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Tehillim
Introduction to Sefer Tehillim
Sefer Tehillim
Authors and their works tend to be inseparable. David HaMelech and Tehillim is a prime
example of this. As Rav Yosef Chayon1 wrote, David composed the Book of Tehillim
because of his great spiritual level and ruach hakodesh, as we see in Shmuel Beis 23:1, “The
words of David…who was established on high, the annointed of the God of Jacob, and the
sweet singer of Israel…” We shall first talk about the author and then his sefer.
David HaMelech
We have noted the Abarbanel’s comment in the Introduction to Sefer Shmuel that the life of
David was not recorded in Sefer Melachim (the Book of Kings), but rather in Sefer Shmuel,
in order to set him apart from the other kings. David was the quintessential king of Bnei
Yisrael, and Moshiach will trace his ancestry back to David. Challenges define David’s life.
Shunned by his family from birth,2 he was later hunted by King Shaul and consequently,
forcibly distanced from his wife Michal and close friend Yonasan. Moreover, once he finally
attained the kingship he had been promised by Shmuel HaNavi, he had to cope with his son
Avshalom’s attempted rebellion, as well as the detractors against his marriage to Batsheva.3
Yet these tragedies propelled David to reach higher levels of trust in Hashem, and in a
microcosm of Jewish History, suffering ultimately had its positive galvanizing effects. Sefer
Tehillim embodies this theme of ‘growing through tragedy’, as some chapters of Tehillim
were recited prior to David by people in times of trouble; by Yosef in Egypt, and Yaakov in
the house of Lavan. Interestingly, Chazal in Maseches Sofrim tell us that the 147 chapters in
Tehillim4 correspond to the 147 years of Yaakov's life, for as we know,Yaakov's life was also
replete with travails.
We find several sources comparing David and Moshe. David and Moshe are described as
“the two leaders of the Jewish People”5 – one bequeathed the Torah to the people and the
other malchus (kingship). Indeed, Chazal tell us that the five books of Tehillim (Tehillim is
split into five sections) correspond to the five books of the Torah.6 Although by the Torah's
own testimony, Moshe was the greatest prophet to ever live, and the person with the closest
1 The Rabbi of the Ya’avetz (cited in the Mikraos Gedolos and Me’am Lo’ez introductions to Tehillim). 2 The Midrash relates why this was so – to solve a certain halachic doubt as to Yishai's children's Jewish status,
he had arranged to have relations with his newly-freed maidservant. Unbeknownst to Yishai, his wife Nitzevet
switched places with the maidservant that night, and David was conceived. Yet because the act was 'supposed to
be' with the maidservant, David's physical features were made different to his brothers - he looked distinctly
unlike them. The brothers feared that the fact that David looked nothing like any other members of the family
would cause people to cast aspersions on David’s parents’ conduct, and he was shunned by the brothers as a
child. See Tehillim perek 69 for a description of David being shunned and ignored. See also Sefer Hatoda'ah,
Shavuos. 3 Gemara Shabbos. See our piece explaining this episode in the depth that it deserves in Volume 1. 4 There has been much discussion as to how the number 147 was procured, given that we have 150 perakim in
Tehillim. The Gemara Brachos says that perakim1 and 2 are considered one, and others say that the same can be
applied to perakim 114-115 and 116-117. See the Minchas Shai and article by Rabbi Mordecai Kornfeld. 5 Yoma 86b 6 Midrash Shocher Tov Perek 1
relationship to Hashem,7 Moshe and David are equated in a sense to highlight the value in
their respective modes of attaining spiritual perfection. Moshe was born holy; as a young
baby, Pharaoh’s daughter noticed his spiritual aura when fetching him from his cradle in the
Nile. And though Moshe certainly had his trials in life, his overall mode of growth was
tapping into the innate qualities he already had. David, on the other hand, grew primarily
through tragedy and suffering; his spiritual modus operandi was growth through overcoming
challenges. By equating these two famous leaders, we are taught that both modes of growth
equally bear fruit.
Sefer Tehillim
The name “Tehillim” is from the word “tehilla”, praise; an individual perek of Tehillim is
often referred to as a tehilla. The Tehillim were initially composed to be sung in the Beis
HaMikdash, though David also prayed that they be recited in Shuls – a request that seems to
have been granted given the prominent place Tehillim has in our prayers. It is important to
note that some chapters of Tehillim were not David’s “original works”; Adam, Avraham, and
Moshe had already recited some of them.8 The Gemara discusses the connotations of the
various phrases employed by David HaMelech such as “mizmor le’david”, “le’david
mizmor”, “ashrei”, “halleluyah”, etc. and pinpoints the differences between them.9 Though
the overall theme of Tehillim is praising Hashem, some chapters of Tehillim concern David’s
personal troubles, and others concern those of Klal Yisrael, including several prophetic
visions of our future challenges and experiences.
Rav Yitzchak Berkowits defined Tehillim as “the handbook of Jewish emotions”. In
Tehillim, David HaMelech, through his greatness, his life experiences, and his heart that
reflected the collective heart of the people, (Rambam), incorporates all the appropriate
emotions and feelings of a Jew in his everyday life, in times of trouble, and in times of elation
and joy. (Note that [internal] anger is not an emotion expressed in Tehillim, as the Rambam
writes, anger has no place in a believer’s life). Such is the profundity of Tehillim and perhaps
the root of its special place among the books of Nach. Perhaps for this reason the Midrash
puts it on par somewhat with the five books of the Torah, for while the Torah develops our
attitudes, actions, and intellect, Tehillim augments this by continuing to guide and streamline
our emotions.
Tehillim consists of five books, and is not in chronological order (the end of the second book
contains some of the last tehillos David wrote and some parts of the fifth book come before
that of the first - see 142:1). The order of Tehillim is an enigma, for it defies chronological
and thematic sequence. The Ibn Ezra (3:1) cites but rejects the view of Rav Sa'adya Ga’on
who attempts to connect the perakim in one continuous thematic flow.
7 Indeed, the Drashos HaRan explains that Moshe's unprecedented level of prophecy was in part a Divine gift
which will not be matched: hence the Torah assuring that “There will not exist a prophet like Moshe again”. See
also Rambam hilchos Yesodei Hatorah 7:6, Moreh Nevuchim 2:35, and hakdama to perek Chelek regarding the
differences between Moshe and other prophets. 8 Bava Basra 14b 9 Pesachim 117a. The Gemara comments that David’s “favorite” perakim were embedded with the word
“Ashrei” at the start and end of the perek, and while “le’david mizmor” means that David was enveloped with
ruach hakodesh before he composed the perek in question, “mizmor le’david” means that the ruach hakodesh
came after the perek’s composition. We shall point out these conventions as we encounter the relevant perakim.
Tehillim has been said across generations by Bnei Yisrael of all walks of life. It is cited that
the custom of the Jews of Tripoli was to regularly pause for a song between chapters during
their recitation of Tehillim. Aside from its pronounced segulah-qualities (ranging from
personal and national salvation to perfecting one’s speech), Tehillim forms a major part of
our daily prayers. Taking time to learn the meaning of the words can only be a positive and
enriching experience.
Perek Summaries
Perek 1: The Radak writes that this tehilla was David’s favorite/most esteemed – hence its
position as the first perek in the Sefer. David HaMelech praises one who does not associate
himself with wicked people; those who stay loyal to G-d’s path are deserving of praise. The
righteous who follow a spiritual path will reflect the spiritual qualities of longevity and
strength, while those trapped by the drab pursuit of physicality will reflect the physical
hallmarks of decay.10
Tehillim 1
A great deal of wisdom can be gleaned from the very first verse of Tehillim.
ך חטאים לא עמד ר ד שעים וב ר לא הלך בעצת ר רי האיש אש מושב לצים לא ישב:אש וב
“Praiseworthy is the man who never walked in the council of the ‘reshaim’ and who never
stood in the path of the ‘chataim’(Tehillim 1:1).”
A number of questions can be asked. What is the difference between chataim and reshaim?
Why does the pasuk use both the words “council” and “path” to describe the same idea? In
addition, why the distinction between “stood” and “walked” – surely, it should say
“bederech chataim lo halach” – “who never walked in the path of the chataim”?
Rav Hirsch points out that the word “רשע” is related to the word “רשה”, which means “the
free unbounded will”. The rasha is one who seeks to be free of the law and discard the
burden of society; one who lives his life only concerned about himself. When such a person
sins, he is doing a deliberate act to show his lack of respect for authority (hence the use of the
word “council of the wicked”, a deliberate plan). One cannot traverse such a path under any
circumstances, since it is effectively denying the right of Hashem to rule over us. A rasha
ignores the fact that our very existence depends entirely upon Hashem. Thus, on such a path
one cannot halach - take a single step - in that direction.
refers to someone who does not deliberately transgress the law, but rather is not ”חטאים“
serious about his observance of the law. He would never purposefully do an aveirah, but may
well do something that would almost definitely lead to the Torah being ignored.
We are all mortal. At some point all of us will halach, stray, on to the path of the chataim due
to lack of thought. But we must be aware that we cannot amad, stand, on the path of the
chataim. As soon as we realize we are doing wrong, we must correct our ways and return to
the true path. We must dust ourselves down, pick ourselves up, and move on from the past.
The pasuk deems someone “praiseworthy” if he refrains from the path of the reshaim, but
even when he sins, he learns from his mistakes and corrects his behavior.
10 Note that the opening word “Ashrei” is in plural form to hint to us that happiness is not caused by one event
or a single, short-term spark (Radak 1:1). Also note the Gemara's observation that Torah is first called Hashem’s
Torah and then one’s own Torah in 1:2 – for once one delves into Torah it becomes part of him (Radak 1:2).
Perek 2: This tehilla refers to either the era of Moshiach or to the concerted efforts of the
Pelishtim to dethrone David at the start of his reign (Rashi 2:1). Hashem will “sit and laugh”
at the powerless enemy and unleash His anger upon them. Hashem appointed David as leader
of Bnei Yisrael and will ensure they are successful in battle, but they must beseech Him
(Rashi 2:8) The tehilla continues by calling upon the other nations to put down their arms,
recognize Hashem as the true G-d, (Rashi 2:10) and renege from their iniquitous activities to
prevent their annihilation (Radak 2:12).11
Perek 3: This tehilla refers to the rebellion of David’s son Avshalom, which saw David flee
from his throne and go into hiding. Yet, David expresses gratitude for having to deal with an
enemy “from the family” as opposed to a cruel stranger (hence the perek begins with the
word a “song”); such was the extent of David’s ability to see the good in the bleakest of
situations (Rashi 3:1 from Gemara Brachos).12 David thanks Hashem for protecting him and
responding to his heartfelt pleas in challenging times. The tehilla conveys a profound sense
of trust in G-d even through the darkest of times.
Perek 4: This tehilla was composed for the Levi’im to sing on the stage in the Beis
HaMikdash (Rashi 4:1), and it includes a variety of words for song/tunes, including nitzuach,
niggun, and mizmor. Song is unique in its ability to uplift the soul (Radak 4:1). The Radak
posits that this tehilla, too, was said while on the run from Avshalom (Radak 4:2); this is
significant, considering the joyful expression of closeness to G-d that David expresses here
and his confidence that his prayers will be answered. David requests that even if his enemies
are unable to treat him with any respect, they should at least respect Hashem and stop their
sinful activities (Radak 4:5). David stresses the importance of examining one’s actions and
motivations at night, when one is not involved in anything else. (Radak 4:5, citing the
Rambam who saw from this verse an obligation for people to recognize and imbue this truth
in their hearts, so it will then be reflected and expressed in speech). The rich lifestyle of the
wicked falsely allures those who do not realize that such a world is paper-thin and
meaningless (Rashi 4:7). David is thankful for the fact that his happiness is internal - it is not
swayed by external events beyond his control (e.g. the crop harvest) (Metzudas David 4:8) -
and he longs for the day when he will have peace with his fellow Jews (Rashi 4:9).
Perek 5: David requests that Hashem listen to his prayers and he expects Doeg and Achitofel
(Radak 5:1) (two former members of David’s ‘cabinet’ who moved over to side with
Avshalom in his attempted coup) to receive their deserved retribution. David asserts that
loyalty to Hashem brings a person true happiness, while those who ignore their Creator are
sure to flounder. David asks for guidance to stay true to the path of righteousness, so that his
enemies cannot exploit his shortcomings (Radak 5:9). David begs that Hashem punish Doeg
and Achitofel and demote them from their senior positions (Metzudas David 5:11) as they
11 The Gemara (Brachos 9b) comments that perakim one and two are to be considered one perek. The
explanation has been put forward that perek one discusses the individual while perek two concerns the
communal/national aspect. Thus, we are taught that the individual and communal aspects are inseparable. 12 Another explanation for the opening word mizmor is because it was to be sung in the Beis HaMikdash (see
Rashi & Radak 3:1).
loathe David who Hashem appointed as King (Radak 5:11). Meanwhile, the righteous will
celebrate the blessings Hashem showers upon worthy ones (Rashi 5:12).
Perek 6: This tehilla forms part of our daily Tachanun prayers. It mentions illness, either
referring to illness in general (i.e. David composed this as a prayer for ill people) or to a
period when David was ill; others opine that “illness” here is a parable for exile (Radak 6:1).
The Radak writes that “Anyone who prays using this mizmor, and with a broken spirit, can be
certain that G-d will heed his prayers” (Radak 6:9). David reminds us that man does not live
forever – his body will ultimately be cast off and his soul will express its true desire to cleave
to Hashem (Radak 6:6). David related that his enemies will rejoice at his helplessness;
nevertheless, he is confident that Hashem will respond to his prayers. Ultimately, David’s
enemies will be overwhelmed when he is cured from an illness they thought was incurable.
David will then forgive their actions due to their genuine embarrassment. (Metzudas David
6:11).
Perek 7: This perek refers to Shaul (Radak 7:1) or a Jew from the tribe of Binyamin (Ibn
Ezra 7:1). The opening word “shigayon” is either a form of song (Rashi) or a reference to
David feeling that he made a mistake (“shgiyah”) in tearing Shaul's garment (Metzudas
David). David asserts that Hashem protects him from all his enemies and he expresses regret
for having sung a song of gratitude over Shaul’s downfall. Although Shaul had incessantly
pursued David – forcing him into exile –David, with his incredible sensitivity, felt it
unbecoming to express happiness over another’s downfall. Rashi cites two alternative
explanations of the perek; either it refers to the episode with the people of Nov (see Shmuel
Beis 21) or the incident when David tore off the corner of Shaul’s cloak as he was sleeping.
Though this act was permitted - David did it to convince Shaul that he was not looking to
usurp the throne and Shaul should stop pursuing him - David felt that it was still disrespectful
to the king. The perek generally refers to Hashem ultimately guaranteeing the downfall of the
wicked and the success of the righteous, and we will thank Hashem fully when we see the
wicked getting what they deserve (Rashi 7:18). David pleads to be rewarded with the
righteous for his integrity.
Perek 8: The Radak (8:1) writes that this tehilla was either composed when David was on the
run in Gas (among the Pelishtim), or that it was given to a person from Gat to sing. The
tehilla praises Hashem and enumerates His greatness embodied in childbirth as in other facets
of the “natural” world (see Radak 8:3), and His greatness in ensuring justice. We are humbled
by Hashem’s greatness (Radak 8:5), yet at the same time He entrusted us “feeble humans”
with the task “slightly less than the angels” of reflecting Him in this world. To this end,
Hashem performed several miracles over the ages (see Rashi 8:6) and gave us supremacy
over the entire animal kingdom.13 One who looks with clear, objective lenses will see
Hashem’s hand in the world.
13 At the start of his sefer Divrei Yehoshua, Rabbi Yehoshua Heller (a disciple of the Nachlas David) explains
that our physical world was created to contain the raw ingredients to satiate both the physical body and nourish
the spiritual soul: as the pasuk in Tehillim says (8:7) “Everything You (Hashem) placed under man's feet”.
Indeed, the physical properties of this world reflect its spiritual underpinnings. In the physical world there are
things that are good for our bodies and things that are bad for our bodies; so too when it comes to nourishing our
souls - some things are positive to feed our souls, others have a detrimental effect. Furthermore, just as the
physical world was created with natural ingredients that can heal a person, so too does the Torah heal spiritual
Perek 9: This tehilla refers to the death of an enemy of David known as Laben.14 Rashi (9:1)
writes that this song is “a song for the future” referring to Messianic times when those who
aim to blot out Hashem’s Name from the world will be cut down. Here, Amalek is
specifically mentioned (Rashi 9:8). The general theme of the tehilla is the victory of Hashem
over His enemies. Evil, by nature, cannot survive in the long term due to Hashem’s strict
dispensation of justice. Only those who attach themselves to the Eternal Source can enjoy
longevity. The vulnerable will not be abandoned for Hashem will actualize their hope.
Tehillim 9
עולם י או:וה ל פט כס שב כונן למש
מישרים: אמים ב ק ידין ל ד צ פט תבל ב הוא יש ו
“Hashem shall sit forever; He has established His throne for judgment.
And He judges the world with righteousness, kingdoms with equity. (Tehillim 9:8-9)”
These pesukim express the idea that only Hashem is truly able to judge with absolute justice
and righteousness.
Leadership, authority, and power tend to be synonymous; hence leadership has become a
position that has been wantonly abused. From medieval warlords to contemporary
dictators, leadership can be manipulated and used for oppressive, selfish, and cruel means.
Zimbardo’s infamous Stanford Prison experiment of 1971 is a shocking portrayal of how
authority and power can affect a person. In this experiment, twenty-four students were
selected to take on randomly assigned roles of prisoners and guards in a mock prison
(situated in the basement of the Stanford College psychology building). The participants
adapted to their roles well beyond Zimbardo's expectations, as the guards
enforced authoritarian measures and even subjected some of the prisoners to
psychological torture. Many of the prisoners passively accepted psychological abuse and, at
the request of the guards, readily harassed other prisoners who attempted to prevent it. The
experiment even affected Zimbardo himself, who, in his role as the superintendent, permitted
the abuse to continue. The entire experiment was abruptly stopped after only six days (eight
days short), during which one prisoner went crazy and one was put in solitary confinement by
the guards until the other prisoners agreed to sleep on bare mattresses to have him released.
