶּׁליָך ָע ַלי ָע‬
waves have passed over me. :‫ָבּרו‬
(9) O that Hashem would command His loving-kindness ‫(ט) י ֹו ָמם ְׁי ַצ ֶּׁוה ְׁי ֹה ָוה ַח ְׁסד ֹו ּו ַב ַּל ְׁי‬
throughout the days, thus allowing me to feel His presence ‫ָ לה‬
even during the dark night {of my exile};255 this is my prayer to
:‫ִ שי ֹרה ִע ִמי ְׁת ִפ ָּלה ְׁל ֵאל ַח ָּיי‬
254 Rashi: “I remember what You did for us at the Jordan [when You held back the waters and we passed
through on dry land] (Joshua 3:16); I remember what You did at Mount Hermon, how You prevented Bilaam from
cursing us even after we angered You in Shitim (Numbers 25:1; Micah 6:5, see Rashi there); I remember Sinai, the tiniest
of mountains, how You forgave us there for worshiping the golden calf. All these I, David, bring to mind precisely now
that You not only have pulled back from helping me, but continue to renew Your harsh decrees against me.”
255 We arrived at this translation through a four-stage process (based respectively on the commentaries of the
Ari, Radak, Rashi, and Hirsch). Stage one, the Ari points out that the first word is not simply yom (day) but yomam, a day
that includes all subsequent days in potential and continues to exert its influence as each day unfolds its powers to full
actualization (Etz Chayim 25:2, 44:7 end; Shaar HaKavanot, Drushey Chag HaSuccot, drush dalet). Stage two, Radak writes,
“This verse can be read as David’s reply to his downcast soul: ‘Yomam yetzaveh Hashem chasdo—O my soul, do not despair,
for Hashem will surely command His loving-kindness soon in our days; these will be days of salvation that are likened to
the light of morning in contrast to the darkness of exile which is called nighttime. Uva’lailah shiroh imi—but this is only if,
during the night of exile, His song remains with us, that we sing to God and thank Him for all the kindnesses He has
performed for our ancestors from time immemorial, and that He continues to perform for us each and every day. Tefillah
l’El chayay—and furthermore, we pray to Him to keep us alive until the redeemer comes and we actually see the great
awaited salvation with our own eyes.’” Based on Radak, we might render our verse thus: “[I remember the secret He
revealed to me:] Hashem will command [openly reveal] His loving-kindness during the day, if I do my part to maintain
His song with me even in the night; [closeness to Him both in joy and in affliction—during the bright days as well as
during the dark nights—] this is my prayer to the God of my life!”
Stage three, Rashi agrees with Radak regarding the symbolic meaning of day and night, but disagrees
regarding the meaning of shiroh. He thus writes, “Yomam yetzaveh Hashem chasdo—may the light of day [the redemption]
finally come when Hashem will direct/reveal His loving-kindness to us. Uva’lailah—in the meantime, in the darkness of
exile and pain, shiroh imi—tehei chanayato betokhenu—may His encampment be in our midst.” Strange, why doesn’t Rashi
translate shiroh as His song, i.e., our song to Hashem in the midst of our exile? Rashi hears our questions and explains,
“Although the Midrash (Midrash Tehillim 42:5) does understand shiroh as song, this is not its primary meaning here. It is
rather an expression denoting encampment or coming to rest, as in the Aramaic translation of ‘Vayichan sham Yisrael—
U’shra taman Yisrael—and Israel camped there’ (Exodus 19:2) and ‘Vayichan Yisrael—U’shra Yisrael—and Israel camped’ (II
Samuel 17:26).” Based on Rashi, Tehillim HaMevuar renders this verse thus: “We await the great day when the light of our
redemption will shine, and Hashem will direct/reveal His loving-kindness to us; in the meantime, even in the midst of
the darkness of exile, may His Shekhinah rest/dwell with us; this is my prayer to the God of my life.” Tehillim Mevuar
actually takes Rashi one step further based on the linguistic similarity between shiroh and the Aramaic shra (encamp),
which then comes into Hebrew as hashraat Shekhinato (the resting of His presence).
Stage four, Hirsch arrives at a similar conclusion by another route. He points out that the word shiroh is spelled
here shir-heh (we pronounce the word as a masculine possessive, as if it were written shir-vav, whereas it is actually
spelled shir-heh), “indicating femininity, where, as it were, the Lord is limited by our actions and does not reveal Himself
in the fullness of His might.” Based on this, he renders the entire verse, “Thus, even in exile, Hashem’s Shekhinah
(feminine presence) remains with me, and I am able to perceive His rule, even though His hand is invisible and may only
be surmised. By the light of day, however, whenever a ray of light breaks through my night-exile, when things seem a
little better, then I know that this is the work of Hashem, a sign of His loving-kindness. But even in the darkness of a night
such as this one that surrounds me now, shiroh, the song that proclaims Him even though He cannot be seen, is still with
me, and all my being, both in joy and in affliction, becomes one tefillah l’El chayay, one prayer to the God of my life. In
bright days as well as in dark days I strive upward to attain the proper understanding of God who is the source of the
strength of my life.” Taking all the above together, how beautiful it is that shiroh is His abiding, albeit invisible, presence
in our lives, and at the same time His song, the song He sings to us and the song we sing to Him.
the God of my life; {[and more, this kind of prayer to God—this very
connection to Him—this is my life]}.256
(10) I say to El: My Rock {[Ground of my
{Still, in my affliction,} ‫(י) א ֹו ְׁמ ָרה ְׁל ֵ אל ַס ְׁל ִעי ָל ָמה ְׁש ַ כ‬
being]},
why have You forgotten me? Why {[for what reason]} ‫ְׁח ָ ת ִני‬
must I walk blackened under the oppression of the enemy?
‫ָ ל ָ מה ֹק ֵדר ֵא ֵ לְ ך ְׁב ַל‬
:‫ַ חץ א ֹו ֵיב‬
(11) While piercing my bones to the point of death, my ‫(יא) ְׁב ֶׁר ַצח ְׁב ַע ְׁצמ ֹו ַתי ֵח ְׁרּפו ִני צ ֹו ְׁר‬
oppressors taunt me, saying to me all day long, “Where is ‫ָרי‬
your God?”
‫ְָׁבאמ ָרם ֵא ַ לי ָ כל ַּהי ֹום ַא ֵּיה‬
:‫א ל ֶׁהָיך‬ ֹ ֱ
(12) Why are you so downcast, my soul, and why do you ‫(יב) ַ מה ִת ְׁשת ֹו ֲח ִחי ַנ ְׁפ ִ שי ּומה ֶׁ ת‬
grieve for me? Put your hope in Elohim, for I will yet thank ‫ֱה ִמי‬
Him for the salvations {that will come from Him}. He is {the light of}
my countenance and my God!257
‫אל ִהים ִכי ע ֹוד א ֹו‬ ֹ ‫ָע ָלי ה ֹו ִחי ִלי ֵל‬
‫ֶּׁדּנו‬
:‫ְׁיּשועת ָפ ַני ֵוֹאל ָהי‬
Psalm 43
(1) Judge me {[judge my case]}, O Elohim, and champion my ‫א ל ִהים ְׁו ִרי ָבה ִרי ִבי‬
ֹ ֱ ‫(א) ָש ְׁפ ֵט ִני‬
‫ִמג ֹוי‬
256 Rabbi Nachman of Breslov: “We receive the essence of our chiyut (life energy, life force, vitality) from tefillah,
as the verse says, ‘Tefillah, l’El chayay—this is my prayer to the God of my life,’ which can also be read, ‘Tefillah l’El,
chayay—prayer to God, this is my life.’ This is why one must pray be’khol kocho (with all his strength). When one prays
be’khol kocho and concentrates kol kocho (every ounce of his energy) into the letters that make up the prayers, his life force is
renewed” (Likutey Moharan I, 9:1). The connection between chayay (my life) and kocho or kochi (his/my energy/power) is
alluded to in the shared gematria of chayay (28) and koach (28).
Rabbi Nachman consistently emphasized the importance of praying be’khol kocho: “The Rebbi constantly spoke
to us about praying with devotion, exhorting us to put kol kocheinu (all our strength) into the words of our prayers. He
repeatedly told us to force ourselves to pray. There are some who say that prayer must come of itself, without being
strained. The Rebbi said that they are wrong, and that, on the contrary, one should make every effort to put kol kochotav
(all his powers) into praying. Another time the Rebbi said that true kavanah (focus, intention) is achieved by binding
thought and word. If you listen carefully to your own words as you enunciate them, your kochot (soul powers) will
naturally flow into the words of your prayer. All your kochot anticipate the time when they will be drawn into words of
holiness. When you focus your mind on your prayers, these kochot rush to enter the words. Merely concentrate on the
words, and these kochot will enter your prayers without your having to force it” (Sichot HaRan §66).
“Anyone who wishes to bind himself to Hashem, may He be blessed, can do so at any time and in any place.
All that is required is hit’amtzut ve’hit’chazkut gadol meod (tremendous exertion of being and strength), as per the Rosh
Hashanah prayer, ‘Happy is the man who does not forget You; the mortal who exerts himself to bond with You’” (Likutey
Halakhot, Netilat Yadayim Shachrit 4:11 end).
257 Verse 6 ends “ki od odenu yeshuot panav—I will yet thank Him for the salvations of His face,” i.e., salvations
that come from Him, as per the Targum, be’purkana d’min kodamoi, where the Aramaic kodamoi is the equivalent of the
Hebrew mi’lefanav. Verse 12 ends “ki od odenu yeshuot panai vElohai, a much more difficult construction to decipher, which
we have rendered, “for I will yet thank Him for the salvations [that will come from Him]; He is [the light of] my
countenance and my God!” This is based on Rashi: “‘Panai vElohai.’ Talking to his soul, David says, ‘The Holy One is the
light of my countenance. He is my God. I therefore place my hope in Him alone…’”
Hirsch: “In verse 6 we read ‘od odenu yeshuot panav—the day will come when I will have cause to thank Him for
the salvation which He will have granted me by His countenance,’ that is, in accordance with His aims and purposes,
referring to God’s purposes as opposed to the goals of our own aspirations which we subordinate to His wishes even
though we may do so only painfully and with resignation. But here in verse 12, Israel has come to understand that it will
yet see that, in fact, ‘yeshuot panav—His ultimate salvation’ had actually been ‘yeshuot panai—Israel’s face-saving, Israel’s
saving face in the face of the taunts of the nations.’ Israel will find that, actually, there has never been any conflict between
the goals set by God, and those toward which we must strive in truth. Israel will come to realize, too, that all the days of
exile, even the darkest ones, served only to advance our own true, genuine happiness and to help us fulfill the destiny
which is the goal of our mission in the history of the world…Therefore Israel has no reason at all to be fearful, to grieve,
and must thank the Lord not only for yeshuot panav but also for the yeshuot panai which is part of the former.”
As Rabbi Hirsch states on verse 6, the central thought of this psalm is expressed by this change in wording, in
other words, in the final, triumphant union of yeshuot panav (Hashem’s ultimate salvation) and yeshuot panai (Israel’s final
saving-face after enduring the humiliation of the nations throughout history). In the end, the two will come together.
Hashem’s salvation will exonerate Israel. Israel’s lowliness in exile will be shown to have been the necessary stepping
stone to attain its highest aspiration. Like the olive that must be crushed to bring forth its oil, so Israel had to endure
persecution and humiliation before its light could shine forth fully (see Shemot Rabbah 36:1 where Israel is likened to the
olive tree). This is reminiscent of Hashem’s promise through Yeshaya, “Every weapon fashioned against you shall not
succeed [in the end]; every tongue that accuses you in judgment, you shall indict [in the end]. This is the heritage of those who
serve Hashem, and their vindication from Me, says Hashem” (Isaiah 54:17).
cause against a nation devoid of loving-kindness; rescue me ‫ֹלא ָח ִסיד ֵמ ִאיש ִמ ְׁר ָ מה ְׁו ַע ְׁו ָ לה‬
from a deceitful and corrupt man.258 :‫ְׁת ַפ ְּׁל ֵט ִני‬
(2) For You are the sole power-source of my strength. Why ‫א ל ֵ הי ָמעּו ִזי ָל ָ מה ְׁז‬ ֹ ֱ ‫(ב) ִכי ַא ָ תה‬
therefore have You forsaken me {[removed Your supporting hand ‫ַנ ְׁח ָ ת ִני‬
from me]}? Why {[for what purpose]} must I go about blackened
under the oppression of the enemy?
‫ָ ל ָמה ֹק ֵדר ֶׁא ְׁת ַה ֵ ְּל ך ְׁב ַל‬
:‫ַ חץ א ֹו ֵיב‬
(3) Send Your light and Your truth, they will lead me; they ‫(ג) ְׁש ַ לח א ֹו ְָׁר ך ַו ֲא ִמ ְָׁתך ֵה ָמה ַי ְׁנּחו‬
will bring me home to the mountain of Your holiness and to ‫ִני‬
Your sanctuaries.259
‫ְׁי ִביּאו ִני ֶׁאל ַ הר ָק ְׁד ְׁשָך ְׁו ֶׁאל‬
:‫ִמ ְׁש ְׁכנ ֹו ֶׁתָיך‬
(4) Then I will come to the altar of Elohim, to El, the loving ‫א ל ִהים ֶׁ אל‬ ֹ ֱ ‫(ד) ְָׁואב ָֹואה ֶׁ אל ִמ ְׁז ַבח‬
God, the source of my joyous celebration, and I will thank ‫ֵ אל‬
You with a harp, Elohim my God!
‫אל ִהים‬ ֹ ֱ ‫ִ ש ְׁמ ַחת ִגי ִלי ְׁוא ֹו ְָׁדך ְׁב ִּכנ ֹור‬
:‫א ל ָהי‬ ֹ ֱ
(5) Why are you so downcast, my soul, and why do you ‫(ה) ַ מה ִת ְׁשת ֹו ֲח ִחי ַנ ְׁפ ִ שי ּומה ֶׁ ת ֱה‬
grieve for me? Put your hope in Elohim, for I have yet to ‫ִמי‬
thank Him for the salvations {that will come from Him}. He alone
is {the light of} my countenance and my God!
‫אל ִהים ִכי ע ֹוד א ֹו‬ ֹ ‫ָע ָלי ה ֹו ִחי ִלי ֵל‬
‫ֶּׁדּנו‬
:‫ְׁיּשועת ָפ ַני ֵוֹאל ָהי‬
Psalm 44
(1) LaMenatzeyach – Dedicated to the Master Symphony :‫(א) ַל ְׁמ ַנ ֵצ ַח ִל ְׁב ֵני ֹק ַרח ַמ ְׁ ש ִכיל‬
Conductor of Creation who grants victory {over evil}. By the
descendants of Korach. Maskil — A wisdom psalm.
(2) Elohim, with our ears we have heard; our ancestors told ‫א ל ִהים ְָׁבא ְׁז ֵניּנו ָש ַמ ְׁעּנו ֲ אב ֹו‬ ֹ ֱ )‫(ב‬
us {[they made sure to leave a record that would be passed down ‫ֵתינּו‬
throughout the generations]} about the great deeds You performed
for them in their days, in days of old.
‫ִס ְׁפּרו ָלנּו ֹפ ַעל ָפ ַע ְׁל ָ ת ִבי ֵמי ֶׁהם‬
‫ִבי ֵמי‬
:‫ֶׁ ק ֶׁדם‬
(3) With Your {powerful} hand, You dispossessed nations {from ‫(ג) ַא ָ תה ָי ְָׁדך ג ֹו ִים ה ֹו ַר ְׁ ש ָ ת ַו ִת‬
the land of Israel}, and {in their stead} You planted them {[our ‫ָט ֵ ע ם‬
ancestors]}; You broke {the power of those nations} and You sent
them forth {from the land to make room for Your people}.260
‫ָ ת ַרע ְׁל ֻא ִמים ַו ְׁת ַש‬
:‫ְּׁל ֵחם‬
(4) For not by their own sword did they {[our ancestors]} inherit ‫(ד) ִכי ֹלא ְׁב ַח ְׁר ָבם ָי ְׁרּשו ָא ֶׁרץ ּו ְׁזר ֹו ָעם‬
the land, nor were they saved by their might alone, but ‫עך‬
ָ ֲ ‫ֹלא ה ֹו ִשיעה ָּלמ ֹו ִכי ְׁי ִמי ְָׁנך ּו ְׁזר ֹו‬
rather by Your right hand and power, and by the light of
Your countenance, because You favored them. :‫ְׁוא ֹור ָפ ֶׁנָיך ִכי ְׁר ִצי ָתם‬
(5) You alone are my King, Elohim! Order {[direct/reveal Your]} ‫א ל ִהים ַצ ֵּוה‬ ֹ ֱ ‫(ה) ַא ָ תה ּהוא ַמ ְׁל ִכי‬
salvations {now too} for Yaacov {as You did long ago}!
:‫ְׁיּשוע ֹות ַי ֲע ֹקב‬
(6) With You {[with Your help]} we shall gore those who ‫(ו) ְָׁבך ָצ ֵריּנו ְׁנ ַנ ֵג ַח ְׁב ִש ְָׁמך ָנּבוס ָק‬
oppress {and constrict} us; with {the power of} Your Name, we
:‫ֵמיּנו‬
258 Hirsch: “Deliver me, as my judge and my champion, from the evil plots that hostile nations and individuals
have devised against me.”

259 Midrash Tehillim 43:1, “‘Why must I go about blackened under the oppression of the enemy?’ Hashem, when
You granted redemption to Israel long ago, You sent two redeemers, Moshe and Aharon, as per ‘He sent His servant
Moshe to redeem them, together with Aharon whom He had chosen’ (Psalm 105:26). To this generation, as well, send two
redeemers in their stead. ‘Send Your light and Your truth.’ Your light, this is Eliyahu HaNavi from the house of Aharon
regarding whom it is written, ‘El mul pnei ha’menorah ya’iru et ha’menorah—they [the six lamps, three on each side] shall
shine their light toward the central lamp of the menorah’ (Numbers 8:2). Your truth, this is Mashiach ben David, regarding
whom it is written, ‘Hashem has sworn an oath of truth to David’ (Psalm 132:11). ‘They [Eliyahu and Mashiach] will lead
me; they will bring me home to the mountain of Your holiness and to Your sanctuaries.’ This is in keeping with the verse
in the Song of the Sea, ‘O bring them and plant them on the mountain of Your inheritance.’ So too in the future they will
come to the mountain of Your holiness, Hashem, and to Your sanctuaries, as it is written, ‘Then I will come to the altar of
Elohim.’ With what shall I come? ‘I will offer to You elevation-offerings…’ (Psalm 66:13). What is the purpose of all this?
To thank You, as Asaph said, ‘As for us, Your people and the flock of Your pasture, we will thank and acknowledge You
forever; we will transmit Your unending praises from generation to generation’ (Psalm 79:13).”
260 This is one of five sets of verses in the book of Psalms (44:3-4, 105:44, 111:6, 135:11-12, 136:21-22) revolving
around the relationship of Am Yisrael (the people of Israel) to Eretz Yisrael (the land of Israel). See Inside Psalm 44 for an in-
depth exploration of this relationship.
shall obliterate those who rise against us {to destroy us}.

(7) For it is not in my bow that I place my trust; my sword ‫(ז) ִכי ֹלא ְׁב ַק ְׁ ש ִתי ֶׁ א ְׁב ָ טח ְׁו ַח ְׁר ִבי ֹלא‬
will not deliver me. :‫ת ֹו ִשיע ִני‬
(8) Only You can deliver us from those who afflict us; only ‫(ח) ִכי ה ֹו ַש ְׁע ָתּנו ִמ ָצ ֵריּנו ּומ ַש ְׁנ‬
You can shame those who hate us. ‫ֵאינּו‬
‫ֱ ה ִביש ֹו‬
:‫ָ ת‬
(9) We therefore will never stop praising You, Elohim; we ‫(ט) ֵבֹאל ִהים ִה ַּל ְׁלּנו ָ כל ַּהי ֹום ְׁו ִש ְָׁמך‬
shall give thanks to Your Name forever, selah. :‫ְׁלע ֹו ָלם נ ֹו ֶׁדה ֶׁס ָלה‬
(10) Even when, to our shame, You {seem to} desert us, and ‫(י) ַאף ָז ַנ ְׁח ָ ת ַו ַ ת ְׁכ ִלימּנו ְֹׁולא ֵת ֵ צא‬
You do not go forth with our armies—{we, Israel, continue to hope
in You};
:‫ְׁב ִצ ְׁבא ֹו ֵתיּנו‬
(11) {Even when} You cause us to retreat before {our} adversary, ‫(יא) ְׁת ִ שי ֵבנּו ָאח ֹור ִמ ִּני ָצר ּומ ַש ְׁנ‬
and allow our foes to plunder and loot for themselves; ‫ֵאינּו‬
‫ָ שסּו ָ למ‬
:‫ֹו‬
(12) {Even when} You give us over like sheep to be consumed ‫(יב) ִת ְׁת ֵנּנו ְׁכ ֹצאן ַמ ֲא ָכל ּו ַבג ֹו ִים‬
{[slaughtered]}, and scatter us among the nations;
:‫ֵז ִרי ָתנּו‬
(13) {Even when} You sell Your people for free and their price ‫(יג) ִת ְׁמ ֹכר ַע ְָׁמך ְֹׁבלא ה ֹון ְֹׁולא ִר ִבי ָ ת‬
brings You no gain; :‫ִב ְׁמ ִחי ֵרי ֶׁהם‬
(14) {Even when} You make us a disgrace in the eyes of our ‫(יד) ְׁת ִ שי ֵמנּו ֶׁ ח ְׁר ָפה ִל ְׁ ש ֵכ ֵניּנו ַל‬
neighbors; a scorn and a derision to those who surround us; ‫ַעג‬
:‫ָו ֶׁק ֶׁלס ִל ְׁס ִביב ֹו ֵתיּנו‬
(15) {Even when} You make us an object of ridicule among the ‫(טו) ְׁת ִשימנּו ָמ ָ של ַבג ֹו ִים ְׁמנ ֹוד‬
nations, and a shaking of the head among the peoples—{we, ‫ֹ ראש‬
Israel, continue to believe in You};
:‫ַב ְׁל ֻא ִמים‬
(16) {Even when} my embarrassment is always before me, and ‫(טז) ָכל ַּהי ֹום ְׁכ ִל ָמ ִתי ֶׁנ ְׁג ִדי ּו ֹב ֶׁשת ָפ‬
my face is covered with humiliation; ‫ַני‬
:‫ִכ ָס ְׁת ִני‬
(17) {Even when I suffer} from the taunting voice of the one ‫(יז) ִמק ֹול ְׁמ ָח ֵרף ּומ ַג ֵדף ִמ ְׁפ ֵני א ֹו ֵיב‬
who insults {me} and blasphemes {You}; {even} in the face of a
hostile enemy who hates me with a vengeance—{I, Israel,
:‫ּומ ְׁת ַנ ֵקם‬
continue to
cling to You}.
(18) All this has come upon us, yet we have not forgotten ‫(יח) ָ כל ֹזאת ַָבא ְׁתּנו ְֹׁולא ְׁ ש ַ כ ֲחנ ּו ָך‬
You, nor have we been false to Your covenant {[we have not
broken faith with Your covenant]}.
:‫תך‬ ָ ֶׁ ‫ְֹׁולא ִש ַק ְׁרּנו ִב ְׁב ִרי‬
(19) Our heart has not turned back {from believing in You}, nor ‫(יט) ֹלא ָנס ֹוג ָאח ֹור ִל ֵבּנו ַו ֵ תט‬
have our steps turned aside from Your path.261 ‫ֲ א ֻש ֵריּנו ִמ ִּני ָא ְׁר‬
:‫ֶׁחָך‬
(20) {We believed in You even} when You crushed us {and humiliated ‫(כ) ִכי ִד ִכי ָתנּו ִב ְׁמק ֹום ַ ת ִּנים ַו ְׁת ַ כס‬
us and brought us down} to the place of the viper, and shrouded
us under the shadow of death.
:‫ָע ֵלינּו ְׁב ַצ ְׁל ָמ ֶׁות‬
(21) Behold, did we forget the Name of Elohim our God? Did ‫א ל ֵהינּו ַו ִּנ ְׁפ‬
ֹ ֱ ‫(כא) ִאם ָש ַ כ ְׁחּנו ֵ שם‬
we spread our hands out to a strange god? ‫ֹ רש‬
:‫ַ כ ֵפיּנו ְׁל ֵ אל ָזר‬
(22) Behold, {if we did forget,} Elohim would search and ‫א ל ִהים ַי ֲח ָקר ֹזאת ִכי‬ ֹ ֱ ‫(כב) ֲ הֹלא‬
discover it, for He knows the secrets of the heart. ‫ּהוא‬
:‫ֹי ֵד ַע ַ ת ֲע ֻ למ ֹות ֵלב‬
(23) {You know that} it was for Your sake that we gave our lives ‫(כג) ִכי ָע ֶׁליָך ֹה ַר ְׁגּנו ָ כל ַּהי ֹום ֶׁנ ְׁח ַש‬
up, day after day; {for Your sake} we were considered as sheep ‫ְׁבּנו‬
for the slaughter.
:‫ְׁכ ֹצאן ִט ְׁב ָחה‬
(24) Awaken {and come to our rescue}! Why do You act as though ‫(כד) ּעו ָרה ָל ָ מה ִתישן ֲא ֹד ָני ָה‬
You are sleeping, Adonai? Arouse Yourself! Do not forsake ‫ִקיצה‬
us forever!
:‫ַאל ִת ְׁז ַנח ָל ֶׁנ ַצח‬

(25) Why do You hide Your face? Why do You act as though ‫(כה) ָל ָמה ָפ ֶׁנָיך ַ ת ְׁס ִתיר ִת ְׁש ַכח ָע ְׁנ‬
You have forgotten our affliction and our oppression? ‫ֵיּנו‬
:‫ְׁו ַל ֲח ֵצנּו‬
261 Or “Our heart has not turned back [from believing in You], even when we have gone astray from Your path.”
(26) For our soul is bowed down to the dust; our stomach ‫(כו) ִכי ָש ָחה ֶׁל ָע ָפר ַנ ְׁפ ֵשנּו ָד‬
hugs the earth.262 ‫ְׁב ָקה‬
‫ָ ָלא ֶׁרץ ִב ְׁט‬
:‫ֵנּנו‬
(27) Arise, therefore, and come to our aid. {If for no other reason,} ‫(כז) ּקומה ֶׁע ְׁז ָר ָ תה ָ ּלנּו ּו ְׁפ ֵדּנו ְׁל ַמ ַען‬
redeem us for the sake of Your loving compassion!263 :‫ַ ח ְׁס ֶָׁדך‬
Psalm 45
(1) LaMenatzeyach Al Shoshanim – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ֹש ַש ִּנים ִל ְׁב ֵני ֹק‬
Symphony Conductor of Creation who grants eternal ‫ַרח‬
victory for the roses {[in honor of Israel which is likened to a rose
among thorns]}. LiBnei Korach – by the descendants of Korach.
:‫ַ מ ְׁ ש ִכיל ִשיר ְׁי ִדי ֹדת‬
Maskil – Wise counsel {to be pondered in order to discern and extract
its inner meaning}. Shir Yedidot – A song of endearment.264
262 “Ki shachah le’afar nafshenu—for our soul is bowed down to the dust.” Let us see what the Gra (Rabbi Eliyahu,
the Gaon of Vilna) wrote regarding this verse. The Gra masterfully compares the stages of death (the departure of the
soul, the burial of the body in the grave, the decomposition of the flesh and bones, and finally the resurrection of the
dead) with the stages involved in Israel’s exile (the destruction of the Temple, departing the land, exile among the nations,
and the ultimate resurrection of the nation):
“Just as when a person dies and his body is lowered into the grave, so it is with us in exile. Scattered all over the
world, we are like the dry bones of Ezekiel 37 [regarding which Hashem told the prophet: Prophecy over these bones. Say
to them, ‘O dry bones, hear Hashem’s word! Hashem Elokim says to these bones: I will cause a ruach (spirit) to enter you
and you will live again’ (Ezekiel 37:4-5)]…
“In the meantime, everything has continued to descend and diminish…such that, since the time of the
destruction of the Temple, our very ruach departed and ascended heavenward. We were thus left bereft, a body without
a soul. When we were then exiled from our land, the lands of the nations became our grave. The nations ate away at our
flesh. Still, we had some conclaves and great yeshivot [where we were able to maintain our Torah life]. That lasted until
our flesh rotted, and our bones were scattered, one dispersion after another. At least the bones were still intact; we still
had prodigious Torah giants among us; they gave us the ability to remain standing. But then our bones rotted, and there
is left now only a scoop of dust. We have become dust, thus fulfilling the verse, ‘Ki shachah le’afar nafshenu—for our soul
is bowed down to the dust’ (Psalm 44:26). But precisely now we anticipate the resurrection of the dead, as per, ‘Wake
up! Rise up from the dust; become settled, O Jerusalem! Remove the bonds of captivity from your neck, O daughter of
Zion!’ (Isaiah 52:2). O may He soon pour forth His ruach upon us from above!” (Likutey HaGra, appendix to the
Gra’s
commentary to Sifra d’Tzeniuta).
The source verse for the Gra’s concluding prayer is, “Ad ye’areh alenu ruach mi’marom—until He pours forth His
ruach (spirit) upon us from above” (Isaiah 32:15). Regarding the actual resurrection of the body, Isaiah also wrote, “Awake
and sing, O you who dwell in the dust! For your dew [the dew of resurrection with which Hashem will resurrect the
dead] is a dew of lights, and the earth shall cast forth its dead” (Isaiah 26:19). In the Midrash and Zohar (Pirkey d’Rabbi
Eliezer 34; Zohar Vayera, Midrash HaNeelam, 1:113a), we find that the bodies of the dead will remain in the earth until all
that is left of them is tarvad shel rakav (a scoop of dust). In the grave, this final decay product of the body becomes mixed
with the dust of the earth, awaiting the moment when Hashem will resurrect the dead by adding tal ha’techiyah (the dew
of resurrection) to it, similar to adding a sourdough starter to flour. This follows Rabbi Elazar in another place in the
Zohar where he talks about the indestructible luz bone instead of the tarvad shel rakav). In order to soften this bone and
allow it to germinate in the earth, it must first be dissolved in and activated by the tal techiyah. Until then, it lies
completely dormant (Zohar Va’era, 2:28b).
263 Rashi: “We do not turn to You to save us relying solely on the strength of our deeds but rather on the power
of Your great love.”

