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).