The Jewish notion of leadership and authority, however, is that the more authority one has,
the more laws and restrictions he has. Thus, a king is limited with his wives, his wealth, and
his horses, and he must carry with him a Sefer Torah. Furthermore, a judge is restricted in
that he may not accept any form of present from any of the litigants; any slight present (even
kind words) can render the judge unfit to preside over the case (see the beginning of the
maladies - “The Torah of Hashem is perect, it revives the soul” (Tehillim 19:8). Indeed, Rabbi Yehoshua Heller
explains that the reason we use the parable of a “sickness” to refer to spiritual sins (which is odd given that a
soul cannot be sickly) is to focus on the fact that just like an illness can be healed via a natural process, so too is
there a “natural” process for healing spiritual wounds and negative spiritual behavior - the study of Torah. Thus,
the Rambam compares the study of Torah to a mikveh - it is “living water”. As David HaMelech writes
(Tehillim 41:8) “Hashem have pity on me, heal my soul...” 14 Others opine that “Laben” here refers to Goliath, the giant who David slew, or Avshalom (see Rashi 9:1), or
Naval (whose name is Laben backwards) - see Rashi and Radak 9:1
fourth perek of Shavuos for the extent of this rule). Ultimately, the more authority one has,
the more one is held responsible for fulfilling this role. This is because, contrary to popular
authoritarian, dictatorial leadership notions, the Jewish concept of a leader (as exemplified by
a king) is that he is there to help the people and not to be served. Thus, the Gemara15 defines
a king as the quintessential giver; “One who gives and does not take.” The ultimate King
(Hashem) is the definitive example of “One who gives and does not take” – providing life,
sustenance, and reward, while gaining nothing in return. And a human king is to take
Hashem’s lead. Indeed, the word for leader in Hebrew, “manhig”, literally means “to allow
others to lead/progress”. More specifically, as Rav Dessler16 writes, a king bonds the people
together and provides them with a unified identity to reach their goals. As Alexandre Ledru-
Rollin (19th century French politician) puts it: “There go the people. I must follow them for I
am their leader”.
Perek 10: This tehilla was composed especially for the oppressed and downtrodden to recite;
it describes the evil methods of trickery and deceit employed by the wicked to lay their hands
on the money of the poor (Radak 10:1). The wicked deny Hashem’s existence and believe
they will not be held accountable for their crimes, thus, they behave in a dishonest,
exploitative, and sinful manner. David prays that Hashem assist the vulnerable and punish the
wicked, and notes that ultimately, when Hashem starts openly judging the wicked, everyone
will repent and recognize Him (Metzudas David 10:15).
Perek 11: This perek was composed when David was forced to leave Eretz Yisrael to escape
from Shaul (Rashi 11:1). There is also a reference to Shimi ben Geirah's cursing of David
(Sforno 11:1) and the Radak (11:2) cites references to Bnei Yisrael in exile too. David
criticizes Doeg among others for fabricating information about him to Shaul (the metaphor of
shooting an arrow is a metaphor for speech); nevertheless, although people may “aim the
arrow” i.e. speak to inflict damage, Hashem ensures their efforts are futile (Radak 11:2).
David holds Doeg responsible for the murder of the Kohanim of Nov and expresses how
Hashem scrutinizes man’s actions (Rashi 11:4) and will ensure they receive their deserved
punishment. This perek is an expression of deep faith that whatever Hashem does is for
constructive purposes even if we are in exile.17 Thus, David chides those who saw his exile as
demonstrating “Hashem having left us”. On the contrary, asserts David, Hashem tests those
who are closer to Him to propel their growth (Rashi 11:5).
Perek 12: This perek talks prophetically about times when the wicked will rule over the poor
(Radak 12:1). Hashem will heed the cries of the poor and remove the wicked tyrants. The
wicked are dishonest and lack transparency, i.e. they treat people differently to how they
speak about them and feel towards them, speak arrogantly and exploit the vulnerable.
However, unlike human assurances, Hashem’s promises will definitely be kept.
15 Nedarim 24a. 16 Michtav M’Eliyahu chelek beis p218. 17 The Ran (Drush 6) devotes a piece to the purpose of Divine tests. Clearly the point of a test is not for Hashem
to see what we are capable of - He knows that anyway. Rather, a test has two purposes. First, Hashem will give
a righteous person a test in order to actualize his good intentions, allowing the tzadik to grow and ultimately
receive reward. This, says the Ran, is what David HaMelech was referring to when he uttered the words
“Hashem will test a tzaddik” (Tehillim 11:5). The second purpose of a test has a more communal aspect. When
someone is given a spiritual test and passes it, others can see the spiritual greatness of a person and they will be
inspired to follow suit and actualize their own greatness and love of Hashem.
Perek 13: This mizmor was composed when David was on the run from his enemies;
alternatively its principal subject is galus in general (Radak 13:2)18. David calls on Hashem
to save us from exile and tragedy, for otherwise our enemies will gloat that Hashem has left
us and there will be a tremendous chilul Hashem (Ibn Ezra 13:2). David HaMelech reached
such a spiritual and selfless level that he was able to ask for redemption for the glory of
Hashem - not for personal reasons and benefits. Despite everyone else’s heretic gloating,
David is content with the knowledge that Hashem protects us (Radak 13:6).
Perek 14: Exile is also the subject of this perek that discusses a Babylonian king called Naval
who ruled over Bnei Yisrael and bragged that Hashem does not punish the wicked – he
allows them to be successful (Radak 14:1).19 Rashi (14:1) relates that this perek is a prophecy
about Nevuchadnetzar’s future unobstructed destruction of the Beis HaMikdash. The
Babylonians brutally mistreated Bnei Yisrael and were unpunished, thus they were confident
to continue their evil endeavors (Radak 14:4). Furthermore, they mocked Bnei Yisrael for
their dependence on Hashem (Rashi 14:6). However, David assures us that they will receive
their allotted retribution. The perek ends with a prayer for redemption; a time when we will
truly be happy.
Perek 15: This tehilla describes the characteristics of an individual worthy of entering the
Kodesh Hakdoshim, the most holy place on earth, and drawing near to the Divine presence in
the times of Moshiach (Sforno 15:1). The perek mentions three types of mitzvos carried out;
those performed primarily via thought, those via speech and those via action (Radak 15:2).
The other essential requirements for this individual are treating his friends respectfully,
honoring the righteous, not condoning the activities of the wicked, refusing to take a bribe,
and having commercial integrity.
Perek 16: David thanks Hashem for His constant kindness towards him, even though he felt
it was undeserved;it is unbefitting for a Master to bestow such kindness upon his servant
(Radak 16:2). Nevertheless, David attributes much of the kindness to the merit of his virtuous
forbearers (Rashi 16:3). David prays that those disloyal to Hashem who serve idols receive
the appropriate punishment. David was constantly joyous for Hashem is always at the
forefront of his mind. David awaits the World to Come where we will witness Hashem’s
revelation and experience extraordinary closeness to Him.
Tehillim 16
The opening line of the Shulchan Aruch is a pasuk from Tehillim perek 16. “I place Hashem
in front of me constantly” is a fundamental principle in Judaism. David HaMelech obligates
us to follow in his footsteps in always seeing Hashem as being right before our eyes. By
doing so, insists the Shulchan Aruch, we will never come to sin, even when in private, much
18 The four times the words “ad ana” meaning “how long” are mentioned correspond to the four exiles we have
suffered (Rashi 13:2). The four phrases of trust in Hashem in the final pasuk also refer to the four exiles (Radak
13:6) 19 Alternatively, Naval refers to a foolish person (Ibn Ezra 14:1).
like one would never commit a crime while being escorted by a policeman.
Rav Eliyahu Dessler offers an additional interpretation to the aforementioned pasuk.
Constantly imagining Hashem in front of us implies that even mundane actions must be
directed for the sake of Hashem. This means eating, sleeping, and playing for His sake!
But how can we constantly do all of our banal activities for Hashem? And surely Judaism
does not believe in entire disengagement from physical pleasures?
The answer, explains Rav Dessler, is that we need to attach our whole selves to Hashem by
directing our desires towards Him. This means that even the ordinary, day-to-day activities
can be raised to higher spiritual levels; it depends solely on our intention. Do we sleep for
rejuvenation, or just for personal pleasure? Do we go to work to earn as much money as we
can, or in order to support our family comfortably? It is frightening how two people can live
an identical life, yet only one will ultimately receive infinite reward for his actions - simply
because he had the correct mindset.
The Gemara in Kesubos (104a) relates that Rebbi lifted his fingers towards the heavens on
his deathbed and claimed: “I have toiled with my ten fingers in Torah, and I did not derive
any benefit for myself with even one little finger.”
How is this feasible? Did Rebbi deprive himself of all physicality? The answer is as we have
explained above. Everything he did was for a higher goal, to grow in Torah and mitzvos. He
understood that everything Hashem had given him was to use and enjoy - but for the right
purposes only.
David HaMelech echoes this throughout this perek (16:5): “ה’ מנת חלקי וכוסי אתה תומיך גורלי”
which Rashi explains to mean “Everything I have comes solely from Hashem; you guide my
destiny”. Once we recognize that everything we have is entrusted to us only to get closer to
Hashem, then we will never come to sin, just like the Shulchan Aruch promises.
Perek 17: This perek refers to David’s prayer after the incident with Batsheva20. David prays
to be judged favorably (Radak 17:2) as he recognizes that Hashem had disapproved of his
actions (Rashi 17:3). David prayes that Hashem should enable him to remain on the path of
righteousness to prevent him from stumbling. David begs that his prayers should be listened
to and for protection from the wicked who persecuted him; he hopes they will be suitably
punished. David wishes to gain access into Olam Haba and receive pleasure from his
children; David maintains that he is worthy of this as unlike the wicked, he longs for Olam
Haba and performed meritorious deeds throughout his life (Radak 17:15).
20 See explanatory essay about the episode of David and Batsheva in Volume 1.
Perek 18: David expresses his heartfelt praise to Hashem for being saved from his enemies.21
David thanks Hashem for responding to His pleas in the most desperate times. David
maintains that he was consistently righteous and he praises Hashem for rewarding His devout
followers. The various depictions of grand dramatic noises and smoke represent David’s
enemies being thwarted or the miracles Hashem performed for Bnei Yisrael over the ages
(Radak 18:8).
Perek 19: The Ibn Ezra introduces this perek by warning that “One who does not understand
the constellations will not understand this perek”. The perek begins by discussing the world
of nature. The stars reflect the glory of Hashem (see Radak 19:2). The consistency of the
natural world forces its creations to look deeper and praise Hashem (Rashi 19:3). The Torah
is compared to the sun; both are essential helpers for life and just as the sun portrays
Hashem’s greatness, so do the mitzvos give us a peek into Divine wisdom (Radak 19:8).
David adds that the Torah is absolutely perfect and just; the Torah guides each and every soul
held captive within a physical body of lust and desire (Radak 19:8). Therefore, the Torah is
far more valuable than even the greatest riches, as riches are physical but the reward attained
from observing the Torah is superior to any physical pleasures. David prays to be pardoned
for his sins.
Perek 20: This perek was composed by David to recite during times of war; the army would
be out on the battlefields and David would pray for their success. Chazal underline that the
army’s success was due to these prayers offered by David (see Rashi 20:2).22 The perek
beseeches Hashem to guarantee victory and accept our prayers. See also Ibn Ezra (20:4) who
opines that there might have been special olah sacrifices offered during times of war. Unlike
the other armies who pride themselves on their advanced arsenal of weapons, Bnei Yisrael
rely on their ability to beseech Hashem and thus can overcome any enemy.
Perek 21: This perek refers to either David or Moshiach and the wars of Gog and Magog
(Radak 21:1). It discusses the greatness of Hashem and the downfall of our enemies. David is
thankful for the ability to live in Eretz Yisrael and the Divine promise that rulership remain
among his descendants (Rashi 21:5). David viewed success as the gaining of Hashem's favor
in enabling him to succeed, rather than materialistic opulence (Radak 21:7). David trusts in
Hashem to provide salvations (Radak 21:8). David pleads that Eisav’s descendants be
eliminated due to the evil plots they devise against Bnei Yisrael (Rashi 21:11-12). After
Hashem saves Bnei Yisrael, they will praise Him and relate that He alone performed the
salvation (Radak 21:14).
Perek 22: The perek refers to Bnei Yisrael in exile; hence the singular term is used, for we
tend to group together in exile (Radak 22:1-2).23 The perek is a poignant, genuine prayer
yearning for a close relationship with Hashem and for us to be taken out of exile. Bnei
21 This song was composed towards the end of David’s life, when he was sure that he would not need to fight
any more wars – he even promised his soldiers so (Radak & Ibn Ezra 18:1). This song can be found (with minor
variations) in sefer Shmuel too. 22 The Ibn Ezra (20:1) cites a view that this perek refers to the Moshiach. 23 Tradition has it that Esther recited this perek upon being called into Achashveirosh; reciting it on the Fast of
Esther has special potency (Kav Hayashar).
Yisrael pray to be saved from their oppressors due to their longstanding close relationship
with Hashem; Bnei Yisrael have been denigrated in exile to the extent that they are a “worm
and not a man”. Bnei Yisrael praise Hashem and will offer up sacrifices to Him as He saved
the vulnerable from their sorrows. Eventually all of humanity will submit to Hashem,
although He will only save His committed subjects (but not, for example, murderers of Bnei
Yisrael (Radak 22:30)).
Perek 23: This "precious" (Ibn Ezra 23:1) perek was said either when David experienced
personal salvation; alternatively this was prophetically composed for Bnei Yisrael to recite
when they were to be redeemed from Bavel (Radak 23:1).24 We are compared to a flock of
sheep, with Hashem being our shepherd (Ibn Ezra 23:1). Hashem guides Bnei Yisrael on the
path of justice, and therefore even in the most challenging of times, surrounded by death, one
can be certain that Hashem is accompanying him and will provide assistance (Radak 23:4).
The Ibn Ezra writes (23:5) that the perek extols those who seek spiritual delights rather than
material enjoyments: only the former will last and be truly meaningful.
Perek 24: This perek was said as the Aron was being put into the Beis HaMikdash (Radak
24:1, Gemara Shabbos 30b) - we appropriately recite it upon returning the Sefer Torah to the
Aron25. Hashem founded the world and thus it is under His control; the Ibn Ezra (24:2) writes
that the perek hints at certain locations which are allotted certain spiritual strengths or
energies from Hashem. An honest person who has not exploited others and one who only
fears Hashem (Metzudas David 24:4) will gain entry to the Divine presence in the Kodesh
Kedoshim and blessing from Hashem; David yearns for a society of individuals like the one
described. The two pesukim of “se’u she’arim rosheichem” refer to the first Beis HaMikdash
and the final redemption; the second Beis HaMikdash is omitted for the Shechinah did not
reside there (Ibn Ezra 24:9). Only before Moshiach, Hashem is described as “mighty in
battle” - the pesukim referring to the final redemption era do not mention battle - for there
will be world peace then (Radak, Ibn Ezra 24:10).
Tehillim 24
הוה ומי יקום הר י ה ב שו:מי יעל קום קד במ
“Who will go up on Hashem’s mountain and who will stand in His holy place? (Tehillim
24:3(”
מה: מר בע ל לא נש שי ו א נפ ר לא נשא לשו קי כפים ובר לבב אש נ
“One of clean hands and a pure heart, who has not taken My name in vain and has not sworn
deceitfully. (24:4 Tehillim) ”
An atheist is on his way back from work by train, and takes a shortcut across the train tracks.
He has almost reached the other side when his foot gets caught in the rail. Fourty seconds
later no one has seen him yet, he still has not managed to free himself, and he knows that the
next train is due soon. He grows desperate and cries: “Higher power: If you exist, please do
something - if you do I will never get drunk again!” Nothing happens. The track begins to
24 The Mishna Berurah cites a custom to recite it at meals as a pronouncement of faith in Hashem that He gives
us our sustenance. It is traditionally recited at the third Shabbos meal. 25 Many have the custom to recite this perek after Ma'ariv on the Yamim Nora'im
vibrate - a train is on its way. Things are getting serious: “I’ll never allow others to get drunk
again!” Nothing. “You know what - I’ll even stop criticizing and making fun of religious
people!” Suddenly a bolt of lightning comes down, the sheer force of which frees him and he
throws himself clear of the incoming train. “It is all right God,” he says, “I do not need you
anymore. I did it myself!”
In Tehillim 24:4, David says that only a person who is a בר לבב, one of an inquiring heart, can
maintain himself in Hashem’s “holy place.” In a flash of clear inspiration, almost anyone can
“ascend Hashem’s mount,” but to remain, or “stand in His holy place,” one has to have an
“inquiring heart,” which traces “natural” occurrences back to Hashem. One must realize that
even things that seem natural were created and are controlled by Hashem. He permeates
everything, both when His might is clear (נקי כפים) and when He hides it (ובר לבב).
This could be why the Ohr Meir in Sanhedrin (perek 8) equates בר לבב to humility. If a person
is truly able to recognize that everything comes from Hashem, how could he be haughty?!
We are not always privy to Hashem’s revelations, but these rare supernatural events provide
us with moments of clarity which imbue us with inspiration. Shabbos is an example of a flash
of inspiration, when we receive Divine assistance through a ‘neshama yeseira ('more potent
exposure to one's soul26')’ to attain tremendous spiritual heights. This could be the reason
why the aforementioned psalm is the ‘song’ appropriated to Sunday. We have just seen
Hashem’s glory (i.e. Shabbos) but now we need to retain that level even when the moment of
inspiration is no longer.
Perek 25: This mizmor follows the Alef-Beis order (Radak 25:1), which means it is a
particularly lofty mizmor (Gemara Brachos). The Alef-Beis order reflects the underpinning
order of the world created with the letters of the Alef-Beis (Maharsha). David displays his
deep faith in Hashem and asks to be protected from his enemies and understand Hashem’s
Torah. David prays that Hashem not recall His misdeeds but rather remember the bountiful
kindness He showered upon Bnei Yisrael from their inception and ensure that this persists.
Hashem mercifully awaits wicked people’s repentance (Radak 25:8) and will guide them on
His path of “kindness and truth”. Hashem will imbue those that fear Him with reward in the
World to Come and will additionally look after their offspring. From pasuk 15 the tone of the
perek changes from asking for spiritual things to asking predominantly for physical matters,
mainly, safety and security (Radak 25:15). Although David was occupied with his own
suffering, He nevertheless prayed on Bnei Yisrael’s behalf (Ibn Ezra 25:22).
Perek 26: David prays that he should be tested by Hashem as he is confident in his belief in
Him and the sincerity of his deeds. Rashi (26:1) explains that though David asked elsewhere
(143:2) not to be judged/tested, here the request is to be judged together with the wicked so
he would prevail. David walks the path of purity and disassociates himself from the corrupt;
David asks Hashem to save him from trouble, praises Hashem, and expresses his love of the
Beis HaMikdash. David commits to maintaining his righteous behavior.
Perek 27: This is the perek customarily recited in our prayers during the month of Elul
through to the end of Sukkos. It hints to the progression from Rosh Hashanah to Sukkos. One
with spiritual faith in Hashem will find that there is no need to fear the physical and material
trials of this world (Radak 27:1). David requests that he be able to attain further closeness to
Hashem and dwell in the Beis HaMikdash where he will be able to focus on spiritual matters,
rather than be caught up in physical duties (Radak 27:4). David prays that Hashem answer his
26 See Rabeinu Chananel, Beitzah 16a
heartfelt pleas and not let him become engrossed in worldly pursuits and forget Hashem
(Radak 27:9). David describs how he ignores those who delegitimize him and trusts in
Hashem. David advises Bnei Yisrael to “strengthen yourself” i.e. serve Hashem more
wholeheartedly and He will reciprocate and ensure that one is resilient enough to deal with
his enemies (Radak 27:14).