264 This psalm can be read on two or three levels simultaneously, with each level complementing the others.
On the level of pshat (literal or outer layer), this psalm speaks in praise of a king who is about to marry a beautiful bride.
In verse 2, the psalmist—one of the descendants of Korach—informs the king that the words of this psalm are merely
the outer expression of profound feelings of affection; in verses 3-10 he goes on to describe the king’s royal qualities; in
verses 11-16 he describes the bride’s qualities; in verses 17-18 he blesses the king that his name and fame will be known for
many generations to come. Interestingly, even if the psalm had been originally composed in honor of a specific king, the
name of this king is noticeably absent. This allows the Midrashim free play to apply specific verses to Avraham, Moshe,
Aharon, David, and/or Shlomo. In the widest sense, the psalm was composed in such a way that it could be sung in
honor of every groom and bride who themselves are embodiments of all the other levels implied here.
On the level of drush (midrash, allegory), the king is the Torah sage and the bride is the Torah; or as Rashi puts
it, “It is in honor of the talmidei chakhamim (disciples of the wise, sages) who are serene and beautiful as roses; a song of
love, a song to make them [the sages] and their teachings beloved among the people.” Targum Yerushalmi is even more
specific: “It is a praise for those who sat on the Sanhedrin of Moshe, uttered in a state of prophecy by the descendants of
Korach.” Rabbi Chayim Vital (Etz Daat Tov) sees the groom as the quintessential sage who has mastered the deepest
teachings of the Torah and becomes worthy of ruach ha’kodesh (the inner spirit of divine inspiration). Targum
(2) My heart is moved with a good thought: I hereby ‫(ב) ָר ַ חש ִל ִבי ָד ָבר ט ֹוב ֹא ֵ מר‬
declare that my works {[the outer level of this psalm]} are ‫ָא ִני‬
dedicated to a king; my tongue {yearns to relate the thoughts of
my heart like} the
‫ַ מ ֲע ַ שי ְׁל ֶׁ מ ֶׁלְך ְׁלש ֹו ִני ֵ עט ס ֹו ֵפר‬
swift reed-pen of a scribe.265 :‫ָמ ִהיר‬
(3) You {[Mashiach]} are the most beautiful of the children of ‫(ג) ָי ְׁפ ָי ִפי ָ ת ִמ ְׁב ֵני ָא ָדם ּהוצק‬
men, {not simply physically, but because} charm {[wisdom]} flows
through your lips;266 Elohim has therefore blessed you {to live}
‫ֵ חן ְׁ ב ִש ְׁפת ֹו ֶׁתָיך ַעל ֵ כן ֵב ַר ְָׁכך‬
forever.267 ‫א ל ִהים‬ ֹ ֱ
Yerushalmi—followed by Ibn Ezra, Radak, Meiri, Metzudot, and Seforno—see the king as Melekh Mashiach (the anointed
Messiah King) who will usher in the final redemption. The bride is primarily seen as Knesset Yisrael (the collective soul
of Israel). In exile, Israel is likened to a rose surrounded by thorns. With the advent of the Messianic Age—which can be
likened to the ultimate marriage of God and Israel at the end of a long period of engagement that began at Sinai—this
will
change. Along these lines, Seforno writes, “This song was composed to arouse Israel’s love for the Holy One, and the
Holy One’s love for Israel.” Secondarily, the bride is the sum of the nations of the world who come together with Israel to
bond with the Holy One.
On the level of remez (hint, allusion), Malbim (based on Seforno’s second opinion) tells us that this is a wisdom
psalm—hence the word maskil (wise counsel) in the ketovet (superscription, introductory headline). As such it speaks on
two levels simultaneously—mashal u’melitzah (revealed and hidden, outer and inner). On the outer level, it celebrates the
marriage of a king and queen. On the inner level, it speaks of the relationship of the neshamah (soul) or sekhel (divine
intellect) with the body, specifically about the experience of prophecy wherein the soul is taught what it must know in
order to guide the body/personality with wisdom.
On the level of sod (kabbalah), according to the Zohar (Zohar Chadash, Chukat), this psalm is about the
relationship between HaKadosh barukh Hu (the blessed transcendent One) and His Shekhinah (the immanent presence of
God in the world) as embodied in Knesset Yisrael (the collective soul of Israel). In this sense it is a precursor to Shir
HaShirim (Song of Songs) composed later by Shlomo HaMelekh.
265 The psalmist distinguishes between the subtle thoughts of his heart and the words he will speak with his
tongue to express those heartfelt thoughts. On the one hand, he will use his tongue to give voice to the subtle murmurings
of his heart. On the other hand, according to the Zohar Chadash, the tongue is not always allowed to express fully the
desires of the heart. Paralleling a husband and wife who desire to be together, there are times when this is not permitted.
The same is true of Knesset Yisrael; we too yearn for the redemption but understand that it is not up to us to decide when it
comes. Our avodah (inner work) is to sense Hashem’s presence with us even during the dark night of the exile. In the
language of sod, the Shekhinah yearns to bond with HaKadosh barukh Hu, but it is not always possible to fulfill this yearning
in a revealed way. This, the Zohar says, is the meaning of rachash libi (my heart is moved, i.e., with a subtle inner
movement). This refers to Israel’s deep desire for yichud (union) whose time had still not come during David’s lifetime,
but was not long in coming shortly after during Shlomo’s lifetime when the Beit HaMikdash was finally built.
266 Metzudot: “O Melekh HaMashiach, your deeds are most beautiful, and the speech that comes forth from your
mouth is uttered with heavenly charm, as if charm has been poured upon your lips; in this way Elohim has blessed you
[to live] forever.” Compare with Isaiah’s description of Melekh HaMashiach: “Hashem’s spirit will rest upon him: the spirit
of wisdom and understanding, the spirit of counsel and might, the spirit of divine consciousness and the awe of Hashem.
He will ‘smell’ with the awe of Hashem, rather than judging with the sight of his eyes or chastising with the hearing of his
ears. With righteousness he will judge the poor, and decide with fairness/equity for the meek of the earth. He will strike
the earth with the rod of his mouth, and slay the wicked with the breath of his lips. Righteousness will be the girdle of his
waist, and faithfulness the girdle of his loins” (Isaiah 11:2-5). Mashiach will embody the perfection of speech.
267 One of Mashiach ben David’s first acts will be to revive the dead bi’dvar Hashem (with the power of the word of
Hashem which he will utter), the first of many wonders that he will perform (Rav Hai Gaon, Teshuvah “Al Inyan
HaYeshuah,” printed in Eisenstein, Otzar HaMidrashim, volume 2, p. 387). He will then live forever together with all those
whom he resurrects.
Rambam maintains that Mashiach will die, albeit after reigning for a very long time, “for man’s lifespan will be
vastly extended, and his kingdom will last for thousands of years” (Rambam, Mishnah Sanhedrin 10:1). This is consistent
with Rambam’s position that the resurrected dead will eventually return to a bodiless state to live eternally as souls, at
which point their bodies will necessarily die and decompose. The kabbalists [among them, Raavad (Rabbi Avraham ben
David), Ramban, Rabbenu Bachya, Bartenura, Kesef Mishneh, Ramchal, Leshem Shvo VeAchlamah] all maintain that the
resurrected body—which will be a body of light similar to that of Adam HaRishon before the chet—will be eternal. When
the soul returns to the body at the time of the resurrection, it will thus immediately illuminate it and transform it into a
higher energy form (Derekh Hashem 1:3:13). This energy form will always be considered the lowest extremity of the soul,
and therefore retain the name body (see especially Ramban, Torat HaAdam, Kitvey Ramban, Chavel, volume 2, pp. 304-311;
Ramchal, Kelalim Rishonim, Klal 9). Still, relative to what we presently consider body, it will be soul (which may be why
Rambam considers this death, whereas kabbalistic tradition maintains that this is not death but rather an elevation of the
body to a higher level). According to kabbalistic tradition the resurrected body is to be the soul’s eternal partner, in
recognition of the fact that the soul could not have fulfilled its mission in this world without the body.
(4) Gird your sword upon your thigh, O mighty warrior; 268 ‫(ד) ֲ חג ֹור ַח ְׁר ְָׁבך ַעל ָי ְֵר ך ִגב ֹור ה ֹו ְָׁדך‬
it is your inner splendor and your majesty.269 :‫ַו ֲה ָד ֶָׁר ך‬
(5) Your true majesty is to succeed/ride {over your enemies, by ‫(ה) ַו ֲה ָד ְָׁר ך ְׁצ ַ לח ְׁר ַ כב ַעל ְׁד ַבר‬
standing up and fighting} for the truth with humble ‫ֱא ֶׁ מת‬
righteousness; your right hand {[the Torah]} will then guide
you to perform awesome deeds.270
‫ְׁו ַע ְׁנ ָוה ֶׁצ ֶׁדק ְׁות ֹו ְָׁר ך נ ֹו ָרא ֹות ְׁי ִמי‬
:‫ֶָׁנך‬
(6) Your arrows {[prayers]} too will be sharp; nations will fall ‫(ו) ִח ֶׁציָך ְׁשּנו ִנים ַע ִמים ַ ת ְׁח ֶׁתָיך ִי‬
beneath you {[they will subordinate themselves to your just rule]}; those ‫ְׁפּלו‬
{nations} which will have become enemies of the king in their
heart.271
:‫ְׁב ֵ לב א ֹו ְׁי ֵבי ַה ֶׁמ ְֶׁלך‬
268 “Charbekha—your sword”: In addition to its pshat meaning that the king must know how to protect his
kingdom from attack, the talmid chakham (sage) must know how to gird himself with the sword of Torah (Rashi). What is
the meaning of girding oneself with the sword of Torah? The Talmud (Sanhedrin 36a) brings out the double meaning of
this phrase in the life of David. When David—who had already been anointed king—sent a message to the wealthy Naval
asking him to provide David and his men with provisions, Naval refused, and on top of it, mocked David. When David
heard this, he gathered his men together to sit in judgment, saying, “Each man gird his sword!” (I Samuel 25:13), that is,
the sword of Torah to determine whether Naval was guilty of being a mored be’malkhut (rebel against the crown).
Similarly, we see this metaphor in the song dedicated to Rabbi Shimon bar Yochai: “You girded yourself with strength
and attained total self-mastery in order to fight the battle of the Torah of [black fire on white] fire in the gates [where the
judges sit]; you unsheathed its sword and brandished it against the enemies of your people.”
In the Bedtime Shma, we recite the following verses, “Behold, sixty mighty ones surround Shlomo’s bed; they
are the valiant warriors of Israel; all of them are armed with swords and trained in [the tactics of] war; each has his sword
upon his thigh [to protect] from fears in the night” (Song of Songs 3:7-8). In addition to requesting general protection while
we sleep, males specifically request protection from unwitting seminal emission. The Zohar Chadash sees this connection
in Avraham’s request that Eliezer place his hand under Avraham’s thigh (Avraham’s brit milah) and swear to fulfill his
charge not to take a wife for Yitzchak from the local inhabitants of Canaan (Genesis 24:2). The same can be said about
Yaacov’s request that Yoseph place his hand under Yaacov’s thigh and swear that he (Yoseph) would not bury Yaacov in
Egypt (Genesis 47:29). Based on this connection, both Alshikh and Rabbi Chayim Vital (Etz Daat Tov) see our verse as a
warning to the groom-king to maintain the highest standard of sexual purity. See also Zohar Vayechi (1:240b) and Zohar
Beshalach (2:61a) where the phrase “chagor charbekha al yarekh, gibor—gird your sword upon your thigh, O mighty one”
refers to the ability to maintain sexual purity.
Cherev can also refer to the tongue, as in “sheenehem chanit ve’chitzim u’leshonam cherev chadah—their teeth are
like spears and arrows; their tongues are sharp like swords” (Psalm 57:5). So too here in our verse, the groom-king (the
talmid chakham or the sekhel) is told to buckle his sword on his thigh, guard his tongue, i.e., not misuse the precious
power of speech. Kabbalistically, the ability to maintain sexual purity which is called brit ha’maor (covenant of the skin)
or milat ha’maor (circumcision of the foreskin) depends on the proper use of speech which is called brit ha’lashon
(covenant of the tongue) or milat ha’lashon (circumcision of the tongue). See Sefer Yetzirah 1:3, “Ten sefirot of no-thing-ness,
in the number of ten fingers, five opposite five, with a singular covenant aligned in between, in the circumcision of the
tongue and in the circumcision of the membrum.” In literally hundreds of sources in our tradition, the two are seen as
mutually interconnected (mekhuvanim zeh keneged zeh; shekulim u’teluyim zeh ba’zeh).
269 “It is your hod (inner splendor) and your hadar (majesty)”: As Malbim writes in his commentary to Psalm 145,
“Hod is more inner than hadar…When referring to the way Hashem created the world, David wrote, ‘Hod ve’hadar
lavashta—You clothed Yourself in hod (radiant light) and hadar (splendor)’ (Psalm 104:1). He referred to the external façade
of natural laws that are evident and recognizable as hadar. Hidden beneath and within these outer coverings, however, is
the awesome inner splendor, i.e., the lights [of the supernal worlds that precede the outer manifestation of physical
creation]. Hadar is the outer manifestation that covers over the inner radiance of the hod.”
270 In the phrase, “Ve’tor’kha noraot yeminkha,” the Talmud (Shabbat 63a) sees a remez (hint, allusion) to the Torah,
about which it is written, “Mimino esh dat lamo—from His right hand, a fiery law for them” (Deuteronomy 33:2). The
entire passage there reads: “When two talmidei chakhamim sharpen each other in Torah, the Holy One grants them success,
as per ‘va’hadarkha tzelach—[with] your majesty, you will succeed’; do not read only hadarkha (your majesty) but chadedkha
(your sharpening). Moreover, they will rise to greatness, as per ‘ tzelach rakhav—succeed, ride over.’ Even if they learn with
ulterior motives? No, as per ‘al davar emet—only for the sake of truth.’ Even if they are arrogant? No, rather only ‘anvat tzedek
—with humble-righteousness.’ Only when they fulfill the above will they merit to receive true Torah which was given
with the right hand, as per ‘ve’tor’kha noraot yeminkha—and your right hand will teach you awesome things.’” The right
hand also symbolizes the yetzer hatov (good inclination), the desire and the ability to perform deeds of kindness (Alshikh).
271 According to Zohar Bereshit (1:28b) and Zohar Vayechi (1:240b), sword and arrows also refer to tzelota (prayer),
specifically the sword of Kriat Shma, as per the Talmud (Berakhot 5a), “When one recites Kriat Shma before going to bed,
it is as though he holds a double-edged sword in his hand, as per ‘His devoted servants will rejoice with dignity; they
will sing joyously upon their beds. Lofty praises of El [the loving God] will resound in their throats [as they brandish]
the double-edged sword [of Hashem’s Name, YKVK] in their hands’ (Psalm 149:5-6). Similarly, Yaacov promised to
Yoseph,
(7) Your royal throne, {granted you by} Elohim will endure ‫א ל ִהים ע ֹו ָ לם ָו ֶׁעד ֵש ֶׁבט‬ ֹ ֱ ‫(ז) ִכ ְׁס ֲ אָ ך‬
forever because the scepter of equity is the scepter of your
kingdom.
:‫ִ מישר ֵש ֶׁבט ַמ ְׁלּכו ֶׁ תָ ך‬
(8) {You have been chosen because} you loved righteousness and ‫(ח) ָא ַה ְׁב ָ ת ֶׁצ ֶׁדק ַו ִת ְׁש ָנא ֶׁר ַ שע ַעל‬
loathed lawlessness; therefore Elohim, your God, has ‫ֵכן‬
anointed you with oil of gladness {[oil that brings joy to others]}
over and above your companions.272
‫א ל ֶׁהיָך ֶׁ ש ֶׁ מן‬ ֹ ֱ ‫א ל ִהים‬ ֹ ֱ ‫חך‬ָ ֲ ‫ְׁמ ָש‬
‫ָ שש ֹון‬
:‫ֵ מ ֲח ֵב ֶָׁרך‬
(9) All your garments {are perfumed with} myrrh and aloes {and ‫(ט) ֹ מר ַו ֲא ָ הל ֹות ְׁק ִציע ֹות ָ כל ִב ְׁג ֹד‬
different strains of} cassia {as you walk forth to meet your bride} from ‫ֶׁתָיך‬
ivory chambers, {accompanied by musicians with} stringed
instruments to bring you joy.273
:‫ִמן ֵ הי ְׁכ ֵ לי ֵ שן ִמ ִּני ִש ְׁמּחָוך‬
(10) The daughters of kings are among the honored guests ‫(י) ְׁבנ ֹות ְׁמ ָל ִכים ִבי ְׁקר ֹו ֶׁתָיך ִנ ְׁצ ָבה ֵש‬
{who come to meet you and honor you}, but the royal bride stands at ‫ַגל‬
your right hand wearing the finest gold of Ophir.274
:‫ִלימי ְָׁנך ְׁב ֶׁכ ֶׁתם א ֹו ִפיר‬
(11) Hear {[pay attention to Hashem’s commandments]}, O daughter ‫(יא) ִש ְׁמ ִעי ַבת ּו ְׁר ִאי ְׁו ַה ִטי ָא ְׁז ְֵנך‬
{[Israel]}, and you will behold {the wonders of Hashem’s Torah};
:‫מך ּו ֵבית ָא ִבְיך‬ ְ ֵ ‫ְׁו ִש ְׁכ ִחי ַע‬
‘In addition to what your brothers shall share, I am giving you Shekhem as an extra portion which I took from the Emori
be’charbi uv’kashti—with my sword and my bow’ (Genesis 48:22). The Talmud (Baba Batra 123a) asks, “Did Yaacov
indeed take Shekhem with his sword and bow (in battle)? Surely it has already been said, ‘ Ki lo be’kashti evtach ve’charbi
lo toshieni—for it is not in my bow that I place my trust; my sword will not deliver me’ (Psalm 44:7)? Rather, charbi (my
sword) refers to tefillah (prayer) and kashti (my bow) refers to bakashah (plea, supplication).”
Rashi’s comment, “One’s students are also called chitzim (arrows) and one’s learning partners are also called
oivim (enemies),” is based on the Talmud (Kiddushin 30b), “It is written, ‘The children of one’s youth are like arrows in the
hand of a warrior; fortunate is the man who has filled his quiver with them; they will not be ashamed when they confront
their enemies in the gate’ (Psalm 127:4-5). It is also written [alluding to one’s children], ‘The arrows of the mighty are
sharp’ (Psalm 120:4), and ‘Your arrows too will be sharp; nations will fall beneath you’ (Psalm 45:6). What is the meaning
of ‘they will not be ashamed when they confront their enemies in the gate’? Rabbi Chiya bar Abba said, ‘Even father and
son—even master and disciple—who study Torah at the same gate become enemies of each other, yet they do not stir
from there until they come to love each other…”
Alshikh: “Hashem will bless you with children who are talmidei chakhamim with sharp minds (chitzekha
shenunim); in addition, He will subdue nations before you and place governments under your rule (amim tachtekha yiplu);
nations who, in their heart, have made themselves enemies of Hashem, the true King of the world (be’lev oivei ha’melekh).”
272 Rabbi Chayim Vital (Etz Daat Tov): “In verse 4 the true talmid chakham is praised because he has mastered his
sexual impulse. Here in verse 8 we are told that he not only loves tzedek (righteousness)—which is associated with sexual
purity—but he also loathes its opposite, unlike other less developed individuals who are certainly careful not to sin but
whose desire to sin has not yet been completely nullified and transformed into a desire for righteousness. It is for this
reason that Hashem anoints him with shemen sasson (the oil of gladness). To understand what this shemen is, we must
remember that the sodot (secrets) of the Torah are given over only to a tzadik, one who guards the brit (covenant of
circumcision), who is able to control and channel his sexual urge. This is the meaning of, ‘ Sod Hashem li’yireav—Hashem’s
secret wisdom is with those who revere Him; uberito le’hodiam—He makes His brit (covenant) known to them’ (Psalm
25:14). It is also known that the secrets of the Torah are revealed only silently and only through ruach ha’kodesh (an inner
spirit of divine inspiration). In addition, ruach ha’kodesh will not rest upon a person except in an atmosphere of joy. It is for
this reason that ruach ha’kodesh is likened to shemen sasson. The talmid chakham is thus distinguished and elevated above his
companions by virtue of the fact that the secrets of the Torah have been revealed to him.”
273 Rabbi Chayim Vital continues, “‘Bigdotekha—your garments.’ The true talmid chakham is elevated above his
companions in his ability to see through the pshat (simple meaning of the Torah) by removing its outer begadim
(garments) and explaining pshat according to sod. This is actually the root meaning of pshat, from le’haphsheet (to divest,
remove clothing), as in ‘Uphashat et begadav—and he [the Cohen] shall remove his special clothing’ (Leviticus 6:4). In
this way the true talmid chakham is described as having the ability to smell the sweet fragrance of myrrh, aloes, and
cassia which are similar to the shemen sasson of sod. In contrast to the pshatim of the Torah, it is from this spiritual
fragrance of sod—hidden beneath those outer garments—that the soul is nourished.”
274 Rabbi Chayim Vital: “Having been privileged to attain all this honor, the true talmid chakham is now worthy
of receiving an entirely new and higher level of soul from the level of Malkhut d’Atzilut called bat melekh (daughter of the
king), as per the Zohar (Zohar Mishpatim 2:94b). This is in addition to the nefesh, ruach, and neshamah of the dimensions of
Asiyah, Yetzirah, and Beriah respectively, which are called yekarot (precious, honored ones). This is the meaning of our
verse, ‘benot melakhim bi’yikrotekha—daughters of kings are among the honored guests.’ By marrying (attaining) this level
of soul, she too is elevated; no longer called bat melekh (princess), but malkah and shegel (queen). She will now stand to
your right, to incline you at all times to that which is loving, right, and good. And even though she wears gold which is
known to be red, from the left side of judgment, this too will be to your advantage, as the verse states, ‘Length of days
are in her right hand, wealth and honor in her left’ (Proverbs 3:16).”
incline your ear {to hear its deepest secrets}; forget your kinfolk
and your father’s house.275
(12) So that the King {[Hashem]} will desire your beauty {[the ‫(יב) ְׁו ִי ְָׁתאו ַה ֶׁמ ְֶׁלך ָי ְׁפ ְֵיך ִכי ּהוא ֲא ֹד‬
beauty of your deeds]}, for He is your master; bow to Him {to ‫ַנ ְִיך‬
accept His sovereignty over you}.
:‫ְׁו ִה ְׁש ַ ת ֲח ִוי ל ֹו‬
(13) The daughter of Tzor {[the community of Tyre, Levanon]} ‫חּלו ֲע‬ּ ַ ‫(יג) ּו ַבת ֹ צר ְׁב ִמ ְׁנ ָחה ָפ ַנ ְִיך ְׁי‬
comes with an offering to seek your favor; indeed, the ‫ִשי ֵרי‬
wealthiest of the nations {come to honor you}.
:‫ָ עם‬
(14) The glory of the king’s daughter is complete/replete ‫(יד) ָ כל ְׁכּבו ָדה ַבת ֶׁ מ ְֶׁלך ְׁפ ִני ָ מה‬
within {[hidden from the public eye]}; far surpassing the golden
embroidery/brocade of her {outer} garment.
:‫ִמ ִמ ְׁש ְׁבצ ֹות ָז ָהב ְׁלּבוּשה‬
(15) With embroidery she is now brought to the king; young ‫(טו) ִל ְׁר ָקמ ֹות ּתו ַבל ַל ֶׁ מ ְֶׁלך ְׁבּתול ֹות‬
maidens—her companions—following after her are brought
to you {[the king]}.
:‫ַאח ֶׁרי ָה ֵרע ֹו ֶׁתי ָה ּמו ָבא ֹות ְָלך‬
(16) They are brought with gladness and joy; they enter the ‫(טז) ּתו ַב ְׁל ָנה ִב ְׁש ָמ ֹ חת ָו ִגיל ְׁת ֹב ֶׁאי‬
palace of the king {to celebrate this happy occasion}. ‫ָנה‬
:‫ְׁב ֵ הי ַ כל ֶׁ מ ְֶׁלך‬
(17) {O Mashiach king:} May your children step into the place of ‫(יז) ַ ת ַחת ֲא ֹב ֶׁתָיך ִי ְׁהּיו ָב ֶׁנָיך ְׁת ִ שי‬
your forefathers {[Avraham, Yitzchak, and Yisrael]}; may you ‫ֵ תמ ֹו‬
appoint them as princes/ministers throughout the earth.
:‫ְׁל ָש ִרים ְׁב ָ כל ָָהא ֶׁרץ‬
(18) {O Hashem:} I will make certain that Your Name will be ‫(יח) ַא ְׁז ִכי ָרה ִש ְָׁמך ְׁב ָ כל ֹ דר ָו ֹ דר ַעל‬
remembered in every generation, so that nations will ‫ֵ כן‬
acknowledge You forever and for all eternity.
:‫ַע ִמים ְׁיה ֹוּדָוך ְׁל ֹע ָ לם ָו ֶׁעד‬
Psalm 46
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ִל ְׁב ֵני ֹק ַרח ַעל ֲע ָ למ‬
Conductor of Creation who grants victory. LiBnei Korach – ‫ֹות‬
by the descendants of Korach. Al Alamot Shir – Upon the
mysteries of song.276
:‫ִ שי ר‬
275 Targum and Rashi take bat (daughter) here as referring to Israel: “Hear, O Knesset Yisrael, and behold the
good way [that I place before you]; incline your ear to the Torah, and forget your kinfolk on the other side of the river
among whom you grew up; [forget the ways of] your ancestors who bowed down to false idols.” Rabbi Chayim Vital:
“After you have been privileged to receive this additional level of soul, Hashem will reveal to you [via this soul] the
deepest secrets of Torah from heaven. But this is only when you descend from heaven in order to join the body and
together perform mitzvot and righteous deeds. This is the meaning of ‘forget your kinfolk (the angel hosts) and your
Father’s house (Hashem),’ that is, your heavenly origin.”
Radak sees bat as referring back to the benot melakhim of verse 10. Indeed, it is here that Radak sums up this
entire set of verses (10-16): “It is possible to explain all these verses by way of mashal (metaphor): The benot melakhim
(daughters of kings) of verse 10 are the nations of the world who will all subordinate themselves to HaMelekh HaMashiach.
The shegel (queen) is Knesset Yisrael (the collective soul of Israel) who will become the Matriarch of all the nations. Shimi
bat (hear, O daughter) of verse 11 is a call to each and every nation individually to dedicate and subordinate itself
completely and faithfully to the will of HaMelekh HaMashiach for he is their Master; all nations should therefore bring their
offerings to him. Bat Tzor (the daughter of Tyre, i.e., the people of Tyre) is singled out in verse 13 as I have explained,
namely, because Tzor is close to Eretz Yisrael [at the northern border of Israel], and they were therefore always among the
first to come to honor a new queen. [As above, it is clear that they are honoring Knesset Yisrael as their Queen Matriarch.]
‘Le’rikmot tubal le’melekh betulot acharehah reotehah muvaot lakh—with embroidery she is now brought to the king, young
maidens—her companions—following after her are led to you [the king]’ of verse 15 refers again to the nations. They are
referred to specifically as betulot (young maidens, virgins who have not known a man before being married) for they have
never truly bonded with the Torah and its laws, whereas now [with the advent of the Messianic Era], at the bidding of
HaMelekh HaMashiach, they will accept the yoke of the commandments upon themselves.”
As is the case throughout this psalm, these nuanced differences among the various commentaries do not
contradict but rather complement each other.
276 Hirsch: “Alamot shir are the secrets, the mysteries of life, that which is hidden (ne’elam) from others and can
be sensed only in the ecstacy of song. Or it may also denote that which the singer quietly conceals (ma’alim) within his
breast and which serves as the basis for all his songs. The psalmist sees the peoples and circumstances round about Israel
in ceaseless turmoil, and in the midst of this turmoil he beholds Israel in secure, serene peace, exalted high above all these
upheavals. Both the turmoil round about and Israel’s peaceful calm are the work of God. Israel owes its present good
fortune and its faith in the future to God alone, whose blessing and help it has won by its understanding of, and devotion
to, His will. The goal and purpose toward which God leads all the nations through the revolutions and upheavals of
world history that leave so much destruction and desolation in their wake is that all the nations may attain the same
(2) Elohim is our sole refuge and strength, a ready help, ‫ ֶׁ עְׁ ז‬. ‫א ל ִהים ָלנּו ַמ ֲח ֶׁ סה ָו ֹ עז‬ ֹ ֱ )‫(ב‬
especially found/close in times of tribulation. ‫ָרה‬
:‫ְׁב ָצר ֹות ִנ ְׁמ ָצא ְׁמ ֹאד‬
(3) We will therefore not fear when He brings about ‫(ג) ַעל ֵ כן ֹלא ִני ָרא ְׁב ָה ִמיר ָא ֶׁרץ‬
transformations {that wreak havoc} on earth, when mountains
totter in the midst of the sea.
:‫ּו ְׁבמ ֹוט ָה ִרים ְׁב ֵ לב ַי ִמים‬
(4) When its waters pile high and become murky, when ‫ ִי ְׁר ֲעשּו ָה‬.‫(ד) ֶׁי ֱהמּו ֶׁי ְׁח ְׁמּרו ֵמימיו‬
mountains quake in the face of His greatness, selah.277 ‫ִרים‬
:‫ְׁב ַג ֲא ָות ֹו ֶׁס ָלה‬
(5) {But in the midst of all this tumult, as the world totters,} there is a ‫א ל ִהים‬ ֹ ֱ ‫(ה) ָנ ָ הר ְׁפ ָל ָגיו ְׁי ַש ְׁמּחו ִעיר‬
river whose streams bring happiness to the city of Elohim,
the holy place {set aside in this world} where the Most High
:‫ְׁק ֹ דש ִמ ְׁש ְׁכ ֵני ֶׁע ְׁלי ֹון‬
makes His dwelling.278
(6) For when Elohim dwells in its midst {[in the midst of the holy ‫ ַי ְׁע ְׁז ֶׁר‬.‫אל ִהים ְׁב ִק ְׁר ָּבה ַבל ִתמ ֹוט‬
ֹ ֱ )‫(ו‬
city]}, it will not totter; Elohim will be her assistance until the ‫ָה‬
turn of morning {[redemption]}.
‫א ל ִהים ִל ְׁפנ ֹות ֹב‬ ֹ ֱ
:‫ֶׁקר‬
(7) Heave, O you nations! Totter, O you governments. Melt ‫ ָנ ַ תן‬.‫(ז) ָהּמו ג ֹו ִים ָמטּו ַמ ְׁמ ָ לכ ֹות‬
when He raises His voice, O {you inhabitants of the} earth. :‫ְׁבק ֹול ֹו ָתמּוג ָא ֶׁרץ‬
(8) {The time is coming when nations will see that} Hashem—the God ‫(ח) ְׁי ֹה ָוה ְׁצ ָבא ֹות ִע ָמנּו ִמ ְׁ ש ָגב‬
of {all heavenly and terrestrial} hosts—is with us; the God of ‫ָלנּו‬
Yaacov is our stronghold {[our assurance and inspiration]} forever,
selah.
‫א ל ֵ הי ַי ֲע ֹ קב‬ ֹ ֱ
(9) {In the meantime, in the midst of the rise and fall of civilizations:} Go, ‫(ט) ְׁלּכו ֲחזּו ִמ ְׁפ ֲ על ֹות ְׁי ֹה ָוה ֲא‬
behold the great works of Hashem; He brings about shamot ‫ֶׁ שר ָ שם‬
{(desolations)} throughout the world.279
‫ַ שמ ֹות ָָבא‬
:‫ֶׁרץ‬
(10) {Sadly, history will continue thus until the final war, the war of Gog and ‫(י) ַמ ְׁ ש ִבית ִמ ְׁל ָ חמ ֹות ַעד ְׁק ֵ צה ָָהא‬
the end of all wars, even to the
Magog which will signal}
extremities of the earth; {at that time,} He will break the bow
‫ ֶׁק ֶׁ שת ְׁי ַש ֵבר ְׁו ִק ֵ צץ ֲח ִנית ֲע ָגל‬.‫ֶׁרץ‬
and crack the spear; He will burn the war-chariots in fire. ‫ֹות ִי ְׁ ש ֹ רף‬
‫ָב‬
:‫ֵ אש‬
understanding and love of God, and thus the same peace which Israel has won for itself. This truth about the presence of
God in Israel and in human history, and the ultimate sameness of the divine goals for both, may yet be veiled (ne’elam)
from the ordinary human eye. Nevertheless, it is not only the basic source of the singer’s inspiration but also the message
which he wishes to convey to the ordinary mortal by means of his song.”
277 Here, as in other psalms (see especially Psalms 29, 97, 124), King David uses nature imagery to describe the
social havoc and upheaval that will prevail during the final throes of history before the advent of the Messianic Era. That
is, yes, the natural world will literally undergo dramatic changes and drastic transformations, but these images of
mountains sliding into the seas, and ocean waves churning and becoming murky, are also metaphors for social havoc and
breakdown. Rashi, Radak, and Metzudot thus compare verse 4 with Isaiah 57:20, “But the wicked will be like a foaming sea…
whose waters spew forth mire and mud.” Hirsch: “We shall not be afraid because we see the hand of God even in the
midst of the surging flood of catastrophes. We know that it is He who guides them, and the upheaval of all that
seemed great and firm on earth is intended only to reveal God in His all-powerful majesty.”
278 Alternatively: “There is a river whose streams [flow from Eden (Zohar 2:63b)], [and which will continue to
flow from the Holy of Holies of the Third Temple at the time of the redemption]; [at that time it] will bring happiness to
God’s city [Yerushalayim], the site of the holy Temple where the Most High makes His dwelling.”
Paraphrasing Hirsch: In contrast to the surging oceans and collapsing mountains of history (wars, social
upheavals, and civilizational crises), there is one river which was also formed and given shape by Hashem. This river is
the divine moral law of the Torah that places Israel high above the normal laws of history, the laws of the rise and fall of
civilizations. It is this same river, this same divine moral law, that guides Israel in sanctifying and elevating every aspec t
of life to Hashem’s service. In contrast to the tumult of the nations, this river of light flows and will continue to flow forth
from Yerushalayim to illuminate the world. This is exactly what Zekhariah meant when he prophesied, “On that day,
mayim chayim (living waters, the life-giving waters of prophecy) will go forth from Yerushalayim” (Zekhariah 14:8;
Ezekiel 47:1-12; Joel 4:18), and exactly what Yeshaya meant when he prophesied, “For out of Tziyon [the powerful light
of] Torah shall go forth [like a river], in such a way that Hashem’s word [shall spread throughout the entire world] from
Yerushalayim” (Isaiah 2:3, Micah 4:2).
279 “Go, behold the great works of Hashem; He has made shamot (desolations) throughout the world” (Psalm
46:9). In the Talmud we read, “Do not read only shamot (desolations), but also shemot (names).” That is, based on the
wordplay between shamot and shemot, the Talmud introduces the idea of shema garim, Aramaic for “a name is causative,”
meaning, a person’s name can influence—or at least presage and foreshadow—events that will occur either during
his/her lifetime or far in the future. See Inside Psalm 46, “The Power of a Name.”
(11) {At that time, Hashem will say to the nations:} Be still and know ‫א ל ִהים‬ֹ ֱ ‫(יא) ַה ְׁרּפו ּו ְׁדּעו ִכי ָא ֹנ ִכי‬
that I am Elohim {(the ultimate Judge)}; I will be exalted among
the nations; I will be exalted throughout the earth.
:‫ָאּרום ַבג ֹו ִים ָאּרום ָָבא ֶׁרץ‬
(12) Hashem—the God of {all heavenly and terrestrial} hosts—is ‫(יב) ְׁי ֹה ָוה ְׁצ ָבא ֹות ִע ָמנּו ִמ ְׁ ש ָגב‬
with us; the God of Yaacov is our stronghold forever, selah. ‫ָלנּו‬
‫א ל ֵ הי ַי ֲע ֹ קב‬ ֹ ֱ
Psalm 47
This psalm jumps us forward to the Messianic Age when all mankind will acknowledge and accept Hashem’s sovereignty
(Radak, Meiri, Seforno, Malbim, Hirsch). It is also repeated seven times consecutively on the morning of Rosh Hashanah
(New Year’s Day, the first of Tishrei), immediately before blowing the shofar. See Inside Psalm 47.
(1) LaMenatzeyach – Dedicated to the Master Symphony :‫(א) ַל ְׁמ ַנ ֵצ ַח ִל ְׁב ֵני ֹק ַרח ִמ ְׁזמ ֹור‬
Conductor of Creation who grants victory. LiBnei Korach –
by the descendants of Korach. Mizmor – A cutting psalm.
(2) Join hands and unite together, all you peoples. Hariu {(blast ‫(ב) ָ כל ָה ַע ִמים ִת ְׁקּעו ָ כף ָה‬
the shofar, raise your voices in solemn acknowledgment) and call out} to ‫ִריּעו‬
Elohim with joyous song.280
‫אל ִהים ְׁבק ֹול ִר‬ ֹ ‫ֵל‬
:‫ָּנה‬
(3) For Hashem alone is supreme and awesome, the great ‫(ג) ִכי ְׁי ֹה ָוה ֶׁ ע ְׁלי ֹון נ ֹו ָרא ֶׁ מ ְֶׁלך ָגד ֹול‬
King {who reigns sovereign} over the entire world. ‫ַעל‬
:‫ָ כל ָָהא ֶׁרץ‬
(4) He has therefore subdued nations before us and placed ‫(ד) ַי ְׁד ֵבר ַע ִמים ַ ת ְׁח ֵתינּו ּו ְׁל ֻא ִמים‬
governments under our rule.281
280 Radak: “As a continuation of Psalm 46, this psalm too is about the Messianic Age that will follow the final
war of Gog and Magog, when the entire earth will be at peace. Israel will then call to the nations, ‘Clap hands and rejoice
with us, for now you too know that Hashem hu HaElohim [Hashem, the Infinite-Eternal Being is the author and director of
history who has brought about this great day]. You now know that He alone is King over the entire earth.’”
Malbim: “At the present time, the nations of the world are constantly battling each other, and this for two basic
reasons. One, each has its own distinct emunah (faith), which it tries to force others to accept. Two, each nation desires nothing
less than complete political domination over the others. In the future, this will all change. As Isaiah and Micah prophesied,
‘Nation shall not lift up sword against nation, neither will they learn/practice war any more’ (Isaiah 2:4; Micah 4:3). Nations
will make peace with one another, and join together in an eternal peace pact, for they will accept Hashem’s sovereignty and
serve Him in unity. This is the meaning of ‘Hariu L’Elokim be’kol rinah.’ Just as when a nation coronates its king with the blast of
trumpets, so too the nations will blast a teruah gedolah (extremely long blast of the shofar) as a sign of unity under God.” Note:
As we shall see below in our note to verse 6, unlike tekiah (a single, long, unbroken note), teruah is usually a series of nine
short, staccato notes. Paradoxically, the teruah gedolah that Malbim mentions here is an exceptionally long teruah that is
blown at the end of Mussaf on Rosh Hashanah, and on Yom Kippur, after dark, at the conclusion of the fast. The fact that it
consists of close to one hundred short, staccato notes, blown with one long breath, puts it in the category of a super tekiah.
Hirsch: “‘Hariu l’Elokim.’ Hariu is from teruah, a powerful sound [produced either by the human voice or by a
shofar or trumpet] denoting a tribute to Hashem paid by the human spirit deeply moved by the reality of His
overwhelming greatness. Hariu is the calling forth of such solemn emotion. But this mood of deep solemnity should be
coupled also with kol rinah, loud rejoicing. This is a basic feature of the Jewish concept of the relationship of God to man
which should now [at the advent of the Messianic Age] be spread among all the nations of the world…The refore Israel
calls out to the other nations, ‘At this place you shall learn to do true homage to Hashem which, though profoundly
solemn, goes hand in hand with the loftiest emotion of pure joy.’”
281 Rabbi Ovadiah Seforno: “‘He has therefore subdued nations…’ Through their enlightened rule according to
the law of the Torah, Israel will make the way of the Torah known to the nations and illuminate its teachings for them. As
we have noted, Yeshaya HaNavi wrote about this when he prophesied regarding Israel’s exalted position during the
Messianic Age (Isaiah 61:6), ‘Ve’atem Cohanei Hashem tikra’u, meshartei Elohenu—you [Israel] shall be dubbed God’s
Cohanim, ministers of our God.’”
Seforno’s comment on our verse here in Psalm 47 is based on an earlier comment by Radak. In his commentary
on Isaiah 61:6, Radak wrote: “Ve’hinei yihiyu ha’akum keneged Yisrael, k’Yisrael keneged bnei Aharon ha’Cohanim —similar to
the present relationship between Israel and the Cohanim (descendants of Aharon HaCohen), the gentile nations will take
their place as Israel.” In other words, the righteous among the gentile nations will be elevated to the status of Yisrael
(Yashar-El, Straight to God, Upright with God), and the Jewish people who remained true to the Torah will be elevated to
the status of Cohanim, the teachers and spiritual leaders of mankind. As we saw above (note to Psalm 10:16), the primary
meaning of the verb le’cahen is to serve (see Onkelos on Exodus 29:44). As verified in the conclusion of Isaiah 61:6,
“meshartei Elohenu—servants of our God,” the primary holy work of the Cohanim is to serve Hashem, and by extension to
serve as spiritual teachers and guides who connect the rest of us to Hashem.
Zekhariah may have alluded to the same relationship as well: “Roni ve’simchi bat Tziyon—sing and rejoice, O
daughter of Tziyon, ki hineni ba ve’shakhanti betokhekh ne’um Hashem—for I am coming and I will dwell in your midst, says
Hashem. Ve’nilvu goyim rabim el Hashem ba’yom hahu ve’hayu li le’am—many nations will join themselves to My name
‫ַ ת ַ חת ַר ְׁג‬
:‫ֵליּנו‬
(5) He has restored our inheritance which He originally ‫(ה) ִי ְׁב ַ חר ָ לנּ ו ֶׁ את ַנ ֲח ָל ֵ תנּו ֶׁ את‬
chose for us [Eretz Yisrael], the pride of Yaacov which He loves ‫ְׁגא ֹון‬
forever, selah.
: ‫ַי ֲע ֹ קב ֲא ֶׁ שר ָא ֵ הב ֶׁ ס ָ לה‬
(6) {Now that} Elohim has ascended with teruah {(solemn ‫א ל ִהים ִב ְׁתּרועה ְׁי ֹה ָוה ְׁבק‬
ֹ ֱ ‫(ו) ָע ָ לה‬
acknowledgment of His sovereignty)}, He will reveal Himself as ‫ֹול‬
Hashem {(the All-Merciful God)} with the sound of the shofar.282
:‫ש ֹו ָפר‬
Hashem on that day and will be My people, ve’shakhanti betokhekh—but I will dwell [primarily] in your midst” (Zekhariah
2:14-15).
The meaning of Hashem dwelling primarily “in your midst” takes on its full significance only when
understood in its original context, namely, the respective positions of the three main divisions of the Jewish people
(Cohanim, Leviim, and Yisraelim) around the original Desert Mishkan. First, Moshe and the Cohanim (the family of Aharon
HaCohen) dwelt in closest proximity to the actual Mishkan (immediately to the east of its main entrance) in Machaneh
Shekhinah (the Camp of the Divine Presence). The three Levite families (Kehat, Gershon, Merari) dwelt in Machanah Leviah
(the Camp of the Leviim). Although physically just as close, this was a step down from the Cohanim. Kehat dwelt to the
south, Gershon to the west, and Merari to the north. Machaneh Yisrael was the next step down. Here we have the tribes of
Yehudah, Yissasskhar, and Zevulun to the east; Reuven, Shimon, and Gad to the south; Ephraim, Menashe, and Binyamin
to the west; and Dan, Asher, and Nafatali to the north. Rambam thus wrote, “There were three levels of encampment in
the Desert. Machaneh Yisrael itself consisted of four separate camps [as above, three tribes camped in each direction];
Machaneh Leviah had a higher status, as the Torah states regarding the Leviim, ‘Vesaviv haMishkan yachanu—they shall
dwell around [in close proximity to] the Mishkan’ (Numbers 1:50); Machaneh Shekhinah had the highest status and was
therefore located at the eastern entrance to the Ohel Moed (Mishkan) and extended inward” (Hilkhot Beit HaBechirah 7:11).
Connecting Rambam’s illuminating remarks with Radak’s comment on Isaiah 61:6, we are now able to better
understand the idea behind mankind’s elevation to the status of Israel, and Israel’s elevation to the status of Cohanim. As
we have written elsewhere, this is part of a general evolutionary thrust upward wherein mankind will experience
elevation after elevation, together with the entirety of creation. As the Midrash proclaims, the concept of space will be
elevated (the entire world will attain the sanctity of Yerushalayim and the Beit HaMikdash). Time, too, will be elevated,
such that every weekday will be endowed with the sanctity of a holiday during the Messianic Age, and every day will be
elevated to the status of Shabbat in the seventh millennium. Clearly, the main criterion for us humans to merit to join this
universal elevation is the desire to serve the Creator with moral purity and love for all His creations.
282 Meiri: “‘Alah Elokim bi’teruah, Havayah be’kol shofar.’ Hashem has become exalted through this teruah in
fulfillment of the verse (Zekhariah 14:9), ‘Hashem will be [recognized and acknowledged] as king over the entire earth [just as
His kingship is acknowledged in heaven]. On that day, the oneness of Hashem ( Havayah, YKVK, transcendence) and the
oneness of His name (Elokim, Adonai, immanence) will finally be revealed to all mankind,’ and in fulfillment of the verse
(Zephaniah 3:9), ‘I [Hashem] will then transform the languages of the nations to a pure/evolved language, so that they
may all call out in the name of Hashem and serve Him together shekhem echad—in unity, with singular purpose.’”
Hirsch: “‘Alah Elokim bi’teruah, Havayah be’kol shofar.’ In verses 3-5 we are given the motive which inspired the
nations to hariu, to raise their voice in solemn acknowledgment of Elokim’s sovereignty. Once the nations have obeyed this
summons—once they have come to know that Hashem alone is elyon nora (supreme and awesome), and He shall thus
have received the homage due to His majesty—then He shall also reveal Himself to the nations as Havayah/YKVK, the
One who lovingly leads mankind to ultimate redemption. Then the teruah [which when blown by an instrument is a
staccato sound] shall be transformed to tekiah, the single, unbroken blast of the shofar. With this, Hashem, like a loving
father, will call mankind unto Himself.”
We can understand the above better by examining the Torah’s usage of tekiah and teruah in the context of the
chatzotzrot (silver trumpets) that Hashem commanded Moshe to make in the desert: “Hashem spoke to Moshe saying:
Make yourself two chatzotzrot…They shall be used by you to assemble the community and also to make the respective
camps break camp for their journeys. When you sound a tekiah (long, unbroken note) with them, the entire company shall
assemble at the Communion Tent entrance. If you sound a tekiah with only one of them, the princes…shall come together
with you. U’tekaatem teruah—when you sound a tekiah (long note) followed by a teruah (a series of short, staccato notes),
the camps on the east shall march. U’tekaatem teruah shenit—then when you sound a second tekiah (long note) followed by
a teruah, the camps on the south shall set out…When you go to war against an enemy who attacks you in your land, you
shall sound a teruah. You will then be remembered before Hashem your God, and you will be delivered from your
enemies. On your days of rejoicing, on your festivals, and on your new-moon celebrations, you shall sound a tekiah with
the chatzotzrot over your elevation offerings and your peace offerings. This shall be a remembrance before your God, I am
Hashem your God” (Numbers 10:1-10).
The above passage makes the meaning of tekiah and teruah abundantly clear. The unbroken tekiah sound was
used to call the people together and to announce a festival, while the staccato teruah sound was used to indicate that it
was time to break camp and also as a signal of impending war (Numbers 10:9-10). According to the Talmud (Rosh
Hashanah 34a), we learn from this passage how to blow the shofar on Rosh Hashanah. U’tekaatem teruah (Numbers 10:5-6)
indicates that we always begin with a single long, unbroken note (tekiah), continue with short notes (shevarim and teruah),
and conclude with a single long note (tekiah). Rabbi Hirsch has shown how the transition in our verse from the initial
acceptance of Hashem’s awesome sovereignty to the consummate revelation of His infinite love is consistent with the
(7) Therefore sing, sing praises to Elohim. Sing praises to our ‫א ל ִהים ַז ֵמרּו ַז ְׁמּרו ְׁל ַמ ְׁל‬ ֹ ֱ ‫(ז) ַז ְׁמּרו‬
King, sing praises! ‫ֵכנּו‬
:‫ַז ֵמר ּו‬
(8) For Elohim {(the merciful Judge)} is King of the entire world. ‫א ל ִהים ַז ְׁמּרו‬ ֹ ֱ ‫(ח) ִכי ֶׁ מ ֶׁלְך ָ כל ָָהא ֶׁרץ‬
Sing to spread this knowledge far and wide.283 :‫ַ מ ְׁ ש ִכיל‬
(9) Elohim has revealed His sovereign rule over the nations. ‫א ל ִהים‬ ֹ ֱ ‫א ל ִהים ַעל ג ֹו ִים‬ ֹ ֱ ‫(ט) ָמ ַ ְלך‬
Elohim has now seated Himself upon His holy throne.284 ‫ָי ַ שב‬
:‫ַעל ִכ ֵסא ָק ְׁדש ֹו‬
(10) The self-sacrificing among the nations have gathered ‫א ל ֵ הי‬ֹ ֱ ‫(י) ְׁנ ִדי ֵבי ַע ִמים ֶׁנ ֱא ָספּו ַעם‬
together {to join} with the people of the God of Avraham, for ‫אל ִהים ָמ ִג ֵּני ֶׁא ֶׁרץ ְׁמ‬ ֹ ‫ַא ְׁב ָר ָהם ִכי ֵל‬
{now the time has come for all} protectors of the earth to {serve
directly under} Elohim. {As a result of this unification of Israel and all
‫ֹ אד‬
mankind,} it {[the universality of Hashem’s sovereign rule]} is greatly :‫ַנ ֲע ָלה‬
exalted.285
Psalm 48
Psalm 48 was sung by the Leviim every Yom Sheni (Monday) in the Beit HaMikdash, and it continues to be universally sung as
the Shir Shel Yom (Song of the Day) of Yom Sheni to this day (see above, introduction to Psalm 24). Thematically Psalm 48 is a
transition from teruah to tekiah in the above passage in the Torah.

283 Hirsch: “Zemer is not the chanted word but the melody, the tune, the joyous, wordless singing of the human
soul. Again and again we read here the call to the nations to give voice in joyous song to their newly-won understanding
of God in the light of Israelite truth…that it is only once one has entered into this covenant [this life of duty rooted in the
soil of the Torah] that a human being can become truly glad of himself, of his purpose in life, and of the fulfillment of his
life’s task. It is only through this covenant with the Lord that man will gain such blissful awareness in the face of which all
sadness, grief, and despair will lose its sting even on earth. ‘Zameru maskil.’ Therefore sing, and in the fullness of your joy
of living, also spread far and wide the true and solemn import of the understanding which has inspired your joyous
song.” Radak quotes his father regarding the meaning of zameru maskil: “Zameru mizmor sh’yaskil sekhel li’bnei adam—sing a
song that imparts wisdom, that enables people to understand that Hashem alone has always reigned.”
284 Radak: “Until now Hashem’s rule was revealed only over Israel. Other nations were simply not aware of
Him [or the depth of Israel’s teachings about Hashem were completely hidden from them]. Now, however, with the
advent of the Messianic Age, His sovereignty is revealed over all mankind, as Zekhariah prophesied (Zekhariah 14:9),
‘Hashem will be [recognized and acknowledged] as king over the entire earth [just as His kingship is acknowledged in
heaven]. On that day, the oneness of Hashem (Havayah, YKVK, transcendence) and the oneness of His name (Elokim,
Adonai, immanence) will finally be revealed to all mankind.’”
285 Who are the nedivei amim (self-sacrificing of the nations) of this verse? According to Rabbi Hirsch, the title
nedivei amim is reserved solely for Israel: “The Lord began His reign over the nations when He introduced Israel into the
course of world history. In the beginning, of course, it was only Israel, ‘the self-sacrificing nation among all the others,’
that rallied round the Lord. But they did so as ‘the people of the God of Avraham,’ the patriarch who, from the very
beginning, had been appointed to be av hamon goyim (the spiritual father of many nations), whose election was to bring
blessing to all mankind. It was with the awareness that, as the first among the nations, it must lead all the other peoples
on the road back to God and to His Torah that Israel assumed its role in the history of the world.”
In contrast, according to all other commentators (Targum, Rashi, Ibn Ezra, Meiri, Radak, Seforno, Metzudot,
Malbim, Daat Sofrim, and Daat Mikra), nedivei amim are the spiritually evolved teachers of the nations, the most righteous
of the nations, and/or finally, the converts of the nations, all of whom will join with Israel in the end of days. [It is highly
probable that the above commentators base their opinion on the story of a Roman senator who gave his life to save the
Jewish people in the days of Rabban Gamliel (Devarim Rabbah 2:24).] As Daat Sofrim puts it, the righteous ones of the
nations are called nedivim (generous) because they have elevated themselves above all thought of personal gain. Only thus
can they hope to be worthy of Hashem’s protection.
See Radak: “‘Nedivei amim ne’esafu, am Elohei Avraham.’ The nedivei amim are the nobles among the nations. They
will gather together to join the people of the God of Avraham. The psalmist mentions Avraham because he was the first to
make Hashem’s name known in the world, as per ‘Avram took his wife Sarai...as well as the souls they had made in Charan,
and they left, heading toward Canaan’ (Genesis 12:5) and ‘And Avram called out there in the name of Hashem’ (Genesis 12:8,
13:4) [indicating that Avraham taught the deepest metaphysical truths about God (see Bereshit Rabbah 39:16)]. ‘Ki l’Elokim
maginei eretz.’ The maginei eretz (literally ‘protectors of earth’) are the kings and leaders of the nations who themselves will
come to Hashem [to serve together with Israel, no longer as kings but as protectors of the earth]. ‘Meod na’alah.’ On that
day Hashem will be greatly exalted for all will acknowledge that eternal sovereignty is His.”
“Maginei eretz.” It seems logical to conclude that the nedivei amim who join Israel under the banner of Hashem’s
sovereignty in the end of days will become the maginei eretz, those who will work selflessly to guard and protect the earth and
its inhabitants. Once human consciousness grows to its full stature and we emerge from this initial cocoon-stage of earthlife,
physical existence as we know it will be elevated far beyond what it is now. From that point on, there will be no need to protect
earth from external harm, so the maginei eretz will concentrate on protecting, perfecting, and elevating the moral and spiritual
level of earth society. May we all be privileged to participate in this wondrous evolutionary process of perfection, amen.
continuation of Psalms 46-47 in the sense that it too speaks about the peace and tranquility of the Messianic Age when the
Divine Presence will dwell permanently in the Beit HaMikdash in the heart of Yerushalayim, and Yerushalayim will be
recognized and celebrated as the spiritual center of the world.
(1) Shir Mizmor LiBnei Korach – A chant song by the :‫(א) ִשיר ִמ ְׁזמ ֹור ִל ְׁב ֵני ֹק ַרח‬
descendants of Korach.
(2) Hashem is great {[His greatness is felt everywhere]} but His praise ‫(ב) ָגד ֹול ְׁי ֹה ָוה ּומ ֻה ָּלל ְׁמ ֹ אד ְׁב‬
radiates exceedingly in the city of our God {[Yerushalayim]}, {and ‫ִעיר‬
even more so on} the mount of His Sanctuary.286
‫א ל ֵהינּו ַ הר ָק‬ ֹ ֱ
:‫ְׁדש ֹו‬
(3) A beautiful sight, the joy of the entire earth, Mount Zion ‫(ג) ְׁי ֵפה נ ֹוף ְׁמש ֹוש ָ כל ָָהא ֶׁרץ ַ הר ִּצי‬
{[the Temple Mount]}, situated at the northern extremity of ‫ֹון‬
{Yerushalayim,} the city of the great King {[Hashem]}.287
:‫ַי ְׁר ְׁכ ֵ תי ָצפ ֹון ִק ְׁר ַית ֶׁ מ ְֶׁלך ָרב‬
(4) In its citadels, Elohim became known as a fortress {and a ‫אל ִהים ְַׁבא ְׁר ְׁמנ ֹו ֶׁתי ָה נ ֹו ַדע‬ ֹ ֱ )‫(ד‬
refuge}.288
:‫ְׁל ִמ ְׁש ָגב‬
(5) For behold, kings assembled; together they came from afar ‫(ה) ִכי ִה ֵּנה ַה ְׁמ ָל ִכים נ ֹו ֲעּדו ָע ְׁבּרו‬
{to attack}.289
:‫ַי ְׁח ָדו‬
(6) When they witnessed {the miracles that God performed on behalf of ‫(ו) ֵה ָ מה ָרּאו ֵ כן ָ ת ָמהּו ִנ ְׁב ֲהלּו ֶׁנ ְׁח‬
Israel}, they were confounded, they panicked, they hastened to
flee.
:‫ָפּזו‬
(7) Trembling seized them there, pangs like a woman in labor. ‫(ז) ְׁר ָע ָדה ֲא ָח ָז ַ תם ָ שם ִחיל ַּכי ֹו ֵל‬
:‫ָדה‬
286 Targum: “Great is Hashem and exceedingly praised in Yerushalayim, the city of our God, and on the
mountain of His Beit HaMikdash.” Although the name “Yerushalayim” does not appear anywhere in this psalm, Targum
Yonatan makes it clear that “Ir Elohenu, Har Kodsho—the city of our God, the mount of His Sanctuary” refers
unequivocally to Yerushalayim. Har Kodsho is also Mountain of His Holy Presence, Mountain of His Transcendent
Presence.
Meiri: “In the two previous psalms, the psalmists (initially the descendants of Korach but finalized by David)
prophesy regarding the advent of Geulah (Redemption) in the wake of the war of Gog and Magog, and regarding the
global peace and tranquility that will become the norm after all peoples and nations have ‘converted to a pure/evolved
language with which to call out in the name of Hashem and serve Him together shekhem echad—in unity, with singular
purpose’ (Zephaniah 3:9). With all this, Yerushalayim will still be the heart-center from which Hashem’s light shines to
the entire world.” For more on the origin of the name Yerushalayim, see note on Psalm 76:3.
Hirsch: “‘Gadol Hashem.’ Greatness is a relative concept and denotes that which surpasses other things in its
own category. It is obvious that a big fly is not nearly as large as a small horse. Hence, gadol Hashem (Hashem is great) is a
statement indicating that He surpasses and transcends every concept that men might have of the power and divine force
that rules and shapes the world. ‘Umehullal meod—clearly revealed by His mighty acts.’ He is visible in His acts, which
serve as emanations of His presence, and make that presence clearly apparent to any thinking mortal, just as the existence,
presence, and effect of light is manifested by radiance, emanation, and brightness.” As we will see repeatedly throughout
the Psalms, Rabbi Hirsch is always quick to laud the wonders of hallel, never simply praise, but rather always some
variation on the theme of light (see notes on Psalm 78:4, 102:9, 148:1).
In translating mehullal meod as “clearly revealed by His mighty acts,” Rabbi Hirsch is alluding to the idea that
we see everywhere throughout our tradition that Hashem is both hidden and revealed. In the words of the Gra, “The
Holy One is nistar (hidden) from the perspective of His essence but nigleh (revealed) from the point of view of His actions. [The
universe and everything in it proclaim the existence of the infinite intelligence that created it.] It is for this reason that every
blessing we say begins in nigleh (revealed, second-person) [speaking directly to Hashem as we know and experience His
presence in our life] and concludes in nistar (hidden, third-person) [realizing that He Himself transcends anything we can
know of Him via His creation]” (Siddur Ishey Yisrael, p. 22, from Aderet Eliyahu, Deuteronomy 1:6, p. 336). See the same phrase
below in Psalm 145:3, “Gadol Hashem u’mehullal meod—Hashem is great and exceedingly praised; veli’gedulato ein cheker—
though His greatness can never be fathomed.”
287 Meiri and Radak: “‘Kiryat melekh rav.’ City of a great king. This refers to King David or to Mashiach ben
David.”
288 Radak: “The citadels of other cities are sturdy edifices, lofty enough to afford protection within their walls,
but the citadels of Yerushalayim are sturdier because Hashem Himself is Israel’s fortress for all who seek His protection.
This is the meaning of (Proverbs 18:10), ‘Migdal oz shem Hashem; bo yarutz tzadik ve’nisgav—Hashem’s Name (YKVK) is like
a tower/fortress of strength through which the tzadik runs and ascends [from one spiritual rung to another].’”
289 According to Rashi and Radak, this verse uses the past tense (no’adu, avru) to describe the future when
“kings will have converged on Yerushalayim in the war of Gog and Magog.” The Zohar, on the other hand, identifies the
kings of this verse with “the kings who reigned in the land of Edom before any king reigned among the children of Israel”
(Genesis 36:31; Zohar Haazinu, Idra Zuta, 3:292a). There is no contradiction here but, rather, a profound lesson. From the
lofty perspective of prophecy, it is possible to view the entirety of history, from beginning to end, in one glance.
(8) {To this day, Hashem, You continue to perform miracles by commanding the ‫(ח) ְׁבּרוח ָק ִדים ְׁת ַש ֵבר ֳא ִּני ֹות‬
forces of nature to fulfill Your will:} With an east wind, You smash the
ships of Tarshish.
:‫ַ ת ְׁר ִשיש‬
(9) And so, just as we heard {from our ancestors}, we have now ‫(ט) ַ כ ֲא ֶׁ שר ָש ַמ ְׁעּנו ֵ כן ָר ִאיּנו ְׁב‬
seen {miracles with our own eyes}, in the city of Hashem Tzevaot, the ‫ִעיר‬
God of Hosts, in the city of Elohenu {(our God)}, may Elohim
establish it forever and for all eternity, selah.
‫אל‬ֹ ֱ ‫א ל ֵהינּו‬ ֹ ֱ ‫ְׁי ֹה ָוה ְׁצ ָבא ֹות ְׁב ִעיר‬
‫ִהים‬
:‫ְׁיכ ֹו ְׁנ ֶׁנ ָה ַעד ע ֹו ָלם ֶׁס ָלה‬
(10) O Elohim, we had always conceived of Your loving- ‫א ל ִהים ַח ְׁס ֶָׁדך ְׁב ֶׁק ֶׁרב ֵ הי ָ כ‬ֹ ֱ ‫(י) ִד ִמיּנו‬
kindness as being in the midst of Your Temple.
:‫ֶָׁלך‬
(11) {But now we can testify that,} like Your Name, Elohim, Your ‫א ל ִהים ֵ כן ְׁת ִה ָּל ְָׁתך ַעל‬ ֹ ֱ ‫(יא) ְׁכ ִש ְָׁמך‬
praise {[the radiance of Your wondrous deeds]} shines unto the ends of
the earth; Your right hand {with which You save Israel} is filled with
:‫ַק ְׁצ ֵוי ֶׁא ֶׁרץ ֶׁצ ֶׁדק ָמ ְָׁלאה ְׁי ִמי ֶָׁנך‬
charity.
(12) Therefore, let Mount Zion be glad and the cities of ‫(יב) ִי ְׁ ש ַ מח ַ הר ִּצי ֹון ָ ת ֵג ְׁל ָנה ְׁבנ ֹות‬
Yehudah rejoice over Your righteous judgments {which You
execute against those who wished to harm us}.
:‫ְׁיּהו ָדה ְׁל ַמ ַען ִמ ְׁש ָפ ֶׁטָיך‬
(13) Walk around Tziyon, encircle her and count her towers. ‫(יג) ֹסבּו ִּצי ֹון ְׁו ַה ִקיּפו ָה ִס ְׁפּרו‬
:‫ִמ ְׁג ָד ֶׁלי ָה‬
(14) Set your heart on her ramparts and {behold} her lofty ‫(יד) ִשיתּו ִל ְׁב ֶׁכם ְׁל ֵ חי ָ לה ַפ ְׁסּגו‬
citadels, in order to recount {what you have seen with your own eyes} ‫ַא ְׁר ְׁמנ ֹו ֶׁתי ָה ְׁל ַמ ַען ְׁת ַס ְׁפּרו ְׁלד ֹור‬
to the last generation.
:‫ַ אחר ֹון‬
(15) {In order to testify} that this Elohim is Elohenu {(we hereby swear to ‫א ל ֵהינּו ע ֹו ָ לם ָו‬ ֹ ֱ ‫א ל ִהים‬ ֹ ֱ ‫(טו) ִכי ֶׁזה‬
remain faithful to our God)} forever; He will continue to lead us ‫ֶׁעד‬
eternally {beyond earthly mortality}.290 -
:‫ּהוא ְׁי ַנ ֲה ֵגּנו ַעל ּמות‬
Psalm 49
Psalm 49 is said in a house of mourning for the entire seven days of shivah (mourning). It speaks with derision about those
who trust in the material wealth of a fleeting world, to the detriment of their soul.
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ִל ְׁב ֵני ֹק ַרח ִמ‬
Conductor of Creation who grants victory {even over death}. :‫ְׁזמ ֹור‬
Mizmor LiBnei Korach – A cutting psalm by the descendants
of Korach.
290 Hirsch: “This Elohim, this God whose will and whose rule are manifest in this Sanctuary and in this city, is
Elohenu, our God, the God of Israel forever. ‘Hu yenahagenu al-mut.’ He will lead us beyond the mortality which is
ordinarily the lot of all peoples, making us immortal among the nations. Or if almut is read as one word, ‘Elohim leads us
on in eternal youth.’ The basic sense of the statement remains the same. See above Psalm 9:1, “ LaMenatzeyach Al Mut
LaBen—dedicated to the Master Symphony Conductor of Creation who grants immortality to Israel the first-born son
[and extinction to the nations that oppose the godly plan].”
Ibn Ezra and Radak also give two readings, almut and al-mut. Almut as one word is the plural form of elem (male
youth) and almah (female youth), whereas al-mut as two words means literally beyond death or beyond mortality. Rashi
gives two readings but both are on almut being one word: “Almut—like a man who leads his son slowly (i.e., like a father
teaching his young child to walk). However, the more correct interpretation is almut as in olam (as in le’olam va’ed, forever),
meaning, yenahagenu olamit—He will lead us eternally.”
Although Rashi declares his preference for the second reading, the Baal Shem Tov picked up on the first. And
although we quote this teaching from the Baal Shem Tov in Inside Psalm 27, it is important to bring it again here: “It can be
likened to a father teaching his young son to walk [we are all Hashem’s children]. Standing face to face and holding his son’s
hands, the father gently steps back. At one point, he lets go and beckons the child toward him. Many times, the child will stand
still for a few seconds, and then either step forward or fall. Eventually, the child will take his first step alone toward the father.
The more steps the child is able to take, the more the father pulls back slowly and waits for the child to come to him. As the
child feels the exhilaration of drawing near to his father, the father again moves back, not to be cruel, but to encourage him to
take a few more steps on his own. This is repeated many times until the child learns to walk by himself. The Holy One conducts
Himself in the same way toward those who wish to come close to Him. He loves giving them a taste of true devekut even before
they have attained it on their own. However, every once in a while, He distances Himself from them, not so that they should
feel rejected and give up, but so that they will strengthen themselves in serving Him and draw ever closer by their own efforts.
This is the meaning of King David’s statement, ‘Hu yenahagenu almut—He will lead them as young children’ (Psalm 48:15), to
which Rashi adds, ‘Like a man who slowly leads his son,’ i.e., like a father teaching his young child to walk” (Baal Shem Tov al
HaTorah, Parashat Noach §7-9; see Inside Psalm 27).
(2) Hear this, all you peoples; give ear, all you inhabitants of ‫(ב) ִש ְׁמּעו ֹזאת ָ כל ָה ַע ִמים ַה ֲא ִזיּנו‬
a fleeting world. ‫ָ כל‬
:‫ֹי ְׁ ש ֵבי ָח ֶׁ לד‬
(3) Ordinary mortals and men of distinction, rich and poor ‫(ג) ַגם ְׁב ֵני ָא ָדם ַגם ְׁב ֵני ִאיש ַי ַ חד‬
alike. :‫ָע ִשיר ְׁו ֶׁ א ְׁבי ֹון‬
(4) My mouth will speak {words of} wisdom {which I have imbibed ‫(ד) ִפי ְׁי ַד ֵבר ָח ְׁכמ ֹות ְׁו ָהּגות ִל ִבי‬
from the Torah}, and the meditation of my heart will reveal
understandings {[the inferences that I have derived from the Torah’s
:‫ְׁ תּבונ ֹות‬
wisdom]}.
(5) I myself will incline my ear to the parable; I will open ‫(ה) ַא ֶׁטה ְׁל ָמ ָ של ָא ְׁז ִני ֶׁ א ְׁפ ַתח ְׁב ִּכנ‬
{[solve]} my riddle to the accompaniment of a harp. ‫ֹור‬
:‫ִחי ָד ִתי‬
(6) What should I fear when evil days come {and my time ‫(ו) ָל ָ מה ִאי ָרא ִבי ֵ מי ָרע ֲע ֹון ֲע ֵק ַבי‬
arrives}? {I should fear that} the sin I trampled underfoot
{[disdained, spurned, and therefore rationalized]} will surround me
:‫ְׁיּסו ֵב ִני‬
{[besiege me, hem me in, haunt me]}.
(7) In truth, those who put their trust in wealth and take ‫(ז) ַה ֹב ְׁט ִחים ַעל ֵ חי ָ לם ּו ְׁב ֹ רב ָע ְׁ ש‬
pride in great riches {have something to fear}. ‫ָרם‬
:‫ִי ְׁת ַה ָּללּו‬
(8) They fail {to employ their riches} to redeem their fellowman, ‫(ח) ָאח ֹלא ָפ ֹ דה ִי ְׁפ ֶׁדה ִאיש ֹלא ִי‬
and thereby fail to pay Elohim {(Hashem’s attribute of equity and ‫ֵ תן‬
justice)} the ransom {He has set for them}.
‫אל ִהים ָ כ‬ ֹ ‫ֵל‬
:‫ְׁפר ֹו‬
(9) {The effort they would have to exert} to redeem their own soul ‫(ט) ְׁו ֵי ַקר ִפ ְׁדי ֹון ַנ ְׁפ ָשם ְׁו ָח ַדל ְׁלע ֹו‬
seems too costly for them; {their punishment is that} it shall cease :‫ָלם‬
to exist forevermore.
(10) And yet they desire to live on in eternity; they do not ‫(י) ִוי ִחי ע ֹוד ָל ֶׁנ ַצח ֹלא ִי ְׁר ֶׁ אה ַה ָש‬
wish to see the decay {of the grave}.
:‫ַ חת‬
(11) They perceive {the difference between} the death of wise ‫(יא) ִכי ִי ְׁר ֶׁ אה ֲח ָ כ ִמים ָיּמוּתו ַי‬
men and that of fools and scoundrels who perish altogether ‫ַ חד‬
and leave their wealth to others.291
‫ְׁכ ִסיל ָו ַב ַער ֹיא ֵבּדו ְׁו ָע ְׁזּבו ַל ֲא‬
‫ֵח ִרים‬
‫ֵ חי‬
:‫ָ לם‬
(12) Still, they deceive themselves into thinking that their ‫(יב) ִק ְׁר ָבם ָב ֵתימ ֹו ְׁלע ֹו ָלם ִמ ְׁש ְׁכ ֹנ‬
houses will last forever, their palaces from generation to ‫ָתם‬
generation. {To perpetuate their memories,} they proclaim their
name throughout the continents.292
‫ְׁלד ֹור ָו ֹ דר ָק ְׁרּאו ִב ְׁשמ ֹו ָתם ֲע ֵ לי‬
:‫ֲ א ָדמ ֹות‬
291 As noted, Psalm 49 is said in a house of mourning. Of its twenty-one verses, its central verse (verse 11) is
the key. Its syntax is purposely ambiguous. It can be read as we have translated it, or as “They see that wise men die together
with fools and scoundrels.” Thus Metzudot interprets, “They see that everybody dies, whether wise or foolish, and they
all leave their wealth behind.”
This is eerily similar to King Solomon’s cynical pronouncements that “The wise man’s eyes are in his head, but the
fool walks in darkness. Still, I could not help realizing that the same thing happens to all of them in the end...The same thing
that happens to the fool happens to me. Why then did I become wiser...And how does the wise man die? Just like the fool...All
is vanity” (Ecclesiastes 2:14-15) and “That which befalls the children of men also befalls the beasts...As one dies, so does the
other...Man’s preeminence over the beast is non-existent. All is vanity” (Ecclesiastes 3:19).
In answer to this, we are told to pay closer attention. Even King Solomon did not remain with his cynicism. As the
wisest of all men, he was merely showing that the most cynical view of life cannot but give way to the light of truth and joy that
penetrates to the darkest corners of man’s solitude and beckons him to see beyond the seeming randomness of this world. In
the end, King Solomon himself went on to say, “Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun
[that will shine in the next world]” (Ecclesiastes 11:8), for although “The dust [of the physical body] will surely return to the
earth as it was, but the spirit will return to God who gave it” (Ecclesiastes 12:7).
It is perhaps with this in mind that Rashi comments on our verse, “The word yamutu (from mitah, death) is
mentioned in connection with the wise, for only their body dies when they leave this world. Regarding fools and scoundrels,
however, the word yoveidu (from avedah, perish) is employed.” Only fools and scoundrels perish altogether and leave their
wealth to others. When a person devotes his time and energy to wisdom, on the other hand, he leaves this world behind to
continue in higher worlds. In addition, he takes something with him into eternity. The Torah that he has acquired in this world
will not leave him in the World to Come.

