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Tehillim Ninety Seven
foreshadows the messianic era when God will reign supreme over the earth. Its verses reference God's sovereignty, his enactment of justice, and the widespread rejoicing that will ensue."
Alternative Kavenaugh: whose theme is the greatness of God over creation and for His people, describing the awesome reign of God.
The above Kavenah is a traditional Kavenah to use when saying this Psalm.
The first word is HaShem Malach. Please refer to the introduction in Yearning for Redemption PDF file, starting at page 6, for more information.
There are 12 verses in Psalm 97. The number 12 is a number that connects to the 12 Tribes of Israel. It also relates to the Tree of Life, with HaShem's 4 Letter Name in each of the 3 columns.
Psalm 97 is read onday 20 nof each Hebrew month for those who nread all 150 chapters in each month. .
Tehillim Chapter 97 Commentary
I have just returned from what seems to be a yearly visit to the local zoo. I personally am not a zoo person. I just feel queasy about watching Hashem’s creatures pacing back and forth in a cage. However, as a devoted zeidy it seems to be an unwritten halacha that it is my responsibility to take my grandchildren to the zoo on Chol Hamoed. Not to do so would somehow ruin their childhood and cause untold damage to them in the years ahead.
So, come the day, come the hero, and yours truly, dutifully wrapped warm, with ample supplies of food to conquer Mount Everest, sallied forth to the wilds of the nearest zoo. As we ambled along from one animal to the next, (I say amble, it was more like, I schlepped and the kids skipped), I noticed different signs on the cages. It seems that the zoo people are trying to change their image and so all their cages are festooned with signs telling us how much they care about their stock. They intonated that in fact all the animals living in their zoo are plain old lucky because they need never fear extinction. At every stop we read how this or that animal is very rare and almost extinct in the wild, and how only because those lovely folks in the zoo really care, are these few animals alive.
One such notice especially caught my eye, “If current trends continue, the Asian Elephant will be extinct within fifty years.” Well, thought I, if current trends continue, mankind might very well be extinct within fifty years as well! Obviously it is easier to worry about the poor elephant (did you know elephants can’t jump?), than the war torn, miserable state of human kind in our times. There was a charity box at the side of the notice, and people were solemnly putting in money, justly worried about yet another dimension of human cruelty towards others.
The world does worry about things; and we who are blessed with plenty, worry more than most. After all, those living in dire poverty have no time to worry about a four-ton elephant when they cannot get enough food for their family’s next meal. The answers to many of the problems facing mankind are not all that difficult to discern, nor are they hard to resolve. You need not be a rocket scientist to figure out that most of the rot in this world is caused by greed, jealousy, and selfishness. These are all human traits and therefore will become a thing of the past when humans change the way they relate to each other. Despite this obvious fact, the anger and troubles go on. Yes, this troubled world is rocked by human conflict, and all wars are futile, but each group feels certain that all wars are wrong except their own.
I am sure we all feel this sense of utter despair at times. The story is told of an innocent man who was jailed falsely and held in a dark cell. Years went by, the poor fellow dreamt only of his release. After a long period of anguish, the day finally arrived, and the prison guard opened up his cell. The prisoner noticed that no key was used, and asked about this only to hear in reply, “Well, didn’t you know? That door was never locked!” All those years he thought he was locked in a prison when all the while the door to freedom was open. If there was anything possibly worse than his incarceration, it must have been the thought that he could have easily walked out.
The same may well be true of our own situation here and now. We see ourselves locked into a prison of pain, when in truth the doors have never really been locked at all. Instead, we have lost heart and forgotten that Hashem will bring the wicked to their just punishments, and the sun will shine on His chosen people. In this kapitel we are reminded of all this. It was written by Moshe Rabbeinu so that we, his beloved nation, should find strength when times seem shrouded in darkness.
HASHEM MALACH TAGEL … “When Hashem is universally accepted as King the earth will exult; the multitudes of islands will rejoice.”
The time will come when even the far most islands in the midst of the seas will realize that Hashem is One. It will be then that the earth itself will rejoice; for no more will it have to witness the blood shed that has soaked its very soil.
ANAN VA’ARAFEL SEVIVAV … “Clouds and dense darkness surround Him; righteousness and justice are the foundations of His throne.”