Tehillim Perek 27
The Kotzker Rebbe relates a cute idea on 27:3, on the words "bezos ani boteach" (in this I
trust). What does “bezos” mean - in what are we trusting? The Kotzker Rebbe answers al pi
drush that the word 'zos' has the gematria (numerical value) of 408. On Rosh Hashanah we
proclaim the famous line ‘u’teshuva u’tefilla u’tzedakah ma’avirin es ro’ah ha’gzeirah’ -
teshuva, tefilla, and tzedaka remove the evil decree. Above the words teshuva, tefilla, and
tzedaka in the machzor, three small words appear; tzom (fasting) kol (voice) and mamon
(money) respectively. These three words each have a gematria of 136, and together total 408,
the gematria of 'zos'. Thus, in this perek, we are saying that we trust in 'zos,' meaning, the
power of teshuva, tefilla, and tzedaka to revoke bad decrees.
Perek 28: This perek is similar in theme to the preceding one: David calls on Hashem to save
him from any tragedies and distractions in this world. He wishes instead to devote his time to
the service of Hashem, thereby gaining atonement for any sins and achieving special
closeness to Hashem (Radak 28:1). David beseeches Hashem that he be protected from the
sphere of influence of the wicked. Those who do not believe in Hashem refuse to recognize
that which they cannot understand. If they would have critically examined nature and history,
they would have seen Hashem’s greatness (Radak 28:5). Indeed, Hashem listened and
removed any need for David to go out to war in the future (Radak 28:6). David expresses his
gratitude to Hashem for enabling him to praise Him and requests that Hashem save Bnei
Yisrael and look after them eternally.
Perek 29: This perek identifies the natural world as a lens through which to view Hashem’s
greatness27 and encourages Bnei Yisrael to “prepare for Hashem the honor worthy of His
name”. Note that the Radak writes that this perek refers to the era of Moshiach, with the
references to the natural world acting as parables for different nations. This, he writes, is how
we are to understand references to the “great flood” in 29:10: in the days of Moshiach
everyone will recognize Hashem as the undisputed King, just as at the time of Noach,
Hashem’s supremacy was evident (Radak 29:10). Hashem will entirely eradicate idolatry
thereby preventing future wars, and people who serve Hashem will have peace and will grow
stronger.28
Perek 30: This mizmor, said with our Pesukei deZimra morning prayers, was composed for
the dedication of the Beis HaMikdash29. After the first pasuk, however, there is no further
mention of the Beis HaMikdash, only of forgiveness. Many people believed that David’s sin
with Batsheva would deem his son (born from Batsheva) unfit to build the Beis HaMikdash,
27 As the Ramchal writes, one can understand certain middos of Hashem via understanding the natural world,
and the Rambam records that looking at/delving into nature imbues one with a sense of awe of God 28
Rashi (29:2) writes that as Hashem’s name appears 18 times in the perek, Chazal established that the Amidah
would have 18 brachos (a further brachah was added later for the malshinim). See Gemara Brachos 28b 29 The Mishna in Bikkurim (3:4) writes that the Levi’im sang this tehilla to greet the visitors to the Beis
HaMikdash.
however, when Shlomo did indeed build it, David’s detractors were silenced (Radak 30:1).
The Ibn Ezra (30:1) cites opinions that this mizmor was composed to be sung at the
dedication of either the first, second, or third Batei Mikdash, though the Ibn Ezra himself
maintains that it was to be sung at the dedication of the Jewish king’s palace. David praises
Hashem for forgiving him for his sins, as Hashem gives more reward than punishment,
however severe the punishment is (Radak 30:6). David questions the point of living an
immoral life whose trajectory is Gehinnom, if ultimately the purpose of life in this world is to
achieve a portion in the World to Come (Radak 30:10). David describes his joy at being
pardoned of his wrongdoings and vowed to thank Hashem forever. At the end of the perek,
Rashi cites a Midrash that this perek refers to Mordechai, Esther, and Haman of Purim fame.
Tehillim 30
"Pesukei deZimra", the preliminary series of psalms introducing the morning prayers, opens
with the words, "mizmor shir":
דוד. מור שיר חנכת הבית ל ,A melody ('mizmor'), a song ('shir') for the Mikdash inauguration - מז
to David (30:1)
What is the difference between mizmor and shir? Why is this phrase appropriate for our daily
initiation into prayer? And what is the connection to the dedication of the Beis HaMikdash?
The Olas Re'iyah (1:186) tells us that heartfelt emotion, emanating from the depths of the
soul, lies hidden, embedded in the subconscious. We give voice to these emotions through
zemer, in the notes of a tune or melody, thus not limiting them to specific finite words. This is
mizmor, the musical outpouring of the soul.
As we reveal our feelings, they connect with our powers of thought and cognition. They
reach the treasury of language and speech. This is the level of shir, song and poetry. We can
now articulate our inner most thoughts and the outburst of emotion using our mental faculties
of reason and language.
When we join together "mizmor shir", we link our emotional and intellectual sides; first,
mizmor, musical expression from deep emotion and then shir, poetic expression from holy
meditation and thought.
As we enter our shul, we need to aspire to the ideal of "mizmor shir". We should fully
awaken our emotional and intellectual potential for praise and joy. These two faculties
achieved their greatest expression when the place most suitable for spiritual elevation was
built — thus, at the completion of the building of the Beis HaMikdash, "a melody, a song, for
the Mikdash inauguration" was written.
Perek 31: This mizmor was composed by David when he was on the run from Shaul (Radak,
Sforno 31:1). It is another deep expression of faith and trust in Hashem: David recognizes
that our lives are not under our control, but are determined by Hashem alone. David describes
the difficulties he underwent while fleeing from Shaul and requests Divine assistance in
escaping from his enemies. The Ibn Ezra (31:10) posits that at least part of this mizmor might
refer to an illness David suffered. Those who stray from Hashem’s path do so because they
do not appreciate or understand the World to Come and its riches. Thus, they are limited in
their decisions and how they view the world, for they think that this world is all that matters
(Radak 31:20). Hashem will assist people even when they despair of hope, but they should
consequently strengthen their love of Hashem (Radak 31:24). Those who hope and turn to
Hashem should be strengthened by Him (see Radak 31:25).
Perek 32: This perek extols repentance and declares one who truly repents a happy person –
particularly in the World to Come. Due to fear of the consequences of sin, David “groaned all
day” (Rashi 32:3), but Hashem pardons shortcomings if one confesses to one’s sins sincerely.
Suffering is ultimately constructive; punishments exist so we can learn from our mistakes and
purify ourselves (Metzudas David 32:9). David advises the righteous who are delirious with
the blessing they have received from Hashem to publicly express this (Radak 32:11).
Perek 33: Hashem’s decisions are absolutely fair and only He is able to balance strict
judgement with compassion. The perek praises Hashem for His greatness in both creating and
maintaining the world. The Radak (33:7) points out that all four elements (fire, wind, earth,
and water) are mentioned in these pesukim. Hashem is not influenced by mankind. Not only
did Bnei Yisrael choose Hashem as their G-d, He selected them as His chosen people
(Malbim 33:12). Only Hashem is able to truly understand man because He created them
(Radak 33:15). Reliance on physical superiority is useless, but those who trust in Hashem
will be saved from the most desperate of circumstances.
Perek 34: This perek refers to the episode (recorded in Shmuel 1: 21) where David escaped
to Gas (a Pelishti city) and feigned insanity because this was the only way he would be
spared from the Pelishti inhabitants (see Radak 34:1). David tells us not to be afraid to put
our trust in Hashem, even openly, for Hashem especially cares for those who earnestly seek
Him. David wishes to teach Bnei Yisrael about fearing Hashem. He stresses the importance
of being particular with one’s speech, which includes “speaking deceitfully” i.e. conversing
in a friendly fashion when one’s thoughts are hateful (Radak 34:14). It is not enough to
ensure there is peace in one’s own neighborhood, one must endeavor to create peace
everywhere (Rashi 34:15). Finally, David notes that Hashem protects the righteous from any
dangers they may face.30
Tehillim 34
In 34:7 David extols the virtues of crying out to Hashem in times of trouble, hinting that such
a prayer is most effective. As we shall see, this provides an inroad into understanding two
types of prayer…
Imagine, while davening the Amidah, that you remember you already davened this tefilla! For
example, you are davening Minchah at 7:00p.m. on a long summer’s day and you realize that
you already davened an early Minchah at 1:30. What should you do? The Rif[1] and
Rambam[2] rule that you must stop davening immediately even if you are in the middle of a
brachah. Indeed, the Rif and Rambam maintain that if you do not stop davening immediately,
you are transgressing the prohibition of bal tossif, the prohibition against adding to the Torah
(in our case, adding an extra tefilla). This is because the tefillos were instituted to be in place
30
This perek follows the Alef-Beis pattern, though the Vav can be found in the middle of a pasuk (perhaps
hinting to the fact that although David recognizes that Hashem runs the world, while the righteous are being
pursued, there is an apparent lack of order in the world and a 'disconnection' from its Creator - the Vav is the
letter of connection)
of the korbanos - Shacharis and Minchah correspond to the daily morning and later afternoon
tamid offerings. Thus, davening Minchah twice is like offering the afternoon tamid twice, a
transgression of bal tossif. However, the Raavad disagrees with the Rif and argues that one
does not transgress bal tossif by adding an extra prayer. His proof is that on Yom Kippur,
Chazal added a whole extra tefilla, Neilah. Therefore, concludes the Raavad, one is not
required to stop in the middle of his (second) Amidah, but one may stop and one does not
need to complete it. Seemingly, the Raavad has a strong proof against the Rif and Rambam.
Therefore, we must try to understand why according to the Rif and Rambam, we do not
transgress bal tossif when we daven Neilah on Yom Kippur.
Distinguishing between the two different types of tefilla; the fixed, daily tefilla, and a tefilla
in times of danger (be’es tzarah), is key to understanding this debate. First we shall prove the
existence of these separate categories of tefilla, and then we shall use this distinction to
answer our question.
There is a central machlokes (dispute) between the Rambam and the Ramban as to the
obligation of daily tefilla. The Rambam[3] holds that daily tefilla is a Torah obligation, while
the Ramban’s opinion[4] is that even though tefilla is a Torah concept, the obligation to pray
daily is Rabbinic. Nevertheless, the Ramban admits that there is a form of prayer which the
Torah requires: tefilla during times of potential danger – be’es tzarah (see also the Rambam,
hilchos Ta'anis 1:1). Thus, the Ramban clearly understands that there are two separate types
of tefilla: a) the fixed, daily tefillos, and b) tefillos during times of trouble. Indeed, the
Netziv[5] writes that although the fixed daily tefillos are specifically for Bnei Yisrael to
‘contact’ Hashem, in times of trouble, other nations can also use tefilla as a medium for
reaching Hashem. These two forms of tefilla have contrasting natures. The fixed, daily
tefillos were intended to correspond to the korbanos - tefillas Shacharis to the morning tamid,
Minchah to the afternoon tamid, and so on. It is these fixed, daily prayers, which can incur
bal tossif if they are repeated unnecessarily, just as if one were to offer too many korbanos.
However, the second type of tefilla has nothing to do with korbanos and does not incur bal
tossif whatsoever - one can cry out to Hashem in times of trouble as often as one wishes.
The Rif and Rambam contend that there is no proof from Neilah on Yom Kippur, since
Neilah on Yom Kippur is a tefilla during times of trouble. It is said at a time when the books
of judgment are being closed, when we submit our final supplications and entreaties to
Hashem to grant us another year of life, health, and so on. This is a time of trouble, and thus,
it does not incur bal tossif, as we explained above.[6]
Rav Pinkus[7] would advise people to say short tefillos and requests to Hashem at all times of
day, for anything, however insignificant. For example, before purchasing new shoes, entreat
Hashem; “Please help me find the right items quickly,” to avoid expending unnecessary time
or effort. A short tefilla for the traffic on the way to work, children doing well in school, or
any daily occurrence, is both appropriate and character-building. After all, He wants to hear
from us.
[1] Rif, Brachos 13a (in dapei harif)
[2] Rambam, Hilchos Tefilla 10:6
[3] Rambam, Sefer Hamitzvos mitzvas asei 5, Hilchos Tefilla 1:1
[4] Rambam, hasagos on Sefer HaMitzvos Mitzva asei 5
[5] Netziv Bereishis 16:11 ‘ki’
[6] Rav Tzvi Kushelevsky shlit’a gave this answer for the Rif and Rambam. The Raavad
might have assumed that since the text of Neilah is fixed and its structure resembles that of
the normal Shemoneh Esrei formula, it is not purely a ‘tefilla at a time of trouble’.
[7] Shaarim Be’Tefilla, p.40
Perek 35: This perek was also composed while on the run from Shaul (Radak 35:1), though
the Sforno (35:1) deduces references to Avshalom and Achitofel too. David prayed that the
wicked no longer prosper for the acts they perpetrated against him. “Let all my bones say,
‘Hashem, who is like You31?’” The Malbim (35:10) explains that as all his bones are at risk,
it is only fitting that they are all used to thank Hashem. David’s enemies were evil and
rejoiced when he was exiled from place to place. Thus, David requests that Hashem judges
them justly, and like his Master, fight David’s case to ensure His servant is treated fairly
(Radak 35:23). David expresses his desire to eternally relate the praises of Hashem.
Perek 36: David describes the Satan persuading individuals not to be frightened of the
punishments they would receive if they transgressed. Moreover, the Satan has been able to
blur moral boundaries so that people do not spurn wrongdoings. Sin both creates and is
created by false illusions, and looking through Hashem’s objective truth is an antidote.
Forging a connection with Hashem is the way to benefit from His kindness. However,
evildoers will be obliterated and will not receive any assistance whatsoever. The Sforno
(36:1) writes that this perek actually refers to Achitofel and his advice for Avshalom to
cohabit with his father's concubines.
Perek 37: This perek continues from the previous one; since David talked about the plans
and plots of the wicked, he now cautions us not to be fooled by their (albeit temporary)
success (Radak 37:1). One has to perform good deeds and only then can one rely on Hashem
to satisfy his needs and build a relationship with Him (Radak 37:4). The righteous are content
with their physical lot – they can live with less as they are privy to the ultimate pleasure of
serving Hashem (Radak 37:4). When undergoing difficult times, one should place one’s
burden upon Hashem Who will provide the most appropriate response. (Rashi 37:5). David
cautions that those who use the physical world as their yardstick of success will never be
happy and content (Radak 37:16). Hashem supports the righteous when they stumble and
although they may suffer, Hashem will ensure their descendants will not be abandoned
(Malbim 37:25). Moreover, Hashem will ensure that the offspring of the righteous will be
blessed by people (Radak 37:26), but the legacy of wicked people will be obliterated (Radak
37:36).
Perek 38: This perek was composed for people who are suffering (Radak 38:1). The perek
expresses David’s miserable situation after sinning, but also his yearning for salvation and his
trust in Hashem during times of difficulty.
Perek 39: This perek refers to the future suffering of Klal Yisrael (Rashi 39:1). It
acknowledges that all suffering is ultimately decreed from heaven, and is thus a vehicle
towards achieving closeness to Hashem. One should restrain oneself from criticizing Hashem
(Rashi 39:2). David bemoans how short our lives in this world are and hence he argues that
life in this world is futile. David pleads to be spared from his suffering so that he could serve
Hashem better (Radak 39:14).
31 This is one source for bowing/swaying during prayer
Perek 40: This perek follows on from the previous two, recited by one who has been
redeemed from his suffering (Radak 40:1). Rashi writes that the perek refers to how we have
been saved over the course of our history (e.g. the splitting of the sea mentioned in 40:3). The
Malbim (40:5) says that the difference between merely trusting in Hashem and “making
Hashem one’s trust” is that the latter, higher level involves relying on Hashem to select the
means of salvation and not only when we identify the means and ask for their success. David
writes that in addition to observing mitzvos, one also needs to publicize to others the kindness
Hashem does for us (Radak 40:10). 32
Perek 41: David composed this perek about his illness (Radak 41:1). Again, the theme is
faith in Hashem during dark times. David comments that when his enemies visit him,
inquiring about his welfare, they are truly hoping for his downfall (Radak 41:7) and even his
allies have betrayed him (Radak 41:10). David prays that Hashem punish his enemies and he
commits to praise Hashem when he will be cured (Rashi 41:14).
Perek 42: This mizmor was composed when David was in exile among the Pelishtim, but
may be about exile in general.33 A Jew’s longing for Hashem is compared to a hart crying out
for water (Rashi 42:3). The metaphor uses water rather than food because water is critical
even for short term survival; similarly, a relationship with Hashem is vital for spiritual
survival (Radak 42:3). David urges the despondent Bnei Yisrael in galus to stay strong and
hold on to their faith.
Perek 43: David HaMelech spoke about redemption. He prayed that Bnei Yisrael’s
persecutors be punished for our mistreatment throughout history, Though it appears that
Hashem has forsaken us throughout galus, eventually He will redeem us and bring us back to
Yerushalayim (Radak 43:1-2). This will bring the greatest happiness possible; a close
relationship with Hashem, replete with the reinstitution of the accompanying korbanos (see
Radak 43:4).
Perek 44: This perek prophetically addresses the travails of exile and the ultimate
redemption. David relates how the story of Yetzias Mitzrayim, where Hashem defeated the
entire Egyptian army and settled Bnei Yisrael in Eretz Yisrael, was passed down from
generation to generation (Radak 44:2). We cannot rely on our own actions and machinations
to leave galus; we will leave only with Hashem’s actions (Radak 44:7). David discusses how
even during times of extreme persecution when the nations dominate and mistreat us, we do
not swap Hashem for another god (Radak 44:20-21) and we still praise Him (Metzudas David
44:18). Moreover, many of Bnei Yisrael have been slain for their devotion to Hashem; we
have remained committed to Hashem in the most trying circumstances. David pleads that
Hashem reveal Himself after concealing Himself throughout galus, as Bnei Yisrael are on the
32
The Radak (40:7) makes an interesting point here: David HaMelech seems to downplay korbanos, writing
“You do not want zevach and minchah offerings,” yet the Torah is replete with mitzvos to bring korbanos. How
can we resolve this problem? The Radak answers that many korbanos provide atonement for sins when the
spiritual level of Bnei Yisrael deteriorated. In an ideal world we would not sin and therefore we would not need
these korbanos for atonement. 33
It is composed in the first person so that every Jew in exile can recite it and pray to be redeemed (Radak
42:2). The heading “Livnei Korach”, “by the sons of Korach”, either refers to the descendants of Korach who
were singers in the Beis HaMikdash (Radak 42:2), or this perek was actually sung by the sons of Korach, who
repented at the last moment and were spared the fate of their father. They survived and sang songs expressing
faith in Hashem. They then prophesied to the nation about future occurrences (Rashi 42:1).
verge of death as a nation (Radak 44:26). Nevertheless, David notes that our situation can
only go uphill from now (Alshich 44:27).