292 “Kirbam bateimo le’olam, mishkenotam le’dor va’dor.” Metzudot: “Kirbam is an abbreviated form of be’kerev
libam—in their heart. They think in their heart that their houses will last forever.” Targum switches the letters reish and
beit of kirbam and reads kevurat’hon (their graves), “Be’beit kevurat’hon yashrun le’alam—they will reside in their graves
forever.” These two interpretations are the flip side of one another. Here in verse 12, we are still describing the folly of
(13) But with all his honor a man will not outlast the coming ‫(יג) ְָׁוא ָדם ִבי ָקר ַבל ָי ִלין ִנ ְׁמ ַ של‬
of night if he is {[if he conducts himself]} like the dumb beasts. ‫ַ כ ְׁב ֵהמ ֹות ִנ‬
:‫ְׁדּמו‬
(14) This is their way {[the way of fools]}: they hold fast to their ‫(יד) ֶׁזה ַד ְׁר ָ כם ֵכ ֶׁסל ָ למ ֹו ְַׁואח ֵרי ֶׁהם‬
folly, and thereby cause those who follow after them to fall
for the same excuses, selah.
:‫ְׁב ִפי ֶׁהם ִי ְׁרּצו ֶׁ ס ָלה‬
(15) So like sheep, they are turned to the grave; death ‫(טו) ַ כ ֹ צא ן ִל ְׁשא ֹול ַשתּו ָמ ֶׁות ִי ְׁר‬
becomes their shepherd. But morning {will dawn} for the ‫ֵ עם‬
upright; they will overcome {death and the grave}; their spirit
will endure beyond the grave so that it shall not remain
‫ַו ִּי ְׁרּדו ָבם ְׁי ָש ִרים ַל ֹב ֶׁקר ְׁוּצו ָרם‬
their dwelling place for long.293 ‫<כתיב‬
:‫ְׁוּצי ָרם> ְׁל ַּבל ֹות ְׁשא ֹול ִמ ְׁז ֻבל ל ֹו‬
(16) Elohim, O just God, only You can redeem my soul from ‫אל ִהים ִי ְׁפ ֶׁדה ַנ ְׁפ ִשי ִמ‬ ֹ ֱ ‫אך‬
ְ ַ )‫(טז‬
the power of the grave by taking me to Yourself forever, ‫ַּיד‬
selah.
‫ְׁ שא ֹול ִכי ִי ָק ֵח ִני ֶׁס‬
:‫ָלה‬
(17) So fear not when a man grows rich and the splendor of ‫(יז) ַאל ִתי ָרא ִכי ַי ֲע ִ שר ִאיש ִכי ִי ְׁר ֶׁבה‬
his house increases. :‫ְׁכב ֹוד ֵבית ֹו‬
(18) For when he dies, he shall carry nothing with him; his ‫(יח) ִכי ֹלא ְׁבמ ֹות ֹו ִי ַקח ַה ֹ כל ֹלא ֵי ֵרד‬
honor will not follow after him.294
“those who put their trust in wealth and take pride in great riches” (verse 7). The entirety of this psalm is a message to
them to wake up before it is too late. The delusional thoughts of their heart mislead them to believe that their houses will
last forever and their palaces from generation to generation. In truth, by concentrating all their energies on the external
trappings of success they are burying the possibility that anything they do will last. On the contrary, as verse 15 attests,
only death and the grave await them. This is contrasted with those who are wise enough to utilize the opportunities that
life offers to choose righteousness (the opposite of self-centeredness). In this way, these yesharim (upright ones) overcome
death and the grave in the sense that they will attain genuine eternal existence. According to Hirsch this is the meaning of
the conclusion of verse 15, “ve’tzuram levalot sheol mi’zevul lo—their spirit [the spirit of the upright] will endure beyond the
grave so that it shall not remain their dwelling place for long.”
293 Hirsch: “‘Vayirdu bam yesharim la’boker—the upright shall overcome them in the morning.’ Vayirdu, from
redu, to subdue something, to rule, cannot very well refer to ‘those who put their trust in wealth and take pride in great
riches’ of verse 7. The relationship of the yesharim (upright) to the latter is by no means such that one could say that the
wicked have been subdued by the righteous. Even if, in the final analysis, we should want to designate the upright as the
champions in the race of life, we could not very well express this thought by redu. We rather think that vayirdu bam refers
to overcoming sheol (the grave) and mavet (death) mentioned at the beginning of verse 15. The wicked succumb to the
power of sheol and mavet, but the yesharim who have taken a straight path through life, without deviation, to the goals that
were set for them by their Creator shall overcome both sheol and mavet, as indeed they have already overcome them by
virtue of the life they have led. La’boker: Death to the wicked is the night of life’s day, while for the yesharim it symbolizes
the dawn of a new boker (morning). Tzuram, from tzur (rock), the symbol of that which is firm and unchanging, is used
here to portray the spirit of man which is not doomed to decay. [Although Rashi and others understand the verb levalot to
mean to become worn out, to deteriorate, and apply it to the wicked, this verb, like many others, can also mean the
opposite, to outlast. Rabbi Hirsch takes it in this latter sense:] Levalot means to outlast something, as in ‘U’maaseh yedehem
yevalu bechiray—My chosen ones will outlive the work of their hands’ (Isaiah 65:22). Hence the thought of verse 15 is,
‘While the others are doomed to fall victim to death and the grave, those who have lived without deviating from the path
of duty shall have overcome both death and the grave. For them their physical demise merely marks the dawn of a new
day. They are destined to live beyond the grave so that it shall not be a permanent dwelling place for them.’”
Regarding the significance of the kri tzuram (spoken form) vs the ktiv tziram (written form), Rabbi Hirsch writes,
“As stated, tzuram refers to the human spirit which is not subject to decay. Calling the soul tzir, a messenger, teaches us
that the soul can partake of eternal immortality only if it regards itself as tzir, the messanger of Hashem, an instrument
sent down to earth by Him in order to do His will there. It is immaterial to the tzir on earth what position and what
material powers and possessions his Creator assigns to him for the fulfillment of his task in the world. Likewise, he leaves
the determination of his social position, power, and wealth to Him who sent him on his earthly errand. His sole concern is
his loyalty in discharging the task which he has been assigned.”
294 The idea that the Torah one acquires in this world will not leave him in the World to Come is brought out in the
following Midrash: “Take a donation for Me” (Exodus 25:1). This is the meaning of the verse, “For I have given you a good
portion, do not forsake My Torah” (Proverbs 4:2). Rabbi Shimon ben Levi taught this [through a parable]: Two merchants were
standing next to each other. One had silk in his store and the other had spices. They said to one another, “Let us exchange
goods.” The first merchant took the spices and the second merchant took the silk. What one had, the other did not, and vice-
versa. The Torah is not like this. One person can learn Seder Zeraim (Seeds, i.e., Spices) and another can learn Moed (Festivals,
i.e., Silk). When they teach each other their respective portions, they both have more than when they began. Is there a better
business than this? This is the meaning of “I have given you a good portion; do not forsake My Torah” (Tanchuma, Terumah 2).
The Midrash continues: A story is told of a sage who was traveling on a ship with a group of merchants. They would
ask him, “Where is your merchandise?” He would reply, “My merchandise is more valuable than yours.” They searched
‫ַאח ָריו ְׁכב ֹוד‬

:‫ֹו‬
(19) Let him bless his soul {[boast]} during his lifetime, saying, ‫(יט) ִכי ַנ ְׁפש ֹו ְׁב ַח ָּייו ְׁי ָב ְֵר ך ְׁוי ֹו ָֻדך ִכי‬
“They will praise you because you have done well for
yourself.”
‫ֵ תי ט י ב‬
:‫ְָלך‬
(20) But he will pass away like his parents’ generation; {he ‫(כ) ָ תב ֹוא ַעד ד ֹור ֲ אב ֹו ָ תיו ַעד ֵנ ַצח‬
and} they shall not see light for all eternity.
:‫ֹלא ִי ְׁרּאו א ֹור‬
(21) With all his honor, if a man will not understand, he is ‫(כא) ָא ָדם ִבי ָקר ְֹׁולא ָי ִבין ִנ ְׁמ ַ של‬
likened to the dumb beasts. :‫ַ כ ְׁב ֵהמ ֹות ִנ ְׁדּמו‬
Psalm 50
(1) Mizmor LeAsaph – A cutting song by Asaph.295 El Elohim ‫אל ִהים ְׁי ֹה ָוה‬
ֹ ֶׁ ‫(א) ִמ ְׁזמ ֹור ְָׁלאסף ֵ אל‬
Adonai {(the Infinite God, who is the Supreme Creator and Judge, and at the ‫ִד ֶׁבר ַו ִּי ְׁק ָרא ָא ֶׁרץ ִמ ִמ ְׁז ַרח ֶׁש ֶׁמש‬
same time the Merciful Father who lovingly guides His children to their
highest goal)} spoke {at Sinai and continues to speak} , calling to {all the ‫ַעד‬
earth {to hear His voice}, from the east where the
inhabitants of} :‫ְׁמ ֹבא ֹו‬
sun rises to its setting in the west.296
throughout the entire ship but were unable to find anything. They began to mock him. In the meantime, pirates fell on
them and took all the merchandise that was on the ship. They made it to dry land and entered the closest city without bread
to eat or clothes to wear. The sage went straight to the local Beit Midrash (House of Learning) and began to discourse on the
Torah. The citizens of that city stood when they saw that he was learned in Torah. They gave him great honor, with the
leaders of the congregation accompanying him on his right and on his left. When the merchants saw this, they came to
apologize for the way they had ridiculed him, saying, “Do us a kindness and tell the people of this city who we are [what
we had and what we lost]. Let them at least give us something to eat before we die of hunger.” “Fine,” he replied, “I will
do as you ask, but remember what I told you, that my merchandise is more valuable than yours. Yours is lost, while
mine is intact.” [The Midrash concludes:] This is the meaning of “A good portion I have given you; do not forsake My
Torah” (Tanchuma, Terumah 2).
With this story-parable, the Midrash has deepened its impact considerably. The sea is olam hazeh (this world). The
ship is the physical body. The merchants are the various physical functions and needs which keep a person so occupied and
preoccupied with the body that no time is left for the spirit. They are also the people who waste their time on accumulating
material treasures, and leave their spirits to perish. The sage is the soul. The pirates who attack the ship are the afflictions and
illnesses—and the aging process itself—which invade the body, attack its immune system, and finally weaken it to the point of
death. The dry land where the merchants end up is Olam HaNeshamot, the soul world where all souls return after traversing
the seas of this world. The Beit Midrash is the heavenly academy in which each soul is given the opportunity to sum up all that
it has learned during its sojourn on earth. Through this parable the Midrash makes its point very forcefully: We can and must
take something with us when we leave this world. Death is not the end. But this only makes our business trip to this world that
much more crucial.
Another Midrash develops on the same important lesson: “Hear this, all you peoples. Give ear, all you inhabitants of
a fleeting world. Ordinary mortals and men of distinction, rich and poor alike” (Psalm 49:2-3). This is the meaning of the verse,
“Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun” (Ecclesiastes 11:8). Rabbi Yitzchak and Rabbi
Abba bar Cahana were sitting together. Rabbi Yitzchak said, “O how sweet is the light of the World to Come. Fortunate the
man whose good deeds allow him to see that awesome light, as it is written (Judges 5:31), ‘Those who love Him shall be as the
sun when it comes out in its full might.’” Rabbi Abba said, “How sweet are the words of Torah which are likened to light, as it
is written, ‘For the commandments are a lamp, and the Torah is the light’ (Proverbs 6:23). Fortunate is the man who perceives
the infinite light that is embedded in the Torah. It is as white as snow [in its absolute purity], and there is no end to its reward
for those who exert themselves on its behalf. In the merit of this effort the Holy One will pour the light of His effulgence on
them in the Ultimate Future.”
Rabbi Abba concludes: At that time, Israel will say to the nations of the world, “We have merited this because
we occupied ourselves with the Torah. Remember what you used to say to us—that we were wasting our time. Behold the
reward, as it is written, ‘Shimu zot kol ha’amim—hear this, all you peoples’—zot-this refers to the Torah, as it is written
(Deuteronomy 4:44), ‘Zot haTorah—this is the Torah that Moshe placed before the children of Israel.’” The Midrash concludes:
Seeing that the reward for the Torah is so great, the descendants of Korach who composed Psalm 49 said, “My mouth will
speak words of wisdom”—the wisdom of the Torah. “The meditation of my heart will reveal understandings”—the
understandings of the Torah. “I myself will incline my ear to the parable”—the parable of the Torah (Midrash Shochar Tov,
Psalm 49).
295 Mizmor LaAsaph. Asaph ben Berakhyahu (a Levi from the Gershon-branch of the family), was a singer and a
prophet in the time of King David (I Chronicles 6:24-28, 15:17, 15:19, 25:2; Tana d’Bei Eliyahu Rabbah 30, s.v. davar acher
mizmor le’asaph…vahalo hayah lo lomar bekhi va’nehi ve’kinah le’asaph). He authored Psalms 50 and 73-83.
296 El Elokim Havayah/Adonai: In terms of the sefirot of the Tree of Life, the divine name El is associated with the
sefirah of Chesed (loving-kindness, mercy) in the right column of the Tree of Life; the name Elokim is associated with the
sefirah of Gevurah (severity, judgment) in the left column of the Tree of Life, and the name Havayah is associated with the
sefirah of Tiferet (the perfect balance and harmony of Chesed and Gevurah) in the middle column of the Tree of Life. The fact
that we pronounce the Havayah as Adonai (the name associated with the sefirah of Malkhut) indicates a yichud (unification)
(2) From Tziyon, the epitome of beauty, Elohim {continues to call ‫אל ִהים ה ֹו‬ ֹ ֱ ‫(ב) ִמ ִּצי ֹון ִמ ְׁכ ַלל ֹי ִפי‬
to mankind just as He} revealed Himself {and called to Israel at
Sinai}.297
:‫ִפיע‬
(3) Elohenu {(our God)} is surely coming {to judge}; He will no ‫א ל ֵהינּו ְַׁואל ֶׁי ֱח ַרש ֵ אש‬ ֹ ֱ ‫(ג) ָי ֹ בא‬
longer remain silent; a devouring fire goes before Him; ‫ְׁל ָפ ָניו‬
round about Him a powerful stormwind rages.
‫ֹ תא ֵ כל ּוס ִבי ָביו ִנ ְׁש ֲע ָרה‬
:‫ְׁמ ֹאד‬
(4) He calls to the heavens from high above, and to the earth ‫(ד) ִי ְׁק ָרא ֶׁאל ַה ָש ַמ ִים ֵמ ָעל‬
{below, to be witnesses} as He enters into judgment with His ‫ְׁו ֶׁאל‬
people.298
‫ָָהא ֶׁרץ ָל ִדין ַעמ‬
:‫ֹו‬
(5) {Hashem says:} “Gather for Me My devoted ones who ‫(ה) ִא ְׁסּפו ִלי ֲח ִסי ָדי ֹכ ְׁר ֵ תי ְׁב ִרי ִתי‬
uphold My brit {(covenant)}, the brit they made with Me over ‫ֲע ֵ ל י‬
sacrifices {at Sinai}.”299
:‫ָ ז ַבח‬
(6) The heavens will then proclaim His righteousness {[the ‫אל‬ ֹ ֱ ‫(ו) ַו ַּי ִגיּדו ָש ַמ ִים ִצ ְׁדק ֹו ִכי‬
impartiality of His judgment]}, that Elohim is and will remain the ‫ִהים‬
supreme Judge forever, selah.
‫ֹש ֵפט ּהוא ֶׁ ס‬
: ‫ָ לה‬
(7) “Listen, O My people; I wish to speak. O Israel, I wish to ‫(ז) ִש ְׁמ ָעה ַע ִמי ַו ֲא ַד ֵב ָרה ִי ְׁש ָר‬
testify against you.300 I am Elohim, your God {who admonishes ‫ֵ אל‬
you for your good}.
‫א ל ֶׁהָיך ָא‬ֹ ֱ ‫א ל ִהים‬ ֹ ֱ ‫ְָׁואעי ָדה ְָבך‬
:‫ֹנ ִכי‬
(8) “I do not admonish you for {not offering} your zevachim {(thanks ‫(ח) ֹלא ַעל ְׁז ָב ֶׁחיָך א ֹו ִכיָחך ְׁוע ֹֹול ֶׁתיָך‬
and peace offerings)}, nor for your olot {(burnt offerings)} which you
continually offer before Me.301
:‫ְׁל ֶׁנ ְׁג ִדי ָ ת ִמיד‬
and a hamshakhah (drawing down) of the greater light of Tiferet into Malkhut, the revelation of divine sovereignty.
We thus have a right-left-center dynamic here similar to the structure of the first blessing of the Amidah
(Avraham, ha’gadol, gomel chasadim, on the right; Yitzchak, ha’gibor, koneh ha’kol, on the left; Yaacov, ha’nora, zokher chasdei
avot, in the middle). As above in Psalm 47:6, this is similar, as well, to the way we blow the shofar on Rosh Hashanah (tekiah,
a long, unbroken note, embodying Hashem’s love, paralleling Avraham; shevarim-teruah, short, broken, and staccato notes
embodying Hashem’s judgment, paralleling Yitzchak; tekiah, embodying a greater revelation of Hashem’s love after
experiencing His judgment, paralleling Yaacov-Yisrael).
297 “Mi’Tziyon…Elohim hofia.” Daat Mikra: “The verb hofia refers throughout the Tanakh to the revelation of the
Shekhinah. In describing the revelation at Sinai, the Torah records, ‘Hashem mi’Sinai ba ve’zarach mi’Seir lamo, hofia me’har
Paran—Hashem came forth from Sinai [to greet His people]; He shone forth to them from Seir [after having offered the
Torah to the children of Esav at Seir], and revealed Himself from Mount Paran [after having offered the Torah to the
children of Yishmael at Paran]’ (Deuteronomy 33:2; Targum Yonatan, Rashi). Asaph sees in prophetic vision that Hashem
is now shining forth from His Temple in Tziyon in order to judge and reprimand His people.”
298 “La’din amo.” Targum Yonatan: “Hashem calls to the angelic hosts of heaven above and to the righteous
tzadikim below on earth to present their judgment against His people.” Similarly, Malbim: “He calls heaven and earth to
join Him in passing judgment against His people.” See also Rashi on Deuteronomy 32:1, “‘Haazinu ha’shamayim…ve’tishma
ha’aretz—hear O heavens…and listen O earth.’ Moshe calls on heaven and earth, ‘Be my witnesses as I [Moshe] warn Israel…
for I am but flesh and blood, alive today and buried tomorrow, whereas you will endure for many years to come.’ In
addition, if Israel is worthy, heaven will provide the dew and earth its fruits; whereas if Israel is not worthy, heaven
will withhold its rain and earth its produce…” Conversely, on our verse here in this psalm, Rashi reverses directions.
According to Rashi here, “Hashem calls the heavenly powers above…to judge the nations for the evils they have
perpetrated against His people, as per (Deuteronomy 32:36), ‘Hashem will take up the cause of His people’ and
(Deuteronomy 32:43), ‘He will avenge the blood of His servants.’”
299 “Isfu li chasidai, kortei brit alei zavach.” Rashi, Meiri, Radak, Metzudot, Daat Mikra: “This refers to our
acceptance of the Torah at Sinai with an oath and with sacrifices, as we read in the Torah, ‘Moshe came down [from Sinai]
and repeated to the people everything that Hashem had told him…They responded in unison, ‘We will keep every word
that Hashem has commanded.’ …Moshe sent forth men, va’yaalu olot va’yizbechu zevachim shelamim laShem parim—they
offered up oxen as burnt offerings and celebrative peace offerings to Hashem…He took half the blood [of these offerings]
and put it in large bowls; the other half he sprinkled on the altar. He took the book of the brit and read it aloud to the
people. They replied, ‘We will do and we will obey all that Hashem has declared.’ Moshe then took the remaining blood
and sprinkled it on the people, saying, ‘This is the blood of the brit that Hashem is making with you…’” (Exodus 24:3-8).
Hirsch builds on the above: “Chasidai, My devoted ones, those who, in complete selflessness, devote themselves to the
fulfillment of Hashem’s will. Kortei brit alei zavach, those who carry out the divinely-appointed sacrificial rites which were
intended to teach us such devotion, and who, in accordance with the original purpose of these sacrifices, renew their
pledge to Hashem’s brit with and through every new offering that they bring at His altar.”
300 “Shim’a ami va’adaberah, Yisrael ve’a’idah bakh.” Compare with Psalm 81:9-10, “Shma ami ve’a’idah bakh—O My
people, hear Me when I admonish you; Yisrael im tishma li—O Israel, if you could only hear Me. Lo yihiyeh bekha el zar—let
no alien power reside within you…”
301 In verses 8-13, Hashem begins by listing the things for which He does NOT intend to admonish us.
(9) “I do not need to take bulls from your house or he-goats ‫(ט) ֹלא ֶׁ א ַקח ִמ ֵבי ְָׁתך ָפר ִמ ִמ ְׁכ ְׁל ֹא ֶׁתָיך‬
from your fold. :‫ַ עּתוִ דים‬
(10) “For every beast of the forest is Mine, as well as all the ‫(י) ִכי ִלי ָ כל ַח ְׁית ֹו ָי ַער ְׁב ֵ המ ֹות ְׁב ַה ְׁר‬
cattle {that could graze} on a thousand alps. ‫ֵרי‬
:‫ָ א ֶׁלף‬
(11) “I know {[I own]} all the birds of the mountains, and all ‫(יא) ָי ַד ְׁע ִתי ָ כל ע ֹוף ָה ִרים ְׁו ִזיז ָש ַדי‬
that moves in the fields is under My jurisdiction. :‫ִע ָמ ִדי‬
(12) “Were I hungry, I would not ask you {to feed Me}, for the ‫(יב) ִאם ֶׁ א ְׁר ַעב ֹלא ֹא ַ מר ָ ְל ך‬
whole world and everything in it is Mine. ‫ִכי ִלי‬
‫ֵ ת ֵבל‬
:‫ּוֹמלּאה‬
(13) “Do you think that I eat the flesh of bulls or drink the ‫(יג) ַהא ֹו ַ כל ְׁב ַ שר ַא ִבי ִרים ְׁו ַדם‬
blood of goats?302 :‫ַעּתו ִדים ֶׁ א ְׁ ש ֶׁתה‬
(14) “The true sacrifice to Elohim {that sweetens all judgments and harsh ‫אל ִהים ת ֹו ָדה ְׁו ַש ֵּלם‬ ֹ ‫(יד) ְׁז ַבח ֵל‬
decrees} is sincere thanksgiving, and the conscientious :‫ְׁל ֶׁע ְׁלי ֹון ְׁנ ָד ֶׁרָיך‬
fulfillment of the vows you have made to the Most High.
(15) “When you then call Me, {turning only to Me} on a day of ‫(טו) ּו ְׁק ָר ֵא ִני ְׁבי ֹום ָצ ָרה ֲא ַח ֶּׁל ְָׁצך‬
misfortune, I will surely rescue you, for this is the true
homage you pay Me {[to serve Me wholeheartedly without guile]}.”
:‫ּו ְׁת ַכ ְׁב ֵד ִני‬
(16) But to the rasha {(one who becomes twisted in his own evil ‫א ל ִהים ַ מה ְָּׁלך‬ ֹ ֱ ‫(טז) ְׁו ָל ָר ָ שע ָא ַ מר‬
ways)}, Elohim says, “What right do you have to lecture on
My chukim {(the profound secrets behind all My laws)}, and to
‫ְׁל ַס ֵ פר ֻח ָקי ַו ִת ָ שא ְׁב ִרי ִתי ֲע ֵ לי‬
moralize :‫ִפָיך‬
about My sacred brit {when you have no intention of fulfilling it}?303
(17) “Haven’t you shown that you abhor ethical rebuke by ‫(יז) ְׁו ַא ָ תה ָש ֵנא ָ ת ּמוסר ַו ַ ת ְׁ ש ְֵלך‬
consistently casting My teachings behind your back {and ‫ְׁד ָב ַרי‬
making light of them}?
:‫ַ אח ֶׁרָיך‬
(18) “If you see a thief, you lend him your tacit approval; ‫(יח) ִאם ָר ִאי ָ ת ַג ָּנב ַו ִת ֶׁרץ ִעמ ֹו ְׁו ִעם‬
and {although you would never openly admit it,} your portion is with
those who commit adultery.304
:‫ְׁמ ָנ ֲא ִפים ֶׁח ְׁל ֶָׁקך‬
(19) “You purposely use your mouth to cast evil aspersions ‫(יט) ִפָיך ָש ַל ְׁח ָ ת ְׁב ָר ָעה ּו ְׁלש ֹו ְָׁנך‬
{[to slander and accuse others of the worst crimes]}, and your tongue is
constantly occupied with cunning deceit.
:‫ַ ת ְׁצ ִמיד ִמ ְׁר ָמה‬
(20) “Sitting {in the company of your friends}, you carelessly ‫(כ) ֵת ֵ שב ְָׁבאחָיך ְׁת ַד ֵבר ְׁב ֶׁבן ִא ְָׁמך ִת‬
slander your brother {[your father’s son]}, and gossip ‫ֶׁ תן‬
disparagingly about your mother’s son.
‫ֹד‬
:‫ִפי‬
(21) “These are some of the things you have done, and all ‫(כא) ֵא ֶׁ ּלה ָע ִשי ָ ת ְׁו ֶׁה ֱח ַר ְׁש ִתי‬
‫ִד ִמי ָ ת‬
302 Hirsch: “You have not been found wanting as regards such offerings. What you have failed to realize
sufficiently, however, is that the purpose of these offerings which I expect you to bring is not simply the ceremonial act
itself and its execution in accordance with My precepts. Nor does a mere sacrifice find favor in My eyes. You must not
believe that you have afforded Me pleasure and have paid Me the tribute I expect of you by the mere act and execution of
the sacrificial ceremony. For if I were to take pleasure in the animals slaughtered upon My altars—as ancient peoples
were misled to think that their deities delight in their animal sacrifices—then I would certainly not need to rely upon your
generosity with your possessions in order to afford Myself such satisfaction. For everything that lives and breathes in the
far-flung reaches of nature is Mine, and even all that which man has already fenced off as his own with the hedge of his
might is Mine as well…The purpose of the offerings was never to afford Me the sensual pleasure of devouring flesh and
blood. The ‘flesh’ which you offer up to Me should symbolize the offering of the strength of your muscles in the fire of My
law in order to work to bring about that which will find favor in My eyes. And the ‘blood’ should serve to signify the
consecration of your spirit so that it may strive upward (oleh) to the high plane at which it will meet with My favor.”
303 Alternatively, Hirsch: “What does it avail you to recount My statutes while you bear My covenant upon your
lips?” According to Hirsch, this verse and the ones following it are aimed at the hypocrisy of the rasha: “It would appear
that he stands firmly on the basis of Jewish law, for he tells the world that he worships God and honors His Torah…yet all
his knowledge and talk of the law is nothing but ‘sippur chukei Hashem,’ a most indifferent recounting of God’s statutes…
To him the study and the knowledge of the Torah are nothing but an exercise of the mind. His heart is not in it,
and he bears the covenant of the Lord only ‘upon his lips.’ His soul knows nothing of it…All this is exactly how our sages
describe David’s arch-enemies Doeg and Achitofel (see Sanhedrin 106b). They both possessed immense knowledge of the
Torah and yet…all their scholarship was nothing but shallow lip service.”
304 Hirsch: “You yourself may not be a thief or an adulterer, but in principle you approve of theft and
adultery…pointing to their licentious conduct as the excuse for your own lack of moral discipline.”
the while I kept silent, giving you the impression that I am {a ‫ֱ הי ֹות ֶׁ א ְׁה ֶׁיה ָכמ ָֹוך א ֹו ִכיָחך ְׁו ֶׁ א ֶׁע‬
hypocrite} like you. Now, however, I am reprimanding you ‫ְׁר ָ כה‬
and laying it out clearly before your eyes.305
:‫ְׁל ֵ עי ֶׁנָיך‬
(22) “Understand this well, O you who have forgotten God, ‫(כב) ִביּנו ָנא ֹזאת ֹש ְׁכ ֵ חי ֱ אל ֹו‬
lest I decide to tear your life away from you, in which case ‫ַּה ֶׁ פן‬
nothing can save you.
‫ֶׁ א ְׁט ֹ רף ְׁו ֵ אי ן ַמ‬
:‫ִציל‬
(23) “Only one whose offering is sincere thanks and who ‫(כג) ֹז ֵב ַח ת ֹו ָדה ְׁי ַ כ ְׁב ָד ְׁנ ִני ְׁו ָשם ֶׁד ְֶׁרך‬
thereby acknowledges Me as the source of his existence—only he is
considered as one whohonors Me in truth. When he then bases :‫א ל ִהים‬ ֹ ֱ ‫אּנו ְׁב ֵי ַ שע‬ ּ ֶׁ ‫ַא ְׁר‬
his way of life on this principle, I will reveal My salvation to
him, the salvation
of Elohim.”306
Psalm 51
Conductor of Creation who grants victory {and forgiveness}. :‫ִוד‬
(2) When the prophet Natan came to him after he had come ‫(ב) ְׁבב ֹוא ֵא ָליו ָנ ָ תן ַה ָּנ ִביא ַ כ ֲא‬
to Batsheva. ‫ֶׁ שר ָבא‬
‫ֶׁ אל ַבת ָש‬
:‫ַבע‬
(3) Be gracious with me, Elohim, O just God, in keeping with ‫א ל ִהים ְׁכ ַח ְׁס ֶָׁדך ְׁכ ֹ רב ַר ֲח‬ ֹ ֱ ‫(ג) ָח ֵּנ ִני‬
Your loving-kindness; in accordance with Your great ‫ֶׁמָיך‬
mercies, erase my crimes.
:‫ְׁמ ֵחה ְׁפ ָש ָעי‬
(4) Cleanse me completely of my transgression; purify me of ‫(ד) ֶׁ ה ֶׁרב <כתיב ֶׁ ה ֶׁרבה> ַ כ ְׁב ֵס ִני ֵמ ֲע‬
my wrongdoing. ‫ֹו ִני‬
:‫ּומ ַח ָ טא ִתי ַט ֲה ֵר ִני‬
(5) For I know {and admit} my crimes; my wrongdoing is ever ‫(ה) ִכי ְׁפ ָש ַעי ֲא ִני ֵא ָדע ְׁו ַח ָ טא ִתי ֶׁנ‬
before me; {I therefore beseech You to forgive me}. ‫ְׁג ִדי‬
:‫ָ ת ִמיד‬
(6) {With regard to Batsheva,} I have sinned against You alone {for ‫(ו) ְָׁלך ְׁל ַב ְָׁדך ָח ָטא ִתי ְׁו ָה ַרע ְׁב ֵ עי ֶׁנָיך‬
I acted in haste and thereby caused Your Name to be profaned}. {With
‫ָע ִשי ִתי ְׁל ַמ ַען ִת ְׁצ ַדק ְׁב ָד ְׁב ֶָׁרך ִת ְׁז‬
regard to Uriyah,} I have done that which is evil in Your eyes,
such that You are justified in Your sentence, equitable in ‫ֶׁכה‬
Your :‫טך‬ָ ֶׁ ‫ְׁב ָש ְׁפ‬
judgment.307
(7) Indeed, I was conceived in transgression {[my father did not ‫(ז) ֵהן ְׁב ָעו ֹון ח ֹו ָל ְׁל ִתי ּו ְׁב ֵח ְׁטא ֶׁי ֱח ַמ‬
know he was with my mother, but thought he was with another woman]}, ‫ְׁת ִני‬
:‫ִ א ִמי‬
305 Hirsch: “Your way of life has been thus for a long time. And, because I have kept silent in the face of it until
this day and it seemed to you that your lawless acts had gone unpunished, you believed that, actually, I was like yourself,
that I approved of your deeds and that I regarded My own law as a farce even as you do. I shall therefore now divest you
of this delusion by reproving you, by showing you your true character and setting before your eyes the retribution which
awaits you.”
306 On its own, this is a difficult verse to translate. By connecting Rabbi Hirsch’s comment here with his
comments on verses 5 and 13 (see our notes above), its message is completely consistent with the general flow of the
entire psalm. He writes, “Zovei’ach todah yekha’be’daneni. It is not the individual who brings Me sacrifices who honors Me.
It is rather the one who performs this ceremony with the intention of paying Me that tribute that is taught through the
sacrifice. Only such a person is considered to have honored Me in truth. Only one who does not restrict his homage to Me
to any one time or place or ritual act will find favor in My eyes. Ve’sam derekh (literally, he sets/establishes a path), he has
furthermore learned to base his entire way of life on the service of God as taught and expressed in the Temple. Ar’enu
be’yesha Elohim. Only such an individual will be permitted to experience yesha Elokim, that true and genuine life which can
be granted by God and by no one else.”
Throughout his commentary to the Psalms, Rabbi Hirsch is consistent regarding the meaning of the word
yesha, which is usually translated as deliverance or salvation: On Psalm 24:5, “Elohei yisho—the God of his deliverance,” Rabbi
Hirsch observes, “literally, the God of his real, actual existence.” Similarly, on Psalm 25:5, “Ki Atah Elohei yishi—You alone are
the God of my salation,” he remarks, “You are the Creator of my real, actual existence.” On Psalm 27:1, “Hashem ori ve’yishi—
Hashem is my light and my salvation,” he states, “He is the source of my real, true being.” On Psalm 69:14, “Aneni be’emet
yish’ekha— answer me with the truth of Your salvation,” he writes, “You have promised me yesha, inalienable life. Now I
ask, please fulfill Your promise to me.” See also Rabbi Hirsch’s commentary on the Torah. On the verse, “Moshe said to the
people [standing on the shores of the Red Sea], ‘Fear not. Stand ready and see yeshuat Hashem, the salvation of God, which
He shall perform for you this day’” (Exodus 4:13), Rabbi Hirsch writes, “Yeshuah comes from yesha, and its two-letter
root yesh, essential being, the highest degree of the reality of being which God gives man.”
307 See our in-depth commentary on this in Inside Psalm 3.
and in sin my mother became pregnant with me {[for she felt a

drop of blood in her womb before separating from my father]}.308
(8) Behold, You have always desired {that a man serve You in} ‫(ח) ֵ הן ֱא ֶׁמת ָח ַפ ְׁצ ָ ת ַב ֻ טח ֹות ּו ְׁב‬
truth {and strive to internalize its lessons} in the innermost ‫ָס ֻ תם‬
chambers {of his heart}; I therefore ask that You make known
to me the wisdom that You have hidden {in the human heart, the
:‫ָ ח ְׁכ ָמה ת ֹו ִדיע ִני‬
wisdom that is needed to return in teshuvah, to return to You with my whole
being}.309
(9) {I beseech You to illuminate my soul; assist me in overcoming my ‫(ט) ְׁת ַח ְׁט ֵא ִני ְׁב ֵאז ֹוב ְׁו ֶׁא ְׁט ָהר ְׁת ַ כ‬
urges;} refine me with hyssop {and with the ashes of the red heifer} ‫ְׁב ֵס ִני‬
that I may be pure; wash me so that I may become
whiter than
:‫ּומ ֶׁ ש ֶׁלג ַא ְׁל ִבין‬
snow {and closer to You than if I had never erred}.
(10) Let me hear of the joy and gladness {that You have in store ‫(י) ַ ת ְׁש ִמיע ִני ָ שש ֹון ְׁו ִש ְׁמ ָחה ָ ת‬
for those who return to You}; let the bones You have crushed ‫ֵג ְׁל ָנה‬
rejoice.
‫ֲ ע ָצמ ֹות ִד ִכי‬
:‫ָ ת‬
(11) Hide Your face from my wrongdoings, and wipe away ‫טאי ְׁו ָ כל ֲע ֹו‬ ָ ָ ‫(יא) ַה ְׁס ֵ תר ָפ ֶׁנָיך ֵמ ֲח‬
all my transgressions. ‫ֹנ ַ תי‬
: ‫ְׁ מ ֵחה‬
(12) A pure heart create for me, Elohim; {only You can} renew a ‫א ל ִהים ְׁוּרוח‬ ֹ ֱ ‫(יב) ֵ לב ָ טה ֹור ְׁב ָרא ִלי‬
steadfast spirit within me. :‫ָנכ ֹון ַח ֵדש ְׁב ִק ְׁר ִבי‬
(13) Do not cast me away from Your presence; do not ‫(יג) ַאל ַ ת ְׁש ִלי ֵכ ִני ִמ ְּׁל ָפ ֶׁנָיך ְׁוּרוח ָק ְׁד‬
remove Your holy spirit from me. ‫ְׁשָך‬
:‫ַאל ִת ַקח ִמ ֶׁמ ִּני‬
(14) Restore to me the joy of Your salvation; {let me know that ‫(יד) ָה ִ שי ָבה ִּלי ְׁשש ֹון ִי ְׁ ש ֶׁעָך ְׁוּרוח‬
You have forgiven me so that I may rejoice in Your salvation};
sustain
{[strengthen]}me with a spirit of generosity.310
:‫ְׁנ ִדי ָבה ִת ְׁס ְׁמ ֵכ ִני‬
(15) I will then teach incurable rebels Your ways {[the ways of ‫(טו) ֲא ַל ְׁמ ָדה ֹפ ְׁ ש ִעים ְׁד ָר ֶׁכָיך ְׁו ַח‬
Your commandments, the ways of teshuvah]}; those who have erred ‫ָט ִאים‬
will {understand that they may yet} return to You.
‫ֵ א ֶׁליָך‬
:‫ָיּשוּבו‬
(16) Rescue {[clear, forgive]} me from {the guilt of having spilled ‫א ל ֵ הי‬ ֹ ֱ ‫אל ִהים‬ ֹ ֶׁ ‫(טז) ַה ִצי ֵל ִני ִמ ָד ִמים‬
innocent} blood, Elohim, O just God, O God of my salvation!
My tongue will then joyously sing of Your righteous charity.
:‫תך‬ָ ֶׁ ‫ְׁתּשוע ִתי ְׁת ַר ֵּנן ְׁלש ֹו ִני ִצ ְׁד ָק‬
(17) Adonai {(my Master)}, open my lips, and my mouth will ‫(יז) ֲא ֹד ָני ְׁ ש ָפ ַ תי ִת ְׁפ ָ תח ּו ִפי‬
‫ַי ִגיד‬
See Inside Psalm 51.

308
Alternatively, “Behold, the truth that You desire [that a man strive to internalize] is covered over [by a thick
309
layer of physicality]; and the wisdom which You make known to us is concealed in the depths of the soul; as a result of
this, a man will almost surely stumble into sin” (Malbim). “Behold, Your true desire has always been that which is covered
over by the body (i.e., the powers of the soul), and it is through these intangible, spiritual powers in me, these hidden
energies, that You teach me to perceive the godly wisdom that is concealed in all things” (Hirsch).
Rabbi Hirsch comments on this verse in the context of the previous two verses: “David prayed to God not to
spare him from the decree which He would ordain for him for the atonement and blotting out of his sin (verse 6). But then
David adds, ‘At the same time, remember that You made human beings of two separate elements. Part of us is physical
and sensual, and therefore our physical desires, if not properly channeled, clamor for satisfaction even outside the bounds
of the moral law’ (verse 7). Nevertheless, the physical aspect of man is only tiach (an outer husk), beneath which there are
tuchot (hidden) spiritual and moral faculties and energies. It is to these tuchot that You have...given the task to properly
channel the physical aspect of my nature...Indeed all the dignity and honor of the human being are based upon his dual
nature. Even though capable of sinning and susceptible to the temptations of sensuality, man is also endowed with the
ability to become and to remain the master of these sensual drives. David says to Hashem, ‘However sadly I may have
succumbed to the temptations of my physical desires, with Your aid I can become master of my passions once more and
regain my moral purity’ (verse 8).”
See also Rabbi Hirsch on the New Moon offering: “Man’s greatest superiority, the real height of his nature, that
he can keep himself on the height of what is morally good by the exertion of his completely free will—that he can avoid
evil and practice goodness without any compulsion—unavoidably presupposes that he could also sin, that sensuality has
an enticing attraction for him which he has the power to withstand by the free decision of his will. If man could not sin—
if sin had no attraction for him—he would not be a man but rather an animal or an angel; a human being, a creature that
serves God out of its own free-willed energy, he would not be” (Hirsch on Numbers 28:15).
310 Daat Mikra: “Let me know that You have forgiven me so that I may rejoice in Your salvation; sustain me
with Your spirit of generosity [i.e., be generous with me and illuminate me with Your light even if and when I am
undeserving].”
declare Your praise; {forgive me and I hereby swear that I will never :‫תך‬
ָ ֶׁ ‫ְׁת ִה ָּל‬
stop declaring Your praises}.311
(18) For You do not desire that I bring a sacrifice {to atone for ‫(יח) ִכי ֹלא ַ ת ְׁח ֹפץ ֶׁז ַבח ְׁו ֶׁא ֵת ָנה ע ֹו‬
sins}, nor do You require a burnt-offering. ‫ָ לה‬
:‫ֹלא ִת ְׁר ֶׁצה‬
(19) {The greatest of} offerings to Elohim {[the offering that has the ‫א ל ִהים ּרוח ִנ ְׁ ש ָב ָרה ֵ לב‬ ֹ ֱ ‫(יט) ִז ְׁב ֵ חי‬
power to sweeten all judgments and harsh decrees]} is a broken
spirit;312 Elohim, O God of justice, do not reject a broken and
:‫אל ִהים ֹלא ִת ְׁב ֶׁזה‬
ֹ ֱ ‫ִנ ְׁש ָבר ְׁו ִנ ְׁד ֶׁכה‬
contrite heart!313
311 Alternatively: “O God, it is You alone who opens my lips and gives me the ability to articulate Your praise in
words.” Daat Mikra: “If You forgive me, I hereby swear that I will never stop telling Your praises.” It is significant that
the Anshei Knesset HaGedolah (Men of the Great Assembly) who composed the prayers placed this verse at the beginning
of the Amidah (Standing Prayer). As is known, the Amidah is the peak of the mountain/ladder of prayer. In order to reach
this peak, we traverse three stages or levels (korbanot, the offerings in the Temple; pesukey d’zimrah, the psalms of King
David; and kriat shma, the declaration of divine unity). The fourth stage is the Amidah itself, standing in the presence of
Hashem and speaking directly to Him. The question is, since we have been speaking to Hashem throughout the first three
stages leading up to the Amidah, why do we ask Him to open our lips precisely now?
This is precisely the point. The prayer service sensitizes us and brings us closer and closer to the awesome
realization that there is only Hashem. Yes, we have been speaking until now. But now we grasp the gift and the miracle of
speech, of awareness itself, in a way that we couldn’t have done at the beginning of our journey. Thus, at the very moment that
we are about to begin the Amidah, we awaken to the reality of the fact that we cannot speak unless Hashem literally opens our
mouth (i.e., gives us the ability to articulate our thoughts in words).
On a deeper level, the name Adonai that is used here is specifically associated with the Shekhinah, the embodiment of
Hashem’s Malkhut, Kingship. Just as Moshe reached the highest level of prayer of “the Shekhinah speaks through his throat”
(Zohar Pinchas, 3:232a), we too ask that Hashem open our lips so that the words we say will flow through us like the Shem
HaMeforash (Explicit Name) flowed through the lips of the Cohen Gadol on Yom Kippur.
This is based on the verse in which Hashem says, “Bekhol ha’makom asher azkir et Shemi avo eleikha uberakhtikha—in
every place that I mention My name, I will come to you to bless you” (Exodus 20:21). This is very strange. It should say “in
every place that you mention My name, I will come to you and bless you.” Rather, this involves that incredibly lofty state of
consciousness in which we realize that everything we do, including and especially our ability to speak, comes directly from
Hashem. This is exactly what Hashem said to Moshe at the burning bush, “Who gives man a mouth, or who can make a person
dumb or deaf? Who gives a person sight, or who makes him blind?” (Exodus 4:11). The Baal Shem Tov took this to its ultimate
conclusion and applied it to all of us: “When you speak, do not think that it is you who speaks. Rather, it is the life force of the
blessed Creator within you that speaks through you. When you become aware of this, you elevate speech to its source in
divinity” (Baal Shem Tov al HaTorah, Lekh Lekha §16; Tzavat HaRivash §111).
Returning to the verse, “In every place that I mention My name, I will come to you and bless you,” the Talmud
(Sotah 38a) informs us that the primary fulfillment of this verse during the time of the Temple was when the Shem HaMeforash
(the Explicit Name, YKVK) was pronounced as it is written. We learn exactly how this was done from the Yom Kippur Mussaf
Service. We read there, “And the Cohanim and the people who were standing in the Courtyard of the Beit HaMikdash—
when they heard the glorious awesome Shem HaMeforash yotzei mipi—come forth from the mouth of the—Cohen Gadol, with
sanctity and purity, they would bend their knees, bow down and prostrate themselves...” The Cohen Gadol did not actually
speak the name. Rather, it came forth from his mouth with the full awareness that Hashem was speaking through him (see Pri Etz
Chayim, Shaar Yom HaKippurim 2 end; Tzror HaMor on Exodus 20:21; Likutey Torah Chabad, Shir HaShirim 41a; Kedushat Levi,
Likutim, Mesekhet Avot, p. 309; Likutey Halakhot Choshen Mishpat, Hilkhot Shluchin 2:2).
312 Alternatively: “The sacrifices of Elohim [the only ones acceptable to God’s spirit of justice] are [those that are
accompanied by] a broken spirit; Elohim, O God of justice, do not reject a broken and contrite heart.” When David speaks
of a broken spirit, he does not mean it in the sense that an enemy might speak about “breaking his opponent’s spirit.”
Hashem is a friend, and He wants us to have a healthy spirit. Indeed, it is Hashem alone who “heals the broken-hearted
and binds up their wounds” (Psalm 147:3). Rather the spirit that must be broken is not our core, but the unrefined aspect
of the personality which prevents us from connecting to our core. See Inside Psalm 51, “The Humility of a Broken Heart.”
313 The divine name Elokim which appears five times in this psalm, and specifically twice here in verse 19, is
generally associated with judgment as distinct from the name YKVK which is associated with mercy. The Zohar
enlightens us regarding this: “Regarding all korbanot (animal sacrifices), the Torah always writes korban laShem (i.e.,
specifically designating the divine name YKVK, which is associated with Hashem’s mercy)...We thus see that the ultimate
purpose of the korbanot is the arousal of mercy, and the sweetening of judgments. Our sole desire is to arouse mercy, not
judgment” (Zohar Vayikra, 3:5a).
In another place the Zohar emphasizes another aspect of the same idea, based on our verse: “It is written, ‘For You
do not desire that I bring sacrifice [to atone for sins], nor do You desire a burnt offering. The greatest of offerings to Elohim
[the one that has the power to sweeten all judgments and harsh decrees] is a broken spirit; O Elohim, do not reject a broken
and contrite heart!’ (Psalm 51:18-19). Since when do we hear that the Holy One does not require sacrifices? Didn’t He
Himself command in the Torah that the sinner bring a purification offering in order to obtain atonement? Rather, David
was careful to use the name Elokim [i.e., the name that embodies Hashem’s attribute of justice which declares that the
sinner himself would have to be utterly destroyed for having disregarded and transgressed His commands]. For this very
(20) In accordance with Your desire {to redeem Israel}, do good ‫(כ) ֵהיטי ָבה ִב ְׁרצ ֹו ְָׁנך ֶׁאת ִּצי ֹון ִת ְׁב ֶׁנה‬
to Tziyon; rebuild the walls of Yerushalayim. :‫ח ֹומ ֹות ְׁיּרוש ָל ִם‬
(21) Then You will demand {and accept only} sacrifices of ‫(כא) ָאז ַ ת ְׁח ֹפץ ִז ְׁב ֵחי ֶׁצ ֶׁדק ע ֹו‬
righteousness; an olah-offering {of self-elevation}, and a khalil- ‫ָ לה‬
offering {[entirely consumed by fire, symbolizing complete devotion]};
then {we shall become as} bulls lifted high upon Your altar.314
‫ח ך ָפ‬ ָ ֲ ‫ְׁו ָ כ ִליל ָאז ַי ֲעלּו ַעל ִמ ְׁז ַב‬
:‫ִרים‬
Psalm 52
(1) LaMenatzeyach – Dedicated to the Master Symphony :‫(א) ַל ְׁמ ַנ ֵצ ַח ַמ ְׁ ש ִכיל ְׁל ָד ִוד‬
Conductor of Creation who grants victory. Maskil LeDavid –
Wise instruction by David {to warn against the dire consequences of
hate-filled lashon hara}.
(2) {In Sefer Shmuel we read about the time} when Doeg HaAdomi ‫(ב) ְׁבב ֹוא ד ֹו ֵ אג ָה ֲא ֹד ִמי ַו ַּי ֵגד ְׁל‬
came {from the Mishkan in Nov} and reported {falsely} to Shaul that ‫אול‬ ּ ‫ָש‬
David had come to Achimelekh’s home.315 ‫ַו ֹּיאמר ל ֹו ָבא ָד ִוד ֶׁ אל ֵבית ֲא ִחימ‬
:‫ְֶׁלך‬
(3) What have you to boast about, O mighty hero? {Despite all ‫(ג) ַמה ִת ְׁת ַה ֵּלל ְׁב ָר ָעה ַה ִגב ֹור ֶׁח ֶׁסד‬
‫ֵ אל‬
reason the name Elokim is never mentioned anywhere in the Torah in connection with any animal sacrifice. Rather, the
Torah always speaks of korban laShem [i.e., YKVK, the name that embodies His overriding mercy, allowing us to offer nefesh
ha’behemah (the soul of the animal) in place of our own nefesh behemit (animal soul)]. It is for this reason that David spoke of
his own broken spirit and contrite heart. When a person is sincerely remorseful for having sinned, his teshuvah is accepted
and atonement is granted even by Hashem’s quality of judgment embodied in the name Elokim” (Zohar Mishpatim, 2:108a).
314 Hirsch: “God has prescribed two categories of sacrifices in the Torah: (1) olah (elevation-offering), minchah
(meal-offering), and shelamim (peace- and thanks-offerings); and (2) chatat (purification-offering) and asham (guilt-
offering). Chatat and asham are offerings necessitated by the sins of men; therefore, it is not the offering itself that Hashem
desires. Offerings of that nature are meant only to serve as means to help the worshiper in his efforts to regain such a
moral level that would make him worthy of divine favor once more. Olah, minchah, and shelamim are of value only if they
are zivchey tzedek, if they presuppose a life and conduct marked by righteousness and loyalty to duty which the worshiper
wishes to maintain and in which he is constantly striving for further self-improvement. It is not by means of korbanot
(offerings) that Tziyon and Yerushalayim shall be built up. Quite the reverse is true. First the divine truth reposing in
Tziyon and the way of life pledged by the Jewish people in Yerushalayim must be in harmony with one another if we are
to attain retzonkha (divine favor) and protection (chomot-walls). It is only then that the korbanot will attain their full worth
and serve as the symbolic expression of our desire to employ the talents and possessions granted us by God solely to
serve Him with our lives. [This is the meaning of olah ve’khalil.] Olah symbolizes the consecration of our acts; khalil
(totality, wholeness) in minchah signifies the dedication of our material possessions. Only then can we truly call ourselves
parim (bulls), ‘workers in the service of Hashem,’ and upon His altar offer up the symbolic expression of our unreserved
devotion to the bright, life-giving, cleansing, and shaping fiery might of His Law, and be worthy of His favor.”
315 Doeg HaAdomi (from the area of Maaleh Adumim; Midrash Tehillim 52:4; Radak, Psalm 52:2) lied to Shaul.
By telling Shaul that David had come to beit Achimelekh (Achimelekh’s home, Achimelekh’s family), Doeg insinuated that
the entire family of Cohanim who lived together in Nov conspired against him together with David. As a result, the entire
family of eighty-five men, women, and children was killed, may Hashem protect us.
Two entire chapters in Sefer Shmuel (I Samuel 21-22) are packed into this short verse. David was on the run from
Shaul, a fugitive. Without food, he and his men came to Nov (slightly north of Yerushalayim, where the national altar had
been set up after the destruction of the Mishkan in Shiloh). Completely unaware that David is public enemy #1 in Shaul’s
eyes, Achimelekh the Cohen comes out to greet David. David asks for food. Being a matter of pikuach nefesh (saving life),
Achimelekh agrees to give him five loaves of lechem panim, for David and his men, on the condition that they eat it in
purity. David also asks for a weapon. Achimelekh gives him Goliath’s sword that had been brought to Nov for
safekeeping. It is not clear why, but there was one other individual present in Nov who witnessed the above. Doeg was
there that day and witnessed this entire scene. David departs, going first to Avimelekh (Akhish), king of Gat (the main
Philistine city in Aza; see our introductory remarks to Psalms 31, 34, and 56), then to a cave in Adullam, where an army of
four hundred men—which shortly thereafter grows to six hundred men—gather around him. From there he continues to
Mitzpeh Moav, and then to Yaar Charet, a dry sun-scorched forest where David faints from hunger and thirst, and
undergoes a near-death experience (see Inside Psalm 23). Immediately after this, the narrative returns to Shaul
reprimanding his closest associates for conspiring against him in favor of ben Yishai (David). Doeg is there, standing
among them. “I saw ben Yishai come to Achimelekh in Nov. Achimelekh inquired of Hashem on his behalf [through the
Urim veTumim]; he then gave him bread and the sword of Goliath” (I Samuel 22:9-10). Hearing this, Shaul immediately
summons Achimelekh and interrogates him. No matter that Achimelekh pleads innocent, Shaul orders his men to slay the
Cohanim of Nov. “But the king’s servants did not dare to harm the Cohanim of Hashem” (I Samuel 22:17), so Shaul orders
Doeg to do the job, a command that this wicked man was more than happy to fulfill, on that black day in the history of
Israel. See notes on Psalm 11:2-4 and Psalm 76:6.
your efforts to discredit me,} the loving-kindness of El remains my :‫ָ כל ַּהי ֹום‬
constant support.316
(4) Your tongue merely revealed the evil scheming of your ‫(ד) ַהּו ֹות ַ ת ְׁח ֹשב ְׁלש ֹו ֶָׁנך ְׁכ ַ ת ַער ְׁמ‬
thoughts; {your tongue is} like a sharpened razor, working ‫ֻל ָ טש‬
deceit {[your devious words will rebound against you like a sharp razor ‫ֹע ֵשה ְׁר ִמ‬
that cuts the hand that wields it]}.317
:‫ָּיה‬
(5) {By your devious actions you have shown that} you love evil rather ‫(ה) ָא ַה ְׁב ָ ת ָרע ִמט ֹוב ֶׁ ש ֶׁקר ִמ ַד ֵבר ֶׁ צ‬
than good, {you love speaking} falsely rather than speaking ‫ֶׁדק‬
honestly, selah.318 ‫ֶׁ ס‬
: ‫ָ לה‬
(6) You love speaking destructive words {[lashon hara, slander that ‫(ו) ָא ַה ְׁב ָ ת ָכל ִד ְׁב ֵרי ָב ַלע ְׁלש ֹון ִמ ְׁר‬
is whispered behind a person’s back]; you have shown that the only language :‫ָמה‬
you love is} alanguage of deceit.
(7) May El {(the loving God)} likewise destroy you forever; may ‫(ז) ַגם ֵ אל ִי ָ ת ְָׁצך ָל ֶׁנ ַצח ַי ְׁח ְָׁתך ְׁו ִי ָס‬
He break/humble you and drag you from the tent {of divine ‫ֲ חָ ך‬
protection}; may He uproot you {and your offspring} from the land ‫ֵ מ ֹא ֶׁ הל ְׁו ֵש ֶׁר ְׁשָך ֵמ ֶׁ א ֶׁרץ ַח‬
of the living forever, selah.319
: ‫ִּיים ֶׁ ס ָלה‬
(8) May all who are righteous behold {Hashem’s judgment against ‫(ח) ְׁו ִי ְׁרּאו ַצ ִדי ִקים ְׁו ִיי ָרּאו ְׁו ָע ָליו‬
Doeg}, and be in awe; may they mock him, saying: :‫ִי ְׁ ש ָחקּו‬
(9) “Behold, {this is what happens to} the man who does not make ‫אל ִהים‬ ֹ ֱ ‫(ט) ִה ֵּנה ַה ֶׁג ֶׁבר ֹלא ָי ִשים‬
316 “Chesed El kol ha’yom.” According to Rashi, David says to Doeg, “Doeg, do you really think that I would have
died of starvation if Achimelekh had not given me bread? Hashem’s chesed (love and loving-kindness) for Israel is kol
ha’yom (every day, unceasing). If Achimelekh hadn’t given me bread, Hashem would have arranged for someone else to
do so.” Radak adds, “Hashem’s chesed has been with me constantly throughout this distressful period, rescuing me from
Shaul’s clutches. He would have saved me this time as well.” According to Rashi and Radak, the verse refers to Hashem’s
unceasing protection for David.
The Talmud, on the other hand, sees another meaning here: Rabbi Yitzchak asked: What is the meaning of,
“What have you to boast about, O mighty hero? The loving-kindness of El is constant throughout the day” (Psalm 52:3)?
The Holy One said to Doeg, “Aren’t you mighty in Torah? Why do you boast of the evil you have done? Isn’t it enough
for you that My loving-kindness is extended over you continually when you engage in My Torah?” ( Sanhedrin 106b). But
then the same Rabbi Yitzchak continues immediately with the following: What is the meaning of, “But to the rasha,
Elohim says, ‘What right do you have to declare My chukim (statutes) and to bear My brit (covenant) upon your lips?’”
(Psalm 50:16)? The Holy One said to the wicked Doeg, “Why do you speak of My chukim and the brit of My Torah? When
you reach the Torah portion of murderers and the Torah portion of slanderers, how do you explain them?” i.e., after
having violated both, how do you have the audacity to teach them? Regarding the conclusion of the verse, “to bear My
brit upon your lips,” Rabbi Ami said: Doeg’s torah was only insincere lip service,” i.e., it was on his lips but not in his
heart, sinc e he never truly committed himself to the performance of its mitzvot (Sanhedrin 106b).
317 Hirsch: “‘Now your tongue mulls over your plans to harm me; you plan to carry out your evil intentions by
means of the spoken word. But be careful,’ David warns Doeg, ‘for your tongue may well be like a knife that is ground so
sharp that the one who wishes to use it for injuring others may easily cut his own hand.’ Leshon’kha ke’taar melutash oseh
remiyah (your tongue is like a sharpened razor, working deceit) is similar to keshet remiyah (Psalm 78:57), a bow whose
arrows rebound back upon the archer who shoots them.”
318 Malbim: “Why did you, Doeg, tell outright lies? Why didn’t you include in your report to Shaul that
Achimelekh was completely unaware of anything wrong in David’s request for assistance? Why didn’t you include that
David was on the verge of complete collapse from hunger? If only you had told the truth, Shaul would never even have
considered sentencing the Cohanim of Nov to death.
319 Radak: “Just as you, Doeg, cut down the entire family of Cohanim from serving in Hashem’s Ohel (Tent,
Mishkan), may Hashem thus uproot you from your own ohel, your own family, to erase any memory of you. This is the
meaning of ve’sheresh’kha, may He uproot you and your offspring completely, that not even a remnant be left. May He
totally uproot you from eretz ha’chayim, the land of the living, the continuity of the generations. Eretz ha’chayim also refers
to eternity. David prays that Doeg will have no portion in the World to Come.”
The Talmud records a conceptual conversation between Hashem, David, and Doeg to explain the nuances of
this verse: The Holy One said to David, “Let Doeg enter and have a portion in the World to Come.” David turned to Doeg
saying, “May El destroy you forever for the evil you have perpetrated,” i.e., do not let Doeg have a portion in eternity.
The Holy One said to David, “At least let them state a halakhah in the Beit Midrash in his name.” David turned to Doeg and
repeated, “May El likewise destroy you forever; may He break/humble you and drag you from the tent,” i.e., may Doeg
be completely removed from the tent of Torah. The Holy One replied, “Let him have sons who are sages.” David turned
to Doeg and said, “May He uproot you and your offspring from the land of the living forever, selah,” i.e., let Doeg be
entirely uprooted” (Sanhedrin 106b).
Elohim his strength, but rather places his trust in his great ‫ָ מעּוז ֹו ַו ִּי ְׁב ַטח ְׁב ֹרב ָע ְׁשר ֹו ָי ֹעז ְׁב‬
wealth; {he thought he could become} powerful through deceit {but :‫ַה ָּות ֹו‬
his evil boomeranged back on his head}.
(10) But as for me, I am like an evergreen olive tree, {my roots ‫אל‬ ֹ ֱ ‫(י) ַו ֲא ִני ְׁכ ַז ִית ַר ֲע ָנן ְׁב ֵבית‬
planted firmly} in {the courtyards of} Beit Elohim; I will therefore ‫ִהים‬
place my trust solely in Elohim’s loving-kindness forever.320 ‫א ל ִהים ע ֹו‬ ֹ ֱ ‫ָב ַט ְׁח ִתי ְׁב ֶׁ ח ֶׁסד‬
:‫ָ לם ָו ֶׁעד‬
(11) I will continue to thank {and acknowledge} You forever for ‫(יא) א ֹו ְָׁדך ְׁלע ֹו ָלם ִכי ָע ִשי ָ ת ַו ֲא‬
what You have done {[for passing judgment on Doeg]}; I place my ‫ַק ֶּׁוה‬
hope in Your Name in the presence of Your devoted ‫ִ ש ְָׁמך ִכי ט ֹוב ֶׁנ ֶׁגד ֲח ִסי‬
servants, for it is good.
:‫ֶׁדָיך‬
Psalm 53
This psalm is almost the identical twin-sister of Psalm 14. Rabbi Hirsch thus writes, “With the exception of a few
changes, this psalm seems to be a repetition of Psalm 14. Like Psalm 14, Psalm 53 speaks of an era of widespread
spiritual and moral degeneration…In Psalm 14, the name YKVK (embodying divine love and mercy) is used
preponderantly, while Psalm 53 employs the name Elokim (divine justice) throughout. In Psalm 14, emphasis is thus
placed on the divine love with which God trains Israel, and mankind in general, for their goal, a love that is
demonstrated by God’s protection of the exiled nation and its eventual redemption. In Psalm 53, on the other hand, we
see God’s judgment and righteousness both in Israel’s preservation and in its liberation from exile…In Psalm 53, the
description of moral degeneration is
couched in even stronger terms, thereby demanding the intervention of divine justice.”
(1) LaMenatzeyach Al Machlat – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ָמ ֲח ַ לת ַמ ְׁ ש‬