To the untrained eye it may seem that clouds and darkness are the natural manner in which the world exists. This is a mirage, for righteousness and justice are the true foundations of this world. The truth seems locked away from sight, but given some trust, one can perceive Hashem’s reality. Remember, this message is given to us by Moshe Rabbeinu who lived with Hashem’s essence forty days and nights on Hashem’s mountain. He tells us this unique truth for all generations, so that we should know that hope is never to be lost.
HARIM KADONAG NAMASU … “The mountains melt like wax before Hashem, before the Master of all earth.”
The doors that hold us prisoners, the pain that builds up into mountains, all this will melt like wax in the sun. The brightness of Hashem’s love will clear away all the mist.
HIGIDU HASHAMAYIM TZIDKO … “The heavens will declare His righteousness and all the peoples will behold His glory.”
The time will come when the clouds will disappear and the very purity of the heavenly message will declare Hashem’s truthfulness. The entire world will see for themselves that which the Jewish nation has always known, that Hashem is the One true glory, and His righteousness is forever.
OHAVEI HASHEM SIN’U RA … “Lovers of Hashem, hate evil! He preserves the souls of His pious ones; from the hand of the wicked, He saves them.”
Sometimes the anguish of this hypocritical world leads us to feel that we too must
compromise and share in the world’s deceit. We close Hashem’s door and stand behind it thinking it locked. Moshe promises us that Hashem will preserve His pious ones, and that they will be saved from despair. The clouds that keep us prisoners are just that, an obstruction that has no matter.
OHR ZARU’A LATZADDIK … “Light is sown for the righteous and for the upright in heart
joy. Rejoice, righteous ones, in Hashem, and give thanks to his holy Name.” The light of truth will be yours if you stay on the course and keep focused. Never let yourself become locked behind the doors of this material world’s foolishness. Rejoice and the doors will swing open; you will give thanks to that which is valid, to Hashem, the Holy Name.
Tehillim Ninety Eight
This psalm describes how Israel will praise God for the Redemption.
Alternative Kavenaugh: describes God's redemption of Israel and the rejoicing that will ensue. It also features many expressions and instruments of music and song. ... Thus, the Midrash teaches that the shir chadash is a song of the future.
Another Kavenah: which is a triumphant call to all the earth to praise God for His marvelous work, for His saving power.
The above Kavenah is a traditional Kavenah to use when saying this Psalm.
The first word is Mizmor. Please refer to the introduction in Yearning for Redemption PDF file, starting at page 6, for more information.
There are 9 verses in Psalm 98. The number 9 is a number that connects to the Sefirot of Chochmah or Yesod.
Psalm 98 is read on day 20 nof each Hebrew month for those who nread all 150 chapters in each month. .
Tehillim Chapter 98 Commentary
I sat at a meeting today where the lecturer was talking about all kinds of government statistics, and programs for greater diversity, etc, etc, etc, blah blah blah … He talked and talked until everyone at the meeting was finding it impossible to keep their eyes open.
This was no ordinary meeting; it was a special conference set up by the Police Department to discuss community relations. Around the table sat leaders from various communities, plus high ranking police from all sections of the country. As the speaker droned on, I began to wonder, (anything to stop falling asleep), what is this guy really talking about? He was trying to explain why there were so many problems facing the police today in this multi-cultural society. He gave numbers, rates of pay, access to education, all kinds of facts and figures yet he never touched on the one salient point. People are unhappy because we have stolen from them their realization that they are created in G-d’s Image. That they are important and have a spirituality that no money, nor lack of a fast car, can deprive them of.
The truth is, the world today has become a secular one, where things are seen in terms of statistics and studies. Most humans live lives of quite desperation without any connection to their souls. This is why there is such anger and hate. Everything is measured according to how much people have, not what they can aspire to. Society is locked into a box that speaks only to greed, not to hope.
After the fellow finally finished his discourse those in attendance were asked if they had any questions.
Now please understand, this is a dangerous time for me, because I always have something to say. I usually open my mouth and get myself into trouble. You would think I would have learned by now to act sweet and shy, but sorry, it is not me. I was the only Jew at the meeting, and I felt it vital that I stick my two cents worth in. “Sir, (and actually that is the title the fellow has) I feel that we are talking at each other not to each other. We, who have faith in G-d and live in a faith community, speak to others the language of hope and comfort. Those from a secular world speak the language of material greed.”
Well that sure did it, let me tell you! There were a large number of different clergy sitting there; they all woke up, “Now you’re talking.”