Perek 45: This perek discusses Moshiach (Radak 45:1); his glory, might, and sovereignty.
These attributes must be coupled with righteous humility and the ability to determine the law
justly according to halachah (Rashi 45:5). David relates how Moshiach will be victorious in
battle and will rule for eternity, but he must be guided by a love of justice and loathing of
injustice. In addition, all the wealthy men from among the nations, particularly Tzor, will
bring gifts, for they live close by (Radak 45:13). David promises to praise Hashem
throughout history (Rashi 45:18).
Perek 46: This perek also describes future times of brightness and glory. Specifically, this
perek refers to the ingathering of the exiles and the war of Gog and Magog (Radak 46:1).
David reveals that Hashem saves His people at the “break of dawn”; the stage between the
darkness of war and the light of Hashem’s revelation in the time of Moshiach (Radak 46:6).
Although many nations will attack Bnei Yisrael, Hashem will protect his people. This will be
the last war in history as Hashem will ensure that all nations submit themselves to His
authority (Radak 46:10). However, Bnei Yisrael will still be Hashem’s Chosen People; He is
still the 'God of Jacob' (46:12).
Perek 47: This perek is traditionally recited before the blowing of the shofar on Rosh
Hashanah; it makes several references to the shofar. The perek refers to the times of
Moshiach, after the war of Gog and Magog (Radak 47:1).34 David beckons Bnei Yisrael to
rejoice and to praise Hashem for punishing our enemies and returning the Beis HaMikdash to
us (Radak 47:5). In the days of Moshiach, Hashem will rule over all of humanity, and not
only over Bnei Yisrael - other nations do not currently recognize Him (Radak 47:9).
Tehillim 47
In perek 47, pasuk 5, David says, “He will choose for us our heritage, the pride of Yaakov
which He loved, Selah.” The Metzudas David explains this pasuk to mean that Hashem will
return to us our heritage, namely, the third Beis HaMikdash.
Why does the pasuk refer to the 3rd Beis HaMikdash as “the pride of Yaakov” and not just as
“our heritage”? The Alshich explains that Yaakov is mentioned in connection with the third
Beis HaMikdash because this Beis HaMikdash will exist forever, just as Yaakov lives
forever, as the Gemara in Taanis 5b teaches: “Our forefather Yaakov never died.”
What does this Gemara mean? The Torah describes the mourning and burial of Yaakov in
great detail in Parshas Vayechi; how can he not have died?
In his Resisei Laylah, Rav Tzadok explains that death is only a fearful concept because it
means the soul must leave a physical body. Therefore, the more materialistic a person is, the
more painful his death, since his physical body cannot bear to part from this world to live
only spiritually. Conversely, the more spiritual a person is, the easier death will be, for he is
hardly attached to his physical body. We can now understand two passages of Gemara
Brachos that describe the soul's exit from the body as difficult as removing cotton wool from
thorns, or as easy as blowing off hair from the top of milk. Clearly, the soul’s difficulty in
34
The Ibn Ezra (47:1) cites opinions that this perek discusses the Babylonian exile, or the returning of the Aron
in the times of David HaMelech, but he then rejects them.
leaving the body depends on how sullied/embedded the soul became during one's brief time
in this world. Yaakov had perfected himself to the extent that leaving his physical body was
as painless to him as slipping off a coat is to us. He had already disconnected himself from
his physical body while he was alive, making his death inconsequential. Thus, it is considered
as if he never died.
Now we can understand why the pasuk in Tehillim describes the third Beis HaMikdash, “the
pride of Yaakov”. Yaakov never experienced a true death since he perfected himself in his
lifetime, likewise, the third Beis HaMikdash will exist forever in a perfected state.
Perek 48: This perek, the Shir Shel Yom for Mondays, describes the splendor of
Yerushalayim which will be reinstated in the times of Moshiach (Radak 48:1). Rashi writes
that the perek also refers to the war of Gog and Magog (Rashi 48:5) when the terrified enemy
will flee from Eretz Yisrael. David described how Bnei Yisrael will praise Hashem when He
defeats the coalition of armies who united against them (Radak, Ibn Ezra 48:12). The perek
ends with the injunction to rebuild Yerushalayim after its decimation during the battle of Gog
and Magog, and the duty to relate the splendor of Yerushalayim to one’s descendants (Rashi
48:13-14).
Perek 49: This perek, recited in a house of mourning, discusses death. Specifically, the perek
mentions focusing our priorities in the short time we have in this world before we enter the
World to Come (Radak 49:2). The Ibn Ezra writes (49:1) that this perek is extremely sacred,
“for it discusses the light of the next world and the eternal soul”. David notes that running
after material pleasures is fruitless; ultimately, they cannot save one from death (see
Metzudas David 49:8). Although the bodies of the wise may decay, their soul will live on in
Olam Haba, but both the soul and body of the foolish who invested everything into this world
will perish simultaneously (Rashi 49:11). David compares the foolish to “sheep” as they fail
to think about the consequences of their actions, like sheep thoughtlessly wandering into their
pen (Rashi 49:15). David asserts that the way to gain the respect of others is by improving
one’s character traits and behaving impeccably (Rashi 49:19). David notes that ultimately, it
is tragic when a human being does not achieve his potential, for when one fails to use the
unique soul given only to mankind, he has defined himself by his animalistic body (Radak
49:21).
Perek 50: This perek refers to the era of the final, future redemption when everyone will be
judged (Radak 50:1). There are references to Hashem judging the nations of the world prior
to the war of Gog and Magog (see Radak 50:5). The major theme of this perek is that people
should repent and commit themselves to serving Hashem. David rebukes two types of people;
those who offer korbanos as external actions, but do not repent internally, and those who
study Torah but do not reflect its teachings. Offering up sacrifices is not for Hashem’s benefit
- all animals are under His control - but a means to repent for our shortcomings. Furthermore,
the immoral behavior of those who study Torah but do not reflect its teachings reflects badly
on the Torah itself (Radak 50:16). David points out that Hashem only requires us to initiate
the first step in creating a meaningful relationship with Him (Rashi 50:23), and then we can
witness His salvations.
Tehillim 50
In perek 50 (pasuk 14) the Radak explains David’s words to mean that “I do not command
you to make vows, but if you did promise to bring a korban then honor your commitment”.
Are we to infer that making vows is not ideal?
The Gemara[1] cites a central dispute between Rebbi Meir and Rebbi Yehuda on this topic.
Rebbi Meir quotes the pasuk in Kohelles (5:4) “It is better to have never made an oath than to
make an oath and fulfill it” and understands it literally that it is not smiled upon to make
oaths, for, as Rashi explains, there is always a worry that one will not pay up. Instead of
making an oath to donate something, just donate it. The Gemara continues that Rebbi Yehuda
essentially agrees with Rebbi Meir’s view except for when one promises to donate a specific
coin/animal. Rebbi Meir and (in most cases) Rebbi Yehuda both seem to discourage the
practice of making oaths lest one fail to fulfill them. However, as Tosafos[2] points out, we
find several occurrences in the Torah itself where making an oath seems to be praised. First,
we find that Yaakov Avinu made an oath at the start of Vayeitzei. Furthermore, Yonah’s oath
(2:10) engendered positive results. Third, in Parshas Chukas (21:2), Bnei Yisrael made an
oath to donate the cities of the enemy forces (who, unbeknownst to them, were Amalek) to
Hashem if they won the battle and they were not criticized for having made this oath. And
fourth, the Kli Yakar[3] explains that the Torah juxtaposed the curses and erechin (donations
to the Mikdash) in Bechukosai because in times of trouble, Bnei Yisrael tend to make oaths to
donate to the Mikdash to arouse Divine mercy. How do we understand this contradiction – is
it ideal to make an oath or not? Tosafos answers this question, though his answer merely
requires us to look deeper into the whole subject…
Tosafos answers that “When it comes to times of danger, making an oath is acceptable.”
Tosafos cites support from the Midrash in Vayeitzei which extols the practice of Bnei Yisrael
making oaths in times of trouble. If oaths are to be discouraged because one might not keep
his word, why are they recommended during times of trouble?
Rav Berkowits explains the underlying problem of making an oath. An oath is a quick-fix
situation engendered by an external safeguard and not by one’s own sustained efforts. He
who wants some extra merit promises a donation instead of working on himself. A genuine
donation is fine for such a person will end up honoring his verbal commitment, however, one
who has made this oath as a quick-fix solution will not honor his commitment. It will be a
case of ‘easy come easy go,’ The inspiration that motivated the donation will be forgotten and
so he will ignore his oath. In short, one who makes an oath is (often) doing so as a short-term
solution, the consequence being that he does not honor this oath because the
inspiration/willpower he had to make the oath in the first place has faded. Now we can
understand why times of trouble are altogether different. We are told by Hashem that ani
imcha be’es tzara – “I am with you in times of danger”; During times of trouble and danger
there is a special closeness between us and Hashem. This is why, as the Ramban says,[4]
prayer during times of trouble is especially powerful – to the extent that (as the Netziv
writes[5]) it does not even need the boost of the regular Shemoneh Esrei formula. In these
times, we are given special Divine assistance to reach levels we would ordinarily not be able
to attain. Therefore, oaths are encouraged during times of trouble, for they allow special
growth for their commitment is facilitated by Divine assistance.
[1] Gemara Chullin 2a
[2] Tosafos Chullin 2b ‘aval’
[3] Kli Yakar Vayikra 27:1
[4] Ramban hasagos on Sefer Hamitzvos asei #5
[5] Ha’amek Davar Bereishis 16:11 ‘ki’
Perek 51: This perek addresses David’s repentance for the ‘sin with Batsheva’35. David asks
Hashem to be pardoned for his sin. David requests a “new heart” clean of sin (Rashi 51:12)
which contaminate a person and impede their growth. David vows to teach the ways of
Hashem to sinners, and praises Hashem once he is purged of his sins (Rashi 51:17). David
prays that Hashem will build the Beis HaMikdash and therefore “desire the sacrifices of the
righteous” as everyone will be righteous and the sacrifices will be donated voluntarily, rather
than for sins (Metzudas David 51:21).
Perek 52: This perek discusses the treachery of Doeg that he informed Shaul of David’s
hideout, when David was on the run from Shaul, leading to Shaul slaughtering the priestly
city of Nov. The perek’s theme is that no-one gains from being dishonest and delving into
underhand tactics36. However, David relies on Hashem’s kindness and will thank Hashem for
His salvations (Radak 52:11) as Hashem helps His dedicated followers.
Tehillim 52
In perek 52, David curses Doeg Ha'adomi for "his falsehood" and "deceitful tongue". The
background to this perek is in Shmuel Alef, perakim 21-22, which recount how David fled
from Shaul to the Mishkan in the city of Nov. David asked the Kohen Gadol, Achimelech, for
food provisions and a weapon, which Achimelech provided. Doeg, an advisor to Shaul,
overheard this conversation between David and Achimelech and reported it to Shaul. Shaul
ordered that the entire city of Nov be wiped out as a punishment for helping David.
The Malbim on Tehillim perek 52 refers us back to a question which he asks in Sefer Shmuel.
Why does David write that Doeg spoke falsehood in our perek (Tehillim 52:5) if Doeg just
reported the truth?
The Malbim explains that although it seems like Doeg recounted the events accurately,
reporting them exactly how they happened, Doeg included lies. In pasuk 2 of Tehillim perek
52, David introduces the tehilla by saying that it is about “When Doeg the Adomi came and
told Shaul and said to him that David has come to the house of Achimelech”. In reality, David
had gone to the Mishkan, so Doeg should have called it “the house of Hashem”. Doeg
purposefully called it “the house of Achimelech” to imply to Shaul that David actually went
to the home of Achimelech, the Kohen Gadol. Doeg hoped to convince Shaul that
Achimelech and David know each other personally and were collaborating. Doeg succeeded
and Shaul decided to kill all the Kohanim of Nov for being friendly with David. Therefore,
David cursed Doeg for combining malicious lies with the truth.
This episode illustrates the power of our words, specifically the importance of total truth. By
distorting the truth and saying that it was the house of Achimelech, rather than the house of
Hashem, Doeg caused the destruction of an entire city.
35 See the iyun section for the deserved in-depth analysis and explanation of this episode. 36 Doeg will be an example for eternity of the emptiness in pursuing money and deceit (Ibn Ezra 52:9).
Perek 53: The juxtaposition between this perek and the previous one (which discussed
Doeg's treachery) conveys the idea that just as Hashem's justice will always endure (Doeg
and others who conspire against the righteous will ultimately fall) so too will the Davidic
dynasty (ultimately culminating with Moshiach) survive (see Radak 53:2) This perek is a
near-exact replica of perek 14, leading Rashi (53:1) to comment that this perek refers to the
destroyers of the second Mikdash, while perek 14 refers to those of the first Mikdash.37
Perek 54: This is another prayer to Hashem to save David from his enemies, namely, the
Ziphites who informed Shaul of David’s whereabouts.38 David will thank Hashem for His
salvation and rescuing David from the most precarious of situations.
Perek 55: This perek was composed by David HaMelech as he fled Yerushalayim from the
rebellion of his son, Avshalom, and was informed that Achitofel (formerly David’s top
adviser) was assisting Avshalom (Radak 55:1). David describes his longing to “fly away”
from the imminent danger he faced (Radak 55:7). David prays that the advice of Achitofel be
confounded and that Avshalom have internal disputes in Yerushalayim to prevent success
(Radak 55:10); Yerushalayim has become the epicentre of violence and quarrelling. David
explains that he is particularly distressed about Achitofel’s rebellion as he treated Achitofel
like himself, despite being a king. (Radak 55:14)39 David prays that they die imminently for
their crimes (Radak 55:16) while he be saved by his heartfelt prayers.
Perek 56: This perek begins with the opening “A song on the dumbness of a dove”, that
refers to David being distanced from his Land and people. David was hiding with the
Pelishtim in Gat and he bemoans that his enemies are always lying in wait. David conveys his
deep trust in Hashem. Finally, David talked about his spiritual plans for when his days of
tranquillity will return. He plans to offer up sacrifices to Hashem for saving him from danger
and for bringing him to Eretz Yisrael to study Torah with the elders there (see Radak 56:14).
Perek 57: This perek was composed when David and his men were hiding in a cave from
Shaul’s frantic pursuit. Shaul entered the cave to excuse himself and David cut a corner from
his royal cloak (Radak 57:1)40. David relates that he will praise Hashem for His kindness for
saving him from the relentless persecution of his enemies. David asserts that Hashem is
greater than any foe.
Perek 58: This perek refers to those who judged David wrongly. The Radak (58:2) elaborates
that it refers specifically to Avner ben Ner and the other officers of Shaul, who incited
Shaul’s pursuit of David by deciding that David was rebelling. David opines that those with
pure hearts do not make such an error in judgment. David compares the hate of Avner ben
Ner and the other officers for David to a snake’s venom (Radak 58:5) and prays that Hashem
“smash their teeth” and hereby prevent the threat of their poisonous bite (Radak 58:7). When
37
See perek 14 for a more comprehensive understanding of this perek. 38 Though as the Radak (54:7) explains, David was (more) concerned about the chilul Hashem of a Divine-
chosen king being pursued than his own personal problems. 39 Additionally they studied Torah together (Rashi 55:15). 40 David uses the double expression “Show me favor, Hashem, Show me favor” as he is requesting both that his
enemies should not kill him and additionally, that Hashem imbue him with the restraint not to kill his enemies
(Rashi 57:2).
Hashem reprimands the wicked for pursuing the righteous, people will be assured that
devotion to Hashem is not in vain (Rashi 58:12).
Perek 59: This perek refers to the time when Shaul’s men surrounded David in his house,
causing David to flee out the back under the cover of darkness. David bemoans the state of a
generation who could allow Shaul to pursue an innocent man. David asks for his enemies to
be removed. Although David’s enemies may have the upper hand, David relied on Hashem to
save him from their grasp (Rashi 59:10); the enemy are like a starving dog seeking food and
will not stop searching for David until they seize him (Rashi 59:16). David vows that he will
always regard Hashem as supreme.
Perek 60: Rashi (60:3) elaborates on this rather enigmatic perek. When Edom was conquered
by Yoav (the general of the David's army), David foresaw that the Edomites would one day
rule over Bnei Yisrael and issue cruel decrees against them. Hashem will ensure Bnei Yisrael
will be victorious over their enemies, especially in exile. David prays that Hashem unite all
tribes under David’s leadership and deal harshly with Moav and Edom. David recognizes that
his previous military successes were due to Hashem’s assistance41.
Perek 61: This perek was also composed on the run from Shaul, or it refers to exile (Radak
61:1). David beseeches Hashem that just as he sought refuge in Hashem, the Bnei Yisrael be
given the Beis HaMikdash to draw near to Hashem (Radak 61:5). David prays that the pleas
of Bnei Yisrael in galus be fulfilled; that the King Moshiach will be granted a long life,
follow in the ways of Hashem, and restore justice and compassion (Radak 61:7-8).
Perek 62: This perek discusses exile (Radak 62:1), underlining that the exile is part of the
learning curve and part of the grand, unfathomable masterplan of Hashem’s chesed. David
urges Bnei Yisrael to trust in Hashem as man and wealth cannot be relied upon (Ibn Ezra
62:10-11). David reassures that we will ultimately be rewarded for our travails (Radak
62:13).
Perek 63: This perek was written on the run from Shaul (Radak 63:1). Despite being isolated
and removed from everything dear to him, David remains loyal in his trust in Hashem. He
asserts that Hashem’s kindness overrides the most powerful of men (Radak 63:4). David
yearns to beckon Hashem’s presence in the Mishkan, where he can dedicate himself to
Hashem (Rashi 63:5), and he will praise Hashem for meeting all of his physical needs. When
Shaul’s followers who misguide Shaul with baseless accusation and lies are no longer a
threat, David will be able to rejoice with Hashem.
Perek 64: This perek was also composed on the run (Radak 64:1). David asserted that when
the enemy plots evil, take refuge in Hashem. David describes how the wicked exploit the
vulnerable in secret to prevent them from repelling the attack (Radak 64:5) and believe that in
41 This is despite the unfortunately commonly held belief that Hashem had abandoned Bnei Yisrael (Radak
60:12).
private they will not be caught. They fail to recognize that Hashem is aware of every human’s
actions (Radak 64:6). David includes a prophetic reference to Daniel and those who plotted
against him (Rashi 64:11, Metzudos 64:6). David also notes that when the righteous are saved
by Hashem, their devotion to Him only multiplies (Radak 64:11).