Symphony Conductor of Creation who grants victory over
widespread infirmity. Maskil LeDavid – Wise instruction by
:‫ִכיל ְׁל ָד ִוד‬
David.
(2) The naval {(vile, contemptible man)} has always said in his ‫א ל ִהים‬
ֹ ֱ ‫(ב) ָאמר ָנ ָבל ְׁב ִלב ֹו ֵ אי ן‬
heart, “There is no God {[no divine providence, no reward or ‫ִה ְׁ ש ִחיּתו ְׁו ִה ְׁת ִעיּבו ָע ֶׁול ֵאין ֹע‬
punishment]}.” They {[he and his like]} have brought moral
corruption {to society,} and perpetrated such perverse atrocities, ‫ֵ שה‬
{that} there is no longer any doer of good {[one whose righteous :‫ט ֹוב‬
deeds flow from an internal moral purity and wholesome integrity]}.
(3) {Contrary to the mistaken belief of the naval,} Elohim looks down ‫אל ִהים ִמ ָש ַמ ִים ִה ְׁ ש ִקיף ַעל‬ ֹ ֶׁ )‫(ג‬
from heaven upon the children of men, to see if there is ‫ְׁב ֵני‬
anyone intelligent enough to seek Elohim.
‫ָא ָדם ִל ְׁרא ֹות ֲה ֵיש ַמ ְׁ ש ִכיל ֹד‬
‫ֵרש ֶׁ את‬
‫אל‬ ֹ ֱ
:‫ִהים‬
(4) {But behold:} Each man has degenerated entirely {[with no ‫(ד) ֻ ּכ ל ֹו ָ סג ַי ְׁח ָדו ֶׁנ ֱא ָלחּו ֵ אי ן ֹע‬
hope of return]}; they have become altogether ruined; not one ‫ֵ שה‬
is a
doer of good; not even one.
:‫ט ֹוב ֵ אי ן ַגם ֶׁ א ָחד‬
(5) Surely they should know—these evildoers who devour ‫(ה) ֲהֹלא ָי ְׁדּעו ֹפ ֲע ֵ לי ָא ֶׁון ֹא ְׁכ ֵ לי‬
{[afflict]} my people like those who eat bread—{that the only reason ‫ַע ִמי‬
they have been able to afflict my people is because my people} stopped
calling out to Elohim.
:‫א ל ִהים ֹלא ָק ָרּאו‬ ֹ ֱ ‫ָא ְׁכּלו ֶׁ ל ֶׁ חם‬
(6) There {in Tziyon, the spiritual center of Yerushalayim,} they {[all the ‫(ו) ָ שם ָפ ֲחד ּו ַפ ַ חד ֹלא ָה ָיה ָפ ַ חד‬
evildoers who will ever rise up against my people]} will fear a great fear, ‫ִכי‬
like no other fear. For Elohim will scatter the bones of every
single one who encamps against you {[O Yerushalayim]}; {in this
‫א ל ִהים ִפ ַזר ַע ְׁצמ ֹות ֹח ְָנך ֱה ִב ֹש‬ ֹ ֱ
way,} you shall shame them, for {they will realize that} Elohim has ‫ָ תה ִכי‬
utterly rejected them. ‫א ל ִהים‬ ֹ ֱ
:‫ְָׁמאסם‬
(7) O that Yisrael’s salvations would shine forth {even now} ‫(ז) ִמי ִי ֵ תן ִמ ִּצי ֹון ְׁי ֻ שע ֹות ִי ְׁ ש ָר‬
from Tziyon; {we therefore await the day} when Elohim will ‫ֵ אל‬
restore His exiled people. Yaacov’s ecstasy will mount
up ever
‫א ל ִהים ְׁשּבות ַעמ ֹו ָי ֵגל ַי‬ ֹ ֱ ‫ְׁבּשוב‬
higher; Yisrael will attain everlasting joy! ‫ֲע ֹ ק ב‬
:‫ִי ְׁש ַ מח ִי ְׁש ָר ֵאל‬
320 “Va’ani ke’zayit raanan be’veit Elohim.” Rashi: “I ask only that Hashem bless me to be like the evergreen olive
tree, bearing children and grandchildren who will live on forever in Hashem’s presence.” This is the midah-keneged-midah
(measure-for-measure) counterbalance to verse 7 above regarding Doeg, “ve’shereshkha me’eretz chayim selah—may He
uproot you [and your offspring] from the land of the living forever, selah.”
Psalm 54
The historical setting of this psalm: David is running from Shaul as a fugitive. He has been anointed king (I Samuel
16:13). He has killed Goliath on the battlefield (I Samuel 17:50). He has fought battles for Shaul, and indeed has become
recognized as a great warrior, e.g., “Shaul has slain thousands, but David his tens of thousands” (I Samuel 18:7). He
managed to escape Shaul’s javelin when Shaul was overcome with an evil spirit (I Samuel 19:9-10). He has miraculously
escaped from Shaul’s men time and again. Now, right after saving the residents of Ke’eelah from attack by the Philishtim,
David is informed that Shaul and his troops are planning to besiege Ke’eelah so as to trap him and his men. David calls
upon Evyatar HaCohen to enquire of the choshen mishpat (breastplate). David prayed, “Hashem, Elohei Yisrael, please
listen to Your servant, for Shaul seeks to enter Ke’eelah, and to destroy the city because of me. Will the citizens of Ke’eel
ah hand me over to him? Will Shaul come down, as Your servant heard? Hashem, Elohei Yisrael, tell Your servant,
please!” (I Samuel 23:10). Hashem answered via the breastplate, “He will come down.” David asked, “Will the citizens of
Ke’eelah deliver me and my men into Shaul’s hands?” Hashem answered, “They will hand you over,” meaning, they
will hand you over if you remain in the city.
David and his six hundred men thus flee Ke’eelah and camp some 30 miles away in Midbar Zif (the desert or
wilderness of Zif, in Midbar Yehudah, 5 miles southeast of Hebron). But even here they are not safe. As David relates here
in our psalm, the men of Zif go to Shaul to inform him, “David is hiding out right near us…Now, therefore, come down to
us in whichever way you wish, and we shall hand him over to the king” (I Samuel 23:19 -20). Shaul comes to Zif, but
David and his men head south to Midbar Maon. Shaul is informed of this and immediately heads toward Midbar Maon.
Shaul and his men come at David from two directions. David is trapped, but as Shaul is just about to strike, a messenger
comes to Shaul, “Hurry and go, for the Philishtim are invading the country!” (I Samuel 23:27). After this extremely close
call, David and his men travel northeast and hold up in a cave in Ein Gedi (see introduction to Psalm 57; Inside Psalm 141).
(1) LaMenatzeyach BiNeginot – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ִב ְׁנ ִגי ֹנת ַמ ְׁש ִכיל ְׁל‬
Symphony Conductor of Creation who grants victory
through melodies. Maskil LeDavid – Wise instruction by
:‫ָד ִוד‬
David.321
(2) {In Sefer Shmuel we read about the time} when the Zifim came and ‫(ב) ְׁב ֹ בא ַה ִזי ִפים ַו ֹּיא ְׁמּרו ְׁל‬
told Shaul, “Behold, David is hiding out with us.”322 ‫אול‬ ּ ‫ָש‬
‫הלא ָד ִוד ִמ ְׁס ַ ת ֵ תר ִע‬ ֹ ֲ
:‫ָמּנו‬
(3) Elohim, O just God, with {the power of} Your ineffable Name, ‫א ל ִהים ְׁב ִש ְָׁמך ה ֹו ִשיע ִני‬ ֹ ֱ )‫(ג‬
save me! Uphold my cause {against the Zifim} with the power of
Your judgment.
:‫ּו ִב ְׁגּבו ָר ְָׁתך ְׁת ִדי ֵנ ִני‬
(4) Elohim, hear my prayer {which issues from the depths of my being}; ‫אל ִהים ְׁש ַמע ְׁת ִפ ָּל ִתי ַה ֲא ִזי ָנה‬ ֹ ֱ )‫(ד‬
be attentive to these words I utter with my mouth.323 :‫ְׁל ִא ְׁמ ֵרי ִפי‬
(5) For strangers have risen against me, and cruel/violent ‫(ה) ִכי ָז ִרים ָקּמו ָע ַ לי ְׁו ָע ִריצים‬
men have sought my soul; they have not set Elohim {and the
eternal laws of His Torah} before themselves, selah.324
‫א ל ִהים ְׁל ֶׁנ‬ ֹ ֱ ‫ִב ְׁקּשו ַנ ְׁפ ִ שי ֹלא ָשמּו‬
‫ְׁג ָדם‬
321 Hirsch: “‘LaMenatzeyach BiNeginot —To Him who, through the power of music, helps the spirit and the mind
of the psalmist to emerge victorious from amidst all vicissitudes that crush and oppress.’ ‘ Maskil.’ These are experiences
drawn from David’s personal life which he wishes to turn to good account for the benefit of his people, so that they might
learn thereby.”
322 Midrash Tehillim (54:1) cites the verse, “Shalit makshiv al dvar shaker—once a ruler gives heed to a single false
report, kol meshartav reshaim—all the lowlifes [vie to] become his ministers” (Proverbs 29:12), and applies this to King
Shaul. Once the Zifim saw that Shaul was open to hearing lashon hara (slander) about David, as when Shaul accepted
Doeg’s wicked report against the Cohanim of Nov (see above Psalm 52:2), they followed suit. This is the meaning of,
“When the Zifim came and told Shaul, ‘Behold, David is hiding out with us’” (Psalm 54:2).
323 David has been placed in an extremely precarious position. At Hashem’s bidding, Shmuel, the greatest
prophet of his time, has anointed David king while Shaul is still king. Everything that is happening to David during this
turbulent period of his life (running as a fugitive from one hideout to the next, each time barely escaping with his life), is
thus part of Hashem’s plan to prepare David to be the future king of Israel. David knows and understands this. Still, the
fact that each yeshuah (deliverance) is followed by another, greater metzukah (hardship, trial, tribulation), which requires
another, greater deliverance, is taking its toll. David therefore calls out in the name Elohim, the name that embodies
Hashem’s justice. He is not asking for himself as an individual, but rather as a king who wishes to fulfill the divine
mission which has been imposed upon him (see Daat Sofrim on verse 9).
324 Midrash Tehillim (54:3): David said before the Holy One, Master of the world, Doeg came and spoke lashon
hara about me, and Shaul accepted what he said as true (I Samuel 22:9-10; Psalm 52:2). Now the Zifim have done the same
(I Samuel 23:19). I, on the other hand, turn to You. Please hear my prayer; be attentive to the words of my mouth. “Hear
me, Elohim, for strangers have risen up against me…they have not set Elohim before themselves, selah.” They have not
taken into consideration that which is written in the Torah, “Arur makeh re’ehu b’sater—cursed is one who strikes his
neighbor in secret” (Deuteronomy 27:24) [where the superfluous b’sater, in secret, alludes to the fact that this is not about
injuring someone physically, but rather slandering him behind his back (Rashi, Siftey Chakhamim)]. See below Psalm 101:5.
(6) {For me, on the other hand,} behold, Elohim is constantly coming ‫א ל ִהים ֹע ֵזר ִלי ֲא ֹד ָני ְׁב ֹס‬ ֹ ֱ ‫(ו) ִה ֵּנה‬
to my rescue {[I see His helping hand in all the events of my life]}; Adonai ‫ְׁמ ֵ כי‬
{[Hashem’s hidden hand active behind the scenes]} is constantly
supporting my soul.325
:‫ַנ ְׁפ ִשי‬
(7) May the evil itself rebound {[and may Hashem Himself return the ‫(ז) ָי ִ שיב <כתיב ָי ִשו ב> ָה ַרע ְׁל ֹש ְׁר‬
evil]} against my enemies {who schemed against me};326 {Hashem,} in ‫ָרי‬
the truth of Your faithfulness, let them be cut down.327
:‫ַב ֲא ִמ ְָׁתך ַה ְׁצ ִמי ֵתם‬
(8) As the ultimate gift offering {of my heart,} I will then ‫(ח) ִב ְׁנ ָד ָבה ֶׁא ְׁז ְׁב ָחה ְָּלך א ֹו ֶׁדה ִש ְָׁמך‬
sacrifice myself to You {[pledge my all to You; dedicate my entire being
to fulfilling my sacred calling]}. I will acknowledge Your Name
:‫ְׁי ֹה ָוה ִכי ט ֹוב‬
{forevermore},
Hashem, for it is good.328
See also Hirsch: “Zarim (strangers) [referring here to the Zifim] are men with whom I have never had any
dealings before, and who therefore have no cause to be my foes. Aritzim (cruel, violent men) are those who, in whatever
they do, consider only the feasibility of the execution of their plans but never give thought to the moral or legal
implications of their acts. They do not take into account the fact that Hashem is the God of Justice.” In addition, they fail
to take into account that the laws of the Torah are eternal, which could explain why David concludes the verse with selah,
which as we saw above in Psalm 3, means eternally, forever, or any exceptionally long period of time.
325 Alternatively, be’somkhei nafshi could refer to the initial army of four hundred men—which then grew to six
hundred men—who joined David and supported his cause. The prefix be (of be’somkhei) would then point to Hashem
being with these somkhim, being the guiding force behind their support. These somkhei nafshi who uplift and support
David’s soul are thus proof/evidence of Hashem’s presence behind the scenes of David’s life. Rabbi Hirsch thus writes,
“‘Adonai be’somkhei nafshi.’ Every person courageous enough to support me even in my present state is evidence that the
Lord is still Adonai, my personal savior.”
326 This verse contains a ktiv (written form, yashuv) and kri (spoken form, yashiv). Our translation emphasizes the
ktiv, “Yashuv hara le’shorerai—may evil itself rebound against my enemies,” or “may the evil [that they wished to
perpetrate against me] rebound back against my enemies.” The kri reads, “Yashiv hara le’shorerai—may He [Hashem as
Elokim, righteous Judge] return the evil against my enemies [who schemed against me].” Examples of David requesting
that evil itself boomerang against its perpetrators abound: “Let them fall in their own counsels” (Psalm 5:11). “Let the
deadly weapons he prepared [to kill me] be used against him” (Psalm 7:14). “Let his mischief rebound upon his own
head; let the violence he plotted come down on his own skull” (Psalm 7:17). “Nations have sunk into the pit which they
themselves dug; their feet have been trapped in the same net [they so craftily laid for others]” (Psalm 9:16). Examples of
David requesting that Hashem exact retribution are, “Bring destruction upon those who speak deceptively” (Psalm 5:7);
“Rise up, Hashem, let not [the evil] man prevail; let the nations who opposed You be judged” (Psalm 9:20).
327 “Hatzmitem—let them be cut down.” It is not written tatzmitem (actively cut them down) but hatzmitem (let
them be cut down). This is consistent with the first half of the verse in which David prays that their own evil actions
rebound against them. But we may ask, is there anything else we should know about these Zifim? If their only sin was to
slander David, maybe it was simply out of loyalty to King Shaul. What’s so bad about that? Digging deeper into the story
behind the story, however, we discover that their slander against David was only the tip of an iceberg. Amos Chakham
(author of Daat Mikra on Psalms) offers an important insight in this regard. He turns our attention to I Samuel 22:2,
“Every man who was oppressed (kol ish matzok), every man with a creditor (kol ish asher lo noshei), and every man with a bitter
soul (kol ish mar nefesh) joined him David, and he became their chief, altogether about four hundred men.” See Radak and
Ralbag there, that the original four hundred men who joined David were those who were tired of being oppressed and
extorted by so-called land lords.
According to Amos Chakham, the Zifim were among the above-mentioned land lords. They supported Shaul
against David because they found it profitable that Shaul was such a weak king. This allowed them to take advantage of
the poor farmers in their area, extorting large sums from them in return for the supposed protection the Zifim would
provide them. If David were to become king, they would not be able to continue to prosper at the expense of these poor
people. We can now understand that David’s desire to take revenge against these people was not simply personal but in
order to stop this kind of practice once and for all.
328 “Bi’nedavah ezbechah lakh.” This is similar to the following verse in Hallel: “Lekha ezbach zevach todah uv’shem
Hashem ekra—I present a thanks-offering to You and call out in Your Name, Hashem” (Psalm 116:17). What is David’s
nedavah (gift-offering), his zevach todah (thanks-offering)? In one sense, he has already told us: “The greatest of offerings
to Elohim [the offering that has the power to sweeten all judgments and harsh decrees] is a broken spirit; Elohim, O God
of justice, do not reject a broken and contrite heart” (Psalm 51:19). On the other hand, the basic purpose of nedavah and
zevach in the Torah is as concrete expressions of one’s thanks to Hashem in action, in deeds. Daat Sofrim thus writes,
“Even the most sincerely articulated words of gratitude are not enough to express David’s appreciation for having been
saved from Shaul (see introduction to this psalm). He therefore promises/pledges to make a seudat hodayah
(thanksgiving meal) at which everyone present will partake of zivchey shelamim (celebration and peace-offerings).”
“Odeh shimkha Hashem ki tov.” This is similar to many verses in the Psalms in which David promises never to
forget Hashem’s kindnesses. Examples are: “Odeh Hashem k’tzidko—as for me I will thank Hashem forever for the ways in
(9) For You have delivered me, {not only from this tribulation, but} ‫(ט) ִכי ִמ ָכל ָצ ָרה ִה ִצי ָל ִני ּו ְׁב ֹא ְׁי ַבי‬
from every type of hardship; with my own eyes I have seen
the downfall of my enemies.
:‫ָר ֲא ָ תה ֵ עי ִני‬
Psalm 55
Psalm 55 is the fourth and last Maskil LeDavid (Wise instruction by David). These psalms call on us to take a stand against
evil in all its forms. In contrast to Psalms 52 and 54, both of which recall events that took place before David established
his kingdom in Hebron, Psalm 55 takes place toward the end of David’s life when his son Avshalom attempted to take
over the throne of his aged and ailing father with the help of Achitofel, formerly one of David’s closest friends. The
thought that this much younger but nevertheless trusted companion had become his most implacable foe crushed David
and awakened within him those doleful thoughts and emotions that form the theme of Psalm 55.
(1) LaMenatzeyach BiNeginot – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ִב ְׁנ ִגי ֹנת ַמ ְׁש ִכיל ְׁל‬
through melodies. Maskil LeDavid – Wise instruction by
:‫ָד ִוד‬
David.
(2) Elohim, O God of justice, hear my prayer. Please do not ‫א ל ִהים ְׁת ִפ ָּל ִתי ְַׁואל‬ ֹ ֱ ‫(ב) ַה ֲא ִזי ָנה‬
ignore my supplication.329 :‫ִת ְׁת ַע ַּלם ִמ ְׁת ִח ָּנ ִתי‬
(3) Please listen to me and answer me, for I am sinking low in ‫(ג) ַה ְׁק ִשי ָבה ִּלי ַו ֲע ֵנ ִני ָא ִריד ְׁב ִשיחי‬
my internal dialogue, and my agitation grows proportionally
within me.330
:‫ְׁ ָוא ִהימה‬
(4) {I am panic-stricken} by the enemy’s call {[Avshalom’s plan to oust ‫(ד) ִמק ֹול א ֹו ֵיב ִמ ְׁפ ֵני ָע ַקת ָר ָשע ִכי‬
and overthrow me]}, by the angst I feel in the face of the wicked
one {[Achitofel]}, for {in their desire to defame me} they accuse me of
:‫ָי ִמיּטו ָע ַ לי ָא ֶׁון ּו ְַׁבאף ִי ְׁ ש ְׁטּמו ִני‬
crimes I never committed; they hate me with a vengeance
which He executes His just righteousness” (Psalm 7:18). “Ashirah laShem ki gamal alay—I will sing to Hashem forevermore,
for He has always bestowed [kindness and blessing] upon me” (Psalm 13:6). “Nedaray ashalem neged yere’av—I swear to
fulfill my vows of proclaiming His greatness in the presence of those who revere Him” (Psalm 22:26). “Uleshoni tehegeh
tzidkekha kol ha’yom tehilatekha—with my tongue I will relate Your righteous charity; [in my heart I will meditate on] Your
praises throughout the day” (Psalm 35:28). “Odekha le’olam ki asita va’akaveh shimkha ki tov neged chasidekha—I will continue
to thank and acknowledge You forever for what You have done; I place my hope in Your name in the presence of Your
devoted servants, for it is good” (Psalm 52:11). “Odeh Hashem bekhol levav be’sod yesharim ve’eda—I shall praise and thank
Hashem with my whole being, in the intimate circle of the upright and in the midst of my community” (Psalm 111:1).
And perhaps the greatest praise of all, “Hodu laShem ki tov, ki le’olam chasdo—give thanks to Hashem, for He is good; for
though at times hidden, His steadfast love is constant and endures forever” (Psalms 106:1, 107:1, 118:1; 118:29; 136:1).
329 According to Daat Mikra, our psalm divides (slightly unevenly) into two parallel parts. Verse 17 parallels
verse 2, verse 24 parallels verse 16, and verses 20-22 parallel verses 10-13. He sums up the theme of our psalm: “This is a
prayer of a man suffering tremendous anguish out of fear of his enemies. He suffers not only for himself but for his
people who are being oppressed by lawless men. He would fly away like a bird if he could, but he realizes that trying to
escape would only make things worse. He is particularly pained by the fact that one of his closest friends has turned
against him and become his enemy. He realizes only now in retrospect that this man’s friendship had been a charade from
the start. As is typical throughout Tehillim, David does not mention the name of this turncoat, for he does not wish to limit
the scope of his psalm to any single event. Nevertheless, according to tradition, when David turns directly to this man in
his thoughts saying, ‘You are a man like me; you were my teacher and my confidant’ (verse 14), and similarly when he
says, ‘Flattering words flowed through his mouth smoother than butter, but he harbored war within his heart; his words
flowed softer than oil, but they were drawn swords’ (verse 22), this clearly refers to Achitofel. David realizes that
Achitofel’s friendship had been false from the start. This became crystal clear only now after Achitofel sided with
Avshalom in the latter’s rebellion against David, thus showing his true colors.”
330 Areed be’sichi ve’ahimah. David alludes here to the incredible anguish he endured when it became clear to him
that his own son planned to kill him. All commentaries agree that areed be’sichi means wailing in anguish, as in “Zekhor
onyi umerudee—remember my affliction and my misery” (Lamentations 3:20), meaning, “Hear me as I wail and writhe in
pain when I contemplate and try to make sense of the events that led up to this disaster” (Metzudot). Areed is also a
causative form of the verb yored (to descend, go down), as in “Moreed sheol vayaal—it is He who brings down to the grave,
but it is He who will eventually raise up” (I Samuel 2:6). In this sense, areed could almost mean “I can’t help bringing myself
down through my internal dialogue, meaning, the more I think about how I messed up, the worse I feel.” It is in this
sense, I think, that Rabbi Hirsch takes it when he writes, “Instead of being able to rise up and find peace, I sink low in my
meditation (areed be’sichi) and my agitation increases within me (ve’ahimah).” Finally, in terms of the overall structure of
this psalm, this verse is parallel to verse 18 below where the same verbs appear again in tandem, “Evening, morning, and
noon, asicha (I relate, I tell Hashem my troubles) ve’ehemeh (and sigh), until He hears my voice.”
{[their anger is an expression of the bitter hatred which they bear in their hearts
for me]}.331
(5) My heart shudders {and heaves} within me; extreme dread of ‫(ה) ִל ִבי ָי ִחיל ְׁב ִק ְׁר ִבי ְׁו ֵאימ ֹות ָמ ֶׁות‬
death descends upon me {[surrounds me, encompasses me]}. :‫ָנ ְׁפּלו ָע ָלי‬
(6) Fear and trembling grip me; horror overwhelms me {[fear ‫(ו) ִי ְָׁר אה ָו ַר ַעד ָי ֹבא ִבי ַו ְׁת ַ כ ֵס ִני‬
paralyzes me]}.332
:‫ַ פ ָּלצּות‬
(7) {In my agony,} I called out: O that I would have the wings of ‫(ז) ָו ֹא ַ מר ִמי ִי ֶׁתן ִלי ֵא ֶׁבר ַּכי ֹו ָנה‬
a dove! I would fly away and dwell in tranquility {far from my
enemies}.
:‫ָ אּעו ָפה ְׁו ֶׁא ְׁש ֹכ ָנה‬
(8) Behold, I would wander far and wide, and lodge in the ‫(ח) ִה ֵּנה ַא ְׁר ִחיק ְׁנ ֹדד ָא ִלין ַב ִמ ְׁד‬
desert forever, selah. ‫ָבר‬
‫ֶׁ ס‬
: ‫ָ לה‬
(9) I would hurry to find refuge {to save my soul} from {lowlifes ‫(ט) ָאחישה ִמ ְׁפ ָ לט ִלי ֵמר ּ וח ֹס ָעה‬
whose hatred is like} a raging storm wind.
:‫ִמ ָס ַער‬
(10) Adonai, subdue and divide/confound their tongue, for I ‫(י) ַב ַּלע ֲא ֹד ָני ַפ ַּלג ְׁלש ֹו ָנם ִכי ָר ִאי‬
perceive nothing but violence and strife in the city {[the fabric of ‫ִתי‬
human society]}.333
:‫ָ ח ָ מס ְׁו ִריב ָב ִעיר‬
331 Hirsch: “David says, ‘Mi’kol oyev—because of the raging of the foe, mi’pnei akat rasha—because of the
oppression of the lawless; ki yamitu alay aven—in order to justify their rebellion against me, they charge me with crimes of
which I know I am innocent. Uv’af yistemuni—they insist that their wrath is directed against the crimes of which they
accuse me, but actually their show of anger is an expression of the bitter hatred which they bear in their hearts for me.’”
As Hirsch explains, the verb satam (sin-tet-mem, fierce hatred), related phonetically to satam (samekh-tav-mem, closed,
covered over), means “to carry hatred within one’s heart.” Compare with “Vayistom Esav et Yaacov—Esav now hated
Yaacov [in his heart more than ever] because of the blessing that his father had given him” (Genesis 27:41).
332 Radak: “I am afraid that they will kill me exactly as Achitofel proposed to Avshalom, ‘With your permission,
I will choose twelve thousand men, I will rise up, and I will pursue David tonight. I will overtake him when he is
exhausted and weak. I will take him by surprise, such that all the troops with him will flee, and I will strike down only the
king. I will then bring all his troops back to you. When everything calms down, the man you seek will be no more…’ The
plan pleased Avshalom and all the elders of Israel’” (II Samuel 17:1-4).
Looking at verses 3-6 as a set, Daat Sofrim asks, why does David use such extreme language to describe his
situation? We can understand that he would be upset, but being the great man that he was, we would expect him to be
more accepting of his lot. After all, Natan HaNavi had told him that Hashem would bring great suffering upon him as a
result of his actions with Batsheva. Now that it was actually happening, he should have understood and accepted that this
was heaven’s way of cleansing him. Daat Sofrim offers two very important answers to these questions. One, David
teaches us here (as in many other places in Tehillim) that prayer for divine mercy in the face of divine judgment is not only
permitted but imperative. The zikukh nafshi (soul refinement and soul cleansing) that comes from tefillah (heartfelt prayer)
actually takes the place of the zikukh that divine judgment seeks to bring about. Two, we must not forget that David is
Hashem’s anointed mashiach, the progenitor of Mashiach ben David, Hashem’s Anointed Redeemer. When David cries out
here that he is overwhelmed and even paralyzed by the fear of death, he refers to the possible aborting of the meshichut,
the messiahship and the messianic mission. With his ruach ha’kodesh, he grasps more than anyone else the gravity of the
disaster not simply for the present but for the future. Thank God, in the end, David’s prayers were accepted and will
continue to be accepted until the day when, “Yitgadal ve’yitkadash shemeh rabbah, be’alma di bera k’reuteh ve’yamlikh
malkhuteh ve’yatzmach purkaneh vi’karev meshicheh amen—Hashem’s great name will be magnified and sanctified [and ever
more greatly revealed] in the world that He created according to His will, when He establishes His eternal kingdom, causes His
redemption to spring forth, and hastens [the coronation of] His anointed Mashiach, amen” (Kaddish prayer).
333 In verses 7-12, King David switches gears. After acknowledging his own personal guilt and crying out to
Hashem to save him and his divinely appointed mission in the face of Avshalom’s bid for the crown, David turns his
penetrating eye to the societal ills of his time. At first sight, this doesn’t seem to be connected to the specific problem at
hand, Avshalom’s rebellion. It is, however, connected to the fact that the majority of the population has sided with
Avshalom, as the prophet attests, “The hearts of the men of Israel are with Avshalom” (II Samuel 15:13). How did this
happen? David not only fought Israel’s enemies without; he also worked to purify Israel internally of all corruption. He
worked on behalf of the poor and destitute. How could the general population turn against him like this?
Daat Sofrim writes, “If the rebellion against David had come from a righteous and upright community, he
would have had to bow his head and accept the fact that he had been rejected. He would have had to give over the reins
of government to these righteous people. The truth, however, is that Israelite society at that time was fraught with
violence and strife, deceitful scheming and extortion. In addition, the reaction against David is extremely vengeful, as we
see in verse 4. This is a sign that something deeper is wrong.” Daat Sofrim continues, “David’s eyes discern a type of
violence and strife that is very difficult to deal with precisely because it is not fully exposed. The corruption is clearly
there but evidence thereof is lacking and it is thereby not easily punishable by law. Court cases are judged, but the guilty
parties walk away scot-free. Appeals are made to the king with the hope that he will set things straight, but he is not
(11) Day and night, they {[violence and strife]} continuously ‫(יא) י ֹו ָמם ָו ַל ְׁי ָלה ְׁיס ֹו ְׁב ֻב‬
encircle its walls, while crime and evil machinations wreak ‫ָה ַעל‬
havoc in its midst.
‫ח ֹו ֹמ ֶׁתי ָה ְָׁוא ֶׁון ְׁו ָע ָמל ְׁב ִק ְׁר‬
:‫ָּבה‬
(12) Plots are hatched within it; malice and deceitful ‫(יב) ַ הּ ו ֹות ְׁב ִק ְׁר ָּבה ְֹׁולא ָי ִמיש ֵמ ְׁר ֹח‬
scheming depart not from its open spaces.334 ‫ָּבה‬
‫ֹ תְ ך ּומ ְׁר‬
: ‫ָמה‬
(13) {David now confides to Hashem why he is so afraid of Achitofel:} For it .‫(יג) ִכי ֹלא א ֹו ֵיב ְׁי ָח ְׁר ֵפ ִני ְׁו ֶׁ א ָשא‬
is not a typical enemy who taunts me, else I could have ‫ֹלא‬
borne it; neither is it an ordinary adversary who magnifies
himself
‫ְׁמ ַש ְׁנ ִאי ָע ַלי ִה ְׁג ִדיל ְׁו ֶׁא ָס ֵתר ִמ‬
against me, from whom I could easily hide.335 :‫מּנו‬ ּ ֶׁ
(14) {David speaks to Achitofel in his mind:} You {[Achitofel]} are a man ‫אּלו ִפי‬
ּ ַ ‫(יד) ְׁו ַא ָתה ֱ אנ ֹוש ְׁכ ֶׁע ְׁר ִכי‬
like me, {yet I considered you} my teacher and my confidant.336 :‫ּומֻי ָד ִעי‬
always free to judge these cases. That Avshalom wished to exploit this situation is clear in the following verses in the
Second Book of Samuel. Chapter 14 concludes, “Avshalom [returning from exile for having slain Amnon] came to the
king and prostrated himself before him. The king kissed Avshalom” (II Samuel 14:33). Chapter 15 begins, “After this,
Avshalom acquired a chariot and horses for himself; [to show off his importance] he had fifty men run before him.
Avshalom would also rise early and stand near the road to the city gate [where the judges sat in judgment]. Whenever
anyone had a dispute to bring to the king for judgment, Avshalom would call out to him, ‘What town are you from?’ The
other man would answer, ‘Your servant is from one of the tribes of Israel.’ Avshalom would then say to him, ‘Look, your
claim is absolutely right, but you will not get a hearing before the king.’ Avshalom would then add, ‘If only I were
appointed judge in the land, and any man who had a dispute or a judgment could come to me—I would judge him fairly!’
Then when anyone came over to bow to him, he would stretch out his hand and take hold of him and kiss him [feigning
humility by not letting them bow to him, he slyly gained the trust and love of the people]. Avshalom conducted himself
in this way toward any Israelite who came to the king for judgment. In this way he stole the hearts of the men of Israel” (II
Samuel 15:1-6).
334 Hirsch takes verses 11-12 slightly differently: “Yomam va’lailah yesovevuhah al chomotehah—day and night the
people walk around the walls and keep watch for enemies who might attack the city from without. Ve’aven va’amal
be’kirbah—they do not realize that they actually harbor the greatest peril to their welfare even now within their walls.
Me’rechovah tokh umirmah—transactions between men should take place out in the open…instead, all this deceitful
scheming goes on in tokh and mirmah. Tokh is concealment of thoughts and intentions, and mirmah is the destruction of
one’s brother by taking advantage of his guilelessness and naiveté .”
335 Regarding the first clause, “Ki lo oyev yechar’feni ve’essa,” Rashi comments, “The abuse of a beloved friend
[who turns against you] is harder to bear than the abuse of an enemy.” Regarding the second clause, “ Lo mesan’ee alay
higdil ve’essater mimenu,” Rashi adds, “Moreover, you can hide from an enemy but you cannot hide from a friend with
whom you have shared your heart.”
Daat Sofrim: “It is not difficult to dismiss the taunts of an enemy, since it is clear that it is his own hatred that
spews forth from his mouth. Here, however, David was pained by the fact that it was Achitofel, formerly a close friend,
who had turned on him. ‘Maybe he is right,’ David thought, for at this point he was not sure whether Hashem wanted
him to remain king. We see this in his readiness to give in when the Cohanim and Leviim come to join him in exile bearing
the Aron HaBrit (Ark of the Covenant). ‘Return the Aron to the city,’ he says. ‘If I find favor in Hashem’s eyes, He will
bring me back and let me behold it [the Aron] and its resting place. But if He tells me He no longer desires me, well, let
Him do to me as He sees fit.’ The king then said to Tzadok HaCohen, ‘Do you see? You must return to the city…whereas I
will remain here in the wilderness until I receive word from you’ (II Samuel 15:25-28). Tzadok and Evyatar returned the
Aron to Yerushalayim, and they remained there with it.”
336 According to tradition (Sanhedrin 106b), Achitofel was thirty-three years old when he committed suicide, less
than half David’s age. Still, David refers to him as enosh ke’erki (a man like myself, an equal), alufi (my teacher) and
meyuda’ee (confidant). As below in verse 22, David was taken in by Achitofel’s smooth talk, unaware that Achitofel
wanted nothing less than to rule in David’s stead (Sanhedrin 101b). According to this line of thinking, we understand now
not only why Achitofel sided with Avshalom against David, but even more. We understand why, when Avshalom asked
him what he must do to establish his claim to his father’s crown, Achitofel advised, “Sleep with your father’s
concubines,” which Avshalom immediately did, “in the sight of all Israel” (II Samuel 16:21-22). According to the Midrash
(Yalkut Shimoni, Second Book of Samuel, remez #151), Avshalom initially questioned this extremely brash advice, but
Achitofel readily answered, “It is a divine decree, as Natan HaNavi pronounced against David (II Samuel 12:11 -12),
‘Behold, I [Hashem] shall raise evil against you from your own household. I shall take your wives away in front of your
own eyes, and give them to your fellowman who will lie with them in broad daylight. Though you acted in secrecy, I
shall perform this deed in the sight of all Israel and in broad daylight.’” Achitofel then gingerly offered to go after David
and slay him himself (II Samuel 17:2), ostensibly to make way for Avshalom’s final takeover. However, this advice, given
by the man whose word was considered as good as a divine oracle (16:23), was part of Achitofel’s evil plan. Once David
was gone, he would bring Avshalom to court and judge him guilty of sleeping with his father’s wives, have him executed,
and reign in his stead. Such are the evil plans of those who desire power at any cost. As David says here in the closing
verse of our psalm, “men of blood and deceit will not live out half their days.” So may it be, amen.
(15) Together we shared the deepest secrets; we entered beit ‫(טו) ֲא ֶׁשר ַי ְׁח ָדו ַנ ְׁמ ִתיק ס ֹוד ְׁב‬
Elohim {[literally God’s house; the house of study]} together in the ‫ֵבית‬
midst of a great congregation {[or the opposite: we would learn alone
in secret away from all the tumult outside]}.
‫אל ִהים ְׁנ ַה ֵ ְּלך ְׁב ָר‬ ֹ ֱ
:‫ֶׁגש‬
(16) May He incite/appoint death over them
{[Hashem]} ‫(טז) ַי ִ שי א ָמ ֶׁות <כתיב ַי ִ שי מ‬
{[Avshalom and Achitofel]};
may they descend to the grave alive,
for the evil they plotted in their neighborhoods, in their
‫ֶׁות> ָע ֵ לי מ ֹו ֵי ְׁרּדו ְׁ שא ֹול ַח ִּיים‬
innards. ‫ִכי ָרע ֹות‬
‫ִב ְׁמּגו ָרם ְׁב ִק ְׁר‬
:‫ָבם‬
(17) As for me, I call on Elohim {(Hashem’s justice) to judge them,} and ‫א ל ִהים ֶׁ א ְׁק ָרא ַוי ֹה‬ ֹ ֱ ‫(יז) ֲא ִני ֶׁ אל‬
I rely solely on YKVK {(Hashem’s mercy)} to deliver me. ‫ָוה‬
:‫י ֹו ִשיע ִני‬
(18) Evening, morning, and noon, I express my thoughts ‫(יח) ֶׁ ע ֶׁרב ָו ֹב ֶׁקר ְׁו ָצ ֳה ַר ִים ָא ִ שי ָ חה‬
{[share my pain with Him]} and sigh, and He hears my voice.337
:‫ְׁו ֶׁא ֱה ֶׁמה ַו ִּי ְׁש ַמע ק ֹו ִלי‬
(19) {I ask that He} redeem my soul in peace/safety from ‫(יט) ָפ ָדה ְׁב ָ של ֹום ַנ ְׁפ ִשי ִמ ְׁק ָרב ִלי ִכי‬
impending battle, in the merit of the many who have
remained with me {and prayed on my behalf}.338
:‫ְׁב ַר ִבים ָהּיו ִע ָמ ִדי‬
(20) May El {(the loving God)} hear and answer them {[answer the ‫(כ) ִי ְׁ ש ַ מע ֵ אל ְׁו ַי ֲע ֵנם ְׁו ֹי ֵ שב ֶׁק ֶׁדם‬
prayers of those who remained loyal to me and my mission]}—He who ‫ֶׁ ס ָ לה‬
sits enthroned from time immemorial selah—against those
who think that they will never pass away, for they lack
‫ֲ א ֶׁ שר ֵ אי ן ֲח ִליפ ֹות ָ למ ֹו ְֹׁולא ָי‬
awe of ‫ְׁרּאו‬
Elohim {[they are oblivious to the seriousness of Hashem’s judgment]}.339 :‫א ל ִהים‬ ֹ ֱ
(21) He {[the wicked man, Achitofel]} stretched forth his hand ‫(כא) ָש ַ לח ָי ָדיו ִב ְׁשֹל ָ מי ו ִח ֵּלל ְׁב‬
against those who were at peace with him; he profaned his
covenant {with David}.
:‫ִרית ֹו‬
(22) Flattering words flowed through his mouth smoother ‫(כב) ָח ְׁלּקו ַמ ְׁח ָמ ֹ את ִפיו ּו ְׁק ָרב ִלב‬
than butter, but he harbored war within his heart; his words ‫ֹו‬
flowed softer than oil, but they were drawn swords:
‫ַרּכו ְׁד ָב ָריו ִמ ֶׁ ש ֶׁמן ְׁו ֵה ָמה ְׁפ ִתח‬
:‫ֹות‬
(23) “Cast your burden upon Hashem, and He will sustain ‫(כג) ַה ְׁ ש ְֵלך ַעל ְׁי ֹה ָוה ְׁי ָה ְָׁבך ְׁוּהוא‬
you; He will not allow the righteous man to be overthrown ‫ְׁי ַ כ ְׁל ְׁכ ֶָׁלך ֹלא ִי ֵתן ְׁלע ֹו ָלם מ ֹוט ַל‬
{by the wicked}.”340
:‫ַצ ִדיק‬
337 Depending on the context, asichah (from siyach) can mean speak, utter, express, converse, or it can refer to
thought, contemplation, or meditation that precede speech. Rabbi Hirsch thus writes, “Siyach includes the development of
thoughts and emotions from the time they first enter the mind to the moment at which they are expressed. Hence it
indicates the formulation of thought as well as its expression.” Rabbi Aryeh Kaplan explored all the meanings of siyach in
the context of meditation and prophecy; see Inside Psalm 55.
338 Metzudot: “‘Padah be’shalom nafshi mi’krav li.’ He has consistently redeemed my soul from all those who came
to battle against me.” Daat Mikra: “David asks, ‘Padah be’shalom nafshi—please rescue me from this danger, allowing me to
come out alive, healthy, and whole.’” Rashi: “‘Ki be’rabim hayu imadi.’ In the merit of all who came to my aid to pray on
my behalf.” Radak: “‘Ki be’rabim hayu imadi.’ For they were numerous, those who fought against me, whereas I had only a
small force. Nevertheless, ‘Padah be’shalom nafshi,’ Hashem rescued my soul from them in peace.”
339 One word and one entire phrase in this verse carry double meanings ( ve’yaanem, asher ein chalifot lamo).
Ve’yaanem, the third word in this verse, can mean “answer them,” meaning, answer the prayers of those who have
remained loyal to David (Targum, Rashi). It can also mean defeat, subdue, or afflict them,” i.e., defeat the enemies
mentioned in the second part of the verse (Ibn Ezra, Radak, Metzudot). The phrase asher ein chalifot lamo can refer to
Hashem who sits enthroned in eternity from time immemorial, who never vacillates and for whom there is no change
(Radak). It can also refer to the wicked who refuse to change their ways (Meiri, Seforno, Daat Mikra), or who pay no
heed to the fact that they will shortly die (Rashi). Rashi thus writes, “Yishma El ve’yaanem, may God, the King who dwells
eternally, hear the prayers of the many [who remained loyal to me], and answer them. Asher ein chalifot lamo ve’lo yar’u
Elokim. This refers to those wicked ones who pursue me, who do not fear Hashem’s judgment on the day of death, for
they fail to consider in their heart that they too will pass away and be replaced.”
Radak, on the other hand, writes, “Yishma HaEl koli ve’yakhniem…HaEl sh’Hu yoshev kedem ve’ein lo chalifot, ki lo
yishtaneh me’inyan le’inyan u’mi’ratzon le’ratzon—may Hashem hear my voice; may He subdue them, He who is
Omnipotent, who dwells in eternity, who never vacillates, for He never changes His mind from one matter to the next, or
from one desire to another. He will therefore fulfill what He promised me, that my enemies will not rule over me.”
340 Rashi takes this as ruach ha’kodesh speaking to David, encouraging him to trust in Hashem. Radak sees this
as David talking to himself, consoling and encouraging himself to never give up relying on Hashem, no matter how
demoralized society becomes. Others (Seforno, Alshikh, Malbim, and Hirsch) maintain that, in the context of this psalm,
these words must be understood as Achitofel’s smooth-talk to David when David suspected that something was wrong
and he confided in Achitofel about it. Speaking softly and slyly like a snake, Achitofel assured David that Hashem would
(24) But You, Elohim, will bring them down to the pit of ‫אל ִהים ת ֹו ִר ֵדם ִל ְׁב‬ ֹ ֱ ‫(כד) ְׁו ַא ָתה‬
destruction; men of blood and deceit will not live out half ‫ֵ אר‬
their days. I, however, trust in You {to save me from them, and allow
me to live out my days and establish my kingdom}.341
‫ַ ש ַ חת ַא ְׁנ ֵ שי ָד ִמים ּומ ְׁר ָ מה ֹלא ֶׁי‬
‫ֱחצּו‬
:‫ְׁי ֵ מי ֶׁהם ַו ֲא ִני ֶׁ א ְׁב ַטח ְָבך‬
Psalm 56
In psalm 34, David praised Hashem for having been delivered from Avimelekh (Akhish), the king of Gat (the main
Philistine city in Gaza), after having been forced to take refuge there in order to escape being caught by Shaul’s men. In
this psalm, David returns to describe the anguish he felt at the time, and how he feared for his life. For when he was there
in Gaza, Goliath’s brothers, who were among Akhish’s counselors, tried to convince the king to let them take revenge on
David for having slain their brother only a short time earlier. It was then that David prayed this psalm, pleading with
Hashem to have mercy and deliver him from all his enemies. In response, Hashem brought a spirit of insanity into
Akhish’s wife and daughter. Their screams literally drove Akhish crazy. In a moment’s blazing inspiration, David knew
what he must do. He proceeded to play one of the most masterful roles of his life, namely, he feigned insanity. He began
to write strange messages on the walls, as spit dripped down his chin. Akhish’s reaction: “You’re telling me that this is the
man who killed Goliath? This is the mighty warrior of Israel? I don’t believe it. Get this madman out of here. Do I lack
crazy people that you bring another one into my house!” (see I Samuel 21:11-16). David was thus saved from Akhish’s
men, but what pained him most was that he was a hunted man among his own people. The main lesson of this psalm is
encapsulated in verse 11: Whatever tribulations we must endure, whatever God’s justice decrees for us, is ultimately for
our good, and is an expression of His great loving-kindness. His justice is His love. The two are one, just as He is One.
(1) LaMenatzeyach – Dedicated to the Master of Creation who ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל י ֹו ַנת ֵא ֶׁלם ְׁר ֹח‬
grants victory to Israel the dove, who is silent {and speechless ‫ִקים‬
after having been sent} far away {from her nest}. LeDavid Mikhtam –
A memorial prayer by David {which he prized highly and reviewed
‫ְׁל ָד ִוד ִמ ְׁכ ָתם ֶׁב ֱא ֹחז א ֹות ֹו ְׁפ ִל ְׁש‬
constantly for the lessons it contains}, when he was taken captive by ‫ִתים‬
the Philishtim in Gat. :‫ְׁב ַגת‬
(2) Be gracious to me, O Elohim, for base men {surround me on all ‫שא ַפ ִני ֱ אנ‬ ָ ְׁ ‫א ל ִהים ִכי‬ ֹ ֱ ‫(ב) ָח ֵּנ ִני‬
sides} waiting to devour me; I am hard-pressed by my ‫ֹוש ָ כל‬
adversaries every moment of the day.
‫ַּהי ֹום ֹלחם ִי ְׁל ָח ֵצ‬
:‫ִני‬
(3) They watch me all day, waiting to devour me alive; how ‫(ג) ָש ֲאפ ּו ש ֹו ְׁר ַרי ָ כל ַּהי ֹום ִכי ַר‬
numerous are those who oppose me! {I therefore call out to} You ‫ִבים‬
who dwell above {and see all}.
:‫ֹלח ִמים ִלי ָ מר ֹום‬
(4) The day I fear {for my life}, I place my trust in You alone; ‫(ד) י ֹום ִאי ָרא ֲא ִני ֵא ֶׁליָך ֶׁ א ְׁב‬
{only You can save me from their clutches}!
: ‫ָטח‬
(5) {I place my trust} in Elohim {even when He judges me harshly}; I ‫אל ִהים ֲא ַה ֵּלל ְׁד ָבר ֹו ֵבֹאל ִהים‬ ֹ ‫(ה) ֵב‬
praise Him for {I know that He will also keep} His word {to save me}; I ‫ָב ַט ְׁח ִתי ֹלא ִאי ָרא ַ מה ַּי ֲע ֶׁשה ָב‬
trust in Elohim {who oversees and directs all the events of my life} ; I
therefore have no fear {of men}; what can mere flesh {and blood} ‫ָ שר‬
do to me? :‫ִ לי‬
(6) {Still, as long as they torment me,} I spend my entire day ‫(ו) ָכל ַּהי ֹום ְׁד ָב ַרי ְׁי ַע ֵצּבו ָע ַלי‬
expressing my {anxiety in} words of pained concern; for all their ‫ָכל‬
thoughts concerning me are to do evil.
‫ַ מ ְׁח ְׁ ש ֹב ָ תם‬
:‫ָל ָרע‬
(7) They gather together, they hide {in ambush}, watching my ‫(ז) ָיּגוּרו ִי ְׁצ ֹפּנו <כתיב ִי ְׁצ ֹפיּנו> ֵה‬
footsteps {[looking for my weak spot]}, eager to ensnare my soul. ‫ָ מה‬
‫ֲ ע ֵק ַבי ִי ְׁש ֹמרּו ַ כ ֲא ֶׁשר ִּקּוו‬
:‫ַנ ְׁפ ִשי‬
(8) {Is it right?} Should they escape {God’s judgment} after ‫(ח) ַעל ָא ֶׁון ַפ ֶׁ ּלט ָ למ ֹו ְַׁבאף ַע ִמים‬
perpetrating such injustice against me, O Elohim, who casts
nations down in wrath?!
:‫א ל ִהים‬
ֹ ֱ ‫ה ֹו ֵרד‬
(9) {O God,} You have reckoned my successive migrations {[the ‫(ט) ֹנ ִדי ָס ַפ ְׁר ָ תה ָא ָ תה ִשימה ִד ְׁמ‬
forced expulsions I have had to brave]}. {I beg You:} Place my tears {and ‫ָע ִתי‬
all the tears of my people} in Your flask; behold, I am certain that
:‫תך‬ָ ֶׁ ‫ְׁב ֹנא ֶָׁדך ֲֹהלא ְׁב ִס ְׁפ ָר‬
never let wicked men harm such a righteous king. On the contrary, David should not even be concerned, and not lift a
finger to verify whether his suspicions were justified. He should rely completely on Hashem to take care of him.
341 Hirsch: “David concludes Psalm 55 on a note of confidence, stating that he knows that all men of Achitofel’s
kind bring about their own destruction by their evil acts. ’Be’er shachat.’ All their life is nothing but a pit, a wellspring
generating the destruction that will overtake them in the end. ‘Lo yechetzu yemeihem—they will not live out half their
days.’ This literally came true in the case of Achitofel who took his own life when he realized that his plot of treason had
failed (II Samuel 17:23).”
they are accounted {in Your book of reckoning}.

(10) {I am therefore also certain that} the day will come when my ‫(י) ָאז ָיּשוּבו א ֹו ְׁי ַבי ָאח ֹור ְׁבי‬
enemies will be turned back {and suffer defeat} on the day I call ‫ֹום‬
You. This I know, for Elohim is with me.
‫אל ִהים‬ ֹ ֱ ‫ֶׁ א ְׁק ָרא ֶׁזה ָי ַד ְׁע ִתי ִכי‬
:‫ִלי‬
(11) I therefore praise Elohim {[Hashem’s attribute of justice]} for ‫(יא) ֵבֹאל ִהים ֲא ַה ֵּלל ָד ָבר ַבי ֹה‬
everything {[even the suffering I endure]} just as I praise YKVK ‫ָוה‬
{[Hashem’s attribute of mercy]} for everything {[the kindnesses He
bestows]}.342
‫ֲ א ַה ֵּלל ָד‬
:‫ָבר‬
(12) I trust in Elohim {who oversees and directs all the events of my life}, ‫(יב) ֵבֹאל ִהים ָב ַט ְׁח ִתי ֹלא ִאי ָרא‬
I therefore have no fear {of men}. What can man do to me? ‫ַ מה‬
:‫ַּי ֲע ֶׁ שה ָא ָדם ִלי‬
(13) It is only for me to fulfill the vows I made to You, Elohim; ‫א ל ִהים ְׁנ ָד ֶׁרָיך ֲא ַש ֵּלם ת‬ ֹ ֱ ‫(יג) ָע ַ לי‬
It is only for me to repay my thanks to You. ‫ֹו ֹ דת‬
‫ָל‬
:‫ך‬
(14) For You delivered my soul from death, my feet from ‫הלא ַר‬ ֹ ֲ ‫(יד) ִכי ִה ַצ ְׁל ָ ת ַנ ְׁפ ִשי ִמ ָמ ֶׁות‬
stumbling, so that I could walk before Elohim in the light of ‫ְׁג ַלי‬
eternal life.
‫אל ִהים‬ ֹ ֱ ‫ִמ ֶׁד ִחי ְׁל ִה ְׁת ַה ְֵּלך ִל ְׁפ ֵני‬
‫ְׁבא ֹור‬
:‫ַה ַח ִּיים‬
Psalm 57
David is on the run as a fugitive. Shaul is chasing him and his band of six hundred men with an army 3,000 strong. The
fugitive and his band finally hole up in the caves of Ein Gedi. Shaul approaches with his army. David and some of his
men are pressed against the walls in the far recesses of a cave. Hashem arranges it that Shaul chooses that cave to relieve
himself. Dark silence. No one breathes. David’s men are urging him to slay Shaul. Tormented, he refuses, but he manages
to get close enough to cut off the corner of Shaul’s garment. Shaul neither hears nor feels anything. He leaves the cave.
David’s heart is pounding. “What have I done?! Woe to me that I have set my hand against God’s anointed!” (I Samuel
24:7). He waits a moment and then emerges into the full light of day. He calls to Shaul and bows. “My master, the king,
why do you believe those who tell you that I wish to harm you? Behold, today I could have slain you, but I pitied you! O
my father, look, see the corner of your garment in my hand! I mean you no harm! Hashem is my witness!” (I Samuel 24:9-
13; see the full text in Inside Psalm 141). In this psalm, David calls out to Hashem to give him the strength to weather all the
trials and tribulations he must endure before he is able to assume his God-given role as King of Israel.
(1) LaMenatzeyach Al Tash’chet – Dedicated to the Master of ‫(א) ַל ְׁמ ַנ ֵצ ַח ַאל ַ ת ְׁש ֵחת ְׁל ָד ִוד ִמ‬
Creation who grants victory over destruction {and who therefore ‫ְׁכ ָתם‬
saved me from certain death}. LeDavid Mikhtam—A memorial
prayer by David {which he prized highly and reviewed constantly for the
:‫אול ַב ְׁמ ָע ָרה‬
ּ ‫ְׁב ָב ְׁרח ֹו ִמ ְׁפ ֵני ָש‬
lessons it contains}, composed when he was fleeing from Shaul
{and hid} in a cave.
(2) Be gracious to me, Elohim, be gracious {and have compassion on ‫א ל ִהים ָח ֵּנ ִני ִכי ְָׁבך ָח ָס‬ ֹ ֱ ‫(ב) ָח ֵּנ ִני‬
me}. In You alone has my soul taken refuge. And I will ‫ָיה‬
continue to take refuge in the shadow of Your wings until all
evil passes away.
‫ַנ ְׁפ ִשי ּו ְׁב ֵצל ְׁכ ָנ ֶׁפָיך ֶׁא ְׁח ֶׁסה ַעד ַי‬
‫ֲע ֹ בר‬
:‫ַ הּ ו ֹות‬
(3) I will call out to the supreme God, to the awesome Power ‫(ג) ֶׁ א ְׁק ָרא ֵלאֹל ִהים ֶׁ ע ְׁלי ֹון ָל ֵ אל ֹג‬
who is bringing to completion {all that He has promised} ‫ֵ מר‬
concerning me.343
: ‫ָ ע ָ לי‬
(4) He will then send {His salvation} from heaven and save me ‫(ד) ִי ְׁ ש ַ לח ִמ ָש ַמ ִים ְׁוי ֹו ִשיע ִני‬
from the reproach of those who wish to devour me, selah.
‫ֵח ֵרף‬
342 Rabbi Nachman of Breslov taught: “When a person knows that everything that happens to him is for his
benefit, this [perception and understanding] is a foretaste of the level of Olam Haba (the World to Come). This is what
King David meant when he said, ‘I bless Elokim for everything just as I bless YKVK for everything.” As our sages said, this
hints to the level of heightened awareness associated with Olam Haba…This heightened awareness is called yediah
shelemah (complete or perfect awareness). For the essence of daat (awareness, consciousness) is the complete union of
chasadim and gevurot (Hashem’s love and His justice). This is called daat [because these two seemingly opposite poles are
one in daat]. In other words, one who has overcome the apparent dichotomy between Hashem’s love and His justice is
said to have attained daat. Such a person is then able to say, ‘Blessed is He who is good and who does good’ over
everything that happens to him” (Likutey Moharan I 4:1,4, based on Pesachim 50a).
343 Metzudot: “I will call out to the supreme God, to the awesome Power who will bring to completion [all that
He has promised] concerning me.” Meiri: “I will call out to the supreme God, to the awesome Power who will complete
what He initiated when He had Samuel anoint me in my father’s house.” Bereshit Rabbah (98:1): “I will call out to the
supreme God,” on Rosh Hashanah; “To the awesome Power who completes on my behalf,” on Yom Kippur.
Elohim will surely send His love and His truth {to uphold the ‫אל‬ֹ ֱ ‫ֹש ֲא ִפי ֶׁ ס ָ לה ִי ְׁ ש ַ לח‬
promise He made concerning me}. ‫ִהים ַח ְׁסד ֹו‬
‫ַו ֲא‬
:‫ִמת ֹו‬
(5) {In the meantime,} my soul languishes in the midst of lions ‫(ה) ַנ ְׁפ ִשי ְׁבת ְֹוך ְׁל ָב ִאם ֶׁא ְׁש ְׁכ ָבה‬
{who wish to pounce on me}; I lie down {next to wild animals whose eyes ‫ֹל ֲה ִטים ְׁב ֵני ָא ָדם ִש ֵּני ֶׁ הם ֲח ִנית‬
are} aflame with rage; {I lie down among} men whose teeth are
like spears and arrows; whose tongues are sharp like swords. :‫ְׁו ִח ִצים ּו ְׁלש ֹו ָנם ֶׁח ֶׁרב ַח ָדה‬
(6) O Elohim, You are high above the heavens; {You make Yourself ‫א ל ִהים ַעל‬ ֹ ֱ ‫(ו) ּרומה ַעל ַה ָש ַמ ִים‬
inaccessible as a result of man’s evil}; nevertheless, Your glory ‫ָ כל‬
{[sovereignty]} over the entire earth {is revealed when You judge the
wicked for all the evil they have done}.
:‫ָָהא ֶׁרץ ְׁכב ֹו ֶָׁדך‬
(7) They prepared a net to entangle my steps; they bent my ‫(ז) ֶׁר ֶׁשת ֵה ִכיּנו ִל ְׁפ ָע ַמי ָ כ ַפף ַנ‬
soul down; they dug a pit for me; {justice will not be satisfied until ‫ְׁפ ִשי‬
they become entangled in the very net they prepared for me and} fall into it
{[the very pit they dug]}, selah.344
‫ָ כרּו ְׁל ָפ ַני ִשיחה ָנ ְׁפּלו ְׁבת ֹו ָּכה‬
(8) My heart is firm, Elohim; my heart is firm {in the faith}; I will ‫אל ִהים ָנכ ֹון ִל‬ ֹ ֱ ‫(ח) ָנכ ֹון ִל ִבי‬
therefore sing and chant praises {to cut through all the internal ‫ִבי‬
barriers that prevent me from trusting in You}.
‫ָ א ִשי ָרה ַו ֲא ַז‬
:‫ֵמ ָרה‬
(9) Wake up, my soul, wake up; with lyre and harp I will ‫(ט) ּעו ָרה ְׁכב ֹו ִדי ּעו ָרה ַה ֵּנ ֶׁבל ְׁו ִּכנ ֹור‬
awaken the dawn! :‫ָאעי ָרה ָש ַ חר‬
(10) I will thank You {and proclaim Your sovereignty} among the ‫(י) א ֹו ְָׁדך ָב ַע ִמים ֲא ֹד ָני ֲא ַז ֶׁמ ְָׁר ך‬
nations, Adonai; I will chant praises to You in the midst of
many peoples.345
:‫ַב ְׁל ֻא ִמים‬
(11) For Your magnanimous chesed {(loving-kindness)} extends to ‫(יא) ִכי ָג ֹ דל ַעד ָש ַמ ִים ַח ְׁס ֶָׁדך ְׁו ַעד‬
the heavens, and Your emet {(truth) [the high standard of truth to :‫תך‬
ָ ֶׁ ‫ְׁ ש ָח ִקים ֲא ִמ‬
which You hold me and according to which You judge me]} extends to the
cloudy heights.346
(12) O Elohim, You are high above the heavens; {indeed, You ‫א ל ִהים ַעל‬
ֹ ֱ ‫(יב) ּרומה ַעל ָש ַמ ִים‬
make Yourself inaccessible as a result of man’s evil}; nevertheless, Your ‫ָ כל‬
glory {[sovereignty]} over the entire earth {is revealed when You judge
the wicked for all the evil they have done}.
‫ָָהא ֶׁרץ ְׁכב ֹו‬
:‫ֶָׁדך‬
Psalm 58
(1) LaMenatzeyach Al Tash’chet – Dedicated to the Master of ‫(א) ַל ְׁמ ַנ ֵצ ַח ַאל ַ ת ְׁש ֵחת ְׁל ָד ִוד ִמ‬
Creation who grants victory over destructive falsehood and :‫ְׁכ ָתם‬
slander. LeDavid Mikhtam—A memorial psalm by David
{which he prized highly and reviewed constantly for the lessons it contains}.
(2) {David begins by addressing all so-called leaders who pervert justice for ‫(ב) ַה ֻא ְׁמ ָנם ֵא ֶׁלם ֶׁ צ ֶׁדק ְׁת ַד ֵבּרון‬
344See Psalm 7:16.
See Psalms 18:50 and 108:4.
345
346 Clarifying the relationship between chesed and emet, Rabbi David Kimchi writes on Psalm 89:2, “Hashem’s
chesed is what He bestows freely, before He promises, out of pure loving-kindness. His emunah is His faithfulness and
loyalty to fulfill the promise He has made.” Kabbalistically, as well, the sefirah of chesed embodies unconditional giving,
gevurah embodies complete holding back from giving, and tiferet (which is also known as emet-truth) is a balanced giving,
a giving that takes into account not only the ability of the giver to give, but the ability of the receiver to receive. In the
words of Rabbi Hirsch, “In the overflowing fullness of His great love, Hashem tempers chesed with emet. He knows when
to deny the granting of a wish which would endanger the way to the true goal of life, to true happiness, when that denial
opens the way to it” (Hirsch on Exodus 34:6-7).
Consistent with this, Hirsch thus writes here in our psalm, “‘And this,’ David declares, ‘shall be the theme of
my hymn in praise of Hashem’s rule among men: Hashem’s chesed (loving-kindness) extends to the heavens. Throughout
the universe, wherever life can be found, every living thing, even the lowest of creatures, is a product of Hashem’s
bountiful chesed. But His emet (truth)—His interaction with man based on man’s faithfulness to His emet—is manifest only
on earth, within the bounds of this planet that is surrounded by the shechakim (clouds of the sky).’” See above Psalm 36:6,
and below Psalm 108:5.
Shechakim: The Talmud and Zohar (Chagigah 12b; Zohar Pinchas, Raya Mehemna, 3:236a) list seven firmaments
(from the top down): aravot (sweetnesses), makhon (dwelling), maon (abode), zevul (heaven), shechakim (stratospheres),
rakiya (firmament), vilon (curtain). According to the Ari, these firmaments parallel the seven lower sefirot of the universe of
Asiyah (Etz Chayim 43:2).

their own gain:}Is it really true? Is silence justified when you ‫ֵ מיש ִרים ִת ְׁ ש ְׁפּטו ְׁב ֵני ָא‬
should rather be speaking up {and condemning evil}? {Is silence :‫ָדם‬
justified} when you should be judging the children of men with
equity?
(3) Even in your heart you commit atrocities {[the politically ‫(ג) ַאף ְׁב ֵ לב ע ֹֹולת ִת ְׁפ ָעּלון ָָבא‬
correct considerations in your heart that restrain you from speaking out or
taking action against lawlessness are themselves tantamount to wicked ‫ֶׁרץ‬
deeds]}. With your own hands you weigh out chamas {(violence, ‫ֲ ח ַמס ְׁי ֵדי ֶׁכם ְׁת ַפ‬
cruelty, crime, robbery, immorality) to such an extent that the chamas
perpetrated throughout the land by others is the result of your selfish :‫סון‬ּ ‫ֵּל‬
considerations}.
(4) reshaim {(those who become twisted in their own
{It often seems that} ‫(ד) ֹזּרו ְׁר ָש ִעים ֵמ ָר ֶׁ חם ָ תעּו ִמ‬
are estranged from the womb; those who speak
evil ways)} ‫ֶׁב ֶׁ טן‬
falsehood {are predisposed to this} from the moment they are
conceived in their mother’s stomach.
‫ֹד ְׁב ֵרי ָ כ‬
:‫ָזב‬
(5) Their poison {[the slanderous lying that they perpetrate]} is like that ‫(ה) ֲח ַ מת ָ למ ֹו ִכ ְׁדּמות ֲח ַ מת ָנ‬
of a poisonous snake; like a deaf viper that closes its ear.347 ‫ָ חש‬
:‫ְׁכמ ֹו ֶׁפ ֶׁתן ֵח ֵרש ַי ְׁא ֵטם ָא ְׁזנ ֹו‬
(6) {Such a viper} cannot hear the voice of the snake-charmers; {it ‫(ו) ֲא ֶׁ שר ֹלא ִי ְׁ ש ַ מע ְׁלק ֹול ְׁמ ַל ֲח‬
is impervious even to} the most cunning binder of spells; {so, too, ‫ִשים‬
these reshaim; they seem impervious to any attempt to limit their ability to
harm and destroy people’s lives}. :‫ח ֹו ֵבר ֲח ָב ִרים ְׁמ ֻח ָכם‬
(7) O Elohim {[Hashem, with Your attribute of justice, according to which ‫א ל ִהים ֲה ָרס ִש ֵּנימ ֹו ְׁב‬ ֹ ֶׁ )‫(ז‬
every man is responsible for his actions]} , break the teeth in their ‫ִפימ ֹו‬
mouth! Hashem {[with Your attribute of mercy and compassion for all who
suffer at the hands of these reshaim]}, tear out the teeth from the jaws
‫ַ מ ְׁל ְׁתע ֹות ְׁכ ִפי ִרים ְׁנ ֹ תץ ְׁי‬
of these lions {[these reshaim who eat the flesh of Your people like lions]}. :‫ֹה ָוה‬
(8) O that they would melt away like water {[and their sickening ‫(ח) ִי ָמ ֲאסּו ְׁכמ ֹו ַמ ִים ִי ְׁת ַה ְּׁלּכו ָ למ ֹו‬
ways dissolve and disappear as well]}; O that they would steal away
{[disappear, vanish]}; {such that even if and when one of these reshaim} will
‫ִי ְׁד ֹרְך ִח ָציו <כתיב ִח ָצו> ְׁכמ ֹו ִי ְׁת ֹמ‬
even attempt to aim his poison arrow, it will dissolve into :‫ָללּו‬
nothingness {[or may Hashem aim His arrow at them to cut them down]}.
(9) Like {the mucous trail of} a snail dissolves {as it slithers} away, ‫הלְך ֵנ‬
ֹ ֲ ‫(ט) ְׁכמ ֹו ַש ְׁבּלול ֶׁ ת ֶׁ מס ַי‬
{so, too, may all who perpetrate evil dissolve} ; like the stillborn of a ‫ֶׁפל‬
mole never sees the light of the sun, {so, too, may these reshaim
never see ‫ֵ א ֶׁ שת ַבל ָ חז ּו ָש‬
the light of the World to Come}. : ‫ֶׁמש‬
(10) {David again addresses the reshaim directly:} Before your tender ‫(י) ְׁב ֶׁ ט ֶׁרם ָי ִביּנו ִסי ֹר ֵת ֶׁכם ָאטד‬
bristles ripen and become hardened like a sturdy thorn bush
{[that is, before your tender offspring become hardened criminals like you
‫ְׁכמ ֹו‬
reshaim]}, whether or not you yourselves are still chai {(alive and ‫ַ חי ְׁכמ ֹו ָחר ֹון ִי ְׁש ָע‬
full of vigor)}, may a storm wind come with wrath {to completely :‫ֶּׁרּנו‬
uproot you and your offspring}.
(11) The tzadik {[the righteous minority]} will then rejoice in seeing ‫(יא) ִי ְׁ ש ַ מח ַצ ִדיק ִכי ָח ָזה ָנ ָקם ְׁפ ָע‬
the just retribution {that Hashem exacts on the reshaim}; he will wash ‫ָ מי ו‬
his feet in the blood of the rasha {[that is, he will rejoice when he sees
the rasha’s utter defeat]}.
:‫ִי ְׁר ַחץ ְׁב ַדם ָה ָר ָשע‬
(12) Then mankind will say: Truly the righteousness of the ‫א ך ְׁפ ִרי ַל ַצ ִדיק‬
ְ ַ ‫(יב) ְׁו ֹיאמר ָא ָדם‬
tzadik is rewarded; there is a Just God who judges the earth! ‫אך‬ְ ַ
:‫א ל ִהים ֹש ְׁפ ִטים ָָבא ֶׁרץ‬ֹ ֱ ‫ֵיש‬
Psalm 59
Our psalm begins, “A memorial prayer by David, composed when Shaul sent [his soldiers] and they guarded the house in
order to slay him.” We find the background to this in chapters 15-19 of Shmuel Aleph (the First Book of Samuel): After King
Shaul failed to fulfill Hashem’s instructions (via Shmuel HaNavi) to wipe out Amalek, Hashem’s word comes to Shmuel, “I
regret that I made Shaul king, for…he has not fulfilled My command” (I Samuel 15:10). Out of his love for Shaul, Shmuel cries
out that entire night to rescind the decree. To his chagrin, his prayers are not accepted; the die is cast. Hashem sends Shmuel to
confront Shaul. The confrontation ends with Shmuel dramatically declaring, “Hashem has rent/torn the kingship of Israel
from you today and given it to one who is better suited than you” (I Samuel 15:28). Hashem then commands Shmuel, “How
347 Rashi: Like a viper deaf in one ear that fills its second ear with dust so as not to hear at all.
long will you mourn over Shaul whom I have rejected as king over Israel? Fill your horn with anointing oil and go to Yishai
in Beit Lechem, for I have seen a king for Myself among his sons” (I Samuel 16:1). The moment David enters and stands
before Shmuel, Hashem immediately tells Shmuel to stand and anoint David. “Shmuel thus took the horn of oil and
anointed David in the midst of his brothers; from that day on, a powerful spirit from Hashem rested upon David...” (I
Samuel 16:13). The divine plot thickens, however, when immediately after this we are informed, “Hashem’s ruach
departed from Shaul and an
evil ruach from Hashem terrified him. Shaul’s servants advise him, ‘See, an evil ruach Elohim is terrorizing you. Command
your servants to seek out a man who is skillful on the harp. Then when the evil ruach Elohim comes upon you, he will
play and you will be calmed.’ Shaul consents, ‘Find me a man who can play well and bring him to me’” (I Samuel 16:14-
16). Remember that David has just been anointed king privately, in the presence of his family. It is not by chance
therefore that David is chosen. Among his many talents, David was a master musician, and his music does indeed calm
Shaul’s spirit.
In epic movie fashion, Shmuel HaNavi, author of Sefer Shmuel, now switches to the national emergency that
Klal Yisrael is facing. The Philishtim declare war. Goliath is coming out each morning and evening, cursing maarakhot
Yisrael (the armies of Israel) and challenging us, “Choose a man from among you and let him come down to me. If he is
able to
fight me and slay me, we will be your servants. If I prevail against him and slay him, you will be our servants and serve
us” (I Samuel 17:8-9). David convinces Shaul that he can defeat the giant. Out on the field of battle alone, David
challenges Goliath, “You come to me with a sword, with a spear, and with a javelin, but I come to you in/with the name
of Hashem Tzevaot, Elohei Maarakhot Yisrael (the God of the armies of Israel) whom you have blasphemed” (I Samuel 17:45).
David slays Goliath, marries King Shaul’s daughter, and becomes Shaul’s personal attendant. The fact that he is the true king
is still a well-kept secret. It soon becomes clear, however, that his life is in danger. One day, David is playing his harp to soothe
the old king’s nerves. Unable to stand the pain of knowing that he will shortly be replaced by another—but not knowing
consciously that it is David himself who will replace him—Shaul is overcome with a fit of rage. Taking it out on the nearest
target, he throws his javelin at David and just misses the latter’s head by a hairsbreadth. David barely escapes with his life (I
Samuel 19:9-10).
Shaul sends soldiers to David’s home. Mikhal, his wife, Shaul’s daughter, warns David, “If you do not escape
tonight, you will be a dead man tomorrow” (I Samuel 19:11). She then helps David lower himself out the window. She takes
dolls and places them under the covers. Shaul’s soldiers come. To give David more time to escape, she tells the soldiers that
David is sick in bed. They return to Shaul only to return with orders to bring David to him while lying in his bed so that he,
Shaul, may personally execute him. They come only to find that David had long escaped. Shaul interrogates Mikhal, “How
could you trick me like that?” Lying, she said, “He said to me, ‘Let me go, otherwise I will kill you’” (I Samuel 19:12-17).
(1) LaMenatzeyach Al Tash’chet – Dedicated to the Master of ‫(א) ַל ְׁמ ַנ ֵצ ַח ַאל ַ ת ְׁ ש ֵחת ְׁל ָד ִוד‬
Creation who grants victory over destruction {and who therefore
saved me from certain death} . A memorial prayer by David {which he
‫אול ַו ִּי ְׁ ש‬
ּ ‫ִמ ְׁכ ָתם ִב ְׁשֹלח ָש‬
prized highly and reviewed constantly for the lessons it contains}, ‫ְׁמּרו ֶׁ את ַה ַב ִית‬
composed when Shaul sent {his soldiers} and they guarded the ‫ַ ל ֲה‬
house in order to slay him.
:‫ִמית ֹו‬
(2) O my God, deliver me from my enemies; set me up high ‫אל ָהי ִמ ִמ ְׁתק ֹו‬ ֹ ֱ ‫(ב) ַה ִצי ֵל ִני ֵמ ֹא ְׁי ַבי‬
above {and protect me from} those who rise up against me.348
‫ְׁמ ַמי‬
:‫ְׁת ַש ְׁג ֵב ִני‬
(3) Deliver me from those who deal treacherously; save me ‫(ג) ַה ִצי ֵל ִני ִמ ֹפ ֲע ֵלי ָא ֶׁון ּוַמא ְׁנ ֵ שי‬
from bloodthirsty men.
:‫ָד ִמים ה ֹו ִשיע ִני‬
(4) For behold, they lie in wait to ambush {and capture} my soul; ‫(ד) ִכי ִה ֵּנה ָא ְׁרּבו ְׁל ַנ ְׁפ ִ שי ָיּגוּרו ָע‬
brazen men have gathered together against me—not because
of any crime or any sin of mine, Hashem. ‫ַ לי‬
‫ַע ִזים ֹלא ִפ ְׁ ש ִעי ְֹׁולא ַח ָ טא ִתי ְׁי‬
:‫ֹה ָוה‬
(5) Without any wrongdoing on my part, they hurry {to pass ‫(ה) ְׁב ִלי ָע ֹון ְׁי ֻרּצון ְׁו ִיכ ֹו ָנּנו ּעו ָרה‬
judgment} and are prepared {to take my life}. O awaken to come
toward me and behold {my anguish}! :‫ִל ְׁק ָרא ִתי ּו ְׁר ֵאה‬
(6) But You, Havayah Elohim Tzevaot Elohei Yisrael {(the infinite- ‫א ל ִהים ְׁצ‬ ֹ ֱ ‫(ו) ְׁו ַא ָ תה ְׁי ֹה ָוה‬
eternal One who hides and disguises Himself as Elohim, the author and
director of history who continues to sustain creation at every moment, God of ‫א ל ֵ הי ִי ְׁ ש ָר ֵ אל ָה ִקיצה‬ ֹ ֱ ‫ָבא ֹות‬
all the hosts of heaven and earth, God of Israel), just as} You will surely ‫ִל ְׁפ ֹ קד ָ כל‬
arouse Yourself to judge all the nations, {so, too,} do not show
any favor whatsoever to all who deal treacherously and ‫ַהג ֹו ִים ַאל ָ ת ֹ חן ָ כל ֹב ְׁג ֵדי ָא ֶׁון‬
falsely, selah.349 :‫ֶׁ ס ָלה‬
348 As in many psalms, David quickly moves beyond the specific event in his life which inspired this psalm,
using it as a stepping-stone to the larger story of Israel’s trials and tribulations. In asking Hashem to “deliver me from my
enemies…and from those who rise up against me,” he thus speaks for his people, and ultimately all humanity.
349 Havayah Elohim Tzevaot Elohei Yisrael. We get an insight into the power of these divine names in Psalm 80.
There, in verse 4, Asaph calls out to Hashem with one name, “Elohim hashivenu—O God, return us to You.” In verse 8, he
(7) {Not satisfied with what they do during the day,} they return in the ‫(ז) ָיּשוּבו ָל ֶׁ ע ֶׁרב ֶׁי ֱהמּו ַ כ ָ כ ֶׁ לב ִויס ֹו‬
evening; they howl like dogs and surround the city {to prevent
me from escaping}.
‫ְׁבּבו‬
:‫ִ עיר‬
(8) Behold, {slander} pours forth from their mouths, {words sharp ‫(ח) ִה ֵּנה ַי ִביּעון ְׁב ִפי ֶׁהם ֲח ָרב ֹות‬
as} swords from their lips; {and then they boast, saying,} “Who can
hear us?” :‫ְׁב ִש ְׁפת ֹו ֵ תי ֶׁהם ִכי ִמי ֹש ֵמ ַע‬
(9) But You, Hashem, laugh at them; just as You will scorn all ‫(ט) ְׁו ַא ָתה ְׁי ֹה ָוה ִת ְׁש ַחק ָלמ ֹו ִת ְׁל‬
the nations {who conspire against You}.
‫ַעג‬
:‫ְׁל ָ כל ג ֹו ִים‬
(10) his power {[the power of the enemy that threatens to
{In the face of}
‫אל‬ ֹ ֱ ‫(י) ֻ עז ֹו ֵא ֶׁליָך ֶׁ א ְׁ ש ֹמ ָרה ִכי‬
I wait for You alone, for You, Elohim, are my
overwhelm me]},
tower of strength. ‫ִהים‬
:‫ִמ ְׁש ַג ִבי‬
(11) The God who deals lovingly with me will go before me; ‫א ל ֵ הי ַח ְׁס ִדי <כתיב ַח ְׁס‬ ֹ ֱ )‫(יא‬
Elohim will show me {the downfall of} those who lie in wait for
me. >‫ִדו‬
‫א ל ִהים ַי ְׁר ֵא ִני ְׁב‬ ֹ ֱ ‫ְׁי ַק ְׁד ֵמ ִני‬
:‫ֹש ְׁר ָרי‬
(12) Do not kill them, lest my people forget; put them to ‫(יב) ַאל ַ ת ַה ְׁר ֵגם ֶׁפן ִי ְׁ ש ְׁכּחו‬
flight with Your power; cast them down {from their high places},
Adonai, our protective shield. ‫ַע ִמי ֲה ִניעמ ֹו ְׁב ֵ חי ְָׁלך ְׁוה ֹו ִרי ֵדמ‬
‫ֹו ָמ ִג ֵּנּנו‬
‫ֲ א ֹד‬
:‫ָני‬
(13) Every word they utter with their mouths is a sin, {a misuse ‫(יג) ַח ַטא ת ִפימ ֹו ְׁד ַבר ְׁ ש ָפ‬
of the gift} of speech. O let them be caught in their own
arrogance; {let their impudence be their downfall; let them serve as an
‫ֵ תי מ ֹו ְׁו ִי ָּל ְׁכּדו ִב ְׁגא ֹו ָנם ּוָמא ָ לה‬
example of the ultimate recompense that is in store for all who} speak ‫ּומ ַ כ ַ חש‬
perjury and falsehood. :‫ְׁי ַס ֵפּרו‬
(14) Destroy them in {Your} wrath; destroy them until they ‫(יד) ַ כ ֵּלה ְׁב ֵח ָ מה ַ כ ֵּלה ְׁו ֵ אי ֵנמ ֹו‬
will be no more, and all will know, to the ends of the earth,
that Elohim rules in Yaacov, selah. ‫א ל ִהים ֹמ ֵ של ְׁב ַי ֲע‬ ֹ ֱ ‫ְׁו ֵי ְׁדּעו ִכי‬
‫ֹ קב ְַׁלא ְׁפ ֵ סי‬
‫ָָהא ֶׁרץ ֶׁ ס‬
: ‫ָ לה‬
(15) {But now,} they return in the evening; they howl like dogs ‫(טו) ְׁו ָי ֻ שב ּו ָל ֶׁ ע ֶׁרב ֶׁי ֱהמּו ַ כ ָ כ ֶׁ לב‬
and surround the city {to prevent me from escaping}.
:‫ִויס ֹו ְׁבּבו ִעיר‬
(16) {Like dogs} they wander around in search of something to ‫(טז) ֵה ָ מה ְׁי ִניּעון <כתיב ְׁי‬
eat; they refuse to go to sleep, for they are not satisfied {until
they vent their rage on me}.
>‫ִנוּעון‬
‫ֶׁ ל ֱא ֹ כל ִאם ֹלא ִי ְׁ ש ְׁבּעו ַו ָּי‬
:‫ִליּנו‬
calls out the same prayer with two names, “Elohim Tzevaot hashivenu…return us to You.” In verse 20, he calls out with
three names, “Havayah Elohim Tzevaot hashivenu…return us to You.” After pointing out this progression, Rashi comments,
“Ha’kol lefi chozek ha’galuyot ve’ha’tzarah, ve’ha’geulah,” meaning, “David inserts/affixes each additional divine name in
proportion to the enormity/intensity of Israel’s affliction in exile and the attendant desire for redemption” (Rashi, Psalm
80:20). In other words, addressing Hashem as Elokim, David appeals to Hashem’s abstract sense of justice. Addressing
Hashem as Elokim Tzevaot, he appeals to His justice vis-à -vis those who are under His care. Addressing Hashem as
Havayah Elokim Tzevaot, he appeals to Hashem’s overriding compassion.
Here in Psalm 59, David adds Elohei Yisrael, the God of Yisrael, referring to the totality of Klal Yisrael, the nation
whose entire existence is dedicated to embodying and carrying Hashem’s name and making it known in the world.
Beyond this, Elohei Yisrael is not simply the God of the Jewish people, but the God of Yisrael. Yisrael is nothing less than
the inner point of godliness buried deeply within the heart of each and every human being, waiting to be activated. This is
implied in the name Yisrael itself: “Your name will no longer be called Yaacov (heel, supplanter), but Yisrael, ki sarita im
Elokim ve’im anashim—for you have contended with God and man, va’tukhal—and you have prevailed” (Genesis 32:29).
Yisrael means Sar-El (minister of God; he who has contended/struggled with God; he who has become great before
God). It consists of the same letters as Yashar-El (he who is straight and upright with God; he who goes straight to God) and
Yashir-El (he who sings to God). Finally, it embodies the idea of Ish-raah-El (he who has seen God) and Yashur-El (he who
sees God in everything).
In truth, the concept of Yisrael existed even before creation, but it was only after this struggle that our forefather
Yaacov became worthy of carrying both the name and the concept associated with it. But of course, Yaacov could not
have done this had he not been preceded by Avraham, Sarah, Yitzchak, and Rivkah. Indeed, the letters of the name Yisrael
(yod-sin-resh-aleph-lamed) form an acrostic containing the initials of all seven patriarchs and matriarchs: Yitzchak, Yaacov;
Sarah; Rikvah, Rachel; Avraham; Leah. Thus, although the concept of Yisrael existed before creation, it was these
incredible souls who brought it down and embodied it and made it real even here in this physical world. As Bnei Yisrael
(the Children of Israel) and Beit Yisrael (the House or Family of Israel), it is our task to continue this awesome work by
fully embodying every single one of its exalted meanings.
(17) But as for me, I shall sing of Your invincible might and ‫(יז) ַו ֲא ִני ָא ִ שי ר ֻע ֶָׁזך ַו ֲא ַר ֵּנן‬
rejoice in Your loving-kindness in the morning; for You have
been my tower of strength and my refuge on the day of my
‫ַל ֹב ֶׁקר ַח ְׁס ֶָׁדך ִכי ָה ִיי ָ ת ִמ ְׁ ש ָגב ִלי‬
distress. ‫ּומנ ֹוס ְׁבי ֹום‬
‫ַ צר‬
:‫ִלי‬
(18) You are the source of my strength, and therefore to You ‫אל‬ֹ ֱ ‫(יח) ֻע ִזי ֵא ֶׁ לי ָ ך ֲא ַז ֵמ ָרה ִכי‬
alone I dedicate myself in song. O Elohim, my tower of
strength, my God who deals lovingly with me!350 ‫ִהים‬
:‫אל ֵהי ַח ְׁס ִדי‬ֹ ֱ ‫ִמ ְׁש ַג ִבי‬
Psalm 60
The historical setting for this psalm is given in Chapter 8 of the Second Book of Samuel. In Chapters 5-6, representatives of all
the tribes of Israel gather in Hebron to acknowledge David as king. From Hebron David marches on Yerushalayim, a Yevusi
stronghold since the days of Avraham and, after one aborted attempt, is successful in bringing the Aron HaElokim (Ark of God)
to Yerushalayim. Chapter 7 begins, “After Hashem had given the king rest from all his enemies…he said to Natan HaNavi,
‘Look, I live in a cedar palace but the Aron HaElokim remains in a tent!’” Natan receives a prophecy the following evening that
Hashem will bless David, that He will establish his kingdom, and that one of his sons will build the first Beit HaMikdash. David
prays that he will be worthy of Hashem’s blessing. Chapter 8 circles back to describe some of the battles that David fought on
the way to establishing his kingdom. One battle involved the armies of Aram and Edom. This is the battle mentioned here in
verse 2. Interestingly, although the Second Book of Samuel records David’s victories over Israel’s enemies at this time, here in
our psalm, David bemoans the fact that Hashem has forsaken Israel and allowed foreign armies to enter the land. Rabbi Hirsch
explains: “For centuries, Israel had been the helpless target of attacks and pillage from the neighboring nations. As we are
told in Samuel II, Chapter 8, now, at long last, Israel would attain the respect of these neighbors and would be able to enjoy
peace and security. This was achieved through the successful conclusion of David’s military operation. However, Psalm
60 was written only at the very outset of this campaign, and therefore is largely a description of the unfavorable situation
which David hoped to remedy by means of his conquest of Aram.”
(1) LaMenatzayech – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ּשושן ֵעדּות ִמ ְׁכ‬
Conductor of Creation, Al Shushan Edut {[concerning the testimomy ‫ָ תם‬
of the sages of the Sanhedrin who are likened to shoshanim-roses]}, Mikhtam
:‫ְׁל ָד ִוד ְׁל ַל ֵמד‬
LeDavid, to teach {that Hashem oversees and guides all events}.351
350 Daat Mikra (Amos Chakham): “O my God, source of my strength, to You I dedicate my song. And the theme
of my song is that ‘You, Elohim, are my tower of strength, the God who deals lovingly with me.’” The central idea of
verse 17 is that David’s song in honor of Hashem’s “invincible might” leads directly to Hashem being David’s “tower of
strength and refuge.” In verse 18, David continues that it is precisely this that empowers and gives him [David, Israel]
the strength to stand up against any and all enemies, and that is why he dedicates his song to Hashem.
Again, the dynamic is that David’s song dedicated to Hashem’s might/strength leads to → Hashem becoming
David’s source of empowerment/strength, which in turn leads to → David’s song. This is reminiscent of Shirat HaYam,
the song that Israel sang after crossing the Red Sea, in which we said, “Ozi ve’zimrat Yah, vayhi li li’yeshuah” (Exodus
15:2, Psalm 118:14). See our note to Psalm 118:14 where we explore different ways of understanding the word ve’zimrat in
these sister verses. Onkelos understands ve’zimrat as a form of song, and renders the verse, “Yah is my strength and my
song of praise; this has been [and will remain forever the source of] my salvation.” Rashi differs. Based on the meaning of
the root zmr in the verse, “karmekha tizmor—prune/cut your vineyards” (Leviticus 25:3), Rashi understands ve’zimrat as
cutting power, and renders the verse, “Oz (the strength) and zimrat Yah (the cutting power of Yah), this has been [and
will remain forever the source of] my salvation.” For our purposes here, in connection to Psalm 59:17-18, David’s song
in honor of Hashem’s invincible might is what gives David—and by extension, Israel, and by extension, every human
being—the ability to cut away all the obstacles that stand between us and Him precisely by singing, i.e., by connecting to
the power of song to arouse our inner appreciation of His awesome presence in our life.
351 Rashi: “Al Shushan Edut—concerning the testimony of the sages of the Sanhedrin, who are likened to roses ,
as per, ‘Your navel [Sanhedrin] is like a round goblet of wine which never lacks the proper blend [of compassion and
justice]; your belly [oral tradition] is like a mound of tithed wheat surrounded by a hedge of roses [the decrees and
ordinances of the sages]’ (Song of Songs 7:3). When David sent Yoav to fight against Aram Naharayim, they said to him:
Aren’t you the descendants of Yaacov? What about the oath he swore to our ancestor Lavan, ‘This mound shall be a
witness and this pillar shall be a witness: I will not pass beyond the mound with bad intentions, and you will not pass
beyond this mound and this pillar with bad intentions’ (Genesis 31:52)? Yoav did not know what to answer. He returned
to David to report, ‘This is what the Arameans said to me.’ They went to ask the advice of the Sanhedrin. The sages of the
Sanhedrin replied: Did they not transgress the oath first? Isn’t it written (Numbers 23:7), ‘Bilaam declared his oracle
saying, Balak, king of Moav, brought me from Aram, from the ancient mountains of the east to curse Yaacov…’”! (Rashi
and Radak, based on Midrash Tehillim 60:1).
Rabbi Hirsch reminds us that Psalms 45, 60, 69, and 80 begin, respectively, with Al Shoshanim, Al Shoshan Edut,
Al Shoshanim, El Shoshanim Edut. He writes, “Israel is called ‘shoshanah bein ha’chochim—a rose among thorns’ (Song of
Songs 2:2). Our sages comment on this: ‘The rose is surrounded by thorns, such that when a north wind blows, she is
pricked by the thorns on the south, and when a south wind blows, she is pricked by the thorns on the north. [She ends up
(2) While he {[David]} was battling Aram Naharayim and ‫(ב) ְׁב ַהצ ֹות ֹו ֶׁאת ֲא ַרם ַנ ֲה ַר ִים ְׁו‬
Aram Tzovah, Yoav returned from having smitten twelve ‫ֶׁאת‬
thousand men of Edom in the Salt Valley {[and David took heart ‫ֲ א ַרם צ ֹו ָבה ַו ָּי ָ שב י ָֹואב ַו ְַּיך ֶׁאת‬
that his campaign to protect Israel would be successful as well]}.352
‫ֱ אד ֹום‬
:‫ְׁב ֵגיא ֶׁ מ ַ לח ְׁ ש ֵנים ָע ָ שר ָא ֶׁלף‬
(3) Elohim, You have abandoned us and left us as open prey ‫אל ִהים ְׁז ַנ ְׁח ָתנּו ְׁפ ַר ְׁצ ָתנּו ָא ַנ ְׁפ ָ ת‬
ֹ ֱ )‫(ג‬
{for the enemy}; You have shown anger; now, however, return
{and accept} us {and let us find favor in Your eyes}.
:‫ְׁתש ֹו ֵבב ָלּנו‬
(4) You have shaken the land {with the presence of foreign armies} ; ‫תה‬ּ ָ ‫(ד) ִה ְׁר ַע ְׁש ָתה ֶׁא ֶׁרץ ְׁפ ַצ ְׁמ‬
You have broken it {[broken our will to go on]}; {now is the time to} ‫ְׁר ָפה‬
heal her brokenness from her despondence {from having fallen so
low}.
‫ְׁ ש ָב ֶׁרי ָה ִכי ָמ‬
:‫ָטה‬
(5) You have shown Yourself {[acted]} sternly with Your ‫(ה) ִה ְׁר ִאי ָ ת ַע ְָׁמך ָק ָשה ִה ְׁש ִקי ָתנּו‬
people; You have given us the wine of retribution to drink. ‫ַי ִין‬
:‫ַ ת ְׁר ֵע ָלה‬
(6) You have tested those who revere You with the intention ‫(ו) ָנ ַ ת ָ תה ִּלי ֵר ֶׁאָיך ֵּנס ְׁל ִה ְׁתנ ֹו ֵ סס‬
of raising them high, to be decorated/vindicated forever,
selah.353
:‫ִמ ְׁפ ֵני ֹק ֶׁ שט ֶׁ ס ָלה‬
being bruised regardless of the direction from which the wind blows.] Nevertheless, she remains upright with her heart
directed upward. So, too, Israel, no matter what she has to endure at the hands of the nations, she directs her heart
upward to her Father in heaven’ (Vayikra Rabbah 23:5). The events of history thus storm against Israel from every
direction, and Israel must suffer through them and from them all. Its only chance of preservation and survival is to
remain standing firm and upright, looking up to God on high. We also find that ‘I [Hashem] will be as dew to Israel, to
blossom like a rose’ (Hoshea 14:6). The Lord is ready at all times to send Israel the dew of revival. Let Israel only open it s
heart, as the rose unfolds its petals, and turn it upward to accept the life-giving dew-drops of God’s word. Here in Psalm
60 we find references to Israel’s forsaken and helpless state before the days of David, and to the instances of divine
deliverance that Israel experienced from time to time in pre-Davidian eras. In this psalm, David views these deliverances
as august reminders of the fact that the basic prerequisite for Israel’s survival is for it to direct its eyes heavenward and
train itself to become equal to its task. David is blissfully confident that with the establishment of his monarchy , which
has the support of God, Israel’s days of defeat will come to an end, and that henceforth Israel will command the respect of
all the world.”
Rabbi Hirsch concludes, “In view of the foregoing, it may be assumed that in the superscription of Psalm 60 ,
shushan also pictures Israel as a brier rose. Israel is called shushan edut because it is a shoshanah (rose) that does not have its
roots in the soil of earthly things. Its survival and blossoming depend solely on its being firmly embedded in the ground
of the edut (testimony) of God’s law.” Although Rabbi Hirsch does not make mention of the Sanhedrin, the idea is the
same. Israel’s existence is bound up with its fidelity to Hashem’s Torah, the preservation of which was given over to the
sages of the Sanhedrin.
352 Aram Tzovah (modern-day Aleppo) is approximately 300 miles north of Damascus, west of the Euphrates.
Aram Naharayim (Aram of the Two Rivers) was east of the Euphrates, between the Euphrates and the Tigris. Edom was
southeast of Yam HaMelach (Dead Sea, literally Salt Sea) as the name of the place that the battle took place, Gei Melach (Salt
Valley), indicates.
353 The final phrase, mi’pnei koshet selah, refers to the eternal reward that the tzadikim will receive in the next
world. Because they not only endured the trials and tribulations to which they were subjected, but actually became great
through them, no one will be able to say that Hashem is rewarding them unduly. On the contrary, all will admit that
Hashem’s kindness to them is justified because they stood strong in their faith throughout the entire period of their
tribulations (Rashi).
The Midrash on this verse refers us to Hashem’s command to Avraham to sacrifice Yitzchak: “After these
events, Elohim nissa (tested) Avraham…” (Genesis 22:1). After citing this verse, the Midrash immediately brings our verse,
“Natatah li’yir’ekha ness lehit’nossess—You have tested those who revere You with the intention of raising them high,” and
explains, “One nisayon (test) after another, many gidulim (acts of greatness, elevations) followed by others, in order to test
them in this world, to elevate them in this world and in the world to come, similar to the way the ness (mast, ensign, flag,
banner) of a ship is hoisted high. But why so much testing? ‘Mi’pnei koshet selah,’ that is, sh’titkashet midat ha’din ba’olam, so
that the divine quality of din (judgment) will be confirmed/validated/vindicated in the world [the root ksht, in addition to
meaning decorated/adorned, means confirmed truth, as in Proverbs 22:21, ‘lehodiakha kosht imrei emet—to verify to you the
veracity of true words’]. For if a man complains to you, ‘He [God] makes whoever He wishes wealthy arbitrarily, and He makes
whoever He wishes poor arbitrarily. He can even make someone a king, but it is all arbitrary. Look, when He wanted to make
Avraham a king, He did so. When He wanted to make him wealthy, He did so [—but it was all arbitrary and therefore
completely undeserved].’ But you can now answer and reply to him, ‘Could you have done what Avraham did? After giving
birth to Yitzchak at the age of one hundred, still, after all that tzar (pain), when Hashem told him to offer up his beloved son,
he didn’t
hesitate.’ This is the meaning of, ‘Natatah li’yir’ekha ness lehit’nossess—You have tested those who revere You, with the
intention of raising them high, mi’pnei koshet selah—to be vindicated forever’” (Bereshit Rabbah 55:1; Rashi here).
The Midrash continues, “‘Hashem tzadik yivchan—Hashem tests the righteous one’ (Psalm 11:5). The Holy One can
(7) Now, in order to rescue Your beloved ones {from all evil}, ‫(ז) ְׁל ַמ ַען ֵי ָח ְׁלּצון ְׁי ִדי ֶׁדָיך ה ֹו ִשיעה‬
deliver {with the full power of} Your right hand and answer me. >:‫ְׁי ִמי ְָׁנך ַו ֲע ֵנ ִני <כתיב ַו ֲע ֵנ ִנו‬
(8) {Truly,} Elohim has already spoken in His Sanctuary that I ‫א ל ִהים ִד ֶׁבר ְׁב ָק ְׁדש ֹו ֶׁ א ְֹׁעל‬ ֹ ֱ )‫(ח‬
would come to great exultation, that I would divide ‫ָזה‬
Shekhem, that I would apportion the Valley of Succot.354
‫ֲ א ַח ְּׁל ָקה ְׁ ש ֶׁכם ְׁו ֵע ֶׁמק ֻ סכ ֹות‬
:‫ֲא ַמ ֵדד‬
(9) Gilad shall be mine; Menashe shall be mine; Ephraim the ‫(ט) ִלי ִג ְׁל ָעד ְׁו ִלי ְׁמ ַנ ֶׁשה ְׁו ֶׁא ְׁפ ַר‬
stronghold/support of my head; Yehudah my lawgiver. 355 ‫ִים‬
‫ָ מע ֹוז ֹראשי ְׁיּהו ָדה ְׁמ ֹח‬
:‫ְׁק ִקי‬
(10) Moav shall be my washbasin; upon Edom I shall cast my ‫(י) מ ָֹואב ִסיר ַר ְׁח ִצי ַעל ֱ אד‬
shoe. Now let Peleshet dare to blow its trumpets {[celebrate ‫ֹום‬
triumph]} over me!356
‫ַ א ְׁש ִלְיך ַנ ֲע ִלי ָע ַלי ְׁפ ֶׁל ֶׁשת ִה‬
:‫ְׁתר ֹו ָע ִעי‬
(11) Who has brought me to the besieged city? Who has led ‫(יא) ִמי י ֹו ִב ֵל ִני ִעיר ָ מצ ֹור ִמי ָנ ַח ִני‬
me to Edom? :‫ַעד ֱ אד ֹום‬
(12) Is it not You, Elohim, who have forsaken us until now? ‫א ל ִהים ְׁז ַנ ְׁח ָתנ ּו‬ ֹ ֱ ‫(יב) ֲ הֹלא ַא ָ תה‬
Indeed, Elohim, You did not go forth with our armies. ‫ְֹׁולא‬
‫ֵ ת ֵ צא ֱאֹ ל ִהים ְׁב ִצ ְׁבא ֹו‬
:‫ֵתיּנו‬
(13) Now, however, grant us assistance against the ‫(יג) ָה ָבה ָּלנּ ו ֶׁע ְׁז ָרת ִמ ָצר ְׁו ָש ְׁוא‬
adversary, for deliverance that comes from man is futile. :‫ְׁתּשועת ָא ָדם‬
(14) It is only with {the divine assistance we receive from} Elohim that ‫(יד) ֵבֹאל ִהים ַנ ֲע ֶׁ שה ָח ִיל ְׁוּהוא‬
we succeed; only He will trample those who oppressed us. ‫ָיּבוס‬
:‫ָצ ֵריּנו‬
Psalm 61
Whether chased as a fugitive running for his life or at the peak of his success as king of Israel, David composed psalms in
which he teaches us to relate directly to Hashem. In this psalm, he asks Hashem that he may live forever through these psalms.
(1) LaMenatzayech – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ְׁנ ִגי ַנת ְׁל ָד‬
:‫ִוד‬
be likened to a ceramic potter. The ceramic potter does not test an inferior piece of pottery [in front of a prospective
customer], for it would break even before he strikes it. He rather tests the finer pottery, for even if he strikes it numerous
times it does not break. So too the Holy One, He tests only the tzadikim [to bring out their greatness], as the above-mentioned
verse attests” (Bereshit Rabbah 55:2; see also Bereshit Rabbah 32:3, 34:2, 55:2; see Bamidbar Rabbah 15:12; Tanchuma Vayera 20).
354 Hirsch: “Through the victory granted Israel over Edom, Hashem already began to fulfill His promise of
better days for our people. The division of Shekhem most likely is meant to stress the vivid contrast of the present
situation to the plots that Israel’s foes hatched in the past. Formerly it was the foe who could freely roam over the land of
Israel. Now it is Hashem’s will that this tyranny cease.” Alternatively, according to Rashi: “‘Through His holy inspiration,
Elohim declared that He will assist me,’ as per (II Samuel 3:18), ‘For Hashem declared the following concerning David:
Through My servant David, I will deliver My people Israel from the hands of the Philishtim and all their enemies.’” Or
simply according to Radak, “Elokim has declared that Israelite monarchy would be mine,” as per “Thus says Hashem the
God of Hosts: I have taken you from the sheepfold, from following the flocks, to be a leader over My people Israel” (II
Samuel 7:8).
355 By naming Succot and Shekhem (in verse 8) and Gilad, Menashe, Ephraim, and Yehudah (in verse 9), David
has drawn a brief geographical outline of the entire land of Israel. This includes areas in which some Israelite tribes
(Binyamin, Menashe, Ephraim) were initially hostile toward David, and only eventually submitted to David’s rule.
Yehudah mechokeki is based on Yaacov’s original blessing to Yehudah (David’s own tribe), “Shevet (the scepter of kingship)
shall not depart from Yehudah, nor mechokek (the staff of justice and law) from his descendants, until Shiloh (the final
redeemer, Shiloh, gematria Moshe) arrives and all nations gather to him” (Genesis 49:10).
356 Moav (modern-day Jordan) was due east of Yam HaMelach, and Edom was due south. Peleshet, the land of
the Philistim, was present-day Azza (the Gaza Strip). Hirsch: “That which is said here of Moav and Edom indicates their
utter subjugation to David. Taken together, verses 8-10 proclaim the trust that Hashem will also give victory over Edom.
David is confident that Hashem will now make all the territory of Israel free and independent under David’s rule, that He
will deliver to Israel such adjoining nations as Moav and Edom, and that the Philishtim (Peleshet), Israel’s dreaded
neighbor state during the entire period of the Judges, will come to respect Israel and keep the peace. No mention is made
in verse 10 of the Aramean lands to the northeast (Aram Tzovah and Aram Naharayim) since it was David’s intention not
to let these two countries retain any measure of independence but to absorb them completely into Israelite territory.”
Radak: “‘Alai Peleshet hitro’a’ee—now let Peleshet dare to blow its trumpets [celebrate triumph] over me.’ David
had just conquered the Philistim, as per ‘After David struck the Philishtim and subdued them, he took Meteg-Ammah
[the city of Gat, their capital city] from the hands of the Philishtim’ (II Samuel 8:1). He thus addressed the Philishtim
mockingly, ‘Now let’s see you blow trumpets [celebrate triumph] over me as you did in the past!’ In Psalm 108:10, David
changed the syntax of the verse slightly. There he wrote, ‘Alai Peleshet et’ro’a—[unlike before when Peleshet blew trumpets
over Israel’s defeat,] I shall now blow trumpets [celebrate triumph] over Peleshet.’”
Conductor of Creation, Al Neginat LeDavid – for the privilege