Perek 65: This perek refers to exile (Radak 65:2), specifically, the glory of Hashem and the
fact that He can ward off any enemy and bring salvation42.The Beis HaMikdash is the
location where Hashem collects all the prayers (Ibn Ezra 65:3). David notes that as the sins of
Bnei Yisrael are so numerous, we just pray Hashem will forgive all our sins (Rashi 65:4).
Hashem’s righteousness is apparent from His involvement in protecting Bnei Yisrael from
their enemies (Rashi 65:6). Furthermore, Hashem controls nature precisely, rules over the
earth’s inhabitants, and controls when famines occur and end (Rashi 65:12-14).
Perek 66: Referring to the future times of the ingathering of the exiles and the miracles
Hashem will perform for us (Radak 66:1), this perek enumerates the various miracles and
acts of kindness Hashem performed for His people. In the future, all of humanity will
subjugate themselves to Hashem’s authority in awe of His infinite capability and wonders
(Radak 66:4-6).Throughout galus, Bnei Yisrael endured excruciating suffering and
difficulties to purge them of their wrongdoings and encourage repentance (Rashi 66:10-11).
Once the Beis HaMikdash is rebuilt, Bnei Yisrael will offer up sacrifices to Hashem (Radak
66:13) for Hashem listened attentively to His people throughout galus even when they were
not meritorious (Rashi 66:18).
Perek 67: This perek refers to the ingathering of the exiles (Radak). Bnei Yisrael request
blessings to fulfill their mission of publicizing Hashem worldwide and enable more people to
recognize Hashem (Rashi 67:3). The perek refers to the times after the war of Gog and
Magog when the entire world will recognize Hashem; then the Land will bear fruit because
there will be no sins preventing our bounty (Radak 67:6-7).
Perek 68: This perek refers to the army of Sancheirev, who besieged Yerushalayim during
the times of Chizkiyah, and were then miraculously smitten in one night (Radak 68:1)43. It
recounts the glory and might of Hashem and how we can trust Him at all times to wipe out
the wicked, but reward the righteous. Despite Hashem’s greatness, He is still directly
involved in the affairs of the vulnerable and assists the orphan and widow (Radak 68:6).
Hashem will wipe out oncoming armies, enemies of Bnei Yisrael, while ensuring that Bnei
Yisrael receive a bountiful rainfall (Radak 68:10). Hashem promises to bring back Bnei
Yisrael from galus (Rashi 68:23). Bnei Yisrael need not look any further than their history to
discover Divine involvement, the epitome at Krias Yam Suf (Rashi 68:25-26). David praises
Hashem for what He has done throughout history and for what He continues to do.
Tehillim 68
42 The Ibn Ezra (65:2) suggests that it was composed for the completion of the Beis HaMikdash or the Aron
returning to Yerushalayim. 43 Though the Ibn Ezra (68:1) argues that it either refers to Mattan Torah or to a war Bnei Yisrael fought with
their enemies. He calls the perek especially 'precious'. The Radak (68:30) says that the perek might refer to the
war of Gog and Magog.
"The mountain of Hashem ... He will reside there forever" (Tehillim 68:17)
The Radak (68:17) explains that this pasuk in Tehillim pinpoints a crucial difference between
the Mikdash and Mattan Torah. While Har Sinai’s holiness was only temporary (people could
ascend Har Sinai after Mattan Torah), the Mikdash’s holiness is permanent. As the Ramban
comments at the start of Terumah, this is indicative of the nature of Mattan Torah and the
Mikdash.
The Ramban writes that the purpose of the Mishkan was to act as a continuation or extension
of Har Sinai, a permanent home for the revelation of Hashem at Mattan Torah. The Mishkan
served to convert this one-off experience into part of the daily lives of Bnei Yisrael, and thus,
the temporal kedushah at Mattan Torah became permanent in the Mishkan. The Mishkan was
intended to internalize and build upon the transient Har Sinai revelation. Similarly, the
Mikdash saw the ongoing teaching of and ruling upon Torah to the people - the Sanhedrin
ruled on Torah law, and the Chinuch writes that part of the purpose of our aliyah le'regel to
the Mikdash was to give the people the opportunity to learn from the elders there.
Perek 69: This perek is a vehicle through which every person in exile can cry over their
sufferings (Radak 69:1)44. It describes our total reliance on Hashem to help us in our despair.
Scoffers claim Hashem will never take us out of galus, but Hashem Himself guarantees that
He will (Radak 69:10). David explains that amid all the humiliation and suffering of galus,
Bnei Yisrael will beseech Hashem for assistance (Radak 69:14). Bnei Yisrael will praise
Hashem for saving them and will once again dwell in Eretz Yisrael.
Perek 70: This perek refers to David’s travails when fleeing from Avshalom (Radak 70:1).
David asks for his enemies’ plans to be thwarted as they seek to kill him. In stark contrast,
David’s followers who served Hashem should be able to form a closer relationship with Him.
David prays that they remain loyal to Hashem.
Perek 71: This perek again refers to David’s flight at the hands of Avshalom (Radak 71:1);
indeed, this is why there is no official opening to it (Radak). David describes how many
people repented due to fear of receiving even a semblance of his suffering (Rashi 71:7).
David longs to praise Hashem for His salvations and urges Hashem to protect him in his older
years like Hashem did in his youth (Ibn Ezra 71:9). Although David’s enemies maintain that
he has been abandoned, David believes in Hashem45.
44 Though this perek talks in the singular form, it refers to exile in general or to each and every individual Jew in
exile crying over his suffering (Radak 69:1). The words 'I have become a stranger to my brothers' and like
expressions can also refer to David's own estrangement at the hands of his family. The Midrash relates why this
was so – to solve a certain halachic doubt as to Yishai's children's Jewish status, he had arranged to have
relations with his newly-freed maidservant. Unbeknownst to Yishai, his wife Nitzevet switched places with the
maidservant that night, and David was conceived. Yet because the act was 'supposed to be' with the
maidservant, David's physical features were made different to his brothers - he looked distinctly unlike them.
The brothers feared that the fact that David looked nothing like any other members of the family would cause
people to cast aspersions on David’s parents’ conduct, and he was shunned by the brothers as a child. See
Tehillim perek 69 for a description of David being shunned and ignored. See also Sefer Hatoda'ah, Shavuos. 45
From pasuk 20 onwards, however, the perek refers to exile in general (Radak 71:20). This was because David
spoke via Ruach HaKodesh about the future happenings to Bnei Yisrael.
Perek 72: This perek either refers to the coronation of Shlomo as king (Radak 72:1) or the
Moshiach (Radak, Ibn Ezra 72:1)46. David prays that Shlomo will judge justly, have a reign
of abundant produce (Rashi 72:3), and fear Hashem (Rashi 72:5)47. Additionally, the
righteous should be able to prosper under his reign and Shlomo should have large amounts of
territory under his control48. Moreover, Shlomo should be respected by foreign leaders, help
his most vulnerable citizens, and ensure honesty ensues. David ends the second book of
Tehillim by praising Hashem for enabling him to complete this work and by yearning for the
day when Hashem’s dominion will be accepted worldwide (Radak 72:18-19). This was the
final prayer written by David himself as it was written on his death bed. The Radak (72:20)
writes that this was the culmination of only David’s “prayers” as in the era of Moshiach,
heartfelt pleas would be unnecessary; we will only praise Hashem.
Perek 73: This perek refers to man’s quest for understanding why wicked people prosper in
this world and die peacefully, while the righteous suffer even in their final moments alive
(Radak 73:4)49. The evil publicize their wrongdoing and show no remorse; they speak
despicably as they disregard Hashem (Radak 73:8). Even though the full answer may not be
fully revealed, a wicked man’s prosperity will not last, and the World to Come will be the
true measure of a person’s achievements in this world (Radak 73:17-18). David assures that
after a lifetime of commitment to Hashem, one will experience the most pleasurable reward
(Radak 73:24).
Perek 74: In this perek, Asaf laments the suffering in galus and prays for Hashem’s enemies
to be defeated. The enemies destroyed the Beis HaMikdash which was the location where
man and Hashem met on the earth (Rashi 74:4). Asaf mourns the end of the Nevi’im until
Eliyahu’s arrival prior to Moshiach (Radak 74:9). The enemies attempt to blot out Hashem’s
Name from this world (Radak 74:18). Asaf begs Hashem to avenge Bnei Yisrael’s suffering
like He has done throughout our history; Asaf adds that Hashem cannot ignore the
heartrending pleas of Bnei Yisrael who rely solely on Hashem (Rashi 74:21).
Perek 75: This joyous perek talks about the ingathering of exiles in the era of redemption
(Radak 75:1). Hashem tells that when Moshiach will arrive He will judge Bnei Yisrael’s
enemies (Radak 75:3). No individual can claim he was successful in any talent as “Hashem
alone is the Judge” and determines everyone’s success (Ibn Ezra 75:8). Hashem will ensure
that the enemies of Bnei Yisrael will receive their deserved suffering while the righteous will
praise Hashem for His righteousness (Rashi 75:9-10)50.
Perek 76: This perek refers to the war of Gog and Magog (Radak 76:2).51 Ultimately,
Hashem’s miraculous victory over Gog and Magog and elimination of the wicked will cause
other nations to recognize Hashem (Radak 76:11-12).
46 This perek marks the close of the second of the five books of Tehillim. Even though this was one of the last
mizmorim David composed in his lifetime, the other perakim were deemed more appropriate to end Sefer
Tehillim, for they offer special praise to Hashem and they refer to the future redemption (Radak 72:1). 47 The Gemara Brachos uses pasuk 5 as a source for praying Shacharis at sunrise. 48 Which indeed occurred. (Rashi 72:7-9) 49 The Ibn Ezra writes that such secrets are reserved only for Bnei Yisrael (73:1). 50 The Gemara (Megillah 17b) deduces from pasuk 11 that the bracha of Al Hatzadikim comes after
Ve’lamalshinim in our Amidah. 51 See Radak on pasuk 3 regarding the origins of the name Yerushalayim: a combination of Avraham calling it
'Yirah' and Shem calling it 'Shalem'
Tehillim 76
There is a fascinating observation of the Cheshek Shlomo at the end of Gemara Sukkah
regarding Perek 76 of Tehillim. The Cheshek Shlomo wonders why the word “Sukkah” in
Tanach is often spelled without a Vav in it (it appears this way three times in Parshas Emor),
yet rarely the word “Sukkah” does appear with a Vav (as in Tehillim 76:3, as he points out).
What is the deeper meaning behind this discrepancy?
The Cheshek Shlomo proceeds to explain that Sukkah is intrinsically linked with a higher
spiritual level/state. Thus, redemption is bound up with Sukkah: the war of Gog and Magog
will culminate on Sukkos, the cornerstone for the second Mikdash was laid on Sukkos, and in
many ways the festival of Sukkos is a celebration of the higher spiritual level we have
reached over the Yamim Nora’im. Thus, the gematria of Sukkah (when spelled with a Vav) is
91 – the same as the two main names of Hashem combined (Yud-Heh-Vav-Heh = 26, Alef-
Dalet-Nun-Yud = 65); the idea being that a Sukkah (or the sanctity therein) reflects Hashem
in this world. Incidentally, it is also the gematria of the word “Amen,” an affirmation of our
faith in Hashem. However, this heightened spiritual level will only be attained with the
arrival of the ultimate geulah, for until then we do not see Hashem’s constant hand clearly in
the world. As an expression of this, the word “Sukkah” is spelled lacking a Vav and the
gematria is no longer 91 (Hashem’s names). A Vav is an appropriate letter to omit here, for a
Vav means connection (Vav means a hook, and it connotes the word ‘and’ – a connecting
word), and until the geulah, we are lacking in our full connection with Hashem. Yet, when
the topic is the redemption, Sukkah is spelled in its full glory, with the letter Vav – as in our
pasuk (Tehilim 76:3) “And it will be when Hashem completed His Succah, His place in
Yerushalayim.”
Perek 77: This perek describes the painful trials and tribulations (spiritual and physical) of
galus (Radak 77:1). Amid the immense sorrow, Bnei Yisrael recall the tunes of the Beis
HaMikdash (Rashi 77:7). Yetzias Mitzrayim provides encouragement to Bnei Yisrael as
Hashem performed miracles for them in Egypt despite their desperation and suffering (Radak
77:12).
Perek 78: This perek is the retelling of the grand acts of kindness Hashem has done to us
throughout our history – including a major focus on Yetzias Mitzrayim52, Hashem providing
food, water, and Mann for the Bnei Yisrael in the desert, and settling them in Eretz Yisrael.
Yet, throughout this period, Bnei Yisrael rebelled against Hashem, complained, and were
disloyal to Him. Despite the widespread idolatry, Hashem had compassion and did not
destroy Bnei Yisrael, although He caused them to be defeated by her enemies, and enabled a
great humiliation; the Aron to be captured. (Radak 78:66). David asserts that these events
must be passed along the generations from father to son (Radak 78:6) to remind every
generation to remain devoted to Hashem. Finally, David relates that Hashem erected the Beis
HaMikdash and designated him, David, as the leader of Bnei Yisrael.53
52 The order of some of the plagues is changed – this is something the Mefarshim discuss. 53
The Ibn Ezra (78:9) writes that this entire list is a build-up to the final few pesukim regarding the Davidic
dynasty and the ultimate redemption.
Perek 79: This prophetic perek laments the (then) future destruction of Yerushalayim (Radak
79:1) and prays that Hashem have mercy on His children. It describes the ruin of Beis
HaMikdash, the profanities committed by the enemy in the most holy of places and the
savage murder of many Bnei Yisrael. David asks that Hashem punish the nations that do not
recognize Hashem. Furthermore, David prays that Hashem pardon Bnei Yisrael’s sins and
save them from galus and from the nations who believe that Hashem abandoned His people.
David notes that in return, Bnei Yisrael will eternally praise Hashem for the goodness He
bestowed upon them.
Tehillim 79
"A song of Asaf, Hashem, the nations have entered your sanctuary…" (79:1)
Rashi, explaining Gemara Kiddushin 31b, asks why this tehilla is called “mizmor” - a “song”,
rather than “kinah” - a “lamentation”, when it discusses one of the greatest tragedies in
history?
Rashi answers that it is preferable for Hashem to express His anger on sticks and stones than
on people. Therefore, it was a great kindness of Hashem to destroy the Beis HaMikdash,
rather than annihilate Bnei Yisrael. Because of the element of happiness in this destruction,
the word “mizmor” is used.
Is Hashem a human that he needs to vent His anger? Besides, the Beis HaMikdash was a
tremendous tool that allowed people to gain atonement for their sins. If we cannot gain
atonement for sins, will we not anger Hashem more?
Reuven wakes up one Shabbos morning, and forgetting which day it is, works on the
computer and makes $1,000,000 on stocks and shares. Later, he remembers it was Shabbos
and is horrified. He consults his Rav, who advises him to buy a korban chatas for $5000 and
bring it to the Beis HaMikdash. This will be his kaparah (atonement) for breaking Shabbos
inadvertently.
Now, if Reuven is on a high spiritual level, he would ensure he covers over the computer
every Shabbos, and would take all sorts of precautions to avoid such a thing happening again.
However, Reuven might think to himself, “Well, I made $1,000,000 on the stock market and
got a kaparah for a mere $5000. It would not be that bad if it happened again…”
Bringing korbanos to the Beis HaMikdash to gain atonement is a tremendously powerful tool,
but like all tools, one has to know how to use it. At the time of the churban, this tool was not
being used correctly - it was our excuse to facilitate sinning.
This is the meaning of the above Rashi. The destruction of the Beis HaMikdash limited our
ability to sin, and thus prevented us from degenerating to a state in which even more of our
people would have to be killed. Thus, Asaf was thankful that such a dangerous tool was
finally taken out of our hands.
That Hashem’s punishments when we sin are ultimately constructive - to benefit us - is a
tremendous lesson.
Perek 80: This perek prophetically hints to three exiles and prays for them to abate (Rashi
80:1). David describes the many tears shed throughout galus and begs Hashem to listen to all
the prayers. Bnei Yisrael are compared to an unguarded vine which Hashem planted in Eretz
Yisrael, where passersby have taken crops as they pleased, meaning that during galus,
Hashem has left Bnei Yisrael at the mercy of the nations (Radak 80:13). David beseeches
Hashem to redeem Bnei Yisrael from exile.
Perek 81: This perek is Thursday’s shir shel yom. This perek refers to Yetzias Mitzrayim; the
cessation of our slavery in Egypt, which occurred on Rosh Hashanah (Radak 81:1). Rosh
Hashanah is the day that Hashem judges the world (Rashi 81:5) and can provide miraculous
salvations; similarly, Yosef was freed from prison on Rosh Hashanah (Rashi 81:6). Hashem
expected Bnei Yisrael to obey His commandments after He saved them from abject suffering
(Rashi 81:9), yet they refused to listen to His incessant warning not to serve idols. The reason
why Bnei Yisrael are unsuccessful in battle is because they do not follow in Hashem’s ways.
Tehillim 81
Perek 81 discusses how our slavery in Egypt ended on Rosh Hashanah. This might appear
surprising, given the popular assumption that the slavery ceased when we went free on
Pesach. However, as the Netziv writes at the start of Va'era, there were four clear discernable
stages in Yetzias Mitzrayim.
The Netziv begins by asking the central question. How could a nation which had been in
slavery for 210 years, possessing a fully-established slave mentality, receive the Torah a mere
fifty days after having attained freedom? How could they shake off that slave mentality and
rise to such spiritual heights in a small amount of time? Imagine if today a group of people
were freed from slavery after 210 years. They would be put into psychiatric care for years
before being allowed back into normal society! How could Bnei Yisrael take on fulfilling the
Torah in such a short time?
The Netziv answers that the time period after the redemption was not a mere fifty days; the
four expressions of redemption actually represent four different stages of the redemption. The
first stage was “vehotzeisi”: “I will take you out of the burden of Egypt.” This was achieved
when Pharaoh relaxed the harshness of the slavery and repealed the edict under which Bnei
Yisrael had to make their own bricks. This stage of redemption occurred at the end of the
fourth plague of arov (animal invasion), but the slavery continued. The next stage of
redemption was “vehitzalti”: “I will save you from your work.” This was achieved when
Pharaoh dropped all slave labor and started respecting Bnei Yisrael. This occurred after the
seventh plague of hail. Next comes “vegoalti”: “I will redeem you with an outstretched
hand,” which refers to Bnei Yisrael no longer being under Pharaoh’s dominion, and was
fulfilled after the last plague of the firstborns. Although all slavery had ended after the hail,
Bnei Yisrael were still technically subjects of Pharaoh and under his dominion. The plague of
the firstborns meant that we were totally free from Egyptian rule - Pharaoh wanted us out.
The fourth expression of redemption is “velakachti”: “I will take you for Me as a nation,”
which, the Netziv writes, is a reference to the giving of the Torah - our eternal covenant and
‘bond’ with Hashem.
The Netziv’s explanation not only explains the language the Torah uses, it also answers his
original question. Doing the arithmetic, we see that at least eight months passed between the
first stage of redemption and Mattan Torah, and there was well over a year from the first
plague until Mattan Torah. Therefore, Bnei Yisrael had a period of eight to fourteen months
to shed their slave mentality and raise themselves to spiritual heights (assisted by Hashem,
clearly). Indeed, this approach also explains why we drink four cups corresponding to the
four expressions of redemption, and not just one cup for one general redemption. Since each
expression was a different stage in the redemption (and not merely a four-fold assurance that
the same event would take place), each stage in and of itself is worthy of celebrating.
Perek 82: This perek is Tuesday’s Shir Shel Yom. This perek refers to the conduct of judges
(Radak 82:1) – avoiding bribery and favoring the wealthy. Asaf laments the fact that the
corrupt judges fail to acknowledge the severity of their actions and the impact injustice has
on the world (Rashi 82:5). The paradigm leader, David HaMelech, informs the judges of their
responsibility and their Divine qualities as they are referred to as ‘Elohim’ (Radak 82:6).
Asaf prays that Hashem punish any corrupt judges for their actions (Rashi 82:8).
Perek 83: This perek refers to the grand war in the days of Yehoshafat, when various nations
(amongst them Seir, Ammon, and Moav) attacked Bnei Yisrael (Radak 83:1). Asaf asks
Hashem to wipe out our enemies not for our safety, rather to foil their plans to desecrate
Hashem’s name. Asaf asks Hashem to replicate the spectacular miracles performed against
Sisera’s army of Midyan in the times of Devorah and Barak, where victory against all the
odds demonstrated Hashem’s active involvement.
Perek 84: This perek was composed when David was on the run, and expresses David’s
inner yearnings for the holy location of the Aron and Mizbeach. Alternatively, this perek
refers to exile (Radak 84:1). David bemoans the fact that the Beis HaMikdash has been left
desolate (Rashi 84:3). David entreats Hashem to dispatch Moshiach and help him fulfil
Moshiach’s mission (Radak 84:10), and asserts that it is preferable to live one day in the Beis
HaMikdash than live one thousand years elsewhere (Rashi 84:11). David ends by praising the
individuals throughout galus who persisted in their belief that Moshiach will arrive, build the
Beis HaMikdash, and bring a perfect world (Radak 84:13).
Perek 85: This perek refers to our Babylonian exile (or any galus- see Radak 85:1). The first
three pesukim are prophetic visions of the redemption and describe Hashem ending the galus.
Then David offers a prayer that Hashem save Bnei Yisrael from His wrath in their current
Roman exile (Radak 85: 2). When the Mikdash is rebuilt, there will be true chesed, shalom
and emes in the world (Radak 85:11). Hashem will ensure Eretz Yisrael provides abundant
crops and the inhabitants of the world will recognize Hashem as the true G-d.
Perek 86: This perek was composed by David on the run from Shaul; David prays to be
saved from his enemies (Radak 86:1).54 The perek conveys David’s genuine will to sanctify
Hashem’s Name in this world. The Malbim (1-3) writes that David presented five reasons
why he should be saved: 1) He is helpless, 2) He deals kindly with others and Hashem repays
measure for measure, 3) He devoutly follows Hashem, therefore it will look bad if he suffers,
4) He beseeches Hashem in times of trouble, and 5) He does not claim to be worthy of
salvation. David requests that he “walks (gradually) in Your truth”. David reiterates that he is
a “servant, son of Your maidservant” and therefore completely dependent on Hashem (Rashi
86:16).
Perek 87: This perek refers to the greatness of Tzion (Yerushalayim); it was given to the
Bnei Korach to sing (Radak 87:1). Hashem will punish the nations for their crimes against
Bnei Yisrael throughout history, but will account for the assimilated Jews within these
54 The Ibn Ezra (86:1) adds that this (also) refers to kings of other nations, perhaps composed before David
reigned.
nations, even if they are far removed from their roots (Rashi 87:6). The musicians will sing
Hashem’s praises and relate that they are entirely reliant on Hashem (Rashi 87:7).
Perek 88:55 This was to be sung by the Bnei Korach on the platform (see Rashi 88:1). The
perek talks about exile and how a Jew beseeches Hashem in the most desperate of times. Life
is precious and is to be used constructively and in an elevated manner to sanctify Hashem’s
name.
Perek 89: This perek is given to Eitan Ha’ezrachi, which either refers to Avraham Avinu
(Rashi, Radak), or one of the wise elders of Bnei Yisrael56. The perek discusses exile in
general, with the specific focus being the sprouting of the Davidic dynasty – to be reinstated
with the arrival of Moshiach. David vows to praise Hashem for His kindness. Hashem is
unparalleled: He created the world, He is involved in battles and finally, He ensures justice
and righteousness. David relates how Hashem will ensure his descendants rule forever and
will assist them throughout their reigns. Although Hashem will punish David’s descendants if
they deviate from the ways of the Torah, they will still retain their right to the throne (Radak
89:34). David prays that his degradation and Yerushalayim’s desolation end. This perek
marks the end of the third sefer of Tehillim; whether the final verse is part of this tehilla or
whether it is a phrase of thanks for completing a sefer is discussed by the Radak and
Metzudos.
Perek 90: This perek is said during Shacharis on Shabbos, and it is the first in a series of
eleven perakim initially made by Moshe Rabbeinu to match the eleven brachos given by
Moshe to the eleven tribes in Vezos Habracha (Rashi 90:1).This perek discusses man’s limits
in contrast to Hashem’s greatness (Radak 90:1). Hashem will bring suffering upon a person
to encourage him to repent (Rashi 90:3). Man’s days are not only few in number, but they
pass by swiftly. Hashem pours His wrath upon the evil, the likes of which mankind is unable
to withstand (Radak 90:11). David prays for Hashem to bring Moshiach and an era where
Hashem’s presence would be revealed, causing unanimous joy (Radak 90:14).
Perek 91: This perek cites no author, prompting the Radak’s comment (91:1) that Moshe
Rabbeinu composed it. A perek traditionally recited at funerals, it expresses belief that
Hashem guards us in life and death. Trusting in Hashem enables a person to surmount
situations where the unknown awaits, for Hashem accompanies His devoted followers.
Someone who relies on Hashem in times of difficulties will be saved.
Perek 92: This perek is the first of the ‘Shabbos-themed’ perakim. Indeed, it was sung on
Shabbos in the Beis HaMikdash, and it makes several references to the day of Shabbos too
(Radak 92:1). The perek discusses the greatness of Hashem and how He runs the world.
Rashi (92:3) explains that the focus throughout the “night” (i.e. galus) is belief in Hashem
which will be translated into relating the praises of Hashem in the “morning” (i.e. the era of
Moshiach). The righteous will frequent the Beis HaMikdash where their relationship with
Hashem will flourish (Radak 92:14) Though it is often hard to see Hashem’s controlling
hand, in the future all will become clear – even the suffering of the righteous (Radak 92:16).
55 Any time the word maskil appears (as in the opening pasuk of this perek) it means that the following words
were said via an interpreter (who would say them aloud for all to hear) - Rashi 88:1 56 The Ibn Ezra (89:2) cites a controversy surrounding those who would not recite this perek due to its harsh
wording/criticism regarding Hashem; the Ibn Ezra says that this is merely a reference to our enemies disgracing
Hashem
Tehillim 92
The former Telshe Rosh Yeshiva, Rav Bloch, offered the following explanation to pasuk 7,
“An ignorant person will not know, and a fool will not understand this (92:7)”.
Rav Bloch explained that the operative word is ‘this’. An ignorant person does not
understand certain things about Hashem, and he does not understand exactly how Hashem
runs the world. But he is not a fool, for he recognizes the limits of his intellectual and
physical capacities. Conversely, a fool points to one specific thing he does not understand
about Hashem and declares ‘I do not understand this’ as if ‘this’ is the only obstacle to him
fathoming the Divine plan. Such a person is a fool, for he does not have the honesty or
integrity to admit that there are many other things he does not understand about Hashem.
Perek 93: This perek is the first of a few perakim which discuss the era of Moshiach (Radak
93:1), when everyone will recognize that Hashem is the King, and their personal haughtiness
and self-glorification will deflate (Radak 93:1). David describes how Hashem overcame the
numerous threats from Bnei Yisrael’s enemies (Rashi 93:3). David also prays that the many
prophecies forecasting the construction of the third Beis HaMikdash are fulfilled and that the
Beis HaMikdash remain standing for eternity (Radak 93:5).57
Perek 94: David davens for the end of galus Bavel, and for Hashem to fulfill His promises to
punish those who have mistreated us (Radak 94:1). Our enemies fail to acknowledge that
Hashem is fully aware of their actions and that His inaction does not mean He is incapable
(Radak 93:8), for Hashem knows all mankind’s thoughts (93:11). Though we suffer, we
realize that exile is for our ultimate good; other nations, however, do not understand this
(Radak 94:12). Nevertheless, Hashem vows never to forsake Bnei Yisrael (Radak 93:14).
Hashem ensures He provides for the vulnerable abandoned by society. The Gemara (Ta'anis
29a) recounts that this perek was the final perek recited in the Mikdash before it was captured
and destroyed.
Perek 95: This perek begins with a call from one Jew to the next in the times of Moshaich;
‘Come, let us give praise to Hashem…’ (Radak 95:1). This perek praises Hashem for creating
the universe and thanks Him for remaining with us despite our sins throughout history, most
notably in the desert where Hashem prevented Bnei Yisrael from entering Eretz Yisrael for
forty years.58
Perek 96: This perek was composed when the Aron was returned to the Bnei Yisrael; it is a
‘new song’ in anticipation of the ingathering of the exiles (Radak 96:1). It praises Hashem for
his superiority unparalleled to any other deity. Thus, all of humanity will quake out of fear
before Hashem in the times of Moshiach despite previously ignoring Him (Radak 96:9). Even
the animals will rejoice at the coming of Moshiach (Radak 96:12).
57
We recite these perakim as part of our kabbalas Shabbos davening. 58
See Radak 95:11 for greater depth.
Perek 97: This perek, as many others, is aimed at strengthening those who have lost sight of
the final redemption (Radak 97:1). Accordingly, it paints a picture of our future spiritual
freedom and glory. Hashem will reveal His presence when the wicked are punished for the
atrocities they committed (Radak 97:6), thus idol worshippers will be embarrassed for
serving powerless idols (97:7). When the evil are punished, the righteous will be able to take
a stand against wrongdoing without fear of being lynched by the wicked (Ibn Ezra 97:10).
Bnei Yisrael will be delirious with joy.
Perek 98: This perek is also part of our Friday night tefilla. It discusses the glory of Hashem
and how He has revealed Himself throughout history to save Bnei Yisrael from the most
desperate of times. David encourages the nations worldwide to praise Hashem for providing
tranquillity to Bnei Yisrael, as this triggers global peace (Radak 98:4). Even nature itself will
rejoice during the era of Moshiach when Hashem comes forth to judge the world (Ibn Ezra
98:10).
Perek 99: This perek is set after the war of Gog and Magog – this is the final war history will
witness (Radak 99:1). All will be privy to a full revelation of Hashem. The Beis HaMikdash
itself will allow us to experience Hashem’s Presence; instead of focusing on the splendor of
the building, we will revel in He Who resides there (Radak 99:9). David describes how
Hashem appeared to Moshe, Aharon, and Shmuel; they carried out His instructions while He
listened to their requests to pardon Bnei Yisrael (Metzudos 99:8).
Tehillim 99
Chapter 99 of the book of Tehillim tells how the nations of the world, after recognizing
Hashem’s sovereignty, will come to praise Him. Pasuk 2 reads, ‘ רם הוא על כל ציון גדול ו ה ב
Hashem is great in Zion; and He is exalted over all of the peoples’. Not only is‘ – ’העמים
Hashem’s position specified separately with the two words ‘העמים’ and ‘ציון,’ but Hashem is
described differently as both רם (exalted) and גדול (great). Why is Hashem ‘רם’ in relation to
other nations, but to Zion He is ‘גדול’?
The Malbim59 explains that גדול depicts a spiritual level attained through progressing upwards
from the ground level, while רם refers to simply being situated on a higher spiritual level. The
Malbim compares גדול to a pillar planted in the ground but soaring upwards, and רם to a star
found high in the sky with no connection to the ground below.
We can contrast Hashem’s relationship with Bnei Yisrael (ציון) to His relationship with the
other nations (העמים) with the concepts of ‘גדול’ and ‘רם’. Bnei Yisrael are privy to a special
relationship with Hashem; one in which they have Hashem 'living among them' ( ושכנתי
Shemos 25:8). On a daily basis, we work with Him to bring Divinity down into this ;’'בתוכם
world and elevate the physical and mundane. Thus, the word Gadol is used to highlight Bnei
Yisrael’s ability to bring Hashem down into this world. Other nations that do not recognize
Hashem and are not privy to this closeness see Him as Ram - aloof and distanced and not
connected to our mundane world.
Bnei Yisrael are priveleged with the potential to bring Hashem into this world. We must
ensure that we assume this responsibility and act in a manner befitting Him.
59 This can also be understood from the collected works of Rav Hirsch.
Perek 100: This perek is ‘a song of thanks’ for all the kindness Hashem has performed for us
(Radak 100:1), which essentially obligates us to commit to Him60. This was sung while the
Korban Todah was offered up in the Beis HaMikdash (Rashi 100:1). David tells how Hashem
not only created man, He shepherds “His nation” Bnei Yisrael, and provides assistance in
every generation.
Perek 101: David discusses how he runs the country, as well as the tactics he employs not to
get embroiled in people’s arguments and squabbles during judgment (Radak). His trick was
to think about Torah and wisdom in every spare moment he had (Radak 101:1). David
despises those involved in deceit.
Perek 102: This perek “tefillah le’ani” refers to our exile at the hands of Bavel, Madai, and
Paras (Radak 102:1). In the opening pasuk, Bnei Yisrael are referred to as the 'poor person'
(Rashi) or more specifically, those in exile (Radak). This perek is a prayer for Hashem to care
for us and redeem us from exile (Radak and Ibn Ezra 102:1), and it describes the difficulties
and suffering of galus. The only consolation is that in the future Hashem will redeem Bnei
Yisrael. Pasuk 15 conveys a Jew’s love for Eretz Yisrael; Rashi cites a Midrash that the
people brought with them some stones from Eretz Yisrael to build a shul in Bavel (Rashi
102:15). Hashem does not ignore any prayer and ensures that every heartfelt plea is
accounted for (Rashi 102:18). The Radak and Ibn Ezra (both 102:27) discuss as to whether
the world will be destroyed and revert back to tohu va’vohu after a fixed time – and how that
fits with various pesukim. The Radak writes (102:29) that Bnei Yisrael will settle
permanently in Eretz Yisrael, never to experience galus again.
Perek 103: This perek discusses how a man of faith will be able to thank Hashem even
during galus – and will sincerely yearn for the geulah (Radak 103:1). It describes how
Hashem helps the sick and the vulnerable. Hashem’s justice system is a complex and rigid
pattern which was related to Moshe and is constantly adhered to by Hashem whether in the
desert or in exile (Radak 103:7). The perek lists the most merciful attributes of the thirteen
attributes of mercy that are operative in galus and that have enabled Bnei Yisrael to survive
(Radak 103:8). Hashem has not punished Bnei Yisrael according to their sins as He
recognizes that no man is infallible (Radak 103:14). The perek concludes that Hashem’s reign
of ensuring kindness and mercy will endure forever (Ibn Ezra 103:19).
Perek 104: This perek, recited on Rosh Chodesh, explores the creation of the world; those
with insight can see Hashem’s hand in the creation. David expresses his amazement at both
the sheer volume of Hashem’s creations and the intricacies and majesty contained within
each creation (Radak 104:24). Every creation relies on Hashem for its specific needs. The
Gemara in Brachos (10a) understands the phrase “The wicked will perish” (104:35) that we
pray for the sins of the wicked to be eliminated but not the sinners themselves, as we hope
they will repent.
60 See Chovas Halevavos - our being beholden to Hashem for receiving His constant kindnesses to us is the
innate source of our obligation to serve Him.
Tehillim 104
David HaMelech compares this world to the darkness of night. The Ramchal (Mesillas
Yesharim perek 3) explains the profundity of this comparison. Darkness hinders our
awareness in two ways; it darkens and blocks our vision that we cannot see, but it also
distorts our perception, making objects appear to be something they are not. Most people
have had the experience of lying in bed staring at the wall, convinced that they see a snake,
spider, or monster scaling the walls. Upon switching on the light, they see a shadow of a
shoelace, rain, or another perfectly innocent object! These effects of darkness reflect the tests
and challenges of this world. The materialism and drives of this world can completely dull
one’s vision and make one forget one’s purpose, aims, and goals. But they can also distort
those aims, fooling us to ascribe false values and identities to objects (and ideas, aims and
goals) which on a grand scale (and Divine perspective) are worth very little. In the Ramchal’s
words, the darkness of this world can make us not notice what good is, but it can also make
us exchange good for evil. Hashem put us in this world to overcome this challenge of
darkness and realign our internal compasses to search for goodness, meaning, and fulfilment.
Perek 105: This perek, whose beginning is the start of our daily Pesukei deZimra prayers,
was composed by David upon the returning of the Aron from the hands of the Pelishtim. It
traces our history from the times of Avraham – reminding us of our roots and expressing
gratitude to Hashem. This was one of two mizmorim sung in front of the Aron every day
before the Beis HaMikdash was built (Radak 105:1). It describes the importance of showing
respect towards the Aron as it honors Hashem Himself (Radak 105:3). David relates that
Hashem promised Eretz Yisrael to our forefathers (105:9), nevertheless, remaining in Eretz
Yisrael is contingent upon our observing the mitzvos (Radak 105:45). Although our
forefathers wandered from place to place, Hashem protected them (Rashi 105:13-14). David
explains that Yosef’s test with the wife of Potifar and subsequent hardships in prison acted as
‘purification’ (Rashi 105:19); challenges and tribulations have a galvanizing effect and
improve one’s character. The perek describes the miracles Hashem performed during our
captivity in Egypt but omits the plagues of dever and shechin because Pharaoh did not beg
for them to be removed (Malbim),
Perek 106: We have an obligation to thank Hashem for all the kindness He has done for us –
this perek talks about Yetzias Mitzrayim and our time in the desert (Radak 106:1). The
psalmist prays to be present when Bnei Yisrael are redeemed from galus (Radak 106:5).
Throughout history, Bnei Yisrael have experienced extraordinary revelations of Hashem, yet
shortly afterwards, they resume their sinful activities, complain against Hashem, and forget
Hashem. Disobeying Hashem has disastrous consequences, as was apparent when Bnei
Yisrael failed to heed Hashem’s instruction to eliminate the Cana’anim from Eretz Yisrael
during the reign of Yehoshua. They succumbed to the Cana’anites through assimilation and
served their gods (Rashi 106:34). Hashem delivered Bnei Yisrael into the hands of their
enemies, and despite their many sins He saved them when they cried out to Him (Radak
106:44). This is the final perek of the fourth Sefer of Tehillim.