of composing a melody. By David.357
(2) Elohim, please hear my cry {emerging from the depths of my soul}; ‫אל ִהים ִר ָּנ ִתי ַה ְׁק ִשי ָבה‬ ֹ ֱ ‫(ב) ִש ְׁמ ָעה‬
listen to my prayer {of self-evaluation}.358 :‫ְׁת ִפ ָּל ִתי‬
(3) If I call to You from the end of the land {[in the midst of my ‫(ג) ִמ ְׁק ֵ צה ָָהא ֶׁרץ ֵא ֶׁליָך ֶׁ א ְׁק ָרא ַב ֲע‬
battles on behalf of my people Israel]} when my heart becomes faint ‫ֹ טף‬
{[in the face of overwhelming odds]}, lead me to a rock that would be
too high for me {to ascend alone}.359
:‫ִל ִבי ְׁבּצור ָיּרום ִמ ֶׁ מ ִּני ַ ת ְׁנ ֵח ִני‬
(4) For You have always been a refuge for me, a tower of ‫(ד) ִכי ָה ִיי ָ ת ַמ ְׁח ֶׁסה ִלי ִמ ְׁג ַדל ֹעז ִמ‬
strength in the face of the enemy. ‫ְׁפ ֵני‬
:‫א ֹו ֵיב‬
(5) I ask to dwell in Your tent forever {[in this world and in the ‫(ה) ָאּגו ָרה ְָׁבא ָה ְָׁלך ע ֹו ָל ִמים ֶׁ א ֱח‬
world to come]}; {I therefore strive to live my life in this world in accordance ‫ֶׁסה‬
with the laws of Your Torah} so that I may take refuge under the
concealment of Your wings in eternity, selah.360
: ‫ְׁב ֵס ֶׁתר ְׁכ ָנ ֶׁפיָך ֶׁ ס ָלה‬
(6) For You, Elohim, have heard my vows {[vows made in the midst ‫אל ִהים ָש ַמ ְׁע ָ ת‬ ֹ ֱ ‫(ו) ִכי ַא ָתה‬
of my battles on behalf of Israel]}; {You answered by} giving the
‫ִל ְׁנ ָד ָרי‬
357 Hirsch: “In Psalm 60 we read of David’s military prowess which he employed in the service of his people. In
Psalm 61 David speaks of the impact of musical gifts which will exceed by far even the significance of his achievements as
a warrior king. The land which David secured for his people by his bravery has long since fallen into the hands of the foe
once more [Hirsch wrote this in 1880] and the nation itself has been scattered to the ends of the earth, far away from its
homeland [although we have begun to return to our homeland, the final ingathering is yet to take place]. But yet David
lives on, and his spiritual influence extends over all the generations through the musical power of the divinely inspired
hymns which he sang to move the minds and hearts of his people. The impact of his music is indicated in the
superscription by neginat. Its special form, al neginat (for the melody of, but without saying of what or for what) as opposed to
neginah (melody), indicates a general, unlimited relationship. Hence neginat would denote tones of song inspired by and
suited for all the various situations of physical and spiritual life. This is the central theme of Psalm 61. It was only in a life
filled with change, with trials and suffering as well as moments of exultation that David could amass the wealth of
understanding of God and gather the spiritual experience that qualified him to be the singer of God’s praises for all the
generations to come.”
358 For the full meaning of tefillah as self-evaluation, see above Psalm 17:1 and Inside Psalm 17.
359 Hirsch: “If I have been cut off from my people and call You as one in exile from the border of the land, when
my spirit is shrouded in pain, devoid of strength, and I am overcome by physical anguish and spiritual weakness, then I
realize that all my suffering was intended to lead me up to a height which I could never have scaled had I been left to
myself without the purifying force of pain.”
360 “Agurah be’ohalekha olamim—I ask to dwell in Your tent forever.” The word olam has three primary meanings:
olam (universe, world), olam (forever, eternity), elem or ne’elam (hidden, concealed). The feminine plural olamot is usually
translated as worlds, while the masculine plural olamim is usually translated as forever. Here, in additional to forever, it is
clear that “dwelling in Hashem’s tent olamim” refers to olam hazeh (this world) and olam haba (the world to come). The
Midrash thus asks, “Did David really think that he would live forever? Rather, David prayed before the Holy One, ‘May
it be in accordance with Your will that these songs and praises of mine will continue to be chanted in batei kenesiyot
(synagogues) and batei midrashot (halls of learning) forever, that is, from one generation to the next, and not only ba’olam
hazeh (in this world) but also ba’olam haba (in the world to come)’” (Midrash Tehillim 61:3).
“Echeseh be’seter kenafekha selah—so that I may take refuge under the concealment of Your wings in eternity.”
This verse is the source for the El Malei Rachamim prayer that is said for departed loved ones: “Almighty God,
overflowing with mercy, dwelling in the highest heavens, grant a perfect respite for the soul of…, who has gone to
his/her eternal home. May he/she rise up constantly higher on the wings of the Shekhinah, to dwell in the highest heavens
with the holy and pure tzadikim who shine like the radiance of the firmament. In the merit of the tzedakah that we are
giving on his/her behalf, let his/her soul rest in Gan Eden. O Master of Mercy, conceal him/her under the concealment of
Your wings forever. Bind his/her soul in the Bundle of Life. Hashem, You be his/her portion. May he/she rest in peace,
and let us say amen.”
Compare with other verses in which David speaks about taking refuge beneath Hashem’s wings: “ Be’tzel
kenafekha tastireini—conceal me under the shadow of Your wings” (Psalm 17:8), “Yastireini be’seter ohalo—He conceals
me in the hidden folds of His tent” (Psalm 27:5), “Be’tzel kenafekha yechesh’yun—they take refuge under the shade of
Your wings” (Psalm 36:8), “Uve’tzel kenafekha echeseh—I will continue to take refuge in the shadow of Your wings”
(Psalm 57:2), “Uve’tzel kenafekha aranen—I will sing ecstatically to You under the shadow of Your wings” (Psalm 63:8),
“Yoshev be’seter Elyon be’tzel Shadai yitlonan—[Fortunate is the] one who dwells under the concealment of the Most High;
He will abide safely under the shadow of Shadai” (Psalm 91:1), and “Be’evrato yasekh lakh ve’tachat kenafav techseh—only
He can protect you in His arms, and give you refuge beneath His wings” (Psalm 91:4). See Boaz’s words to David’s
grandmother, Ruth, “May Hashem reward you for your deeds and may your wages be full wages from Hashem Elohei
Yisrael asher bat lachasot tachat kenafav—Hashem the God of Israel under whose wings you have come to take refuge”
(Ruth 2:12).
promised inheritance {[the land of Israel]} to those who revere ‫ָנ ַ ת ָ ת ְׁי ֻר ַ שת ִי ְׁר ֵ אי‬
Your Name.361
:‫מך‬ָ ֶׁ ‫ְׁש‬
(7) {David now refers to himself indirectly: I therefore ask that You} add ‫(ז) ָי ִמים ַעל ְׁי ֵ מי ֶׁ מ ְֶׁלך ת ֹו ִסיף ְׁשנ ֹו‬
days to the days of the king {[not only to David’s lifespan, but to his ‫ָ תיו‬
mission as anointed king of Israel]}; let his years {[David’s spiritual legacy]}
endure from generation to generation.362
:‫ְׁכמ ֹו ֹ דר ָו ֹדר‬
(8) But so that it {[the king’s legacy]} will persist before Elohim, ‫אל ִהים ֶׁ ח‬ֹ ֱ ‫(ח) ֵי ֵ שב ע ֹו ָ לם ִל ְׁפ ֵני‬
appoint loving-kindness and truth as its guardians.363 ‫ֶׁסד‬
:‫ֶׁו ֱא ֶׁמת ַמן ִי ְׁנ ְׁצ ֻרּהו‬
(9) Then I will sing {of the goodness} of Your Name for all time, ‫(ט) ֵ כן ֲא ַז ְׁמ ָרה ִש ְָׁמך ָל ַעד ְׁל ַש ְּׁל ִמי‬
to fulfill my vows day by day.364 :‫ְׁנ ָד ַרי י ֹום י ֹום‬
Psalm 62
(1) LaMenatzeyach Al Yedutun – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ְׁיּדוּתון ִמ ְׁזמ ֹור ְׁל ָד‬
Symphony Conductor of Creation who grants spiritual :‫ִוד‬
fortitude; reflections on the providence of Hashem’s hand.
Mizmor LeDavid – A cutting psalm by David.365
(2) Only to Elohim does my soul wait in silence; my salvation ‫א ל ִהים ּדומ ָּיה ַנ ְׁפ ִ שי‬
ֹ ֱ ‫(ב) ַ אְ ך ֶׁ אל‬
comes from Him alone.366
361 “Natatah yerushat yirei shemekha—You have given the promised inheritance [the land of Israel] to those who
revere Your name.” Rashi, “You have restored [to bnei Yisrael] the cities of their inheritance through me, David.” As noted
above (Psalm 44:3), Hashem promised Eretz Yisrael as an eternal yerushah (inheritance) to the Avot and their descendants.
Most of David’s battles involved the reconquest of parts of Eretz Yisrael that had been conquered by Israel’s enemies
during the period of the Judges.
362 Hirsch on verses 6-7: God knows that the days of my rule as king are limited; they will end when I depart
this earth. However, by hearing and accepting the spiritual vow/pledge of my life—to live my life in full recognition of
Him—He has given me the promise of a life that will extend far beyond my earthly days. My years [the spiritual legacy
that I bequeath] will now endure for generations to come.
363 “Chesed veEmet mann yintzeruhu—appoint loving-kindness and truth as its guardians.” The double phrase
chesed ve’emet appears thirteen times in the entire Tanakh. It is always a significant combination. In general, emet is
associated with tzedek (justice, that which is right and just), while chesed is associated with going beyond the call of duty.
In addition, according to Rabbenu Yonah on Proverbs 3:3, emet embodies the perfection of sekhel (mind, intellect), while
chesed embodies the perfection of midot (character, emotional maturity). Here on our verse, Rabbi Hirsch connects this
verse to David’s request to achieve immortality through his music: “If I, David, am indeed to remain upon the throne
before Hashem in spiritual leadership extending beyond the span of my physical existence, my stay on earth cannot bear
the stamp of undisturbed bliss. It is for this reason that I must come to know midat ha’din (Hashem’s attribute of
judgment) as well as midat ha’rachamim (the attribute of mercy and love), emet as well as chesed. My spiritual work can
have significance for all times to come only if life will bring me a share of sorrow and anguish as well as gladness and
rejoicing. Therefore, Hashem, appoint emet as well as chesed to be the guardians and guides of my moral and spiritual
growth. I welcome both sorrow and joy as mentors appointed to train and discipline me.”
364 Hirsch: “Thus, amidst the abundance of my experiences of both aspects of Hashem’s rule, chesed and emet. I
will therefore fulfill the vows of my life each day by taking the joy and the sorrow—the entire gamut of experiences that
each day brings in all their diversity—and make them the theme of a song in praise of Hashem’s greatness. With each
hymn, I fulfill part of the task to which I have vowed to dedicate my life.”
365 Above in Psalm 39:1 we quoted Rabbi Hirsch saying, “Yedutun [from the root yad, hand] would refer here to
an act of God’s hand, part of the providence of His almighty power...The Midrash (Shochar Tov, Psalm 62) has a similar
interpretation, namely, ‘al hadatot ve’al hadinim sh’ani oseh lakhem—[a psalm] about the verdicts and the judgments that I
[Hashem] decree upon you.’” Here, Rabbi Hirsch adds, “In this psalm, too, David teaches us the proper understanding of
Hashem’s hashgachah (providence), His hand. David stresses the fact that, contrary to the commonly held conception,
Hashem is all the more near to us in His mercy when we are made to feel His stern decree as manifested in the suffering
we may experience in life. This divine sternness is itself a manifestation of His kindness through which He ‘metes out to
us our portion according to the way of life we have pursued’ (verse 13). At the same time, if, at such troubli ng times, we
turn to Him, He will again prove His mercy as the true Menatzeyach (the singular Master) by bestowing upon us the
consolation, fortitude, and exultation that vanquishes all pain, and thus endows us with the strength to attain ultimate
victory.”
366 According to the Aramaic Targum, dumiyah (here in verse 2), and domi (in verse 6) mean shatka (maintain
silence). We see this usage in the verse about Aharon HaCohen in the face of the death of his two precious sons, Nadav
and Avihu, “Vayidom Aharon—and Aharon was silent” (Leviticus 10:3). He accepted the divine decree in silence. Indeed,
from the Hebrew dumiyah/dom we get the English dumb, but without any negative connotation. On the contrary, the
ability to be silent, to hope silently, to maintain one’s faith in Hashem in times of stress and distress, is a sign of incredible
‫ִ מ ֶׁמּּנו ְׁיּשוע‬
:‫ִתי‬
(3) He alone is my rock and my salvation, my high tower; ‫(ג) ַ אְ ך ּהוא ּצו ִרי ִויּשוע ִתי ִמ ְׁ ש ַג ִבי‬
{even when His hand weighs heavily upon me,} I will never falter
completely {for He upholds me with His mercy}.
:‫ֹלא ֶׁאמ ֹוט ַר ָבה‬
(4) {O you wicked ones:} How much longer will you continue to ‫(ד) ַעד ָא ָנה ְׁתה ֹו ְׁתּתו ַעל ִאיש‬
plot deceitfully against a man {[against David, and against all upright ‫ְׁת ָר ְׁצּחו ֻכ ְּׁל ֶׁכם ְׁכ ִקיר ָנּטוי ָג ֵדר‬
men]}; {by your own deeds you ensure} your demise, as sure as a
leaning wall {is destined to fall} and a tottering fence {will eventually :‫ַ ה ְׁדּחויה‬
collapse}.
(5) {Referring to the same wicked ones:} They devise their schemes to ‫(ה) ַאְ ך ִמ ְׁ ֹש ֵ את ֹו ָי ֲעצּו ְׁל ַה ִדיח‬
thrust him down from his height; they delight in lies; they ‫ִי ְׁרּצו‬
bless him with their mouth, but inwardly they curse him,
selah.
‫ָ כ ָזב ְׁב ִפיו ְׁי ָב ֵרּכו ּו ְׁב ִק ְׁר ָבם ְׁי ַק ְׁלּלו‬
(6) O my soul, only to Elohim wait in silence; my hope comes ‫אל ִהים ד ֹו ִמי ַנ ְׁפ ִ שי ִכי ִמ‬ ֹ ‫אך ֵל‬ ְ ַ )‫(ו‬
from Him alone. ‫ֶׁמּּנו‬
:‫ִת ְׁק ָו ִתי‬
(7) He alone is my rock and my salvation, my high tower; {the ‫א ך ּהוא ּצו ִרי ִויּשוע ִתי ִמ ְׁ ש ַג ִבי‬ ְ ַ )‫(ז‬
stronghold of my faith from which} I shall never waver.
:‫ֹלא ֶׁ אמ ֹוט‬
(8) My deliverance and my glory rests on Elohim; He is the ‫א ל ִהים ִי ְׁ ש ִעי ּו ְׁכב ֹו ִדי ּצור‬ ֹ ֱ ‫(ח) ַעל‬
rock of my strength; my safe haven is in Elohim. ‫ֻע ִזי‬
‫ַ מ ְׁח ִסי ֵבֹאל‬
:‫ִהים‬
(9) Trust in Him at all times, O you people {of Hashem}; pour ‫(ט) ִב ְׁטּחו ב ֹו ְׁב ָ כל ֵ עת ָעם ִש‬
your hearts out before Him; Elohim is the only safe haven for ‫ְׁפּכו‬
us, selah.
‫אל ִהים ַמ ֲח‬ ֹ ֱ ‫ְׁל ָפ ָניו ְׁל ַב ְׁב ֶׁכם‬
‫ֶׁסה ָ ּלנּו‬
‫ֶׁ ס‬
: ‫ָ לה‬
(10) {Trusting in} ordinary mortals is futile; {trusting in} men of ‫אך ֶׁ ה ֶׁבל ְׁב ֵני ָא ָדם ָ כ ָזב ְׁב ֵני‬ ְ ַ )‫(י‬
distinction is false; placed all together on a scale, they rise ‫ִאיש‬
more {[weigh less]} than vapor.
‫ְׁב ֹ מא ְׁז ַנ ִים ַל ֲ על ֹות ֵה ָ מה ֵמ ֶׁ ה‬
:‫ֶׁבל ָי ַחד‬
(11) Do not trust in {wealth obtained through} oppression, and do ‫(יא) ַאל ִת ְׁב ְׁטּחו ְׁב ֹע ֶׁשק ּו ְׁב ָג ֵזל‬
not put hope in {wealth gained through} robbery; even when ‫ַאל‬
wealth increases {lawfully}, do not make it the mainstay of
your
‫ֶׁ ת ְׁה ָבּלו ַח ִיל ִכי ָיּנוב ַאל ָ ת ִשיתּו‬
heart. : ‫ֵ לב‬
(12) Once has Elohim spoken {regarding the way He judges man}, but ‫א ל ִהים ְׁ ש ַ ת ִים‬ ֹ ֱ ‫(יב) ַאחת ִד ֶׁבר‬
I heard this as two sides of one truth: (a) strength belongs to ‫ּזו‬
Elohim {[Hashem judges man for his actions and metes out punishment
accordingly]}. ‫אל‬ ֹ ‫ָ ש ָמ ְׁע ִתי ִכי ֹ עז ֵל‬
:‫ִהים‬
(13) And (b) to You, Adonai, belongs loving-kindness, for You ‫(יג) ּו ְָׁלך ֲא ֹד ָני ָח ֶׁ סד ִכי ַא ָ תה ְׁת‬
render to every individual that which is commensurate with ‫ַש ֵּלם‬
his actions {and thus conducive to his true welfare}.367
:‫הו‬ּ ‫ְׁל ִאיש ְׁכ ַמ ֲע ֵש‬
Psalm 63
(1) Mizmor LeDavid – A cutting psalm by David, when he hid ‫(א) ִמ ְׁזמ ֹור ְׁל ָד ִוד ִב ְׁהי ֹות ֹו ְׁב ִמ ְׁד ַבר‬
strength of character. On the other hand, according to Rashi, dumiyah and domi mean metzapeh (to wait upon, to look
forward to, to anticipate).
367 “Ki oz l’Elokim—strength belongs to Elokim” (verse 12) embodies Hashem’s attribute of justice, while “Lekha
Adonai chased—to You, Adonai, belongs loving-kindness” (verse 13) embodies Hashem’s attribute of mercy. These are not
contradictory. They are rather two complementary ways in which Hashem interacts with man for his benefit. They are
one in their source, no matter how different they may seem in their implementation.
Rashi sees the source for these verses in the Aseret HaDibrot. It is interesting that the phrase Aseret HaDibrot is
usually translated, the Ten Commandments, despite the fact that there are quite a few more than ten commandments
there. It is therefore more correct to render it Ten Declarations, where each dibur (declaration) includes specific mitzvot
(commandments). For instance, according to Rambam, the second dibur, the one that Rashi sees as the source of our
verses, contains four mitzvot: “Do not have any other gods before Me. Do not represent such gods by any carved statue or
picture of anything in the heaven above, on the earth below, or in the water below the land. Do not bow down to such
gods or worship them, for I, Hashem your God, am a demanding God. Poked avon avot al banim al shileishim ve’al rivei’im
le’sonay—to those who hate Me, I bring to bear the intentional sin of the ancestors upon the descendants, to the third and
fourth generation [if they carry on in their ways]. Ve’oseh chesed la’alafim le’ohavay ule’shomrey mitzvotay—but I show love
for thousands of generations to those who love Me and keep My commandments” (Exodus 20:3-6).
{from Shaul} in Midbar Yehudah {(the Judean Desert)}. :‫ְׁ יּהו ָדה‬
(2) Elohim, Eli Atah {(You are my God, the source of my existence)}; ‫א ל ִהים ֵא ִלי ַא ָ תה ַא ַש ֲח ֶׁר ָך‬ ֹ ֱ )‫(ב‬
before dawn I arise to seek You. My soul thirsts for You; {even} ‫ָצ ְָׁמאה‬
my flesh longs for You, in a barren and weary land devoid of
water.368
‫ְָׁלך ַנ ְׁפ ִשי ָ כ ַמּה ְָׁלך ְׁב ָש ִרי ְׁב ֶׁא ֶׁרץ‬
‫ִצ ָּיה‬
:‫ְׁו ָע ֵיף ְׁב ִלי ָמ ִים‬
(3) As I envisioned You in the Sanctuary, {so, too, now I yearn} to ‫(ג) ֵ כן ַב ֹק ֶׁדש ֲח ִזי ִָתך ִל ְׁרא ֹות ֻע ְָׁזך‬
perceive Your power and Your glory. :‫ּו ְׁכב ֹו ֶָׁדך‬
(4) For Your loving-kindness is more precious to me than life ‫(ד) ִכי ט ֹוב ַח ְׁס ְָׁדך ֵמ ַח ִּיים ְׁ ש ָפ ַ תי‬
itself; my lips will therefore never stop praising You. :‫ְׁי ַש ְׁבּחו ְָׁנך‬
(5) I bless You as long as I live, {for the life You have given me}; only ‫(ה) ֵכן ֲא ָב ֶׁר ְָׁכך ְׁב ַח ָּיי ְׁב ִש ְָׁמך ֶׁא ָ שא‬
in {total dedication to} Your Name do I lift my open palms {in
prayer asking You to fulfill my needs}.
:‫ַ כ ָפי‬
(6) {I feel Your blessing even now, such that} my soul is satiated as ‫(ו) ְׁכמ ֹו ֵח ֶׁלב ָו ֶׁד ֶׁשן ִת ְׁ ש ַבע ַנ ְׁפ ִ שי‬
with overflowing fullness and abundance; with joyous lips
my mouth will continue praising You forever.
:‫ְׁו ִש ְׁפ ֵתי ְׁר ָננ ֹות ְׁי ַה ֶּׁלל ִפי‬
(7) While {in days past} I remembered You on my couch, I will ‫(ז) ִאם ְׁז ַ כ ְׁר ִתָיך ַעל ְׁיּצועי ְׁב ַא ְׁ ש ֻ מר‬
now meditate upon Your presence in watches of the night. ‫ֹות‬
‫ֶׁ א ְׁה ֶׁגה‬
:‫ְָבך‬
(8) For You have always been my help; I will therefore sing ‫(ח) ִכי ָה ִיי ָ ת ֶׁע ְׁז ָר ָתה ִּלי ּו ְׁב ֵצל ְׁכ ָנ‬
ecstatically to You under the shadow of Your wings. ‫ֶׁפָיך‬
‫ֲ א ַר‬
:‫ֵּנן‬
(9) My soul cleaves to You; Your right hand supports me. ‫(ט) ָד ְׁב ָקה ַנ ְׁפ ִ שי ַאח ֶׁרָיך ִבי ָ ת ְׁמ ָ כה‬
:‫ְׁי ִמי ֶָׁנך‬
(10) But those who seek my soul {[Shaul and his men]}, to ‫(י) ְׁו ֵה ָמה ְׁלש ָֹואה ְׁי ַב ְׁקּשו ַנ ְׁפ ִשי ָי‬
destroy it, will end up descending to the lowest depths of the ‫ֹבאּו‬
earth.
:‫ְׁב ַ ת ְׁח ִּתי ֹות ָָהא ֶׁרץ‬
(11) May he who would have let it {[my soul, my blood]} flow by ‫(יא) ַי ִגי ֻרּהו ַעל ְׁי ֵדי ָח ֶׁרב ְׁמ ָנת‬
the sword be the prey of foxes. ‫ֻ ש ָע ִלים ִי‬
:‫ְׁהּיו‬
(12) But let the king rejoice in Elohim {[Hashem’s
{[David, Israel]} ‫(יב) ְׁו ַה ֶׁמ ְֶׁלך ִי ְׁש ַמח ֵבֹאל ִהים ִי ְׁת‬
judgment and His salvation]}; let all who swear by Him exult, for ‫ַה ֵּלל‬
{the truth will be victorious in the end and} the mouths of those who
utter lies shall fall silent.
‫ָ כל ַה ִּנ ְׁש ָבע ב ֹו ִכי ִי ָס ֵכר ִפי ד ֹו ְׁב‬
‫ֵרי‬
:‫ָ ש ֶׁקר‬
Psalm 64
Conductor of Creation who grants eternal victory. Mizmor :‫ִוד‬
LeDavid – A pruning chant by David.
(2) Elohim, hear my call when I give expression to my inner ‫א ל ִהים ק ֹו ִלי ְׁב ִשיחי ִמ ַפ‬ ֹ ֱ ‫(ב) ְׁ ש ַ מע‬
agitation; preserve my life from the fearful calamities which ‫ַ חד‬
the enemy wishes to inflict on me.
:‫א ֹו ֵיב ִת ֹ צר ַח ָּיי‬
(3) Hide/protect me from the secret counsel of evildoers, ‫(ג) ַ ת ְׁס ִתי ֵר ִני ִמס ֹוד ְׁמ ֵר ִעים ֵמ ִר ְׁג ַ שת‬
from the banding together of agitators who perpetrate
injustice.
:‫ֹפ ֲע ֵ לי ָא ֶׁון‬
(4) {Protect me from those} who sharpen their tongue like a sword ‫(ד) ֲא ֶׁ שר ָש ְׁנּנו ַ כ ֶׁ ח ֶׁרב ְׁלש ֹו ָנם ָד‬
{to slander me [David, Israel]}; who aim their arrow, a bitter word ‫ְׁרּכו‬
{[who aim their poisoned words like arrows]}.
:‫ִח ָצם ָד ָבר ָמר‬
(5) In order to shoot/strike down a blameless man {[David, ‫(ה) ִלי ֹ רת ַב ִמ ְׁס ָ ת ִרים ָ תם ִפ ְׁת ֹ אם‬
Israel]} in secret places; they wish to strike him suddenly {[to
catch him unawares]}, they have no fear {of retribution}.
:‫ֹי ֻרּהו ְֹׁולא ִיי ָרּאו‬
(6) They encourage one another in an evil matter; they speak ‫(ו) ְׁי ַח ְׁזּקו ָ למ ֹו ָד ָבר ָרע ְׁי ַס ְׁפּרו ִל ְׁטמ‬
{[scheme among themselves]} about hiding snares; they say, “Who ‫ֹון‬
will see them!” {[nobody will ever know that it is we who set these traps
and laid these snares]}.
:‫מ ֹו ְׁק ִשים ָאמּרו ִמי ִי ְׁר ֶׁאה ָּלמ ֹו‬
Metzudot: “My soul thirsts for You and my flesh longs for You more than a man stranded in a barren and
368
weary land thirsts for water.”