Perek 107: This perek, following the ‘gratitude theme’, is the source of the four types of
people who make the Ha’gomel brachah upon being saved from danger: a traveller who
survived his journey, one who was released from prison, one who traversed the dessert, and
one who recovered from illness (Radak 107:1). Our perek discusses each of these people’s
salvation in turn and their obligation to praise Hashem. Hashem can radically change the fate
of any nation (Radak 107:33). Hashem controls everyone’s fate; therefore, one should direct
his prayers to Him and place his trust in Him.
Perek 108: Though this perek is extremely reminiscent of perek 60, this perek refers to the
future redemption and ingathering of the exiles (Radak 108:1). Hashem will use the nations
as his medium to bestow blessings upon Bnei Yisrael (Radak 108:5). The Moshiach will
dominate over Bnei Yisrael’s enemies; only Hashem can be relied upon in battle, as man can
be defeated (108:13).
Perek 109: This perek was composed by David when fleeing from Shaul. David requests that
his enemies be silenced (Radak 109:1), especially from fabricating stories about him (Radak
109:3). David prays that his enemies are punished for their actions and that their prayers are
unsuccessful (Radak 109:7) as they lived a self-serving existence without helping others
(Radak 109:16). David describes his deprived state of health caused by life as a fugitive, but
his trust in Hashem to provide protection (Radak 109:28).
Perek 110: This perek either refers to Avraham Avinu when he waged war with the four
kings (Rashi 110:1), or else refers to David himself (Ibn Ezra 110:1) or the Moshiach (Sforno
110:1). The perek talks about Hashem bestowing power on those who deserve it and it extols
Hashem's might. Avraham received support from allies despite not enlisting their support
(Rashi 110:3). Hashem destroyed the four kings who united to fight against Avraham, and
this would act as a warning to future enemies who engaged in conflict with Avraham’s
descendants, even the mighty Egypt (Rashi 110:5-6).
Perek 111: This perek discusses the glory and greatness of Hashem. It follows the order of
the Alef-Beis, an honor reserved for particularly important perakim (Gemara Brachos).
Everyone can gain recognition of Hashem’s existence; all that is required is the desire to find
Him (Radak 111:2). Mitzvos, particularly Shabbos and the festivals, remind us of Yetzias
Mitzrayim (Rashi 111:4), and of the salvations Hashem has performed in the past. Thus, we
realize that the world is full of miracles (Ramban)61. David tells us that the first step of
wisdom is fear of Hashem - only then will one's wisdom be objective and not subject to
personal bias and whim (Rav Hirsch, Malbim) and only then can one be somewhat akin to his
Creator (Maharal).
Perek 112: While the previous perek was about the righteousness of Hashem, this perek, also
using the Alef-Beis structure, refers to the righteousness man is able to attain (Rashi 111:1,
Radak 112:1). Hashem will reward the righteous in this world and ensure they receive their
deserved reward for eternity in the World to Come (Radak 112:3). The righteous donate
61 Note the comment of the Radak (111:10) that chukim do have reasons, just that these reasons can only be
fathomed/suggested by the extremely wise. The prerequisite to acquiring Torah is by focusing on wisdom and
eradicating the overwhelming physical influences of Olam Hazeh and this will enable a person to achieve things
far beyond the confines of the physical world, for a man's natural place is in the upper worlds (Radak 111:10).
generously to charity, and are honest and meticulous in their business dealings (Rashi 112:5).
One will not lose out by donating money to charity; on the contrary, it provides a legacy even
after death (Radak 112:6). The righteous live a life without fear and worry as they rely on
Hashem and not on man or wealth (Radak 112:7). Although the wicked may endeavor to
overcome the righteous, they will not be successful (Radak 112:10).
Perek 113: The perakim of Hallel begin. This perek discusses the glory of Hashem’s deeds,
focusing on His flattening of the Egyptian Empire during Yetzias Mitzrayim (Radak 113:1).
Although we can try and praise Hashem, ultimately He is beyond the scope of our
comprehension and therefore we will never be able to do Him justice (Radak 113:4). Hashem
transforms the poor into noblemen and the barren into the mother of children. Rashi (113:9)
explains that this perek (also) refers to the future redemption when Yerushalayim, the
desolate city, will be teeming with Bnei Yisrael returning to their homeland.
Perek 114: Bnei Yisrael were spiritually elevated upon leaving Egypt and nature was
overturned, including when the Yam Suf split. Such supernatural occurrences can occur
because nature is but a 'tool' of Hashem (Radak 114:7). Bnei Yisrael kept their language and
treated Egyptian as a foreign language (Radak 114:1).
Perek 115: The perakim of Hallel continue. The Radak writes (115:1) that some authorities
maintain this is not an independent perek – it is the continuation of the previous one. Either
way, this perek beseeches Hashem to continue to perform chesed for us just like He did in
Egypt. Although we may not deserve Hashem’s assistance, we plead for Hashem to save us
to ensure that the nations to do not cast aspersions upon Hashem’s supremacy (Radak 115:1).
Ironically, the nations that doubt Hashem serve powerless and false idols (Radak 115:3). In
stark contrast, Hashem protects the entire diverse Bnei Yisrael. Hashem created this world for
us to recognize its Creator (Radak 115:16). One who praised Hashem in this world will
continue to do so, while the wicked will remain silent.62
Perek 116: This perek was composed after Shaul’s death. David prays to be saved from
(early) death himself so that he can reach his potential (see Rashi 116:1). David relates that
this world is full of Hashem’s kindness. Hashem “protects the simple”, i.e. people who trust
in Hashem rather than attempt to find alternative ways to save themselves (Radak 116:6).
David questions what he can give to Hashem in return for His kindness when everything
belongs to Him (Ibn Ezra 116:12). David will thank Hashem for redeeming Bnei Yisrael
from galus, and will offer wine libations together with his Todah offerings. It is 'difficult' for
Hashem to end the life of a righteous person as his good deeds are tremendously valuable
(Rashi 116:15). We praise Hashem for the great honor of being His servants (Ibn Ezra
116:16).
Perek 117: At two pesukim, this is the shortest perek in Tehillim. It hints to the times of
Moshiach when the world will be divided into two: Bnei Yisrael who observe the 613
62 This mirrors Rav Dessler's observation from sources that wicked people do not repent even when they reach
the clarity of seeing Hashem in the Next World (or its punitive stage), for bad traits and ingratitude are so
ingrained in a wicked person's character, they are very difficult to change.
mitzvos, and the other nations who faithfully observe their seven mitzvos. All will praise
Hashem (Radak 117:1). David praises Hashem for meticulously keeping to His promise to
end the galus (Radak 117:2).
Tehillim 117
Perek 117 of Tehillim (we say it during Hallel) says “All the nations will praise Hashem for
the kindness He has done to us (Bnei Yisrael)”. The Brisker Rav questions why the non-Jews
are praising Hashem for the kindness He shows us. He answers that often the other nations
had plotted against us, and Hashem prevented these plans from coming to fruition. Thus,
these other nations were in the best position to recognize Hashem's kindness to us, but we -
who did not even know there was a plot, let alone that it was foiled - could not thank Hashem
for it.
Perek 118: This perek either refers to David himself, whereby David thanks Hashem for a
peaceful reign with Eretz Yisrael’s borders secure from the enemies, or the perek refers to
Bnei Yisrael calling the nations to praise Hashem in the days of Moshiach (Radak 118:1,
based on Gemara Pesachim 117a). Other people are merely Hashem’s agents; Hashem is the
ultimate source of support (Radak 118:7-8). Bnei Yisrael will not die and fade away into
oblivion like the other nations, but will live on, despite their numerous sins (Rashi 118:17-
18). David relates that the righteous of Bnei Yisrael will enter the gates of the Beis
HaMikdash and thank Hashem for responding to their prayers to save them from galus (Rashi
118:20). The nations of the world will appreciate that the build up to Moshiach was
miraculous and orchestrated by Hashem (Radak 118:20). Bnei Yisrael will praise Hashem for
saving them from their enemies and punishing their enemies justly (Radak 118:28). The Ana
Hashem verses were recited by Bnei Yisrael and specifically by Kohanim for those coming to
serve Hashem (Radak 118:25).
Perek 119: This extensively long perek is structured around the Alef-Beis, with eight
sentences beginning with each letter. The perek is traditionally recited at yahrtzeits with the
deceased's name recited via selecting the chapters corresponding to each letter of the name.
As the Radak (119:1) points out, these eight pesukim mention at least one of: Torah, eidus
(testimony), pekudim (laws), mitzva, amirah, dibbur, mishpat, tzedek emunah and chukim.
The Radak explains their significance and reveals that the number eight (sentences per letter)
represents the eight ways of acquiring knowledge (corresponding to the perek’s theme of
expressing Divine knowledge via our performing mitzvos): experiencing something firsthand
via the five senses, being told about something existing, proving something from mental
calculation, and receiving something from tradition63. The common theme throughout the
perek is the importance of living a life according to the Torah. David writes that if not for his
63 The Vilna Ga’on offers a wonderful explanation of pesukim 161 and 162: “Princes pursued me wantonly and
from Your words (devarecha) I was afraid. I rejoice over your sayings (imrasecha)...” The explanation and
background to this is that some had tried to prove that David's Jewish lineage was invalid, for his ancestor had
married a Moabite lady (Rus) - and the Torah states that a Moabite may not enter the (Jewish) congregation. Yet
others defended David and upheld his ancestry by arguing that the tradition of the Oral Law is that the Torah
only forbade Moabite men from entering: Moabite women were not banned. The word daber refers to the
Written Law, while amirah can refer to the Oral Law: the oft-used verse vayedaber Hashem el Moshe le'emor
refers to the handing-down of both the written and oral laws of any given section. Thus, in our aforementioned
pesukim of perek 119, David HaMelech was referring to the attempt to besmirch his lineage, that princes
pursued me (in the study hall by debating my lineage) and I was afraid of their simple reading of the Written
Law (devarecha) which would have rendered me invalid. But I rejoice over your sayings - the Oral
Law (imrasecha) for this proved my permitted status.
involvement with Torah, he would not have been able to cope with the anguish he
experienced (Radak 119:92) as the Torah keeps one alive (119:93).
Tehillim 119
Rav Dessler in his Michtav M’Eliyahu (3:291) points out a contradiction between two
sayings of Chazal. The Vilna Ga’on writes that only through Torah our middos (character
traits) can be corrected. Yet, we also have a dictum that one who lacks refined middos will
not be able to learn Torah properly – he will sink into his bad habits and ways! How then can
one correct his middos here in this world? Rav Dessler quotes the answer of the Alter of
Kelm using a Midrash in Parshas Bechukosai.
The Midrash quotes the pasuk in Tehillim “I calculated my ways and I returned my legs to
Your statutes (119:59)” and explains that David HaMelech had often longed to visit theatres,
stadiums, and other places of amusement, but his love of Torah caused his legs to lead him to
the Beis Hamidrash instead. The Alter of Kelm discusses how one who learns Torah out of
love will see this love conquer any other drive and passion he has. This answers our
aforementioned question. The passion of one who learns Torah out of love will conquer any
passion from his unrefined middos, and then Torah will perfect and refine those traits.
Tehillim 119
This chapter of Tehillim is not only the longest chapter in the whole of Sefer Tehillim but the
largest in Tanach as a whole, a mammoth 176 pesukim.
Which single parshah has he most pesukim? Parshas Nasso. How many pesukim? 176. What
is the significance of the number 176 as the longest parshah in the Torah and the longest
chapter in Nach?
Tehillim 119 follows the sequence of the Hebrew alphabet. The first eight pesukim begin
with the letter א, the next eight with the letter ב and so on until the final eight pesukim of the
chapter which begin with the letter ת. When a chapter follows the sequence of the Hebrew
alphabet, it connotes totality, an all-encompassing picture, from א to ת.
The number seven represents this world, which was created in seven days. Chazal say that the
number eight alludes to the World to Come64. The number eight represents something beyond
this world, a dimension that transcends nature and physicality. This is, of course, Torah.
Perhaps this can answer our original question. All of Torah transcends this world. Torah is
the super-natural. So are the soaring emotions, petitions, and praises of Hashem that are
encapsulated by Sefer Tehillim.
The Jew has always held his Sefer Tehillim close in times of sadness and joy, in moments of
despair and hopelessness. Tehillim provide comfort and expression to our innermost feelings;
they are the oars that help us sail through the myriad moods, moments, and vicissitudes of
life. Saying Tehillim in a hospital waiting room when a loved one is having life-threatening
surgery is an expression of transcendence that defies logic.
The message that all aspects of Torah and our relationship with Hashem transcend nature is
best conveyed by following the sequence of the Aleph-Beis eight times over.
64 The writings of the Maharal and Rav Hirsch contain many references to the significance of numbers. There
are many examples of the number eight referring to a phenomenon higher than nature. For example, Chanukah
is eight days long to represent the supernatural victory of the few Maccabees against the Greeks as well as the
miraculous burning of a small jug of oil for eight days. Similarly, the Torah instructs us to perform bris milah on
our sons when they are eight days old as the covenant between Hashem and Klal Yisrael also defies nature.
22 times eight is 176. 176, therefore, connotes the ultimate totality of the supernatural
essence of Torah, something which is totally over and above the physical.
But there is more. A number is also instructive. As Rabbi Feuer in his wonderful work on
Sefer Tehillim notes in his introductory comments to chapter 119, following the sequence of
the Aleph-Beis embodies an orderly program for achieving personal perfection. The Ramchal
teaches us in Mesilas Yesharim that perfection is achieved by following the structure of an
orderly program.
The number eight not only symbolizes a transcendence of this world but a release from
earthly desires. The number 176 represents the structured Torah program through which this
perfection can be achieved.
Introduction to Perakim 120-135: The following fifteen perakim were composed to be sung
as the Kohanim descended the 15 stairs going down from the ezras yisrael to the ezras
nashim in the Beis HaMikdash (Rashi 120:1). The Meiri writes that these songs were sung by
the Kohanim in an ascending pitch. Alternatively, they were composed to stop the mass flood
that David faced, as recounted by the Gemara in Succah (Rashi 120:1). Others translate
ma’alos at the start of the perek as a reference to the spiritual levels we would reach upon our
return from galus to Eretz Yisrael (Radak 120:1). In this vein, R’ Hirsch translates “Shir
Hama’alos” as “A song of spiritual ascent”, explaining that these chapters express a yearning
to be redeemed from galus.
Perek 120: The perek affirms that in difficult times, Bnei Yisrael rely on Hashem. The
psalmist emphasizes the danger of misusing speech as the consequences are both long-lasting
and harmful. Throughout galus, despite many attempts to make peace, the nations are not
interested and respond with war (120:6-7).
Perek 121: This perek was also composed to sing upon the stairs of the Beis HaMikdash, and
it also hints to the future massive spiritual growth of the righteous in the times of Moshiach
(Rashi 121:1). The perek incorporates a prayer for Hashem’s constant protection during our
exile (Ibn Ezra 121:1). Although the galus may appear unbearably lengthy, one should not be
despondent as Hashem will not allow Bnei Yisrael’s ultimate downfall (Radak 121:3).
Hashem constantly guides over us in exile – making sure we are never destroyed (Radak
121:4). Hashem will oversee from “your departure” at the beginning of galus until “your
arrival” at the coming of Moshiach, including the resettling in Eretz Yisrael (Radak 121:8).
Perek 122: David’s name at the start of this perek has lead to significant debate as to whether
David HaMelech wrote some of the other perakim in this section (see Radak 122:1). The
perek expresses our deep yearning for Eretz Yisrael and the Beis HaMikdash. The psalmist
describes Yerushalayim as the meeting point for Bnei Yisrael to praise Hashem and go to
King David in judgement (Radal 122:5). Bnei Yisrael are encouraged to pray for
Yerushalayim’s welfare. This prayer is essentially a request for the gathering of Bnei Yisrael
from across the globe to Yerushalayim in the days of Moshiach, for there will only be true
tranquillity in Yerushalayim when Moshiach comes (Radak 122:6). Yerushalayim will once
again be thriving with Jewish inhabitants (Radal 122:9).
Perek 123: This perek refers to our travails in exile (Ibn Ezra 123:1) – we beg for Hashem’s
help. It demonstrates our dependence on Hashem in galus amid society’s mockery of
objective, eternal values.
Perek 124: Hashem’s constant protection keeps us alive in exile and saves us from almost
becoming extinct. Hashem is not limited by space as indeed He created the world and is
therefore available to any Jew across the globe to provide salvations (Radak 124:8).
Perek 125: Those who trust in Hashem see His salvation. Although the mountains
surrounding Yerushalayim are militarily strategic, ultimately Hashem provides security for
Bnei Yisrael. Hashem will ensure that the righteous are not influenced negatively by the
wicked.
Tehillim 125
עולם ישב“ הר ציון לא ימוט ל חים ביהוה כ ”הבט
“Those who trust in Hashem are like Mount Zion, which will not falter but will remain
unmoved forever. (125:1)”
David HaMelech conveys the idea that in order to merit Hashem’s salvation, one must
believe resolutely that Hashem will help him. This idea is expressed perhaps most clearly by
the Mefarshim based on the haftarah of Eikev.
The haftarah of Eikev is the second in the series of ‘the seven haftaras of consolation’ (sheva
de’nechemta). The theme in this relatively enigmatic piece is hope for the future – the
rebuilding of the land and a time when our enemies shall be removed. Yet there is one verse
that stands out as particularly cryptic: “So says Hashem - ‘where is your divorce document?’”
(Yeshaya 50:1). How does this verse convey a theme of consolation; it seems, so to speak,
that Hashem is mocking our stay in exile?
The commentaries provide two explanations here, both with important lessons about
releasing oneself from servitude. The Radak explains that the question is a rhetorical one.
Yeshaya is reminding us that though we have been exiled, Hashem has not divorced us. Thus,
there is still hope for there is always a way back – no matter how bleak the circumstances are.
Feeling trapped and distanced is often ‘in the mind.’ It is said that the one prison cell Houdini
could not break out of was not even locked; he only thought he was trapped! Retaining hope
and a sense of freedom helps one to cope with any form of oppression, for in his mind, he
will be a free man. The Gemara recalls a period when Shlomo HaMelech was kicked off of
his throne and forced to roam about the streets bereft of possessions. Yet, the Gemara reveals
that Shlomo ‘ruled over his stick’: he made sure to take his scepter with him to be able to
maintain his mindset of royalty. In our Shemone Esrei we pray that ‘The evildoers should
lose their sense of hope’ – for without hope nothing can be accomplished.
The Ri Kara adds another explanation here. He writes that Yeshaya was reminding the people
that they had sinned, pointing at a figurative document of divorce. Releasing oneself from
exile and slavery is not about mere mental delusion. One has to face up to working to correct
the mistakes that led one to this point in the first place.