(7) {Instead of examining their ways,} they search for evils {in ‫(ז) ַי ְׁח ְׁפּשו ע ֹֹולת ַ ת ְׁמּנו ֵח ֶׁפש ְׁמ ֻח‬
David/Israel to justify their hatred}; {such that even} after
searching and ‫ָפש‬
searching, and {still not finding any revealed sins, they accuse him of
harboring evil intentions}within a man {[David]}, hidden deeply
:‫ְׁו ֶׁק ֶׁרב ִאיש ְׁו ֵ לב ָע ֹמק‬
within his heart.369
(8) But Elohim shot His arrow at them suddenly {[catching them ‫א ל ִהים ֵ חץ ִפ ְׁתא ֹום ָהּיו‬ ֹ ֱ ‫(ח) ַו ֹּי ֵרם‬
unawares]}; {before they knew it, their evil plot rebounded against them,}
becoming their own wound.
:‫ַ מכ ֹו ָתם‬
(9) {In the end,} it was their own tongue that tripped them up; ‫הו ָע ֵלימ ֹו ְׁלש ֹו ָנם‬ ּ ‫(ט) ַו ַּי ְׁכ ִשיּלו‬
all who see them {now, their plans fully exposed, mock them and} shake
their head.
:‫ִי ְׁת ֹנ ְׁדּדו ָ כל ֹר ֵ אה ָבם‬
(10) This {[the spectacle of evil men receiving their due deserts]} should ‫(י) ַו ִּיי ְׁרּאו ָ כל ָא ָדם ַו ַּי ִגיּדו ֹפ‬
cause all men to fear, and to declare that this is the work of ‫ַעל‬
none other than Elohim Himself; use your mind to perceive
His deeds {[His hand] in the events of your life}.
‫א ל ִהים ּומ ֲע ֵשה ּו ִה ְׁ ש‬ ֹ ֱ
:‫ִכיּלו‬
(11) Let he who is righteous rejoice in Hashem and take refuge ‫(יא) ִי ְׁ ש ַ מח ַצ ִדיק ַבי ֹה ָוה ְׁו ָח ָ סה ב‬
in Him alone, and let all who are upright in heart exult {[take ‫ֹו‬
pride] in living their life in alignment with Hashem’s goodness}.
:‫ְׁו ִי ְׁת ַה ְׁלּלו ָכל ִי ְׁש ֵרי ֵלב‬
Psalm 65
(1) LaMenatzeyach – Dedicated to the Master Symphony :‫(א) ַל ְׁמ ַנ ֵצ ַח ִמ ְׁזמ ֹור ְׁל ָד ִוד ִשיר‬
Conductor of Creation who grants eternal victory. Mizmor
LeDavid Shir – A pruning chant, a song by David.
(2) To You, silence is praise {[wordless hoping and yearning filled ‫א ל ִהים ְׁב ִּצי ֹון‬
ֹ ֱ ‫(ב) ְָׁלך ֻד ִמ ָּיה ְׁת ִה ָּלה‬
with emunah in Your kindness is the greatest praise]}, O Elohim {whose
:‫ּו ְָׁלך ְׁי ֻש ַּלם ֶׁנ ֶׁדר‬
presence is felt} in Tziyon; to You is the fulfillment of a vow {[to
You such silence is the equivalent of paying a pledge made to You in a time of
trial and
tribulation]}.370
(3) O You who hear tefillah {(prayer) [especially self-reflective prayer ‫(ג) ֹש ֵמ ַע ְׁת ִפ ָּלה ָע ֶׁדָיך ָכל ָב ָ שר ָי‬
through which we come to a more objective understanding of our lives
precisely by allowing the higher truths of the Torah to penetrate our heart]}, to
:‫או‬
ּ ‫ֹב‬
You alone shall all flesh come.371
369 David lists three wrongs perpetrated against him by his enemies. One, they speak evil against him (“they
encourage one another in an evil matter”). Two, “they talk about hiding snares.” Three, “they search out evils” in David
in order to justify killing him. Having found no revealed wrongdoing in him, they accuse him of “harboring evil
intentions deeply within his heart” (Me’am Loez).
370 “Lekha dumiyah tehilah.” See above Psalm 40:6 where we quote the Talmud (Berakhot 33b) and Chovot
HaLevavot (Shaar HaYichud, Chapter 10) that dumiyah (silence, silent hoping, inner yearning) is considered the highest form
of tehillah (praise) to Hashem. The reason for this is that any attempt to praise Hashem in words cannot but fall short, not
only with regard to what He does (Hashem’s actions) but all the more so with regard to who He is, which is beyond
anything we can know (see also Ramban, Rabbenu Bachya, Exodus 15:11; Rashba, She’elot U’teshuvot, chelek dalet, siman 29;
Rabbi Yoseph Albo, Sefer HaIkkarim 4:49, all cited in Mikdash Me’at). Echoing Rabbi Chaninah’s statement in Berakhot 33b,
Rashi thus writes here, “Silence is the best way to praise You, Hashem, for there is no way to do justice to Your greatness.
The more one praises You, the more one detracts from Your true praise!”
371 Yes, silence is praise, but there is another side to this coin embodied in the entire Sefer Tehillim (Book of
Psalms, Praises) in which David teaches us how to connect to Hashem through tehillah (praise), and specifically here in
verse 3 where he reminds us that Hashem hears tefillah, spoken prayer, especially self-reflective prayer through which we
come to a more objective understanding of our lives precisely by allowing the higher truths of the Torah to penetrate our
heart (see above, Inside Psalm 17).
According to Me’am Loez, David hints to this idea in verse 2: “O Elokim in Tziyon” comes to modify “To You,
silence is praise.” Yes, silence is the highest praise, but only for people who are on a higher plane of awareness
symbolized by the Beit Mikdash in Tziyon. “There are many sages in Tziyon who know that the highest level of all
knowledge is to know that we do not know. However, in all other places, where people are not on such a high level, it is
not right to keep silent.” This is what David means here in verse 3. For all others (all flesh, the majorit y of mankind), it is
not enough to praise Hashem silently. Mankind must know that Hashem hears and answers the prayer of every
individual, to such an extent that, as Hashem declared through Yeshaya, “My house will always be called a house of
prayer for all mankind” (Isaiah 56:7).
The Ari (Rabbi Yitzchak Luria) explains this line of thought. According to the Ari, David is saying the
following: “Hashem, You know all that is in my heart, all that I think. This being the case, it is really redundant for me to
(4) {In the meantime,} the enormity of my transgressions ‫(ד) ִד ְׁב ֵרי ֲע ֹו ֹנת ָג ְׁבּרו ֶׁ מ ִּני ְׁפ ָש ֵעינּו‬
overwhelms me; only You can clean/clear our willful crimes. :‫ַ א ָתה ְׁת ַ כ ְׁפ ֵרם‬
(5) Happy is the one {singular nation} whom You have chosen ‫(ה) ַא ְׁש ֵרי ִת ְׁב ַחר ּו ְׁת ָק ֵרב ִי‬
and drawn near {to You}, to dwell permanently within Your ‫ְׁש ֹכן‬
courtyards; {from there} we will {draw nearer to} be permeated
with the goodness of Your Temple, {and the awesome} holiness
‫תך ְׁק‬
ָ ֶׁ ‫ֲ ח ֵצ ֶׁרָיך ִנ ְׁש ְׁב ָעה ְׁבּטוב ֵבי‬
that shines forth from Your Sanctuary {(the repository of Your ‫ֹ דש‬
Torah in Tziyon)}.372 :‫ֵ הי ָ כ ֶָׁלך‬
thank You and praise You with words. It is in this sense that silence is the only true way to praise You. By the same logic,
it should be unnecessary to articulate a vow or a pledge when in distress (for instance, ‘I promise to bring such-and-such
an offering in the Temple or pledge such-and-such amount of tzedakah-charity if I come out of this life-threatening
situation alive’). All that is needed in such an instance is to think my vow in my heart, and afterward make sure to fulfill
it (i.e., thought translated directly into action as opposed to words). This is the meaning of ‘lekha yeshulam neder—to You
alone a vow is paid,’ meaning, since my vow is to You, and You know my thoughts, it is sufficient to simply fulfill the
vow that I pledged in my heart, without the need to have pledged in words. However, there is another side to this. This
would be fine if it were not for the fact that You not only hear prayer, but You desire to hear our prayers. You have even
made it a mitzvah (a positive commandment, an obligation) to pray to You (see Rambam, Sefer HaMitzvot, Positive
Mitzvah #5). The reason for this is so that ‘adekha kol basar yavou—all flesh will come to You’ (verse 3). Kol basar (all
flesh) includes all mankind, even those who are completely occupied in physical pursuits to the exclusion of the spirit.
For the tzadik (the spiritually advanced individual) who knows and appreciates Hashem’s greatness and great kindness,
who knows that Hashem knows all his/her thoughts, the most natural thing is to speak/pray to Hashem in his/her
heart. This would be fine in and of itself, but those who lack this awareness would then never pray at all, not in thought
and certainly not in words. [If not modeled by the tzadik as a living embodiment, normal people would not know the
importance of articulating prayer in words.] However, when they see how the tzadik prays (not only that he prays, but
how he prays), they too will learn to pray and, in this way, ‘all flesh will come to Hashem’” (HaAri, Shaar HaPesukim,
Tehillim, siman samekh-heh). Through sincere prayer, may all mankind be elevated to the level of “To You, silence is the
highest praise, O Elokim whose presence is felt in Tziyon.”
372 Based on the Zohar (Zohar Lekh Lekha, 1:94b), this verse is said at every brit milah (circumcision ceremony).
We can perhaps understand this based on the following correspondences. As Malbim points out, three levels of the Beit
HaMikdash are mentioned here in ascending order: chatzer (courtyard), bayit (house, temple), and heikhal (sanctuary). The
Zohar, too, emphasizes the progression from chatzer to bayit to heikhal, “da penimah min da—each one more internal than
the one before it, ve’da le’elah min da—and each one higher than the one before it.” Using slightly different terminology,
Rambam writes that these three levels were essential to the building of the original Mishkan (Tabernacle) in the desert. In
descending order, they were the kodesh kodashim (holy of holies), the kodesh or heikhal (holy sanctuary), and the azarah or
chatzer (surrounding courtyard) (Hilkhot Beit HaBechirah 1:5). Again, although the terminology is slightly different than
our verse, the reference is to the same threefold structure.
Ramban, Rabbenu Bachya, and Malbim all show how this basic threefold structure (kodesh kodashim, kodesh, and
azarah) parallels the three main compartments of the body (brain, heart, and liver), or in modern terminology, the
neurological/nervous system, the cardiovascular/respiratory system, and the digestive/reproductive systems. These
systems, in turn, serve as the mishkan (abode), respectively, of three levels of soul: neshamah (divine soul-breath), ruach
(speaking soul, prophetic spirit), and nefesh (vital soul, indwelling soul). Finally, they correspond, respectively, to the
spiritual universes of Olam HaBeriah (the World of Creation), Olam HaYetzirah (the World of Formation), and Olam
HaAsiyah (the World of Actualization). See Ramban, commentary to Song of Songs 2:4; Rabbenu Bachya, Exodus 25:9;
Malbim, Rimzey HaMishkan, commentary to Parashat Terumah.
Hashem revealed all this to Moshe when He instructed him to build the original Mishkan: “Ve’assu li Mikdash—
they [Israel] shall make Me a Temple, ve’shakhanti be’tokham—so that I may dwell within them. Ke’khol ani mareh ot’kha—
according to all that I am showing you [Moshe], et tavnit ha’Mishkan v’et tavnit kol kelav—the design/blueprint of the
Tabernacle and the design of all its furnishings, ken taassu—thus shall you do” (Exodus 25:8-9). According to tradition, the
phrase “ke’khol ani mareh ot’kha—according to all that I am showing you,” alludes to the fact that Hashem showed Moshe
the spiritual tavnit (design, pattern, blueprint) of the cosmos. Only thus would he be able to construct the Mishkan as a
miniature or microcosm of the entire creation (Tikuney Zohar, first introduction, p. 13a; Menachot 29a; Tanchuma Pekudey 2;
Tanchuma Naso 11; Pirkey d’Rebbi Eliezer 3).
One more set of correspondences before we return to our verse. Three levels of being uncircumcised are
mentioned in the Tanakh. Both arel basar (uncircumcised flesh) and arel lev (uncircumcised heart) are mentioned together
in Ezekiel 44:9, while arel sefatayim (uncircumcised lips) is mentioned in Exodus 6:12 and 6:30 regarding Moshe.
Circumcision of the flesh involves cutting away the foreskin that covers the glans or crown of the sexual organ. The
purpose of this procedure is to begin the work of elevating and sanctifying the sexual urge, corresponding to the chatzer
(outer courtyard, digestive/reproductive systems) in order to become a mishkan for the holy nefesh. As we then grow into
adulthood, the work of refinement continues with the circumcision of the heart, corresponding to the kodesh (sanctuary,
cardiovascular/respiratory system) in order to become a mishkan for the holy ruach. Finally, we are to circumcise the lips,
corresponding to the kodesh kodashim (holy of holies, neurological/nervous system) in order to become a mishkan for the
holy neshamah. Working from below in this way, each individual internalizes higher levels of soul which themselves
(6) O You who execute awesome judgments with ‫א ל ֵ הי‬ ֹ ֱ ‫(ו) נ ֹו ָרא ֹות ְׁב ֶׁצ ֶׁדק ַ ת ֲע ֵנּנו‬
righteousness, answer us; O God of our salvation, the ‫ִי ְׁש ֵעּנו ִמ ְׁב ָטח ָכל ַק ְׁצ ֵוי ֶׁא ֶׁרץ ְׁו‬
stronghold of all, to the ends of the earth, and to the farthest
extremities of the sea. ‫ָים‬
:‫ְׁ ר ֹח ִקים‬
(7) Who, with His power, establishes the mountains {[the great ‫(ז) ֵמ ִכין ָה ִרים ְׁב ֹ כח ֹו ֶׁנ ְׁא ָזר ִב ְׁגּבו‬
phenomena of nature]}; who is girded with strength {in the greatness
of His rule over men}.373
:‫ָרה‬
(8) Who silences the roar of the seas, the roar of their waves, ‫(ח) ַמ ְׁ ש ִביח ְׁשא ֹון ַי ִמים ְׁשא ֹון ַג ֵּלי‬
and the tumult of the nations. ‫ֶׁהם‬
:‫ַו ֲ המ ֹון ְׁל ֻא ִמים‬
(9) It is so that those who dwell at the extremities {of the earth} ‫(ט) ַו ִּיי ְׁרּאו ֹי ְׁ ש ֵבי ְׁק ָצ ֹות ֵ מא ֹו ֹת‬
will fear Your signs {that emanate from Tziyon}; it is so that they ‫ֶׁתָיך‬
may go forth morning and evening, and sing praises {to You}.
:‫מ ֹו ָצ ֵ אי ֹב ֶׁקר ָו ֶׁע ֶׁרב ַ ת ְׁר ִנין‬
(10) So that You will remember {to appoint rains for} the earth, ‫(י) ָפ ַק ְׁד ָ ת ָָהא ֶׁרץ ַו ְׁת ֹש ְׁק ֶׁק ָה ַר‬
and saturate it {with blessing}; so that You will enrich it greatly ‫ַבת‬
via the distribution of Elohim, {from Your heavenly treasure house}
overflowing with water; in this way You bring forth grain; in
‫א ל ִהים ָמ‬ ֹ ֱ ‫ַ ת ְׁע ְׁ ש ֶׁר ָּנה ֶׁפ ֶׁלג‬
this way You prepare/establish it {[the earth]}.374 ‫ֵ לא ָמ ִים‬
‫ָ ת ִכין ְׁד ָג ָנם ִכי ֵכן ְׁת ִכי ֶׁנ‬
:‫ָה‬
(11) You saturate its ridges {with gentle rainfall} causing its ‫(יא) ְׁת ָל ֶׁמי ָה ַר ֵּוה ַנ ֵ חת ְׁגּדו ֶׁד ָה‬
furrows to settle; You soften it with showers; You bless its
vegetation.375
:‫ִב ְׁר ִבי ִבים ְׁת ֹמ ְׁג ֶׁג ָּנה ִצ ְׁמ ָּחה ְׁת ָב ְֵרך‬
correspond to higher and higher levels of God’s indwelling presence in the Mishkan and the world. Ultimately, this verse
speaks about the elevation and sanctification of all mankind through the power of the Torah that resides in the holy of
holies of the Beit HaMikdash in Tziyon.
373 “Mekhin harim be’kocho—who, with His power, establishes mountains; ne’ezar bi’gevurah—who is girded with
strength.” Rabbi Hirsch sheds light on the difference between koach and gevurah: “Koach is creative power [as in ‘koach
maasav higid le’amo—He has informed His people of His creative power’ (Psalm 111:6; see our comments there)], while
gevurah is the might that can win victory. Therefore gevurah, when used with reference to God, is employed solely with
regard to His rule in the history of mankind, and refers to instances in which He must quell the mutiny of those who
would resist His will. In the province of nature, on the other hand, all creatures obey the Lord’s will of their own accord,
and thus it is the koach, the creative power of God, rather than His victorious might that is manifested there…Indeed it is
for this reason that the greatness of God’s rule among men which is often beyond the comprehension of man’s limited
insight, far surpasses that aspect of God’s rule which is manifest in the realm of nature [see Psalm 92:6, ‘the wonders of
Your creation are truly great, but Your thoughts concerning mankind are so much deeper’].” Based on this important
distinction, Rabbi Hirsch provides an alternative translation to our verse: “He who manifests His creative power in the
establishment and preparation of natural forces to do His will is also girded with a might which will prevail victoriously
over any opposing human force. Disobedient men have cause to fear Him because He will take up the fight against
them.”
374 Peleg Elokim malei mayim. As brought in Nine Gates to the Psalms, Gate Four, Tzemach Tzedek (Rabbi Menachem
Mendel of Lubavitch, 1789-1866) cites this phrase to explain the relationship between the two divine names, Havayah and
Elokim: “‘Peleg Elokim malei mayim,’ that is, the name Elokim serves as a peleg (constricting medium to differentiate and
distribute) malei mayim (the undifferentiated light of Havayah which is described metaphorically as ‘overflowing with
water’). By way of analogy, imagine a large barrel filled with water. In order to fill many smaller buckets from this large
barrel, we can use as many tubes or pipelines as there are buckets. Each tube has to limit and constrict the flow of water
from the barrel to fit the size and capacity of each bucket. In this way the water can be distributed to the various
buckets—something that would be impossible if we had to pour straight from the barrel. Indeed, pouring straight from
the barrel would cause great quantities of water to spill over the sides of the small buckets [rendering the entire procedure
a failure]. Now we see that even though the tubes seem to have constricted the water, they are nothing more than the
medium through which the water’s flow is tapered off. They do not affect the water itself. In fact, as long as the water
flows from the barrel through the tubes and into the buckets, it [the water] is still not separated from its source [in the
barrel]. In the same way the name Elokim, which is associated with the concept of gevurah and tzimtzum, constricts the shefa
(life force) of the waters of God’s chesed…This again is the meaning of peleg Elokim malei mayim, namely, the name Elokim
differentiates and distributes the life force of Havayah—He who was, He who is, and He who will be forever—which is
absolutely boundless and limitless, with no beginning and end. Elokim does this via subsidiary pipelines which are the
permutations of the Hebrew letters that cover over and conceal the light of Ein Sof that manifests through Havayah…
Nevertheless, the concealment that is brought about by the letters is only from our point of view and for our benefit. From
God’s point of view there is no concealment whatsoever, such that even after separation and multiplicity is brought into
existence via the name Elokim, all is still included in His blessed unity. The concealment exists only for us, whereas for Him, all
of creation is as naught just as it was before He created it” (Derekh Mitzvotekha, Mitzvat Milah, p. 10).
375 It is here in the middle of this psalm that we begin to understand its structure. According to some, it was
composed after the three-year drought and famine described in II Samuel 21 (Malbim on verse 1; Daat Mikra, summary).
(12) You crown the year with Your goodness; so that {all its ‫תך ּומ ְׁע ָג ֶׁלָיך‬ָ ֶׁ ‫(יב) ִע ַט ְׁר ָ ת ְׁש ַנת ט ֹו ָב‬
paths,} Your paths, drip luxuriant foliage.
:‫ִי ְׁר ֲעּפון ָד ֶׁשן‬
(13) They drip upon desert pastures; thereby encompassing ‫(יג) ִי ְׁר ֲעפּו ְׁנא ֹות ִמ ְׁד ָבר ְׁו ִגיל ְׁג ָבע ֹות‬
the hills {on every side} with joy. :‫ַ ת ְׁח ֹג ְׁר ָנה‬
(14) Pastures are clothed with flocks; valleys are wrapped in ‫(יד) ָל ְׁבּשו ָ כ ִרים ַה ֹ צאן ַו ֲע‬
vegetation; they shout for joy and sing.376 ‫ָמ ִקים‬
‫ַי ַע ְׁטּפו ָבר ִי ְׁתר ֹו ֲעעּו ַאף ָי‬
:‫ִשירּו‬
Psalm 66
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ִשיר ִמ ְׁזמ ֹור ָה‬
Conductor of Creation who grants eternal victory. Shir ‫ִריּעו‬
Mizmor – A song, a pruning chant {to inspire hope in the
redemption}: Shout {triumphantly} to Elohim all {you inhabitants of} the
‫אל ִהים ָ כל ָָהא‬ ֹ ‫ֵל‬
earth! :‫ֶׁרץ‬
(2) Sing of the glory of His Name {[the hashgachah (divine providence) ‫(ב) ַז ְׁמּרו ְׁכב ֹוד ְׁ שמ ֹו ִשימּו ָ כב ֹוד‬
with which He oversees and governs every detail of creation]}; praise Him
in a way that is befitting His honor.
:‫ְׁת ִה ָּלת ֹו‬
(3) Say to Elohim: How awe-inspiring are Your deeds {[Your ‫(ג) ִא ְׁמּרו ֵלאֹל ִהים ַ מה ּנ ֹו ָרא ַמ ֲע‬
involvement in every aspect of our lives]; how ironic it is that,} due to Your ‫ֶׁשיָך‬
incomparable omnipotence, Your enemies deny You {[they
cannot comprehend how an Infinite Being can be concerned with a lowly
:‫ְׁב ֹ רב ֻע ְָׁזך ְׁי ַ כ ֲחש ּו ְָׁלך ֹא ְׁי ֶׁבָיך‬
world like ours]}.377
In his comment to verse 10, Ibn Ezra adds that a foreign enemy sought to capitalize on the nation’s weakness during the
famine. Based on this, Daat Sofrim offers a novel insight into the meaning of lekha dumiyah tehilah: “While battling this
foreign army, despite the many prayers that were uttered and the heartfelt vows which were made, we nevertheless
suffered heavy losses. In the end, although we successfully defended the land, it was necessary to accept the divine
judgment that we had just endured be’dumiyah (in silence). This silence was similar to ‘vayi’dom Aharon,’ Aharon’s silent
acquiescence to Hashem’s judgment in the face of the death of his sons, Nadav and Avihu (Leviticus 10:3). So, too, here, it
was difficult to thank Hashem openly for His deliverance in the present while the memory of the immediate past tragedy
was still fresh in our hearts.” Daat Sofrim explains verse 4 based on the same line of thought: “Divrei avonot are the words
of complaint which we expressed during the drought. Following the drought, we asked Hashem to forgive us for things
that we said under duress.”
We now turn to Rabbi Hirsch to understand the remainder of our psalm. On verse 5, he writes, “Once kaparah
(forgiveness and cleansing from sin) has paved the way for a future unclouded by past error, man can dare wish for
ultimate salvation…expressed in the words, ‘nis’be’ah be’tuv betekha—saitiate us with the goodness of Your Temple’…
This goodness is simply the material and spiritual welfare symbolized by the table and the menorah in the sanctuary…
through complete dedication to the Torah [as embodied in the ark in the holy of holies].” On verse 6, he adds, “The
answer to our prayer [for salvation] depends on accepting the truth of Hashem’s Torah with yirah (awe). This is the
meaning of ‘nora’ot be’tzedek ta’anenu, Elohei yish’enu—it is with the awesome truths and righteousness [that are embodied in
Your Torah] that You answer us, O God of our salvation.’ Be’tzedek means that You will grant salvation once they—Israel
and mankind— shape/guide all their affairs in accordance with the law of tzedek (righteousness) as taught in Your
Torah.” We now understand the emphasis on fear of Hashem that we saw above in Rabbi Hirsch’s comment on verse 7,
“Disobedient men have cause to fear Him because He will take up the fight against them.”
On verse 10, Rabbi Hirsch connects the above requirement of tzedek with the following verses describing the
blessings of rain and abundance, and the attendant serenity and joy of life that are possible to attain here on earth: “In
verses 10-14, David elaborates further on the salvation which can be achieved by man on earth by means of a universal
return to God, brought about by yirah (awe of the divine). Now David turns to one aspect of this general state of bliss,
namely, the rejuvenation of nature that will take place as a result of man’s return to God.” Here Rabbi Hirsch also gives
us a deeper insight regarding the connection of our psalm to the prior drought and famine: “It was an act of loving-
kindness on Your part that You allowed the earth to languish [during the drought]. It was not that You were powerless to
give it the needed nourishment…If the flourishing and blossoming of the soil were an end in itself, then You would never
have permitted drought to strike or crops to fail, and the earth would remain in full bloom eternally. But the purpose of
the growth of the fruit of the soil is to advance the moral training of humanity. It is for this reason that You prepare the
earth by means of periodic droughts and crop failures, so that man should first learn to fear and revere You, and
through this, make himself worthy of benefitting by the blossoming and ripening of earth’s fruits.”
376 Rashi: “Pastures are clothed with flocks which have come to graze on the vegetation that the rains have
caused to sprout forth.” Metzudot: “The sheep become clothed in meat and fat from the abundance of vegetation.” Hirsch:
“All the world shall then be filled with solemn thankfulness to God, and their lofty emotions shall be expressed in songs
beholding His greatness.”
377 As in many places in his masterful commentary on the Tanakh, here too Malbim reminds us how ancient
(4) {But the time will come when} all {the peoples of} the world will ‫(ד) ָ כל ָָהא ֶׁרץ ִי ְׁ ש ַ ת ֲחוּו ְָׁלך ִוי ַז ְׁמּרו‬
{not only} bow down to You and sing ecstatically to You {[awe- ‫ָ לְ ך‬
struck in the face of Your greatness]}; they will also sing praises to
Your
: ‫ְׁי ַז ְׁמּרו ִש ְָׁמך ֶׁ ס ָלה‬
Name {[accept the yoke of Your sovereignty upon themselves]}.378
(5) Come and see/contemplate the works/operations of ‫א ל ִהים נ ֹו‬
ֹ ֱ ‫(ה) ְׁלּכו ּו ְׁרּאו ִמ ְׁפ ֲ על ֹות‬
Elohim {[the unfolding of Hashem’s plan for mankind through the quality of ‫ָרא‬
divine judgment]}; He is nora alilah {(awesome in bringing liability)}
upon the children of men.379 ‫ֲ ע ִלי ָלה ַעל ְׁב ֵני ָא‬
:‫ָדם‬
mankind fell into the mistaken idea that Hashem is too high to be concerned with man. They saw His infiniteness as a
limitation, His very greatness as preventing Him from being involved in human affairs. They therefore posited the
existence of an entire pantheon of deities (intermediary forces or powers) through which the Infinite One interacts with
our world. As Rambam writes in Mishneh Torah, as a result of this fall from the original monotheistic idea taught by
Adam, “As time passed, the awesome and revered name of God vanished from the lips and minds of all human beings
and they knew Him no more. All the common people…thus only knew the idols of wood and stone and the
temples…The world degenerated in this manner until our father Avraham was born…He broke the idols [and the
ideologies that supported them] and began to instruct the people that it was wrong to worship anything but the Creator
of the universe…Avraham taught that the entire heavenly host offers praise to Hashem…Their very existence is a song of
glory and honor to Him alone!” (Rambam, Hilkhot Avodah Zarah 1:1).
378 Paraphrasing Hirsch, Zemer in itself—as in “kol ha’aretz yishtachavu lakh vi’zameru lakh—the whole world will
bow down to You and sing ecstatically to You”—is literally only a melody, a song without words, hence an expression of
feeling and emotion rather than of rational thought. However, in “ye’zameru shimkha—they shall sing praises to Your
Name,” rational thought comes to the fore, namely, a conceptual understanding of the existence and sovereignty of God as
indicated by His Name. There are thus two stages here: (1) Experientially overwhelmed by God’s overpowering majesty,
our emotions flow out toward Him in full force. [As in the Beit HaMikdash of old, and until today in the Mussaf-service of
Yom Kippur] this emotional outpouring is embodied in the act of prostrating ourselves before Him. (2) Following this and
building on it, we lift ourselves up into higher and higher levels of conscious awareness by contemplating the nature of
His sovereignty as embodied in His Name.
Malbim, as well, sees the distinction between Hashem Himself (the Infinite Oneness, infinitely above and
beyond the conception of even the highest spiritual beings) and His Name (Hashem’s hashgachah, His relationship with
and providential involvement in every detail of creation, aspects of which we can grasp), as being crucial to an
understanding of this psalm. This distinction is usually embodied in the difference between the name Havayah and the
names El, Elohim, Shadai, and/or Adonai. Havayah embodies Hashem’s absolute transcendence over creation (i.e., that He
was, He is, and He will forever be beyond anything we can imagine). Adonai and all other subsidiary names embody
divine immanence, the different ways in which we experience Hashem’s mastery and providence in our lives. The name
Havayah leads us to contemplate how the entire universe is naught in comparison to the infiniteness of the One who
created it; Adonai and the other names allow us to perceive His providential concern for everything in the universe down
to the tiniest detail of our lives.
Of course, for Hashem Himself, these two poles of reality are inseparable. The problem is that the human mind
is limited. We therefore approach the awesome oneness of Hashem and His names simultaneously in two complementary
ways. This is perhaps what Rabbi Hirsch means here by distinguishing between “kol ha’aretz yishtachavu lakh vi’zameru
lakh—the whole world will bow down to You and sing ecstatically to You,” and “ye’zameru shimkha—they will sing to
Your Name.” In the face of Hashem’s transcendence, on the one hand, the most natural reaction is bitul ha’yesh, to
prostrate ourselves in order to temporarily nullify our finite selfhood in His infinite oneness. [We see this in the Mussaf
service on Yom Kippur when “the Cohanim and the people heard the glorious awesome Shem HaMeforash (Explicit Name)
come forth from the mouth of the Cohen Gadol, they bent their knees, bowed down, and prostrated themselves…”] In the
face of His providential involvement, on the other hand, the most natural response is to use our intellect to think, to sit
up, ask, study, wonder, and perhaps comprehend a smidgen of the awesome providence with which He governs His
universe.
As I write in Nine Gates to the Psalms, Gate Five, it is my understanding that the whole point of prayer is to rise
up above dichotomies of this sort, and experience the single, overriding truth behind them. Throughout our prayers we
constantly move upward into closer proximity with Hashem’s transcendence, and then downward with the intention of
internalizing as much of His transcendent light into our lives as possible. Here, too, the point of emphasizing these two
polarities is to enter a higher, more unified state of consciousness wherein they begin to dance with one another, and even
become one. Our job is to allow ourselves to rise up—or be carried up—to heaven, not in order to try to grasp the
ungraspable, but rather to know that we are embraced in and by Hashem’s infinite transcendence. Then when we return
back to earth, so to speak, we will find that we see Hashem’s immanence and providence so much more clearly revealed
in every detail of our lives. The dance then continues, ascending upward to the light and returning with as much of its
precious illumination as possible, until we attain complete Olam Haba consciousness within the seemingly confined
limitations of olam hazeh.
379 Metzudot translates nora alilah al bnei adam, “Hashem’s deeds are awesome for the sake of the children of
man.” This is certainly true. We say every morning, “Thank Hashem, call out in His name, make His great deeds ( alilot)
known among the nations” (I Chronicles 16:8, Isaiah 12:4, Psalm 105:1). Nevertheless, as we bring in Inside Psalm 66, the
(6) {Remember how} He turned sea into dry land {[Moshe and Israel ‫(ו) ָה ְַפך ָים ְׁל ַי ָב ָשה ַב ָּנ ָהר ַי ַע ְׁבּרו‬
passed through the Red Sea but the Egyptians who had oppressed Israel
drowned]}; they passed through the river on foot {[Joshua and Israel :‫ְׁב ָר ֶׁגל ָשם ִנ ְׁש ְׁמ ָחה ב ֹו‬
passed through the Jordan River]}; there we rejoiced in Him {[not in the
miracle but in Him]}.
(7) {So too in the future,} He will rule eternally in His gevurah ‫(ז) ֹמ ֵ של ִב ְׁגּבו ָרת ֹו ע ֹו ָ לם ֵ עי ָניו ַבג‬
{(omnipotence, might) that is victorious over all else};380 {in the meantime,} ‫ֹו ִים‬
His eyes peer down upon the nations {[nothing escapes His gaze]};
‫ִת ְׁצ ֶׁפי ָנה ַהס ֹו ְׁר ִרים ַאל ָיּרוּמו <כתיב‬
let {this be a warning to} the rebellious ones, not to exalt
themselves, selah. 381 :‫ָיּריּמו> ָ למ ֹו ֶׁ ס ָלה‬
(8) O you peoples of the earth, bless Elohenu {(our God)}, and ‫א ל ֵהינּו ְׁו ַה ְׁ ש ִמיּעו‬
ֹ ֱ ‫(ח) ָב ְׁרּכו ַע ִמים‬
proclaim His praise! :‫ק ֹול ְׁת ִה ָּלת ֹו‬
(9) He alone has preserved our soul alive and not allowed our ‫(ט) ַה ָ שם ַנ ְׁפ ֵשנּו ַב ַח ִּיים ְֹׁולא ָנ‬
feet {[determination]} to falter. ‫ַ תן‬
‫ַ למ ֹוט ַר ְׁג‬
:‫ֵלּנו‬
(10) {On the contrary,} though You tested us, Elohim, {by subjecting ‫א ל ִהים ְׁצ ַר ְׁפ ָתנּו ִכ‬ ֹ ֱ ‫(י) ִכי ְׁב ַח ְׁנ ָתּנו‬
us to the harshest conditions in exile,} You refined us as silver is ‫ְׁצ ָרף‬
refined {[the suffering we endured was in order to purify us, to eliminate
every last trace of dross]}.
: ‫ָ כ ֶׁסף‬
(11) {Though} You brought us into a cage {[in exile among the nations ‫(יא) ֲה ֵבא ָתנּו ַב ְׁמּצו ָדה ַש ְׁמ ָ ת ּמוע‬
we were like prisoners enclosed in a cage with no way to escape]}; {though} ‫ָקה‬
You imposed constraint on our loins {[You constrained us on all
sides with troubles]}.
:‫ְׁב ָמ ְׁת ֵניּנו‬
(12) {Though} You allowed lowly men to ride over our heads; ‫(יב) ִה ְׁר ַ כ ְׁב ָ ת ֱ אנ ֹוש ְׁל ֹראשנּו ָבאּנו‬
{though} we were forced to go through fire and water, still, {in
the end} You will bring us forth {from constriction} to overflowing
:‫ָב ֵ אש ּו ַב ַמ ִים ַות ֹו ִציאּנו ָל ְׁר ָו ָיה‬
abundance.
(13) I {[David, Israel]} will then come to Your House with ‫(יג) ָאב ֹוא ֵבי ְָׁתך ְׁבע ֹול ֹות ֲא ַש ֵּלם‬
elevation-offerings; I will fulfill the vows I made to You. ‫ְָׁלך‬
:‫ְׁנ ָד ָרי‬
(14) {Even vows} that my lips blurted out and my mouth ‫(יד) ֲא ֶׁשר ָפּצו ְׁש ָפ ָתי ְׁו ִד ֶׁבר ִפי ַב‬
declared when I was in distress. ‫ַצר‬
:‫ִ לי‬
(15) {In order to fulfill my vows,} I {[David, Israel]} will raise up to You ‫(טו) ֹ על ֹות ֵמיחים ַאע ֶׁ לה ָ ְּל ך ִעם‬
elevation-offerings of marrow-rich sheep, together with the ‫ְׁק ֹט ֶׁרת ֵ אי ִלים ֶׁ א ֱע ֶׁשה ָב ָקר ִעם‬
sweet-smelling fat of rams; I will offer oxen together with
: ‫ַעּתו ִדים ֶׁ ס ָלה‬
sages discerned a deeper level here as well implied in the word alilah (libel, liability, pre-destined setup).
380 “Moshel bi’gevurato olam—He will rule eternally in/with His gevurah (almighty power) [that is victorious over
all else]” (Hirsch). As we saw above in Psalm 65:7, Rabbi Hirsch distinguishes between Hashem’s koach (creative power)
and His gevurah (power to prevail victoriously over any opposing human force). His remarks there are even more
applicable here: “Gevurah, when used with reference to God, is employed solely with regard to His rule in the history of
mankind, and refers to instances in which He must quell the mutiny of those who would resist His will…Indeed it is for
this reason that the greatness of God’s rule among men which is often beyond the comprehension of man’s limited
insight, far surpasses that aspect of God’s rule which is manifest in the realm of nature…He who manifests His creative
power in the establishment and preparation of natural forces to do His will is also girded with a might which will prevail
victoriously over any opposing human force. Disobedient men have cause to fear Him because He will take up the fight
againt them.”
381 Hirsch: “‘He shall rule eternally in His gevurah (might) that is victorious over all else.’ This was the thought
that the nation, after passing through the Red Sea on dry land, took with it into the future. Likewise, forever, will His eyes
continue to look down and observe the nations. The national and military might of Egypt, drowned in the watery grave of
the Red Sea, calls out a warning to all future generations: ‘Beware all you Pharaoh-like rulers who blaspheme God, al
yarumu selah, do not attempt to rise up against Hashem for you shall be cast down forever to the depths.’ Al yarumu (let
them not rise up) is the kri (the way it is pronounced), but al yarimu (let them not be haughty) is the ktiv (the written form
of this word). Let them not be conceited, overestimate their powers. Such haughtiness has its root in the overrating of the
material means and power at one’s disposal, and of the institutions and works created by such means. Let them all look
back upon the empire of the pharaohs, the mightiest and most civilized of its day, and let them learn that, in contrast to
God, al yarimu, they should not think highly of anything they call their own and believe to be the pillar of their might and
grandeur. The greatest power is as nothing if it turns against God, but even the most insignificant of creatures can become
mighty indeed if only God is at its side.”
large he-goats, selah.

(16) Come and hear, all you who fear Elohim, and I will ‫(טז) ְׁלּכו ִש ְׁמּעו ַו ֲא ַס ְׁפ ָרה ָ כל ִי‬
declare what He has done for my soul. ‫ְׁר ֵ אי‬
‫אל ִהים ֲא ֶׁשר ָע ָ שה ְׁל ַנ‬ ֹ ֱ
:‫ְׁפ ִשי‬
(17) With my mouth I cried out to Him {to save me from my ‫(יז) ֵא ָ לי ו ִפי ָק ָרא ִתי ְׁור ֹו ַ מם ַ ת ַ חת‬
constrictions}, while under my tongue {[in my heart, silently, with total
trust]} I praised Him to the heights.
:‫ְׁלש ֹו ִני‬
(18) Had I discerned an ulterior motive in my heart {[a desire to ‫(יח) ָא ֶׁון ִאם ָר ִאי ִתי ְׁב ִל ִבי ֹלא ִי ְׁש‬
take undue advantage of His kindness]}, Adonai would not have heard ‫ַ מע‬
me.
‫ֲ א ֹד‬
:‫ָני‬
(19) But Elohim has heard; He has been attentive to the call of ‫א ל ִהים ִה ְׁק ִשיב‬ ֹ ֱ ‫(יט) ָא ֵ כן ָש ַ מע‬
my heartfelt prayer. ‫ְׁבק ֹול‬
:‫ְׁת ִפ ָּל ִתי‬
(20) Blessed is Elohim who has not turned away my prayer, ‫א ל ִהים ֲא ֶׁ שר ֹלא ֵה ִסיר‬ ֹ ֱ ‫(כ) ָבּרְוך‬
nor His loving-kindness from me. :‫ְׁת ִפ ָּל ִתי ְׁו ַח ְׁסד ֹו ֵמ ִא ִתי‬
Psalm 67
Psalm 67 is called the Menorah Psalm because it is symmetrical and fits perfectly into the form of a seven-branched
Menorah. After its four-word superscription (verse 1), whose twenty letters serve as the “flames” of the Menorah, the
psalm contains seven verses with a total of forty-nine words. The first and last verses (the outer “branches” of the
Menorah) contain seven words respectively (7 + 7 = 14). The second and second-to-last verses/branches contain six words
each (6 + 6 = 12). The third and third-to-last verses/branches not only contain six words each, but are identical (6 + 6 =
12). The fourth verse/branch is exactly midway between the two extremities. It contains eleven words, bringing the total
number of words in verses 2-8 to forty-nine. This middle verse also happens to contain forty-nine letters. When the entire
psalm is drawn in the form of a seven-branched Menorah, this verse is the middle shaft or spine of the Menorah, while the
verses that surround it are its branches. See Inside Psalm 67.
Content-wise too, this psalm is perfectly symmetrical. It is also one of the most perfect expressions of the
Universal God-idea behind all Jewish teachings. In addition, according to a tradition recorded by the Chida (Rabbi
Chayim Yoseph David Azulai) in his Midbar Kedemot, this psalm originated when Hashem showed it prophetically to
Moshe Rabbenu. Later, while in a state of ruach ha’kodesh, King David envisioned it engraved on a sheet of gold in the
form of a Menorah. He then engraved the Menorah Psalm on his own golden shield. Whenever he would go out to war, he
would contemplate its mystery. His enemies would then miraculously fall before him.
The Menorah Psalm thus has a special power to confer success. According to tradition, anyone who
contemplates the Menorah Psalm each day, and concentrates on its mystery, is considered as if he had “kindled” the
heavenly Menorah. He may then be assured that he is a ben Olam Haba (a child of the Next World—even while alive in this
world).
The fact that this psalm is about universal peace and perfection, and yet at the same time, was used as a war
psalm, seems contradictory, to say the least. In truth, however, it is not, for it is nothing less than a prayer for the
amplification of consciousness on Planet Earth to the point where war will no longer be possible. In other words, in
expressing the Ultimate God-Idea, it spells out the secret of how to end all war.
(1) LaMenatzeyach BiNeginot – Dedicated to the Master :‫(א) ַל ְׁמ ַנ ֵצ ַח ִב ְׁנ ִגי ֹנת ִמ ְׁזמ ֹור ִשיר‬
through melodies. Mizmor Shir – A chant song {to cut away the
obstacles that prevent us from appreciating His blessings}.
(2) Elohim—may He be gracious to us and bless us; may the ‫אל ִהים ְׁי ָח ֵּנּנו ִוי ָב ְׁר ֵכנּו ָי ֵ אר ָפ‬ ֹ ֶׁ )‫(ב‬
light of His presence shine upon us and accompany us ‫ָניו‬
forever, selah. : ‫ִא ָתנּו ֶׁ ס ָ לה‬
(3) May Your way become known on earth, {the power of} Your ‫(ג) ָל ַד ַעת ָָבא ֶׁרץ ַד ְׁר ֶָׁכך ְׁב ָ כל ג ֹו ִים‬
deliverance {acknowledged} among all nations, {for precisely by
revealing Your special providence over Israel, Your way—the way You run the
:‫ְׁ יּשוע ֶׁתָך‬
world—will become known on earth, and the power of Your deliverance
acknowledged among all nations.}
(4) {O how we await the day when} nations will acknowledge You, ‫א ל ִהים י ֹוּדָוך ַע‬
ֹ ֱ ‫(ד) י ֹוּדָוך ַע ִמים‬
Elohim, {when} all nations will acknowledge You together. ‫ִמים‬
‫ֻכ‬
:‫ָּלם‬
(5) Nations will rejoice and sing for joy, for You will judge all ‫(ה) ִי ְׁ ש ְׁמּחו ִוי ַר ְּׁנּנו ְׁל ֻא ִמים ִכי‬
peoples justly and guide the nations of the earth {to their ‫ִת ְׁשפ ֹוט ַע ִמים ִמיש ֹור ּו ְׁל ֻא ִמים‬
perfection} forever, selah.
:‫ָָבא ֶׁרץ ַ ת ְׁנ ֵחם ֶׁס ָלה‬
(6) Nations will acknowledge You, Elohim, all nations ‫א ל ִהים י ֹוּדָוך ַע ִמים‬
ֹ ֱ ‫(ו) י ֹוּדָוך ַע ִמים‬
together will acknowledge You. :‫ֻ כ ָּלם‬

(7) Then earth existence will have yielded its produce {[fulfilled ‫אל‬ֹ ֱ ‫(ז) ֶׁ א ֶׁרץ ָנ ְׁת ָנה ְׁיּבו ָ לּ ה ְׁי ָב ְׁר ֵכנּו‬
its intended purpose, the complete actualization of God-consciousness]}. ‫ִהים‬
Elohim Elohenu {(our God)} will bless us. ‫אל‬ֹ ֱ
:‫ֵהינּו‬
(8) Elohim will bless us, and all the ends of the earth will be in ‫א ל ִהים ְׁו ִיי ְׁרּאו א ֹות ֹו‬ ֹ ֱ ‫(ח) ְׁי ָב ְׁר ֵכנּו‬
awe of Him. ‫ָ כל‬
:‫ַא ְׁפ ֵסי ָא ֶׁרץ‬
Psalm 68
This psalm can be read on a number of levels. Most commentators read it as a description of Israel’s history, focusing
specifically around the Revelation of the Torah on Mount Sinai. This is substantiated by its being read in all Sefardic
congregations as the psalm for Shavuot. Ibn Ezra finds this hard to accept because the order of the verses does not seem to
support it. He inclines toward reading it as a description of events in David’s life. Shlah reads it as a description of
Sancheriv’s fall at the gates of Yerushalayim. Like Meiri, he sees it, as well, as referring to the future battle between
Mashiach and Gog, when the nations will gather to battle against the nation of Israel after the ingathering to their
Homeland.
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ְׁל ָד ִוד ִמ ְׁזמ ֹור‬
Conductor of Creation who grants victory {through His Torah}. :‫ִשיר‬
LeDavid Mizmor Shir – A song, a cutting psalm that was
composed by David {in an exalted state of ruach ha’kodesh, to be read on
many levels simultaneously}.
Jumping into the future
(2) {The time will come when} Elohim will rise up {and reveal Himself}; ‫א ל ִהים ָיּפוּצו א ֹו ְׁי ָביו‬ ֹ ֱ ‫(ב) ָיּקום‬
{thinking that they can escape,} those who opposed Him {[His Plan]} :‫ְׁו ָיּנוּסו ְׁמ ַש ְָׁנאיו ִמ ָפ ָניו‬
will scatter {in terror}; those who despised Him {[His Torah]} will
flee before His presence.382
(3) {But} as smoke is dissipated {by the wind}, so will they be ‫(ג) ְׁכ ִה ְׁנ ֹדף ָע ָשן ִת ְׁנ ֹדף ְׁכ ִה ֵמס ד ֹו ַנג‬
dissipated {and dissolved by the breath of His mouth}; as wax melts ‫ִמ ְׁפ ֵני ֵאש ֹיא ְׁבּדו ְׁר ָש ִעים ִמ ְׁפ ֵני‬
before the fire, so will the wicked perish before the presence
of Elohim.
:‫א ל ִהים‬ ֹ ֱ
(4) The righteous {on the other hand} will rejoice; they will exult ‫(ד) ְׁו ַצ ִדי ִקים ִי ְׁש ְׁמּחו ַי ַע ְׁלּצו ִל ְׁפ‬
before Elohim and delight with joy. ‫ֵני‬
‫א ל ִהים ְׁו ָי ִשישּו ְׁב ִש ְׁמ‬ ֹ ֱ
:‫ָחה‬
(5) Sing to Elohim, chant praises to His Name; soar up to the ‫(ה) ִשירּו ֵ לא ֹ ל ִהים ַז ְׁמּרו ְׁ שמ ֹו‬
One who rides over the highest heavens with His Name, Yah, ‫ֹ סּ ל ּו‬
and exult greatly in His presence! ‫ָ ל ֹר ֵ כב ָב ֲע ָרב ֹות ְׁב ָּיה ְׁשמ ֹו ְׁו ִע ְׁלּזו‬
:‫ְׁל ָפ ָניו‬
(6) For {although He is above} in the abode of His holiness, Elohim ‫(ו) ֲא ִבי ְׁית ֹו ִמים ְׁו ַד ַּין ַא ְׁל ָמנ‬
is a father of orphans and a defender of widows. ‫ֹות‬
‫אל ִהים ִב ְׁמע ֹון ָק ְׁדש‬ ֹ ֱ
:‫ֹו‬
(7) Elohim takes those who are solitary and settles them ‫א ל ִהים מ ֹו ִשיב ְׁי ִחי ִדים ַב ְׁי ָ תה‬ ֹ ֱ )‫(ז‬
{together} in one home; He takes those who are imprisoned and ‫אך‬ ְ ַ ‫מ ֹו ִציא ֲא ִסי ִרים ַבכ ֹו ָ שר ֹות‬
brings them {to their freedom} at an appropriate time; but those
who rebel shall end up dwelling in barrenness.
:‫ס ֹו ְׁר ִרים ָש ְׁכּנו ְׁצ ִחיחה‬
Jumping back in time
(8) Elohim, when You went forth before Your people, when ‫מך‬ָ ֶׁ ‫אל ִהים ְׁב ֵ צא ְָׁתך ִל ְׁפ ֵני ַע‬ ֹ ֶׁ )‫(ח‬
You strode through the wilderness, selah. :‫ְׁב ַצ ְׁע ְָׁדך ִבישימ ֹון ֶׁס ָלה‬
(9) The earth trembled and the skies rained before the ‫(ט) ֶׁ א ֶׁרץ ָר ָע ָ שה ַאף ָש ַמ ִים ָנ ְׁטּפו‬
{awesome} presence of Elohim; this Sinai {mountain trembled and ‫אל‬ֹ ֱ ‫אל ִהים ֶׁזה ִסי ַני ִמ ְׁפ ֵני‬ ֹ ֱ ‫ִמ ְׁפ ֵני‬
shook} before the presence of Elohim, Elohei Yisrael.
‫ִהים‬
‫א ל ֵ הי ִי ְׁש ָר‬ֹ ֱ
:‫ֵאל‬
382 The divine name Elokim (or Elokei or Elokekhem) appears exactly 26 times in this psalm. This is intentional. As
we see throughout the psalms, whereas the name YKVK (gematria 26) embodies Hashem’s attribute of unconditional love
and overriding mercy, the name Elokim generally represents Hashem’s attribute of justice, His desire that we earn what
He wishes to give us. The fact that Elokim appears here 26 times indicates a yichud (unification) of these two attributes or
modes, i.e., that divine justice not only does not contradict mercy, but is an expression of it.
(10) Elohim, You poured down a generous rain of bounty; ‫א ל ִהים ַנ ֲח ָל‬ ֹ ֱ ‫(י) ֶׁג ֶׁ שם ְׁנ ָדב ֹות ָ ת ִניף‬
You established {this people as} Your inheritance when they ‫ְָׁתך‬
were weary {in the desert}. :‫תה‬ ּ ָ ‫ְׁו ִנ ְָׁלאה ַא ָתה כ ֹו ַנ ְׁנ‬
(11) Those whom You restored to life dwelled in it {[this ‫(יא) ַח ָּי ְָׁתך ָי ְׁשבּו ָּבה ָ ת ִכין ְׁבט ֹו ָב‬
desert]}; in Your goodness; You prepared it for the afflicted ‫ְָׁתך‬
{people}, Elohim.
‫אל‬
ֹ ֱ ‫ֶׁ ל ָע ִני‬
:‫ִהים‬
(12) {On Sinai} Adonai gave forth {His} Word; {Moshe and Aharon} ‫(יב) ֲא ֹד ָני ִי ֶׁ תן ֹא ֶׁ מר ַה ְׁמ ַב ְׁ ֹשר ֹות‬
announced it to a great host.383 ‫ָצ ָבא‬
:‫ָ רב‬
Entering the Land of Israel in the days of Yehoshua
(13) Flee, you kings of armies, flee {you kings of Canaan}! For ‫(יג) ַמ ְׁל ֵ כי ְׁצ ָבא ֹות ִי ֹדּדון ִי ֹדּדון ּו ְׁנ‬
when this people returns to dwell in its {ancestral} homeland, it ‫ַות‬
will divide what you took as spoil. :‫ַ ב ִית ְׁת ַח ֵּלק ָש ָ לל‬
(14) Even if you {kings} camp at her borders {to attack her}, the ‫(יד) ִאם ִת ְׁ ש ְׁכּבון ֵבין ְׁ ש ַפ ָ ת ִים ַ כ ְׁנ ֵפי‬
wings of the dove {[Israel]} are covered with silver {armor} and ‫י ֹו ָנה ֶׁנ ְׁח ָפה ַב ֶׁכ ֶׁסף ְׁו ֶׁא ְׁבר ֹו ֶׁתי ָה‬
her feathers with the shimmer of gold.
:‫ִבי ַר ְׁק ַרק ָחּרוץ‬
(15) Shadai, {she [Israel]} will scatter kings; in it
{With the power of} ‫(טו) ְׁב ָפ ֵרש ַש ַדי ְׁמ ָל ִכים ָּבה ַ ת ְׁ ש ֵ לג‬
she will shimmer snow-white amidst the
{[the land of Israel]} :‫ְׁב ַצ ְׁלמ ֹון‬
darkness of the shadows.
(16) Elohim’s mountain is {near} Mount Bashan; Mount Bashan ‫א ל ִהים ַ הר ָב ָ שן ַ הר ַג ְׁבֻנ‬ ֹ ֱ ‫(טז) ַ הר‬
is a high-peaked mountain. ‫ִּנים‬
:‫ַ הר ָב ָשן‬
(17) Why do you look with hostility, O you high-peaked ‫(יז) ָל ָ מה ְׁת ַר ְׁצּדון ָה ִרים ַג ְׁבֻנ ִּנים ָה‬
mountains, {upon} the mountain which Elohim has chosen? ‫ָ הר‬
For Hashem will surely make His abode there forevermore. ‫א ל ִהים ְׁל ִש ְׁבת ֹו ַאף ְׁי ֹה ָוה‬ ֹ ֱ ‫ָ ח ַ מד‬
‫ִי ְׁ ש ֹ כן‬
‫ָ ל ֶׁנ‬
:‫ַצח‬
(18) Elohim’s chariots are one million two hundred thousand ‫א ל ִהים ִר ֹב ַ ת ִים ַא ְׁל ֵפי‬ ֹ ֱ ‫(יח) ֶׁר ֶׁכב‬
shinan-angels; Adonai is among them, {on} Sinai {[the mountain ‫ִש ְָׁנאן‬
upon which He descended]} in holiness.
‫ֲ א ֹד ָני ָבם ִסי ַני ַב ֹק‬
:‫ֶׁדש‬
(19) {After Hashem revealed His Torah on Sinai, He commanded Moshe to ‫(יט) ָע ִלי ָ ת ַל ָמר ֹום ָש ִבי ָ ת ֶׁ ש ִבי ָל‬
You ascended on
ascend to receive the tablets. We thus say to Moshe:} ‫ַק ְׁח ָ ת‬
high. {There} you recaptured booty; You retrieved gifts that ‫ַ מ ָ תנ ֹות ָָבא ָדם ְַׁואף ס ֹו ְׁר ִרים ִל ְׁ ש‬
had been part of Adam, so that even the rebellious could
return and dwell in the presence of the Yah Elohim.384
‫ֹ כן ָּיה‬
‫אל‬ֹ ֱ
:‫ִהים‬
383 Or according to the Talmud (Shabbat 88b): Rabbi Yochanan asked, what is the meaning of the verse,
“Hashem gave forth an utterance; [they became] announcements to a great host [of nations]”? [Why does this verse
switch from the singular “utterance” to the plural “announcements”?] Rather, every utterance that the Almighty spoke
[at Sinai] split into seventy languages. Rabbi Yishmael learned [this from the verse], “[Hashem’s word is] like a hammer
that shatters rock.” Just as a hammer causes many sparks to fly when it strikes a rock, so also every statement and every
word that left the mouth of the Holy One split into seventy languages.
384 According to ancient kabbalistic tradition, Adam was a great oversoul who contained within himself many
billions of potential souls. Based on this tradition, the Ari explains the strange syntax of “alita la’marom, shivita shevi, lakachta
matanot ba’Adam, ve’af sorrerim lishkon Yah Elokim,” literally “You ascended on high; you recaptured booty; you took gifts
in Adam, so that even rebels could dwell in God’s presence.” The Ari explains that the verse refers to something much
deeper, and is not to taken literally. Rabbi Chayim Vital thus writes in the name of the Ari, “When he was still included
within the oversoul of Adam, Moshe took gifts on loan, for Adam had not yet attained any of those exalted levels by his
own efforts. Now, however, as Moshe, ‘shivita shevi, lakachta matanot ba’Adam—you recaptured booty; you retrieved gifts
that had been part of Adam.’ For after these lights [i.e., these higher soul levels which are called lights] departed from
Adam, the forces of evil took them into captivity. When Moshe came, however, he reclaimed all that had been stolen from
Adam [and which was rightfully his], by the power of his own righteous deeds. This is the meaning of the word shevi. It
refers to something that has been taken captive by force. Now, due to Moshe’s righteousness, af sorrerim, even the rebel
forces of evil relented and willingly gave to Moshe what they had refused to give to Adam. The forces of evil are called
rebels similar to the ‘ben sorrer u’moreh—the rebellious, wayward son’ (Deuteronomy 21:18). When they had a chance to
give to Adam, they refused. They [the other angels] pressed them to give also, but they refused. [Af sorrerim lishkon Yah
Elokim now means that in Moshe’s merit precious souls that had been taken into captivity from the time of Adam were
finally redeemed and allowed to return to dwell in God’s presence.]” (Likutey Torah, Parashat Ki Tissa; see Inside Psalm 90,
“Moshe Ascended and Entered the Spiritual Dimension”).
(20) Blessed is Adonai, who loads us {with goodness and blessing} ‫(כ) ָבּרְוך ֲא ֹד ָני י ֹום י ֹום ַי ֲע ָ מס‬
each and every day, selah. ‫ָ לנ ּו‬
: ‫ָה ֵ אל ְׁיּשוע ֵתנּ ו ֶׁ ס ָ לה‬
(21) El {[the almighty loving God]} is the source of our salvation. ‫(כא) ָה ֵ אל ָלנּו ֵ אל ְׁלמ ֹו ָ שע ֹות ְׁו‬
For Elohim Adonai {[the One who shows mercy even as He metes out ‫ֵליה ִֹוה‬
justice]}, there are manifold remedies even for death.385
‫ֲ א ֹד ָני ַל ָמ ֶׁות ֹת‬
:‫ָצא ֹות‬
(22) Elohim alone will cleave the head of those who oppose ‫א ל ִהים ִי ְׁמ ַ חץ ֹ ראש ֹא ְׁי‬ ֹ ֱ ‫(כב) ַ אְ ך‬
Him, the hairy scalp of he who walks about {untroubled} by his ‫ָביו‬
sins. ‫ָק ְׁד ֹקד ֵש ָער ִמ ְׁת ַה ְֵּלך ַב ֲא ָש‬
:‫ָמיו‬
(23) Adonai has promised: I will bring {you} back from ‫(כג) ָאמר ֲא ֹד ָני ִמ ָב ָ שן ָא ִ שי ב ָא‬
Bashan; I will bring {you} back from the shadowy depths of ‫ִ שי ב‬
the sea. :‫ִמ ְׁמ ֻ צל ֹות ָים‬
(24) So that your foot can wade through the blood {of your ‫(כד) ְׁל ַמ ַען ִת ְׁמ ַחץ ַר ְׁג ְָׁלך ְׁב ָדם ְׁלש ֹון‬
enemies}; and the tongues of your dogs will have their portion :‫ְׁכ ָל ֶׁבָיך ֵמ ֹא ְׁי ִבים ִמ ֵּנּהו‬
from them.
At the Red Sea
(25) {When Israel crossed the Red Sea,} they saw Your ways, Elohim, ‫א ל ִהים ֲה‬ ֹ ֱ ‫(כה) ָרּאו ֲה ִליכ ֹו ֶׁתיָך‬
the ways of Eli {(my God)}, my King, in holiness. ‫ִליכ ֹות‬
‫ֵ א ִלי ַמ ְׁל ִכי ַב ֹק‬
:‫ֶׁדש‬
(26) The singers went ahead and the players followed after; ‫(כו) ִק ְׁדּמו ָש ִרים ַאחר ֹנ ְׁג ִנים ְׁבת‬
encircled by young maidens tapping {tambourines}. ‫ְֹוך‬
‫ֲ ע ָלמ ֹות ת ֹו ֵפפ‬
:‫ֹות‬
In the Temple of the Future
(27) {So too, in the future Temple, Israel will} bless Elohim in full ‫א ל ִהים ֲא ֹד‬
ֹ ֱ ‫(כז) ְׁב ַמ ְׁק ֵ הל ֹות ָב ְׁרּכו‬
assemblies; {all mankind will bless} Adonai, Israel’s source from ‫ָני‬
the very beginning. :‫ִמ ְׁמק ֹור ִי ְׁש ָר ֵאל‬
(28) There, {in the midst of his brethren,} even Binyamin, the ‫(כח) ָ שם ִב ְׁנ ָי ִמן ָצ ִעיר ֹר ֵדם ָש ֵרי‬
youngest, will overcome those who wish to oppress them; ‫ְׁיּהו ָדה ִר ְׁג ָמ ָ תם ָש ֵרי ְׁז ֻבּלון ָש ֵרי‬
the princes of Yehudah will overcome the thrust of their
stones, {together with} the princes of Zevulun and the princes of
:‫ַנ ְׁפ ָת ִלי‬
Naphtali.386
385 Here the name YKVK appears in conjunction with the name Adanut. Whenever this occurs the YKVK receives
the vowels of the name Elokim and is read as such. This phenomenon occurs 298 times all together in the Tanakh (4 times
in the Torah, 294 times in the remainder of the Nakh). Again, this represents the fact that mercy and justice are one in their
source. When we realize this, we understand that Hashem (the One who is behind all the events of our lives), is bidding
us to see even the difficulties we encounter as challenges that are being sent to us to grow.
Daat Mikra: “For Israel, Hashem is a God of salvation. Everything He does is geared toward ultimate salvation
and redemption. La’mavet totzaot: In his mercy, Hashem has the ability lehotzi veligol et ha’lekuchim la’mavet—to bring forth
and redeem even those who are sentenced to death, and moreover, le’natzeyach gam et ha’mavet—and to even overcome
death completely; lid’chot ul’garesh et ha’mavet—to cast away and banish death.” Hirsch: “He has the most manifold
remedies even for death. He finds ways to lead us to life even through death. Our very first step in our history as a nation
was a resurrection from death. As the prophet Yechezkel put it, Hashem’s first call to us was, ‘I passed over you and saw
you wallowing in your blood, and I said to you: In your bloods you shall live! And I said to you: In your bloods you shall
live!’ (Ezekiel 16:6). Precisely in this way, He awakened us to new life.”
386 Although we have translated this verse according to Rabbi Hirsch, as opposed to the Talmud, it is important
to point out here that the Talmud sees verse 27 as a continuation of the previous verses describing Israel’s crossing of the
Red Sea. In Sotah 37a, the sages disagree as to which tribe entered the water first. Rabbi Meir maintains that the tribes
were arguing with one another, one saying, “I will enter the sea first,” and another saying, “No, I will enter the sea first.”
While they were arguing, the tribe of Binyamin descended and entered first. Rabbi Meir accordingly renders our verse,
“There, Binyamin the youngest, rodem,” do not read only rodem (ruled over them) but red yam (descended into the sea).
But precisely because Binyamin took advantage of the situation to descend first, “the princes of Yehudah, together with
those of Zevulun and Naftali, rigmatan, started to pelt Binyamin with stones, or words like stones.”
Rabbi Yehudah disagrees with Rabbi Meir. According to his reading, one tribe said, “I am not entering the sea
first,” and another said, “I am not entering the sea first.” Seeing that nobody was going to make the first move, Nachshon
of the tribe of Yehudah descended first, as per “But Yehudah still ruled [or remained faithful] with El” (Amos 12:1),
indicating that he entered before the waters parted. As the water reached his nose, he prayed, “Save me, Elohim! The
waters have risen up to my soul; I am about to drown in the mire of the shadowy deep with no place to stand; I have
entered deep waters and a whirlpool is about to carry me away” (Psalm 69:2-3) (Sotah 37a; see also Midrash Tehillim 114:8).
According to Rabbi Hirsch, the four tribes mentioned here allude to four specific traits that have served to
(29) {O Israel:} Elohekha {(your God)} has commanded your ‫אל‬ֹ ֱ ‫א ל ֶׁהי ָ ך ֻע ֶָׁזך ּעו ָזה‬ ֹ ֱ ‫(כט) ִצ ָּוה‬
invincible strength; Elohim, You alone are our strength. This ‫ִהים‬
is what You have wrought for us. :‫ּזו ָפ ַע ְׁל ָת ָּלּנו‬
(30) From Your Temple which overlooks Yerushalayim— ‫(ל) ֵמ ֵ הי ָ כ ֶָׁלך ַעל ְׁיּרו ָש ִָ לם ְָׁלך י ֹו‬
where kings will bring You gifts of tribute— ‫ִביּלו‬
: ‫ְׁמ ָל ִכים ָ שי‬
(31) Rebuke the beast {[the cunning nation that slinks]} among the ‫(לא) ְׁג ַער ַח ַּית ָק ֶׁנה ֲע ַדת ַא ִבי ִרים‬
reeds; {rebuke} the alliance of bullish-powers followed by ‫ְׁב ֶׁע ְׁג ֵלי ַע ִמים ִמ ְׁת ַר ֵפס ְׁב ַר ֵצי ָ כ‬
their calf-peoples cowering in the mud for pieces of silver, ‫ֶׁסף ִב ַזר‬
which
have ever divided peoples asunder in their desire for battle. :‫ַע ִמים ְׁק ָרב ֹות ֶׁי ְׁח ָפּצו‬
(32) {O how we yearn for the future when} nobles will come forth ‫(לב) ֶׁי ֱא ָתּיו ַח ְׁ ש ַמ ִּנים ִמ ִּני ִמ ְׁצ ָר‬
from Egypt, and Ethiopia will hasten to stretch his hands out ‫ִים‬
to Elohim. :‫ּכוש ָ ת ִריץ ָי ָדיו ֵלאֹל ִהים‬
(33) Kingdoms of the earth, sing to Elohim; chant praises to ‫(לג) ַמ ְׁמ ְׁלכ ֹות ָָהא ֶׁרץ ִשירּו ֵ לא ֹ ל‬
Adonai forever, selah! ‫ִהים‬
: ‫ַז ְׁמּרו ֲא ֹד ָני ֶׁ ס ָלה‬
(34) {Sing} to the One who rides in the highest primordial ‫(לד) ָל ֹר ֵ כב ִב ְׁ ש ֵ מי ְׁ ש ֵ מי ֶׁק ֶׁדם ֵ הן‬
heavens; behold, He gives forth His voice, His voice is ‫ִי ֵ תן‬
invincible. :‫ְׁבק ֹול ֹו ק ֹול ֹעז‬
(35) {But to arouse His mercies, Hashem requires that we} give strength ‫אל ִהים ַעל ִי ְׁ ש ָר ֵ אל‬ ֹ ‫(לה) ְׁתּנו ֹ עז ֵל‬
to Elohim {[the Shekhinah, the specific mode of divine providence]} whose :‫ַג ֲא ָות ֹו ְׁו ֻ עז ֹו ַב ְׁש ָח ִקים‬
pride rests upon Yisrael, {and, by virtue of our service,} whose
strength resides in the heights.387
(36) O Elohim, Your awesomeness is revealed through those ‫אל ִהים ִמ ִמ ְׁק ָד ֶׁשָיך ֵאל‬ ֹ ֱ ‫(לו) נ ֹו ָרא‬
who sanctify You. O God of Yisrael, {although You make the ‫ִי ְׁ ש ָר ֵ אל ּהוא ֹנ ֵ תן ֹ עז ְׁו ַ ת ֲע ֻ צמ‬
revelation of Your power dependent on Israel’s service,} it is You alone
‫ֹות ָל ָעם‬
who gives strength and power to Your people. Elohim is
intrinsically blessed. :‫א ל ִהים‬
ֹ ֱ ‫ָבּרְוך‬
Psalm 69
King David describes the anguish he experienced in being considered a stranger among his own people, as well as the anguish
of the Jewish people in being exiled among the nations.
(1) LaMenatzeyach – Dedicated to the Master Symphony :‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ש ֹו ַש ִּנים ְׁל ָד ִוד‬
Conductor of Creation who grants eternal victory, Al
Shoshanim – for the roses {[in honor of Israel which is likened to a rose
among thorns]}. LeDavid – By David.
(2) Save me, Elohim, O just God; the floodwaters {of history} ‫א ל ִהים ִכי ָבּאו ַמ ִים‬
ֹ ֱ ‫(ב) ה ֹו ִ שי ע ִני‬
‫ַעד‬
preserve the nation of Israel in exile: “Sham Binyamin tza’ir rodem: There, within their congregations, in the inner circle
of those scattered Jewish remnants, even Binyamin, the smallest and weakest among the tribes, will rule over his
enemies…He will arise nimbly above all their attempts to crush and break his spirit; he will not allow his foes to deprive
him of his spiritual life and the God-oriented morality and humaneness which have remained Israel’s protecting and
preserving genii (spiritual powers) throughout its days of outward misery. Sarei Yehudah rigmatam: From Yehudah will
come the outstanding spiritual giants and leaders of the Jewish community. They have always understood how to ward
off and render harmless the stone’s thrusts with which the enemies of our people sought to shatter even their stunted
existence in the ghetto…Yehudah’s spiritual and communal leaders succeeded in coping with the stone’s thrusts directed
against the very life of Israel. Sarei Zevulun, sarei Naftali: The princes of Zevulun and Naftali were also successful in these
endeavors to defend their people.”
In answer to the question of why these particular tribal designations are mentioned, Rabbi Hirsch suggests,
“We may assume that the psalmist employed these tribal names to portray specific Israelite qualities which the nation
embodied during its life as a nation upon its own soil, as well as those qualities it carried with it into exile which
effectively guaranteed the continued existence of the dispersed nation. Binyamin always appears as the prototype of small
size and physical weakness. Yehudah embodies the executive and law-enforcing authority; Zevulun stands for trade and
the cultivation of literature, and Naftali typifies the talent of oratory. We can safely say that the spirit of communal
activity and the observance of the Torah, the active interest in commerce and in the cultivation of literature as well as the
gift of oratory, all of which Israel took along into its dispersion, are among the prime factors which have at all times
successfully counteracted the disintegrating influences to which Israel has been exposed in exile.”
387 See our in-depth commentary on this in Inside Psalm 68.
have risen up to {inundate and overwhelm} my soul. :‫ָ נ ֶׁפש‬