Both messages are crucial. We must retain hope and mental stamina, as well as acknowledge
that there is work to be done – mistakes must be corrected and potentials reached –to reach a
lasting personal or national redemption.
Perek 126: Hashem will ultimately bring everyone back to Eretz Yisrael, and we will revel in
the redemption65. Bnei Yisrael will attribute their success solely to Hashem (Radak 126:2-3).
The redemption is compared to a wadi (dry land which rapidly transforms into river).
Hashem transforms the darkest of periods into joyous celebrations in just an instance (Rashi
126:4). Our 'planting mitzvos' will not count for nothing, as will our tears in exile not be lost:
they will ultimately be rewarded (Rashi 126:4). Those who “sow seeds” i.e. invest in Torah
and mitzvos “in the desert” i.e. during galus, Hashem will provide them with great rewards
(Radak 126:5-6.).
Perek 127: This perek refers to David’s son, Shlomo HaMelech, who David prophetically
saw would be the one to build the Beis HaMikdash (Rashi 127:1). It also hints to the
Moshiach (Radak 127:1) and mentions the futility of Avshalom’s attempted rebellion (Radak
127:2). Hashem causes our efforts to bear fruits; without Him our efforts are futile. Rashi
adds that materialism is futile. It is a tremendous blessing to rear children and raising children
can be compared to guiding an arrow towards a target.66
Perek 128: Only the truly righteous can experience real joy in both worlds. Working hard to
support oneself improves a person both physically and spiritually, therefore one should
endeavor to be self-sufficient rather than rely on charity (Radak 128:2). The psalmist
describes the wife of those that fear Hashem as “a vine”, as vines produce and provide
stability for their young; the offshoots (children) gradually extend further outside the
vineyard or house and give birth to their young (Radak 128:3). Therefore, the children
of those that fear Hashem are described as “olive shoots”.67 The psalmist blesses the reader
that he should experience the coming of Moshiach, but even if he fails to do so, he should
merit blessing in his life and live a long life where he can see his grandchildren, in addition to
the arrival of Moshiach (Radak 128:5-6) .
Perek 129: This perek refers to exile, depicting it allegorically as the span of someone’s life.
The exile’s initial stages are compared to a youngster, while its prolonged nature is embodied
by someone who has come of age (Radak 129:1). Bnei Yisrael have experienced excruciating
and inhumane forms of torture (Radak 129:3). All of history is controlled by Hashem.
Hashem will wipe out the wicked and prevent them from implementing their evil plots
(Radak 129:4-7).
65 Bnei Yisrael will comment they were like dreamers during Galus Bavel (Rashi 126:1). Rav Dessler (Michtav
M’Eliyahu 5:289-300) comments on this pasuk that galus is like a dream which will suddenly end and then,
instantaneously Hashem will reveal Himself. A person in his dreamlike state will not have any idea even
seconds prior to the coming of Moshiach when Moshiach will arrive. 66
Whereby children follow the guidance of their parents once the arrow has been released and they have
departed from their parents’ home (Rav Hirsch 127:5). 67 This is also because olive trees (wife and children) remain vibrant and alive in all seasons and thus are
consistently excellent (Radak 128:3).
Perek 130: Tragedy is conducive to genuine prayer. Furthermore, this world is unable to
function when strict law is applied and Hashem pinpoints every sin. (Ibn Ezra 130:3).
Hashem has not delegated the role of “forgiveness”, so that we focus our efforts on fearing
Hashem, rather than any secondary source (Rashi 130:4). The psalmist describes his longing
for the dawn (i.e. Hashem) more than the night watchmen awaiting the dawn, signalling the
end of their shift (Metzudas David 130:668). However, Hashem represents the epitome of
kindness and redemption, only He can absolve Bnei Yisrael of their shortcomings (130:7-8).
Perek 131: This perek refers to David himself. Just as David tried his utmost to follow
Hashem’s path in a genuine and humble way, so should this behavior be practiced by his
descendants and the nation as a whole to inspire Hashem’s mercy in galus. David had the
humility to recognize that he would never comprehend all the ways of Hashem. (Radak
131:1). Just as a nursing infant is completely reliant on its mother, so too David asserted that
he was utterly dependant on Hashem (Rashi 131:2).
Perek 132: This perek was composed when David built a mizbeach according to the
instructions of the prophet Gad. It was at this point that he received precise instructions
regarding the exact location of the Beis HaMikdash. Though he was not to build it, David
prays here that his efforts in paving the way for his son Shlomo to build it should be
considered as if he built it himself (Radak 132:1). David could not tolerate that Hashem did
not have a ‘resting place’ in this world.69 David notes that Hashem will observe His promise
that David’s descendants will rule eternally providing they are deemed worthy. Hashem will
‘dwell’ in the Beis HaMikdash and cause the areas surrounding the Beis HaMikdash to
flourish even more than the rest of Eretz Yisrael (Radak 132:15). Finally, Hashem will ensure
the success of David’s premiership and will wipe out David’s enemies (132:17-18).
Perek 133: This perek either refers to the newfound ‘friendship/relationship’ between Bnei
Yisrael and Hashem when the Beis HaMikdash is built (Rashi 133:170) or between the
Moshiach and Kohen Gadol (Radak 133:1). The Beis HaMikdash is the source of blessing
and further blessing trickles down to the rest of the world. The blessing referred to here is
“eternal life” i.e. Olam Haba (Radak 133:3).
Perek 134: The psalmist describes the “servant of Hashem” on guard in the Beis HaMikdash;
this also refers to anyone serving Hashem. The Malbim (134:1) writes that a true “servant of
Hashem” serves Him in the nights i.e. in the more challenging times. Even during difficulties,
he remains devout and carries out his job (i.e. serves Hashem). The psalmist concludes that
may Bnei Yisrael be blessed by Hashem through Birchas Kohanim in the Beis HaMikdash,
alternatively, if we bless Hashem He will bestow His blessing upon us (Radak 134:3).
68 The Metzudas David (130:6) offers an alternative explanation. The guards awaiting the morning could also
allude to those awaiting Moshiach’s arrival during galus, nonetheless, David claims his longing for Hashem is
greater. 69 Radak (132:5) notes that the plural is used, alluding to the three Batei Mikdash. 70 See Rashi (133:2) who contends that every shir ha’maalos refers to the Beis HaMikdash
Perek 135: This perek is another communal praising of Hashem, this time referring to the
building of the first or third Beis HaMikdash, which Moshiach will build (see Radak 135:3).
Hashem controls nature, has performed miracles particularly in Egypt, fought Bnei Yisrael’s
battles and bequeathed Eretz Yisrael to them. Hashem will continue to control world events
(Rashi 135:13). Bnei Yisrael trust Hashem will redeem them despite their rejection from
Eretz Yisrael and suffering in galus (Radak 135:14). Idols are powerless and have certainly
not performed the miracles that Hashem does.
Perek 136: This perek contains 26 points of praise, corresponding to the gematria of the 4-
letter Name of Hashem. The psalmist emphasizes that everything, even angels, are under
Hashem’s control (Radak 136:2). The perek explores Hashem’s kindness in creating different
components of the universe (solar system, land, and sea) saving Bnei Yisrael from slavery in
Egypt, guiding them through the wilderness, dealing with their enemies, and granting them
Eretz Yisrael.71 Hashem provided for every creature and devised a diet for each creature to
provide it with the nutrients it requires (Radak 136:25).
Tehillim 136
“Give thanks to Hashem because He is good, for His kindness is forever.”
The Gemara (Pesachim 118a) states that this perek is the “hallel hagadol” – “the great
praise” because “Hashem dwells in the height of the universe and allots food to every
creation.”
Hashem “dwells in the height of the universe” alludes to the infinite nature of Hashem
conveyed throughout this perek. Then, the penultimate pasuk– “he gives food to all flesh
(136:25)”- highlights that Hashem “allots food to every creation”.
What is the significance of this message? Certainly we have to be thankful for the food we
eat, but is it a miracle so great that it warrants this psalm’s status as “hallel hagadol” - greater
even than the hallel we say every Rosh Chodesh? Also, what is the connection between
Hashem dwelling in the heights of the universe and Him feeding us? Why does the Gemara
juxtapose these two seemingly unrelated points?
If we look at the rest of the tehilla, it describes the many great miracles and wonders Hashem
did for us in the past. These pesukim then lead to the final pasuk “who gives sustenance to all
flesh”. Clearly, the psalmist is contrasting the two. Why is this?
Rav Hirsch writes that many of us would be awed if we saw the splitting of the Yam Suf or
the war with Sichon and Og, but do not appreciate how incredible an apple is. The psalmist
reminds us, however, that Hashem “dwells in the height of the universe” – He is infinite, and
transcends our universe. For Him, it is no more difficult to do mighty miracles as it is to not
do them. What we have to thank Him for is that our universe is consistent and predictable;
when we plant wheat kernels we can expect them to grow, and we imagine that if this wheat
is processed correctly, we will get bread. We must thank Hashem for the predictability of the
71 See Radak (136:13) regarding various logistical points about the splitting of the Yam Suf, including the
twelve lanes, the way it was split, and where we came out on the other side. The main point was to show Bnei
Yisrael His greatness and drown the Egyptians.
universe that allows us to live our daily lives. Not only in miracles do we see Hashem’s
munificence, but rather, His benevolence is manifest in the existence of everything we have;
truly a case of דו עולם חס .for everpresent is His kindness -כי ל
“He gives food to all flesh” teaches us that from a Hashem who is infinite, nature is just as
much a 'miracle' as a 'supernatural' event - nature indeed constantly expresses Hashem in this
world. This message makes the perek worthy of being called “Hallel hagadol”.
Perek 137: This perek is rather solemn, lamenting our exile to Babylon. Rashi (137:1)
comments that this was composed when Nevuchadnetzar forced us to sing a song for him like
the songs we sung in the Beis HaMikdash. The psalmist writes that if Bnei Yisrael forget
about Yerushalayim, their right hand, which played the instruments, and their palate, which
sung to Hashem, should be stilled (Radak 137:5-6). Entrenched within any joy will be
sadness of the Beis HaMikdash’s destruction (Malbim 137:6). The psalmist begs that Hashem
punish the perpetrators of the destruction of the Beis HaMikdash.72 They will experience the
same degree of torment and anguish that they inflicted upon Bnei Yisrael (Malbim 137:9).
Perek 138: First one must thank Hashem privately, “from the heart” and then thank him in
public, “in front of Judges” (Radak 138:1). David thanks Hashem for helping him in his time
of need; this caused the nations of the world to recognize Hashem’s supremacy (Radak
138:4). He expresses the awareness that Hashem is there constantly watching over us, and
that those who seek Him will find Him. Hashem will protect people from their enemies
(Radak 138:7) Additionally, Hashem will ensure that the third Beis HaMikdash is never
destroyed (Rashi 138:8).
Perek 139: This perek expresses the greatness of Hashem. He is aware of every movement,
utterance and thought even before we have made or thought of them (Radak 139:2-3). There
is no point trying to hide from Hashem and shirk one’s responsibilities as it is impossible;
Hashem is everywhere (Rashi 139:6-7). David thanks Hashem for the intricacies and
complexities within the human body. David adds that the righteous and their numerous
righteous deeds are precious to Hashem. David asserts that he shares no part with the evil-
thinkers.
Perek 140: This perek was composed on the run from Shaul, specifically about characters
such as Doeg and the Ziffim, who informed on David to Shaul (Radak 140:1). David asserts
that evil shall be destroyed, leaving only good and truth. Hashem will listen to the plea of the
poor and, as David comprehends Hashem’s awareness of every man’s intentions, he is
confident that Hashem will eliminate these wicked individuals (Radak 140:13).
Perek 141: This perek was also composed on the run from Shaul, with similar themes to
perek 140 (Radak 141:1). David prays that Hashem answer his heartfelt cries, and requests
that his prayers to Hashem be expressed eloquently (Radak 141:3). David prays that he be
72 Either this is a reference to the Roman Empire (the destroyers of the second Beis HaMikdash; Radak 137:7),
alternatively this refers to Bavel (who destroyed the first Beis HaMikdash; Ibn Ezra 137:7).
protected from evil influences (Radak 141:4) and receive constructive criticism and rebuke to
enable him to improve (Rashi 141:5).
Perek 142: This perek was composed when David was hiding in a cave from Shaul, with
Shaul’s men just a few feet away (Radak 142:1). Times of crisis and danger draw out a
person’s complete trust in Hashem. David relates that Hashem is his only hope and he prays
for salvation which would prove that Hashem does help the righteous (Radak 142:8).
Perek 143: This perek has the same theme as the previous one (Radak 143:1). Remembering
Hashem’s past miracles in the direst of circumstances should imbue one with hope (Radak
143:5). David does not relate his sorrows to human beings, but instead beseeches Hashem
(Rashi 143:9). David begs to be saved not for his own sake, rather that Hashem’s reputation
will be enhanced through saving the righteous (Raadak 143:11).
Perek 144: This mizmor was composed by David within the first few years of his reign –
after he had succeeded in battles – specifically the battles against the Pelishtim (Radak
144:1). Many have the custom to recite this perek before Ma’ariv at the conclusion of
Shabbos. The perek discusses Hashem’s help in times of war. Despite being greatly
successful, David prevents pride from getting to him. David recalls his predecessor, King
Shaul, and his demise, despite his initial success (Radak 144:3). David requests assistance
from Hashem against the enemy as, although his generation were unworthy, the children
were innocent and presented new hope (Rashi 144:12). When Hashem blesses Bnei Yisrael,
everything goes smoothly, whether militarily or agriculturally (Radak 144:14).
Perek 145: This perek is famous for being said three times a day in Ashrei. It opens with the
word ‘Tehilla’, (a praise), for this initiates the final set of six perakim which deal primarily
with praising Hashem (Radak 145:1). Just as this perek has the word ‘tehilla’ in its first and
last pasuk, so each of the following five perakim begin and end with the word ‘Halleluyah’.
The theme, therefore, is clearly praise (Radak ibid.).73 Indeed, so exalted and precious is this
perek that the Gemara (Berachos 4b)74 comments that ‘Anyone who recites Ashrei three
times a day will merit the World to Come.’ Hashem reveals Himself fractionally to each
generation; to gain a full appreciation of Hashem, one must study the history of many
generations (145:4). Even Hashem’s punishments stem from His care and concern for the
spiritual welfare of the righteous (Malbim 145:7). Although many great empires have risen
and fallen, the only one to remain is Bnei Yisrael; this is only because we are Hashem’s
people (Ibn Ezra 145:13). Even in the food chain, Hashem exhibits His extraordinary
kindness. Rather than an animal dying at its destined time and simply rotting away, Hashem
ensures that the dead animal will provide sustenance to other animals and will gain merit for
this (Radak 145:17). Hashem helps those that serve Him purely out of love for Him, rather
than out of fear of punishment (Radak 145:20).
73 The Metzudas David (145:1) adds that this perek does not include a word of request – it is a total tehilla; the
Radak says that the main tehilla will be in the era of Moshiach
74 The Gemara in Brachos 4b explains why the letter Nun was omitted; there is pasuk in Amos 5:2 which begins
with a Nun and conveys a negative message; Nun thus has a deeper connotation of downfall.
Perek 146: This perek was said upon David’s prophetic vision of the ingathering of the
exiles (Radak 146:1) – it praises Hashem for this as well as His care for the world and its
inhabitants. Although we often rely on others for assistance, we must recognize that Hashem
is our source of hope, although He often uses messengers to provide support (Radak 146:3).
Hashem keeps to His words precisely (Rashi 146:10). Hashem helps the starving, the
prisoners (those physically restricted), the visually impaired, the weak, orphans and widows,
and Bnei Yisrael suffering in galus that remain devout to Hashem (Radak 146:7-9).
Hashem’s supremacy will be witnessed once again, once He rules in Zion (Radak 146:10).
Perek 147: This perek was composed upon David’s prophetic vision of the rebuilding of
Yerushalayim and the ingathering of the exiles (Ibn Ezra 147:1). Hashem aids the “broken
hearted”. Hashem is not only aware of the number of stars; He gives each star a mission and a
specific name representing its task (Radak 147:4). Despite His greatness and exceptional
“understanding”, Hashem diverts His focus to the vulnerable and frees them from the grasp
of the wicked (Radak 147:6). Hashem gives each animal the food it requires (Ibn Ezra 147:9).
Hashem is not concerned with physical strength, rather those that fear Him (Radak 147:11).
Hashem ensures there is peace in the cities and provides the choicest of crops (147:14).
Tehillim 147
The pasuk says “He tells His word to Yaakov, His statutes and mishpatim to Yisrael – which
He does not do for other nations, and they do not know His mishpatim, Halleluyah. (147:19-
20)”. Why can other nations not understand Hashem’s mishpatim? Are not only the chukim
unfathomable?
The Radak and Ran (among others) explain that on a deeper level, we do not really
understand mishpatim - they were ultimately given by Hashem in His Divine wisdom.
Although we can suggest logical reasons, we cannot comprehend their precise depth and
underlying basis. Chukim are even less fathomable - even suggesting a sensical, consistent
reason is out of most people's depths. The chukim, which we cannot easily ascribe reasons to,
teach us that mishpatim are likewise beyond our full grasp. Therefore, only Bnei Yisrael who
have chukim realize the depth of mishpatim. The other nations who do not have chukim
mistakenly think they can understand the mishpatim fully. When we learn Torah, we are
merely touching the surface of the infinite layers of Divine wisdom.
Perek 148: This perek is special – it lists the various creations (from the upper and lower
worlds) (Radak 148:1), and the Ibn Ezra (148:1) even reveals that ‘it contains deep secrets.’
The system of planets and stars remains constant and does not change (Radak 148:6). Nature
represents the actualization of the Divine word. The perek lists various creations in order of
progressively increasing importance, with the ultimate purpose of creation, mankind (Radak
148:11). Hashem dominates the nations of the world and their rulers (148:11). Hashem will
elevate Bnei Yisrael from their deprived state in exile (Radak 148:14).
Perek 149: This perek talks of ‘a new song’ – as the Radak (149:1) writes, it is insufficient
for Klal Yisrael to have the old songs; we will innovate our own song too. The Ibn Ezra
(149:1) adds that this power of innovation comes from the added glory Hashem will give us
in those times. Bnei Yisrael acknowledge their success and recognize that help is directly
from Hashem; He is willing to save them because they are humble (Radak 149:4). Bnei
Yisrael do not rely on military prowess, but rely on their secret weapon - prayer (Rashi
149:6). Hashem will punish each nation according to their crimes against Bnei Yisrael
throughout history (Rashi 149:9).
Perek 150: This perek contains ‘Hallelu’ 13 times, corresponding to Hashem’s 13 attributes
of mercy (Radak 150:1). The perek expresses the different ways that we can praise Hashem
with various instruments. The perek concludes that the praises of instruments are
incomparable to the praises of a soul which notices Hashem’s kindness (Radak 150:6).