(3) I have sunk in the mire of the shadowy deep with no ‫(ג) ָט ַב ְׁע ִתי ִבי ֵון ְׁמּצו ָ לה ְׁו ֵאין ָמ ֳע‬
place to stand; I have entered deep waters and a whirlpool is ‫ָ מד‬
about to carry me away.
‫ָבא ִתי ְׁב ַמ ֲע ַמ ֵקי ַמ ִים ְׁו ִש ֹב ֶׁלת‬
:‫ְׁ ש ָט ָפ ְׁת ִני‬
(4) I am weary of crying out; my throat burns; my eyes are ‫(ד) ָי ַג ְׁע ִתי ְׁב ָק ְׁר ִאי ִנ ַחר ְׁגר ֹו ִני ָכלּו‬
worn out {[exhausted]} from hoping {[waiting]} for my God. :‫אל ָהי‬ ֹ ‫ֵ עי ַני ְׁמ ַי ֵחל ֵל‬
(5) Those who hate me needlessly are more numerous than ‫(ה) ַרּבו ִמ ַש ֲ ער ֹות ֹראשי ש ְַׁנאי ִח‬
the hairs on my head; those who wish to cut me down have ‫ָּנם‬
become empowered; their animosity toward me is based on
falsehood; they {accuse me and} force me to return things that I
‫ָע ְׁצּמו ַמ ְׁצ ִמי ַ תי ֹא ְׁי ַבי ֶׁ ש ֶׁקר ֲא‬
never stole {in the first place}. ‫ֶׁ שר ֹלא‬
: ‫ָג ַז ְׁל ִתי ָאז ָא ִ שיב‬
(6) Elohim, O just God, You know; {You are aware of} my ‫אל ִהים ַא ָתה ָי ַד ְׁע ָ ת ְׁל ִא ַּו ְׁל ִתי‬ ֹ ֶׁ )‫(ו‬
foolishness; my wrongdoings are not hidden from You. :‫ְׁו ַא ְׁשמ ֹו ַתי ִמ ְָׁמך ֹלא ִנ ְׁכ ָחּדו‬
(7) May those who hope in You never be ashamed on my ‫(ז) ַאל ֵי ֹ בש ּו ִבי ֹק ֶׁוָיך ֲא ֹד ָני ֱי ֹה‬
account, O Adonai Elohim Tzevaot {[my Lord and Master who shows ‫ִוה‬
mercy even as He metes out justice, God of all the hosts of heaven and earth]};
may those who seek You never be embarrassed because of
‫ְׁצ ָבא ֹות ַאל ִי ָ כ ְׁלּמו ִבי ְׁמ ַב ְׁק ֶׁשָיך‬
me, O Elohei Yisrael.388 ‫א ל ֵ הי‬ ֹ ֱ
(8) For You alone I endured disgrace; my face was covered ‫(ח) ִכי ָע ֶׁלָיך ָנ ָ שא ִתי ֶׁ ח ְׁר ָפה ִכ ְׁס ָ תה‬
with shame. switch :‫ְׁכ ִל ָמה ָפ ָני‬
(9) {Dear God, how unbearable my pain; nobody even recognizes me;} I am ‫(ט) ּמו ָזר ָה ִיי ִתי ְׁל ֶׁא ָחי ְׁו ָנ ְׁכ ִרי ִל ְׁב ֵני‬
like a stranger to my brothers {[I am considered a bastard in their
eyes]}, an alien to my mother’s sons.389
:‫ִ א ִמי‬
(10) For the jealousy of Your house {[the extreme righteousness of ‫(י) ִכי ִק ְַׁנאת ֵ בי ְָׁתך ֲא ָ כ ָל ְׁת ִני ְׁו ֶׁ ח ְׁרפ‬
my father and my brothers]} has consumed me {[preventing them from ‫ֹות‬
seeing the good in me]}; the disgraces of those who disgrace You
have fallen upon me.
:‫ח ֹו ְׁר ֶׁפָיך ָנ ְׁפּלו ָע ָלי‬
(11) {I fast in order to clean myself before You; I cry for the constriction ‫(יא) ָו ֶׁא ְׁב ֶׁכה ַבצ ֹום ַנ ְׁפ ִשי ַו ְׁת‬
of my soul; this too they use to cast aspersions on me. ‫ִהי‬
‫ַ ל ֲח ָרפ ֹות‬
:‫ִלי‬
(12) I attempt to atone for all my sins by} making sackcloth my ‫(יב) ָו ֶׁ א ְׁת ָנה ְׁלּבושי ָ שק ָו ֱא ִהי ָל‬
clothing; {but this too they use as an excuse;} I am a mockery to them. ‫ֶׁהם‬
:‫ְׁל ָמ ָ של‬
(13) Those who sit at the gate {of the city have nothing better to do ‫(יג) ָי ִשיחּו ִבי ֹי ְׁ ש ֵבי ָש ַער ּו ְׁנ ִגינ ֹות‬
than} talk about me; drunkards make up songs about me.
:‫ש ֹו ֵ תי ֵש ָכר‬
(14) {While they are busy mocking me, however,} I, for my part, I offer ‫(יד) ַו ֲא ִני ְׁת ִפ ָּל ִתי ְָׁלך ְׁי ֹה ָוה ֵ עת‬
my {self in} prayer to You, Hashem, O merciful God, in a ‫ָרצ ֹון‬
moment of divine favor. Elohim, O just God, in the abundance
of Your loving-kindness, answer me with the assurance of
‫אל ִהים ְׁב ָרב ַח ְׁס ֶָׁדך ֲע ֵנ ִני ֶׁב ֱא‬ ֹ ֱ
Your deliverance. ‫ֶׁמת‬
:‫עך‬ ָ ֶׁ ‫ִי ְׁ ש‬
(15) {David now speaks on behalf of Israel:} Rescue me from {sinking in} ‫(טו) ַה ִצי ֵל ִני ִמ ִטיט ְַׁואל ֶׁא ְׁט ָב ָעה‬
388 Adonai Elokim: As noted in Nine Gates to the Psalms, Gates Four and Five (notes #84, 113, 120), we find six
places in Psalms where the name Havayah (YKVK) is pronounced Elokim. In three places we find Adonai Havayah
pronounced Adonai Elohim (Psalms 69:7, 71:5, 71:16), and in three places we find Havayah Adonai pronounced Elohim
Adonai (Psalms 109:21, 140:8, 141:8). In Psalm 71:5, Rabbi Hirsch explains the meaning of this conversion as “He who
clothes His judgment in mercy and His mercy in justice.” In his commentary to the Book of Ezekiel, Rabbi Hirsch’s great -
grandson, Rabbi Yoseph Breuer (1882-1980), explains, “Adonai: Because its literal meaning is ‘my Master,’ this name of
God denotes the prophet’s gratitude that he has been found worthy to become the instrument for the accomplishment of
God’s will. The second name, which combines the spelling of the Four-Letter Name YKVK with the vocalization and
pronunciation of Elohim, represents God’s love showing itself in justice. It conveys to us that even when God as Elohim
judges, denies, or punishes, He is still YKVK, the God of love and mercy.” Rabbi Breuer thus translates the combination of
these two names, “my Master who reveals His love through justice” and “He whose loving-kindness is revealed through
justice.”
389 “I was estranged from my brothers [they considered me a mamzer, a bastard], and I was an alien to the sons of my
mother [they suspected my mother of harlotry].” See Inside Psalm 69.

the mud; do not let me drown; save me from my enemies and ‫ִא ָּנ ְׁצ ָ לה ִמ ֹש ְַׁנאי ּומ ַמ ֲע ַמ‬
from the watery depths {[the spiritual forces that threaten to engulf my :‫ֵקי ָמ ִים‬
soul]}.
(16) Do not let the whirlpool carry me away; do not allow ‫(טז) ַאל ִת ְׁ ש ְׁט ֵפ ִני ִש ֹב ֶׁ לת ַמ ִים‬
the abyss to swallow me; do not let the well {into which I have ‫ְַׁואל‬
fallen} close its mouth on me.
‫ִת ְׁב ָל ֵע ִני ְׁמּצו ָ לה ְַׁואל ֶׁ ת ְׁא ַ טר ָע‬
‫ַ לי‬
:‫ְׁב ֵ אר ִפי ָה‬
(17) Answer me, Hashem, O merciful God, for Your ‫(יז) ֲע ֵנ ִני ְׁי ֹה ָוה ִכי ט ֹוב ַח ְׁס ֶָׁדך ְׁכ ֹ רב‬
kindnesses are the highest good; turn to me with the
overflowing abundance of Your mercies.
: ‫ַ ר ֲח ֶׁמיָך ְׁפ ֵנה ֵא ָ לי‬
(18) Please do not hide Your face from Your servant for I am ‫(יח) ְַׁואל ַ ת ְׁס ֵתר ָפ ֶׁנָיך ֵמ ַע ְׁב ֶָׁדך ִכי ַצר‬
in great pain; quickly, answer me. :‫ִלי ַמ ֵ הר ֲע ֵנ ִני‬
(19) O draw near to my soul; redeem her now; redeem me lest ‫(יט) ָק ְׁר ָבה ֶׁאל ַנ ְׁפ ִ שי ְָׁגא ָלּה ְׁל‬
my enemies become emboldened. ‫ַמ ַען‬
‫ֹא ְׁי ַבי ְׁפ ֵד‬
:‫ִני‬
(20) You know {and are fully aware of} how much disgrace I ‫(כ) ַא ָתה ָי ַד ְׁע ָ ת ֶׁח ְׁר ָפ ִתי ּו ָב ְׁש ִתי‬
{[Israel]} have endured; it is all before You: the shame and
humiliation I have endured at the hands of my enemies.
:‫ּו ְׁכ ִל ָמ ִתי ֶׁנ ְׁג ְָׁדך ָכל צ ֹו ְׁר ָרי‬
(21) Humiliation has broken my heart; I have fallen ill {from so ‫(כא) ֶׁ ח ְׁר ָפה ָש ְׁב ָרה ִל ִבי ָָואּנושה‬
much suffering}; I keep hoping for a reassuring nod, but it
‫ָו ֲא ַק ֶּׁוה ָלּנוד ַָואין ְׁו ַל ְׁמ ַנ ֲח ִמים‬
doesn’t come; {I await} the comforters, but I haven’t found any.
‫ְֹׁולא‬
:‫ָ מ ָצא ִתי‬
(22) {For when I break my fast, instead of comfort and reassurance,} they ‫(כב) ַו ִּי ְׁתּנו ְׁב ָבּרו ִתי ֹראש ְׁו ִל ְׁצ ָמ ִאי‬
give me a meal of gall; they satiate my thirst with vinegar. : ‫ַ י ְׁשקּו ִני ֹח ֶׁ מץ‬
(23) O let their own tables laid before them {[the tables of the ‫(כג) ְׁי ִהי ֻש ְׁל ָח ָנם ִל ְׁפ ֵני ֶׁהם ְׁל ָפח‬
nations who oppress Israel]} be turned against them; let their own
hopes for wellbeing become their trap.
:‫ְׁו ִל ְׁשל ֹו ִמים ְׁלמ ֹו ֵקש‬
(24) Let their eyes be darkened, {prevented} from seeing; do not ‫(כד) ֶׁ ת ְׁח ַש ְׁכ ָנה ֵעי ֵני ֶׁהם ֵמ ְׁרא ֹות‬
let them stand firm on their feet. :‫ּומ ְׁת ֵני ֶׁהם ָ ת ִמיד ַה ְׁמ ַעד‬
(25) Pour Your wrath down upon them; let the heat of Your ‫מך ַו ֲ חר ֹון‬ ָ ֶׁ ‫(כה) ְׁ ש ָפְ ך ֲע ֵ לי ֶׁ הם ַז ְׁע‬
anger {pursue them and} overtake them. ‫ַא ְָׁפך‬
:‫ַי ִ ֹשי ֵגם‬
(26) Let their high towers become desolate; let their tents be ‫(כו) ְׁת ִהי ִטי ָר ָתם ְׁנ ַש ָ מה ְָׁבא ֳה ֵ לי‬
devoid of anyone to inhabit them. ‫ֶׁהם‬
: ‫ַאל ְׁי ִהי ֹי ֵ שב‬
(27) For they pursued {[the nations went further than was called for to ‫(כז) ִכי ַא ָ תה ֲא ֶׁ שר ִה ִכי ָ ת ָר ָדּפו‬
afflict]} the people whom You chastised; they claim that they ‫ְׁו ֶׁ אל‬
are merely afflicting those whom You have already
designated as dead corpses.
‫ַ מ ְׁכא ֹוב ֲח ָל ֶׁליָך ְׁי‬
:‫ַס ֵפּרו‬
(28) Add this premeditated crime to their list of sins {[consider ‫(כח) ְׁת ָנה ָע ֹון ַעל ֲע ֹו ָנם ְַׁואל ָי ֹבאּו‬
them twice guilty as is befitting]}; do not consider them worthy of
Your righteous charity.
:‫תך‬ָ ֶׁ ‫ְׁב ִצ ְׁד ָק‬
(29) Erase them from the book of life; inscribe them not {in the ‫(כט) ִי ָמחּו ִמ ֵס ֶׁפר ַח ִּיים ְׁו ִעם ַצ ִדי‬
same book} as the righteous. ‫ִקים‬
:‫ַאל ִי ָ כ ֵתּבו‬
(30) But as for me—I {[Israel]} am weak and afflicted; Your ‫אל‬ ֹ ֱ ‫(ל) ַו ֲא ִני ָע ִני ְׁוכ ֹו ֵ אב ְׁיּשוע ְָׁתך‬
salvation alone, Elohim, will strengthen me. ‫ִהים‬
:‫ְׁת ַש ְׁג ֵב ִני‬
(31) I will then praise Your Name, Elohim, with song and ‫א ל ִהים ְׁב ִשי ר‬ ֹ ֱ ‫(לא) ֲא ַה ְׁל ָ לה ֵ שם‬
magnify You with thanksgiving. :‫ַו ֲא ַג ְׁד ֶּׁלּנו ְׁבת ֹו ָדה‬
(32) O may my song be pleasing to You, Hashem, {more pleasing} ‫(לב) ְׁו ִתיטב ַ לי ֹה ָוה ִמש ֹור ָפר ַמ ְׁק‬
than a bull-ox with its proud horns and cloven hooves. ‫ִרן‬
:‫ַ מ ְׁפ ִריס‬

(33) See, O you humble of spirit, and rejoice; you who seek ‫(לג) ָרּאו ֲע ָנ ִוים ִי ְׁ ש ָמחּו ֹד‬
Hashem, may your hearts revive! ‫ְׁר ֵ שי‬
‫א ל ִהים ִויחי ְׁל ַב ְׁב‬ ֹ ֱ
:‫ֶׁכם‬
(34) For Hashem hears {the cry of} the downtrodden; He will ‫(לד) ִכי ֹש ֵמ ַע ֶׁ אל ֶׁ א ְׁבי ֹו ִנים ְׁי ֹה‬
never deride {the prayer of} the prisoners. ‫ָוה ְׁו ֶׁ את‬
‫ֲ א ִסי ָריו ֹלא ָב‬
:‫ָזה‬
(35) Praise Him, {all you hosts of} heaven and earth, the seas and ‫(לה) ְׁי ַה ְׁלּלוּהו ָש ַמ ִים ָָוא ֶׁרץ ַי ִמים ְׁו‬
{all} life forms in them. ‫ָ כל‬
‫ֹר ֵ מש‬
:‫ָבם‬
(36) For Elohim will redeem Tziyon and rebuild the cities of ‫אל ִהים י ֹו ִשיע ִּצי ֹון ְׁו ִי ְׁב ֶׁנה‬ֹ ֱ ‫(לו) ִכי‬
Yehudah; {the tribes of Yisrael} will dwell there again and inherit
it anew.
:‫ָע ֵרי ְׁיּהו ָדה ְׁו ָי ְׁשּבו ָ שם ִוי ֵרּשו ָה‬
(37) The offspring of His servants will inherit it; lovers of His ‫(לז) ְׁו ֶׁז ַרע ֲע ָב ָדיו ִי ְׁנ ָחּלו ָה ְׁו ֹא ֲה ֵבי‬
Name will become its permanent dwellers. ‫ְׁשמ ֹו‬
:‫ִי ְׁ ש ְׁכּנו ָּבה‬
Psalm 70
(1) LaMenatzeyach – Dedicated to the Master Symphony ‫(א) ַל ְׁמ ַנ ֵצ ַח ְׁל ָד ִוד ְׁל ַה ְׁז‬
Conductor of Creation who grants eternal victory. LeDavid :‫ִכיר‬
LeHazkir – By David, a reminder.
(2) Elohim, O just God, come to my rescue! Hashem, O ‫אל ִהים ְׁל ַה ִצי ֵל ִני ְׁי ֹה ָוה ְׁל ֶׁע ְׁז ָר‬ ֹ ֱ )‫(ב‬
merciful God, be quick to come to my aid!390 ‫ִתי‬
:‫ּחושה‬
(3) May all who seek my soul’s destruction be ashamed and ‫(ג) ֵי ֹבשּו ְׁו ַי ְׁח ְׁפּרו ְׁמ ַב ְׁק ֵ שי ַנ ְׁפ ִשי ִי‬
humiliated; may all who seek to harm me be turned back and ‫ֹסגּו‬
embarrassed.
:‫ָאח ֹור ְׁו ִי ָ כ ְׁלּמו ֲח ֵפ ֵצי ָר ָע ִתי‬
(4) Let them return {in teshuvah} in the wake of their humiliation, ‫(ד) ָיּשוּבו ַעל ֵע ֶׁקב ָב ְׁ ש ָ תם ָה ֹא ְׁמ‬
those who call out even now, “Aha, aha!” {over the disaster that ‫ִרים‬
has befallen me}.
‫האח‬ ָ ֶׁ
:‫ֶׁהָאח‬
(5) But let all who seek You rejoice and find eternal ‫(ה) ָי ִשישּו ְׁו ִי ְׁש ְׁמּחו ְָׁבך ָכל ְׁמ ַב ְׁק‬
happiness in You, and let those who love Your salvation say ‫ֶׁשָיך‬
at all times, “May {the great mercy of} Elohim be ever more
magnified {and
‫א ל ִהים ֹא ֲה‬ ֹ ֱ ‫ְׁו ֹיאמּרו ָ ת ִמיד ִי ְׁג ַדל‬
revealed}!” ‫ֵבי‬
:‫ְׁ יּשוע ֶׁתָך‬
(6) But as for me {[David, Israel]}, I am poor and defenseless. ‫א ל ִהים ּחושה‬ ֹ ֱ ‫(ו) ַו ֲא ִני ָע ִני ְׁו ֶׁ א ְׁבי ֹון‬
Elohim, O just God, act quickly on my behalf. You alone are ‫ִּלי‬
my help and my deliverer. Hashem, O merciful God, do not
delay.391
‫ֶׁ ע ְׁז ִרי ּומ ַפ ְׁל ִטי ַא ָ תה ְׁי ֹה ָוה ַאל‬
:‫ְַׁתאחר‬
Psalm 71
This psalm seems to have been written in David’s old age, either soon after the episode with Batsheva, or more likely,
after Avshalom’s attempted takeover with the support of Achitofel (to recall the connection between David’s sin with
Batsheva and Avshalom’s coup, see Inside Psalm 3). In any case, David again speaks here not only about his own personal
troubles but about Israel’s tribulations in its long arduous trek toward Geulah, the Final Redemption.
(1) In You, Hashem, I take refuge; {with Your continuing support,} I ‫(א) ְָׁבך ְׁי ֹה ָוה ָח ִסי ִתי ַאל ֵ אב ֹו ָ שה‬
will never be ashamed.
(2) Save me with Your tzedakah {(Your righteous charity, the merciful ‫(ב) ְׁב ִצ ְׁד ָק ְָׁתך ַ ת ִצי ֵל ִני ּו ְׁת ַפ ְּׁל ֵט ִני ַה‬
justice of Your loving right hand)}, and rescue me; incline Your ear to ‫ֵטה‬
me and deliver me.
‫ֵ א ַלי ָא ְׁז ְָׁנך ְׁוה ֹו‬
:‫ִשיע ִני‬
(3) Be a sheltering fortress for me, into which I may enter, ‫(ג) ֱה ֵיה ִלי ְׁלּצור ָ מע ֹון ָ לב ֹוא ָ ת ִמיד‬
{not only during dark and troubled times but at all times} . You have
‫ִצ ִּוי ָ ת ְׁלה ֹו ִשיע ִני ִכי ַס ְׁל ִעי ּומּצו ָד‬
continually instructed {Your angels} to save me, {so deliver me now
as well,} for You alone are my rock and my stronghold.392
‫ִתי‬
: ‫ָ א ָ תה‬
390Hirsch: “David makes a two-fold appeal to God for speedy aid. He asks that God as Elokim, as the Judge of
the world, frustrate the criminal intentions of his foes and deliver him from their hands. He then addresses God as
Hashem, as the Giver of a better future and renewed vigor, asking Him to help him pass beyond the present moment of
threatening destruction to a new future which he, David, will then fully consecrate to the fulfillment of his life’s task.”
391 Daat Mikra notes that Psalms 70-71 can be seen as one psalm separated into two (similar to Psalms 1-2, and
Psalms 42-43). This is seen from the fact that the entirety of the relatively short Psalm 70 is almost identical to the
concluding verses of Psalm 40 (verses 14-18). In addition, Psalm 71 does not have a proper ketovet (introductory headline)
but is rather similar to Psalm 31:2.
392 Bekha Hashem chasiti. Compare with Psalm 31:2-4, “Bekha Hashem chasiti—in You alone, Hashem, I have
placed my trust; I will therefore never be ashamed; O rescue me with Your righteous charity [the merciful justice of Your
loving right hand]. Incline Your ear to me; deliver me quickly; be a sheltering rock for me, a fortified stronghold to save
(4) O my God, rescue me from the hand of the lawless man, ‫אל ַהי ַפ ְּׁל ֵט ִני ִמ ַּיד ָר ָ שע ִמ ַ כף‬ ֹ ֶׁ )‫(ד‬
from the grip of the unrighteous and ruthless man. 393 :‫ְׁמ ַע ֵּול ְׁוח ֹו ֵמץ‬
(5) For You alone are my hope, O Adonai Elohim {[my Lord and ‫(ה) ִכי ַא ָ תה ִת ְׁק ָו ִתי ֲא ֹד ָני ֱי ֹה ִוה‬
Master, to whom I dedicate my entire life, who clothes justice in mercy and
mercy in justice]}, my fortress of trust from the days of my youth.
:‫ִמ ְׁב ַט ִחי ִמ ְּׁנּעו ָרי‬
(6) I have relied upon You for support from birth; from the ‫(ו) ָע ֶׁלָיך ִנ ְׁס ַמ ְׁכ ִתי ִמ ֶׁב ֶׁטן ִמ ְׁמ ֵעי‬
moment I left my mother’s womb, You set me apart;394 ‫ִא ִמי‬
everything that I have that is praiseworthy is Yours.
‫ַ א ָתה ג ֹו ִזי ְָׁבך ְׁת ִה ָּל ִתי ָ ת‬
:‫ִמיד‬
(7) Thus I became as a wonder to the multitudes, {but even as ‫(ז) ְׁכמ ֹו ֵפת ָה ִיי ִתי ְׁל ַר ִבים ְׁו ַא ָתה‬
they gazed upon me in amazement}, You alone remained my sole
source of strength.395
: ‫ַ מ ֲח ִסי ֹעז‬
(8) Thus my mouth was constantly filled with praise for You, ‫תך ָ כל ַּהי ֹום‬ ָ ֶׁ ‫(ח) ִי ָמ ֵ לא ִפי ְׁת ִה ָּל‬
with each day being yet another opportunity to recognize
Your glory.
:‫תך‬ ָ ֶׁ ‫ִת ְַׁפא ְׁר‬
(9) {Thus it was when I was young, but I ask now as well:} Do not cast me ‫(ט) ַאל ַ ת ְׁש ִלי ֵכ ִני ְׁל ֵעת ִז ְׁק ָנה ִכ‬
away in old age; when my strength fails me, do not forsake ‫ְׁכל ֹות‬
me. ‫ֹכ ִחי ַאל ַ ת ַע ְׁז‬
:‫ֵב ִני‬
(10) For my enemies and those who wait on my soul {[who ‫(י) ִכי ָאמּרו א ֹו ְׁי ַבי ִלי ְׁו ֹש ְׁמ ֵרי ַנ ְׁפ ִ שי‬
await my imminent downfall]} take counsel together.
:‫נ ֹו ֲעצּו ַי ְׁח ָדו‬
(11) They say, “Elohim has abandoned him; pursue him and ‫א ל ִהים ֲע ָזב ֹו ִר ְׁדּפו‬ ֹ ֱ ‫(יא) ֵלאמר‬
take him, for there is no one to deliver {him now}.” :‫ְׁו ִת ְׁפּשוּהו ִכי ֵ אי ן ַמ ִציל‬
(12) O Elohim, do not distance Yourself from me; my God, ‫אל‬ֹ ֱ ‫א ל ִהים ַאל ִת ְׁר ַ חק ִמ ֶׁ מ ִּני‬ ֹ ֱ )‫(יב‬
hasten to my aid. ‫ַהי‬
>: ‫ְׁל ֶׁ ע ְׁז ָר ִתי ּחושה <כתיב ּחי ָשה‬
(13) May the adversaries of my soul be ashamed and ‫(יג) ֵי ֹבשּו ִי ְׁכּלו שט ֵני ַנ ְׁפ ִ שי ַי‬
confounded; may those who seek to harm me be shrouded in ‫ֲעטּו‬
disgrace and humiliation.
‫ֶׁ ח ְׁר ָפה ּו ְׁכ ִל ָמה ְׁמ ַב ְׁק ֵשי‬
(14) But as for me, I shall never give up hope, and I shall yet ‫(יד) ַו ֲא ִני ָ ת ִמיד ֲא ַי ֵחל ְׁוה ֹו ַס ְׁפ‬
‫ִתי ַעל‬
me [from impending danger]. For You alone are my rock and my stronghold; for the sake of Your Name, therefore, lead
me and guide me.”
393 Hirsch: “Ma’avel ve’chometz.’ Me’avel, derived from avel (ayin-vav-lamed, usually translated injustice, but
which itself is from al, ayin-lamed), ‘to be above, to place above,’ denotes one who misuses the power invested in him to
lord over, and even enslave, others. Chometz, literally vinegar, refers to one who mixes bitterness into the cup of peace and
happiness of another, and thus causes the other’s peace and prosperity to curdle and ferment.”
394 “Mi’me’ey immi atah gozi—from the moment I left my mother’s womb, You set me apart.” Hirsch: “Gozi, from
goz (related to ligzoz, to cut off, detach) could be interpreted as referring to the mechanical detachment of the infant from
its mother that takes place after birth. But such an interpretation would hardly be appropriate here, since the cutting of
the umbilical cord is a very simple operation, performed after birth by human hands. Besides, goz and gazaz are generally
employed to denote a spatial separation, a setting apart, rather than a mechanical cutting off. Hence the thought here
would most probably be ‘You have set me apart. From the very moment that I left my mother’s womb, You isolated me
and caused me to stand apart from those with whom it would have been most natural that I should have close contact.’”
Echoing what we saw above (Inside Psalm 69, from Book of Our Heritage by Rabbi Eliyahu Kitov), Rabbi Hirsch
continues, “The little that we know of David’s childhood might serve to give us some understanding of these allusions.
David was the youngest of eight sons. It seems that his elder brothers slighted him, and that even his father neither
understood nor appreciated David’s true worth and character. When the sons of Yishai were introduced to Shmuel
HaNavi (I Samuel 16:5-11), David was almost passed over as the one ‘who kept the sheep.’ Shortly after, when Yishai
sent David to bring food to his brothers in the battlefield, Eliav treated him with contempt, saying, ‘I know your iniquity
and the evil of your heart…’ (I Samuel 17:28). Thus David found little love and understanding in the family group into
which he had been born. Rejected by his family, David was forced to depend upon his inner resources…Cast off by his
kinfolk, he found communion with both himself and God. God guided him and awakened within him a blossoming of
mind and spirit, and so David, in turn, came to know God. Thus the boy David quietly matured to young manhood.”
395 Mofet-wonder. Hirsch: “But then, all of a sudden [after slaying Goliath], the shepherd boy who had hitherto
been ignored/despised and left among his sheep, stood before the astounded multitude as a mofet (miracle, wonder) to
teach them and to convince them, to show them what heights of achievement can be attained by a man who has allowed
Hashem to train him. But even as the multitudes gaze upon him in amazement, Hashem remained machsi oz, not only his
sole source of strength but the source of his progressive advancement toward the supreme spiritual goal. This is the
meaning of oz in the spiritual sense. ‘The admiration and applause of the crowds did not lead me astray. I continued to
cleave to Your hand which has guided and trained me, and I look to You still for all my future spiritual progress.’”
add to my praise of You. :‫תך‬

ָ ֶׁ ‫ָ כל ְׁת ִה ָּל‬
(15) With my mouth I will continue to declare Your tzedakah ‫תך ָ כל ַּהי‬ָ ֶׁ ‫(טו) ִפי ְׁי ַס ֵפר ִצ ְׁד ָק‬
{(merciful justice)}. {However, even if I would try to relate the miracles of} ‫ֹום‬
Your salvation each and every day, I would not know how to
enumerate them individually.
‫תך ִכי ֹלא ָי ַד ְׁע ִתי ְׁס ֹפר‬ ָ ֶׁ ‫ְׁתּשוע‬
:‫ֹות‬
(16) If I were to elaborate on Your omnipotence, O Adonai ‫(טז) ָאב ֹוא ִב ְׁג ֻ בר ֹות ֲא ֹד ָני ֱי ֹה ִוה‬
Elohim {[my Lord and Master, who clothes justice in mercy and mercy in :‫ַא ְׁז ִכיר ִצ ְׁד ָק ְָׁתך ְׁל ַב ֶָׁדך‬
justice]}, I would end up mentioning {[emphasizing]} Your
tzedakah {(merciful justice)} alone.
(17) Elohim, thus have You taught me from my youth, and ‫אל ִהים ִל ַמ ְׁד ַ ת ִני ִמ ְּׁנּעו ָרי ְׁו‬ ֹ ֶׁ )‫(יז‬
even today this is the most powerful way I have found to tell ‫ַעד‬
of Your wonders.
‫ֵ ה ָּנה ַא ִגיד ִנ ְׁפ ְׁלא ֹו‬
:‫ֶׁתָיך‬
(18) {I therefore ask:} Even when I become ancient and white, O ‫אל ִהים‬ ֹ ֱ ‫(יח) ְׁו ַגם ַעד ִז ְׁק ָנה ְׁו ֵ שי ָבה‬
Elohim, forsake me not until I have declared {the power of} Your ‫עך ְׁלד ֹור‬ ָ ֲ ‫ַאל ַ ת ַע ְׁז ֵב ִני ַעד ַא ִגיד ְׁזר ֹו‬
arm to my own generation, {the awesomeness of} Your
omnipotence to all {future generations} to come. :‫תך‬ָ ֶׁ ‫ְׁל ָ כל ָיב ֹוא ְׁגּבו ָר‬
(19) Your righteous charity, Elohim, God of justice {[the kindnesses ‫א ל ִהים ַעד ָ מר ֹום ֲא‬ ֹ ֱ ‫(יט) ְׁו ִצ ְׁד ָק ְָׁתך‬
You have done for me and others]}, extends to the highest heavens; You ‫ֶׁשר‬
alone have performed great wonders, Elohim. Who is like
You?396
‫א ל ִהים ִמי ָכמ‬ ֹ ֱ ‫ָע ִ שי ָ ת ְׁג ֹ דל ֹות‬
:‫ָֹוך‬
(20) O You who have shown me/us {[David, Israel]} many ‫(כ) ֲא ֶׁשר ִה ְׁר ִאי ַ ת ִני <כתיב ִה ְׁר ִאי‬
grievous troubles and misfortunes, revive me/us! And from >‫ַ ת ִנו‬
the depths of the earth {[from the depths of my depravity for having
sinned with Batsheva]}, raise me up again.
‫שוב ְׁת‬ ּ ‫ָצר ֹות ַרב ֹות ְׁו ָרע ֹות ָת‬
‫ַח ֵּי ִני <כתיב ְׁת ַח ֵּיי ִנו> ּומ ְׁת ֹ המ‬
‫ֹות ָָהא ֶׁרץ‬
‫ָ תשּוב ַ ת ֲע ֵל ִני <כתיב ַ ת‬
>:‫ֲע ֵלנו‬
(21) You will thereby help me grow spiritually and, turning :‫(כא) ֶׁת ֶׁרב ְׁג ֻד ָּל ִתי ְׁו ִת ֹ סב ְׁת ַנ ֲח ֵמ ִני‬
back {toward me}, You will comfort me.397
(22) I will also continue to thank You for Your faithfulness ‫(כב) ַגם ֲא ִני א ֹו ְָׁדך ִב ְׁכ ִלי ֶׁנ ֶׁבל ֲא ִמ‬
with the stringed instrument {of my heart}, O my God. I will ‫ְָׁתך‬
sing to You with the harp {of my soul}, O Holy One of Israel.
‫אל ָהי ֲא ַז ְׁמ ָרה ְָׁלך ְׁב ִּכנ ֹור ְׁקד ֹוש‬ ֹ ֱ
(23) My lips rejoice when I sing praises to You, and my soul ‫(כג) ְׁת ַר ֵּנ ָּנה ְׁש ָפ ַתי ִכי ֲא ַז ְׁמ ָרה ָ ְּל ך‬
too {rejoices,} which You have redeemed. :‫ְׁו ַנ ְׁפ ִשי ֲא ֶׁשר ָפ ִדי ָת‬
(24) My tongue will tell of Your tzedakah {(righteous charity and ‫(כד) ַגם ְׁלש ֹו ִני ָ כל ַּהי ֹום ֶׁ ת ְׁה ֶׁגה‬
merciful justice)} day after day, {eternally grateful to You} for exposing
‫תך ִכי ֹבשּו ִכי ָח ְׁפּרו ְׁמ ַב ְׁק‬ ָ ֶׁ ‫ִצ ְׁד ָק‬
the shame and disgrace of those who sought to harm me.
‫ֵ שי‬
Psalm 72
(1) LiShlomo – {A Psalm by David} for Shlomo: Elohim, God of ‫אל ִהים ִמ ְׁ ש ָפ ֶׁטָיך ְׁל‬ ֹ ֶׁ ‫(א) ִל ְׁשֹלמה‬
justice, bestow Your judgment on the king, and Your tzedakah ‫ֶׁ מ ְֶׁלך‬
{(righteous charity)} on the king’s son.398
‫ֵ תן ְׁו ִצ ְׁד ָק ְָׁתך ְׁל ֶׁבן ֶׁמ‬
:‫ְֶׁלך‬
396This is the second of three verses we recite during Minchah of Shabbat. See above, note to Psalm 36:7.
397Hirsch: “And then, when You will have lifted me up from the depths of my depravity [for having profaned
Your name by taking Batsheva the way I did], You will let me attain a moral stature and a blessed awareness of You, such
as will surpass by far the height I had attained before my transgression; hence I shall reach heights which I could not have
climbed if I have never gone astray. Thus, ve’tisov means literally to turn back around, to turn in an opposite direction.
David is saying, ‘Even as You once turned away from me because of my sin, Your turning back toward me now gives me
comfort in my remorse over my past errors.’ The essence of true nechamah (comfort and consolation) is to permit the
individual to view his fate in a different light. ‘Indeed,’ says David, ‘the very fact that I have sinned but subsequently was
able to overcome my error has caused me to gain in spiritual stature. The proofs of God’s greatness which I have
experienced, the growth in moral and spiritual strength which I have attained in my inner struggle for self-discipline,
these are things which I could never have acquired in any other manner.’ This is quite in accordance with what our sages
teach us concerning the efficacy of true teshuvah me’ahavah, ‘Great is teshuvah from love, for it transforms intentional
transgressions into meritorious acts’” (Yoma 86b; see above, Inside Psalm 1).
398 Based on Midrash Tehillim 72:6, Radak writes that the king’s son in this psalm refers both to Shlomo ben David
(King Shlomo, the son of King David), as well as to Mashiach ben David. The entire psalm can thus be read simultaneously
(2) {Grant him wisdom} so that he may judge Your people with ‫(ב) ָי ִדין ַע ְָׁמך ְׁב ֶׁצ ֶׁדק ַו ֲע ִנ ֶּׁיָיך ְׁב ִמ ְׁש‬
equity, and Your poor with justice.
:‫ָפט‬
(3) The mountains will then yield peace for the people, and ‫(ג) ִי ְׁשאּו ָה ִרים ָ של ֹום ָל ָעם ּו ְׁג ָבע‬
the hills too, in the merit of tzedakah {[when the people employ the
good they have received not only for their own advantage but for the welfare
‫ֹות‬
of their fellow man]}. :‫ִב ְׁצ ָד ָקה‬
(4) May he defend the right of the poor of the people, be a ‫(ד) ִי ְׁש ֹפט ַע ִנ ֵּיי ָעם י ֹו ִשי ַע ִל ְׁב ֵני ֶׁא‬
deliverer of the children of the needy, and crush anyone who ‫ְׁבי ֹון‬
would oppress them.
:‫ִוי ַד ֵכא ע ֹו ֵשק‬
(5) So that they may fear You as long as the sun shines, and ‫(ה) ִיי ָרּאָוך ִעם ָש ֶׁמש ְׁו ִל ְׁפ ֵני ָי ֵר ַח ד‬
before the moon, throughout all generations. ‫ֹור‬
:‫ד ֹו ִרים‬
(6) May {his words} descend {and enter their hearts} like rain upon ‫(ו) ֵי ֵרד ְׁכ ָמ ָטר ַעל ֵגז ִכ ְׁר ִבי ִבים ַז ְׁר ִזיף‬
mown grass, as showers that water the earth. :‫ָא ֶׁרץ‬
(7) Let the righteous flourish in his days, and bring abundant ‫(ז) ִי ְׁפ ַרח ְׁב ָי ָמיו ַצ ִדיק ְׁו ֹ רב ָ של ֹום‬
peace until the moon will no longer be {needed for light}. ‫ַעד‬
:‫ְׁב ִלי ָי ֵר ַח‬
(8) Let him rule from sea to sea, and from the {great} river to ‫(ח) ְׁו ֵי ְׁר ְׁד ִמ ָּים ַעד ָים ּומ ָּנ ָהר ַעד‬
the ends of the earth. :‫ַא ְׁפ ֵסי ָא ֶׁרץ‬
(9) Let nobles kneel before him, and his enemies lick the dust. ‫(ט) ְׁל ָפ ָניו ִי ְׁכ ְׁרּעו ִצ ִּיים ְׁו ֹא ְׁי ָביו ָע ָפר‬
:‫ְׁי ַל ֵ חכּ ו‬
(10) Let the kings of Tarshish and of distant islands pay ‫(י) ַמ ְׁל ֵ כי ַ ת ְׁר ִשיש ְׁו ִא ִּיים ִמ ְׁנ ָחה ָי‬
tribute, and the kings of Sheba and Seba offer gifts. ‫ִשיבּו‬
‫ַ מ ְׁל ֵ כי ְׁ ש ָבא ּוס ָבא ֶׁ א ְׁ ש ָ כר ַי ְׁק‬
:‫ִריּבו‬
(11) Let all kings bow down before him, and all nations serve ‫(יא) ְׁו ִי ְׁ ש ַ ת ֲחוּו ל ֹו ָ כל ְׁמ ָל ִכים ָ כל‬
him. ‫ג ֹו ִים‬
:‫ַי ַע ְׁבּדוּהו‬
(12) For he will rescue the needy when he cries out, and the ‫(יב) ִכי ַי ִציל ֶׁ א ְׁבי ֹון ְׁמ ַש ֵּו ַע ְׁו ָע ִני ְׁו‬
poor, and the one who has no one to assist him. ‫ֵ אי ן‬
‫ֹע ֵזר ל‬
:‫ֹו‬
(13) He will pity the poor and the needy, and he will deliver ‫(יג) ָי ֹ חס ַעל ַדל ְׁו ֶׁ א ְׁבי ֹון ְׁו ַנ ְׁפש‬
the souls of the needy. ‫ֹות‬
‫ֶׁ א ְׁבי ֹו ִנים י ֹו‬
:‫ִשיע‬
(14) He will redeem their soul from oppression and violence, ‫(יד) ִמת ְֹוך ּומ ָח ָ מס ִי ְַׁגאל ַנ ְׁפ ָ שם‬
and their blood will be precious in his eyes. :‫ְׁו ֵיי ַקר ָד ָמם ְׁב ֵעי ָניו‬
(15) He {[the poor man]} will then live, for {the king} will support ‫(טו) ִוי ִחי ְׁו ִי ֶׁתן ל ֹו ִמ ְׁז ַהב ְׁש ָבא‬
him from the gold of Sheba; {the poor man} will then pray for ‫ְׁו ִי ְׁת ַפ ֵּלל ַב ֲעד ֹו ָ ת ִמיד ָכל ַּהי ֹום‬
him constantly, and bless him every day.
:‫ְׁי ָב ְׁר ֶׁכ ְׁנּהו‬
(16) May the borders of the grainfields in the land extend to ‫(טז) ְׁי ִהי ִפ ַ סת ַבר ָָבא ֶׁרץ ְׁב‬
the top of the mountains; may {the sound of} its harvest ‫ֹראש‬
resound like Levanon; but {more than all this, may the people}
blossom forth
‫ָה ִרים ִי ְׁר ַעש ַ כ ְּׁל ָבנ ֹון ִפ ְׁרי ֹו ְׁו ָי‬
from the cities like the grass of the earth. ‫ִציּצו‬
‫ֵ מ ִעיר ְׁכ ֵע ֶׁ שב ָָהא‬
:‫ֶׁרץ‬
(17) May his name endure forever; may his name be ‫(יז) ְׁי ִהי ְׁשמ ֹו ְׁלע ֹו ָ לם ִל ְׁפ ֵני ֶׁ ש ֶׁמש ִּינ‬
perpetuated in progeny before the sun; may all nations bless ‫ֹון‬
themselves by him, and praise him in their progress.
‫<כתיב ִי ֹּנין> ְׁשמ ֹו ְׁו ִי ְׁת ָב ְׁרּכו ב ֹו ָ כל‬
:‫ג ֹו ִים ְׁי ַא ְׁשּרוהּו‬
(18) Blessed is Hashem Elohim {(the infinite-eternal One who hides and ‫אל‬ ֹ ֱ ‫א ל ִהים‬ ֹ ֱ ‫(יח) ָבּרְוך ְׁי ֹה ָוה‬
disguises Himself as Elohim, the author and director of history who continues
Elohei Yisrael {(God of Israel)}

to sustain creation at every moment)}, ‫ֵ הי‬
who is always performing wonders {for us} levado {(alone, in
secret,
‫ִי ְׁש ָר ֵאל ֹע ֵשה ִנ ְׁפ ָלא ֹות‬
behind the scenes)}.399 :‫ְׁל ַבד ֹו‬
(19) May His glorious Name be blessed {and increasingly revealed ‫(יט) ּו ָבּרְוך ֵ שם ְׁכב ֹוד ֹו ְׁלע ֹו ָ לם ְׁו ִי ָמ‬
in this world and} forevermore, and may the entire earth be ‫ֵ לא‬
:‫ְׁ כב ֹוד ֹו ֶׁ את ֹ כל ָָהא ֶׁרץ ָאמן ְָׁואמן‬
on both levels.
399 For the meaning of the seemingly superfluous levado (alone, in secret, behind the scenes), see note on Psalm
136:4.
filled/permeated with His {radiant} glory-light, amen and

amen.400
(20) Then the prayers of David, the son of Yishai, will have ‫(כ) ָּכלּו ְׁת ִּפל ֹות ָד ִוד ֶׁבן ִי‬
completed the purpose for which they were written. : ‫ָ שי‬
400 As noted above on Psalm 41:14, there is something special about the verses that were placed at the
conclusion of each of the first four books of Psalms. Here too, at the conclusion of the second book, we express our wish to
barukh (bless) Hashem, to draw down more of Hashem’s transcendent light into the fabric of creation, to reveal more of
Hashem’s Shekhinah (Indwelling Presence) in creation. Note that the two primary verbs in this verse are u’barukh and
ve’yimalei. Ve’yimalei ha’aretz (may the earth be filled, permeated) in the second clause not only parallels but sheds light on
the verb u’barukh (may Hashem’s name be blessed and increasingly revealed) in the first clause. It is one thing to ask to
draw down a greater revelation of God’s presence into the world; it is something else to ask that the whole world be filled
to overflowing with that same presence. Be that as it may, all the above terms denote our desire to (1) become more aware
of Hashem’s immanence filling and permeating creation down to the tiniest details of our lives, in order to (2) draw down
a greater revelation of His transcendent presence into creation.
But now we may ask: Does Hashem’s presence fill creation or doesn’t it? Tzemach Tzedek (Rabbi Menachem
Mendel of Lubavitch, 1789-1866) asks this question. He writes, “It is important to understand the phrase ‘u’barukh shem
kevodo le’olam—may His glorious name be blessed forever [and to the world],’ wherein the concept of berakhah involves
hamshakhah (drawing down, revealing below), namely, that Hashem’s kavod (glory) be nimshakh (drawn down and revealed)
le’olam (in the world, to the world). Again, this is similar to ‘U’barukh shem kevodo ve’yimalei kevodo et kol ha’aretz—may His
glorious name be blessed [and increasingly revealed in this world and] forevermore; may the entire earth be filled with His
radiant glory, amen and amen’ (Psalm 72:19), which is in the future. The problem with this is that it is also written, ‘ melo kol
ha’aretz kevodo—the whole world is filled with His glory’ (Isaiah 6:3), and ‘Halo et ha’shamayim ve’et ha’aretz ani malei, neum
Havayah—behold, do I not fill the heavens and the earth, says Hashem!’ (Jeremiah 23:24). If so, if Hashem’s presence fills the
entirety of creation, how can the above verse say ve’yimalei (will fill) in the future, implying that it does not yet fill creation?
The verses clearly contradict each other” (Derekh Mitzvotekha, Biur VeUlam Chai Ani, p. 178).
Tzemach Tzedek goes on to make a distinction between kavod and makom kevodo, as in “Ayeh mekom kevodo le’haaritzo
— where is the transcendent place of His glory so that we may praise Him?” (Kedushah d’Mussaf) and “Barukh kevod Havayah
mi’mekomo—may the glory of Hashem be barukh (blessed, increasingly revealed and drawn forth) from its transcendent place”
(Ezekiel 3:12). Mekom kevodo (the place of His glory) is the transcendental source, the place from which Hashem’s kavod (glory)
shines. Yes, “melo kol ha’aretz kevodo—the whole earth is filled with His glory” (Isaiah 6:3), but similar to the difference
between the light of the sun in the sun vs. the diminished aspect of the same light that shines into our kitchen window, so too
is there no comparison between the transcendental place from which Hashem’s kavod shines vs. the diminished aspect of the
kavod that presently fills our world. Whereas the higher up we go in the spiritual universes the more Hashem is revealed, the
more we descend earthward, the more concealed He is. Certainly there is no question that Hashem is here, there, and
everywhere, but
the degree to which He is revealed varies. As we are beginning to grasp, the reason for this was so that we would have to work
to consciously choose to recognize Hashem as the ultimate source, and dedicate our lives to serving His purposes. This makes
the degree of revelation of Hashem’s presence a function of consciousness. The more we direct our sights to makom kevodo (the
transcendental source, the place from which Hashem’s glory shines), the more we participate in drawing down a greater
revelation of that glory into our world.

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YEARNING FOR REDEMPTION—THE PSALMS OF KING DAVID 1

First Book of Psalms (1-41)

:‫ִב ְׁר ָע ָדה‬

relationship with his son Avshalom.

dismembering me, with no one to rescue. :‫ַ מ ִציל‬

>:‫ִ ת ְׁ ש ַ כח ֲע ָנ ִוים <כתיב ֲע ָנ ִיים‬

:‫ֵ ַמא ְׁרצ ֹו‬

the very fabric of society},

(3) They have all turned away {from the path of

‫ִמימי ִני ַבל ֶׁ אמ‬

:‫ָ ָבא ֶׁרץ‬

:‫ַ כ ְׁנ ֵפי ּרוח‬

of Your rebuke, Hashem {[the revelation of Your mastery over the

For an in-depth understanding of this verse, see Inside Psalm 18.

(3) one day follows another bespeaks {the

belonged to Hashem; He rules over nations {and guides

bestow eternal life.

:‫ִמ ֶׁמ ִּני‬

lifted/pardoned, whose chet {(error, misdeed)} is

Psychology of Teshuvah and Viduy.”

:‫ְׁב ֵני ָָהא ָדם‬

‫ַד ְׁכ ֵ אי ּרוח י ֹו‬

hid their hatred of David behind a feigned loyalty (snare, net).

the anger go.

existence is hevel {(vapor, nothingness)}, selah {[so it is and so it will

overwhelming gratitude I feel in my heart}.

recognize Hashem’s direct involvement in their life.

opportunity to feel and directly experience Your closeness.

Second Book of Psalms (42-72)

have devised against me.”

shall obliterate those who rise against us {to destroy us}.

:‫ַאל ִת ְׁז ַנח ָל ֶׁנ ַצח‬

of Your great love.”

transition from teruah to tekiah in the above passage in the Torah.

will not leave him in the World to Come.

‫ַאח ָריו ְׁכב ֹוד‬

and in sin my mother became pregnant with me {[for she felt a

See Inside Psalm 51.

(1) LaMenatzeyach Al Machlat – Dedicated to the Master ‫(א) ַל ְׁמ ַנ ֵצ ַח ַעל ָמ ֲח ַ לת ַמ ְׁ ש‬

they are accounted {in Your book of reckoning}.

Asiyah (Etz Chayim 43:2).

Conductor of Creation, Al Neginat LeDavid – for the privilege

weary land thirsts for water.”

large he-goats, selah.

together will acknowledge You. :‫ֻ כ ָּלם‬

have risen up to {inundate and overwhelm} my soul. :‫ָ נ ֶׁפש‬

mother [they suspected my mother of harlotry].” See Inside Psalm 69.

:‫ַ מ ְׁפ ִריס‬

add to my praise of You. :‫תך‬

Elohei Yisrael {(God of Israel)}

filled/permeated with His {radiant} glory-light, amen and

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