The outside world is living through cynical times, nothing is sacred, and no one really cares. Spirituality is seen as another product that can be packaged and sold at a profit, and it is this that creates so much havoc. Even those who claim to be fighting holy wars are being led by cynical characters who really want to get their hands on the tools of power. Our inner cities are strewn with the human debris of young people who have no idea what morality means. There are no borders, no boundaries and so these youngsters are thrown into chaos. It is interesting to remember that when Hashem created this world He created the Heavens and the earth at the same time. We then see the earth being described as being in chaos. It was Hashem’s Will that we know how He made order from that chaos, why? So that we should bring order as well.
Some of my readers will ask, “Well, Rubin, what is it our business to tell those others what to do?” Good question, only I seem to remember that we were taught somewhere that we are meant to be a “Light unto the Nations,” and that it is incumbent upon us to teach our neighbours what it is Hashem expects of them. I accept that this mitzva may not seem to be high on the curriculum of most yeshivos. True enough, but that may be because it is not necessary. If we learn and live as true Yidden then we become a Light unto Others as a by product. The baal derech eretz shows others how to live by his very manner. You cannot imagine how much kiddush Hashem our children create when they act as proper Yiddishe children. In a world of total disorder their sweet Torah ways shout out what a thousand meetings could never depict.
Of course in times past Yidden were not always in a position to speak to others. We lived in danger of our lives and had to keep a low profile. Today is a different challenge. There are no walls, and like it or not, we rub shoulders with the rest of the world constantly. Obviously I do not speak of those who are our sworn enemies, but there are many, even in Eretz Yisrael, who are in need of our example. Therefore, we should accept this new reality and understand that others are looking at us with different eyes.
The secular world is thirsty for Hashem; they just don’t know it. If they see a Torah Jew living with kindness, sharing with dignity, raising a family with love, then they may well begin to look within themselves for higher things. The redemption of the world will come when all the nations realize that which we know to be true. That Hashem is One, and that there is nothing else.
This kapital has been written with those days in mind.
MIZMOR, SHIRU LA’HASHEM … “A Psalm, Sing to Hashem, a new song for He has performed wonders; His right hand effected deliverance for Him (as did) His holy arm.”
There will come a time when all the old tunes will no longer suffice. The open wonders of Hashem’s “hand” and “arm” will inspire the world to sing a new song, something never heard before. Musical composers will tell you that all music is based on a limited number of chords. When the Moshiach comes, all that will change, for the heart of the world will seek new ways to extol Hashem’s greatness.
HODI’AH HASHEM YESHUASO … “Hashem has made known His deliverance, before the eyes of the nations He has revealed His justice.”
The nations live in insecurity; they have no safety in their position of disbelief. All the bombs, all the weapons offer nothing but more havoc and fear. When Hashem will make known His deliverance, they will realize that true peace comes only with Hashem and the harmony gained through belief in His Word.
HARI’U LA’HASHEM KOL HA’ARETZ … “Raise your voice unto Hashem all inhabitants of the earth! Burst forth into exultation, sing, and play music.”
When the entire world accepts Hashem’s word, they will no longer wage war; rather they will burst forth in song. To sing with others in harmony one must keep in time with them and allow everyone their place. Music reflects our ability to share, and this will be a hallmark of the world’s redemption.
YIR’AM HAYAM UMELO’O … “The sea and its fullness will roar with joy! [also] the world and those who dwell therein.”
The sea has been witness to all the folly of mankind. When the redemption will come that same sea will roar with joy. No longer will human blood be spilled into its waves, no longer will mankind’s wars pollute its depths. All the worlds’ inhabitants will feel this joy, and join in true happiness.
NEHAROS YIMCHA’U CHAF … “Rivers will clap hands, together, mountains will sing.”
Opposites will join in the harmonious song, because every creation will feel free to accept their own particular role in the world.
This universal song will be sung by all, and we here and now should seek to teach others the words to that song. The time will come, this we know to be true, the question is, how well prepared the world will be for it?
Tehillim Ninety Nine
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
Alternative Kavenaugh: emphasizes the holiness of God with the chorus, "He is holy" - holy in His presence and revelation.
The above Kavenah is a traditional Kavenah to use when saying this Psalm.
The first word is HaShem Malach. Please refer to the introduction in Yearning for Redemption PDF file, starting at page 6, for more information.
There are 9 verses in Psalm 99. The number 9 is a number that connects to the Sefirot of Chochmah or Yesod.
Psalm 99 is read on day 20 nof each Hebrew month for those who nread all 150 chapters in each month. .
Tehillim Chapter 99 Commentary
As a youth I learned the humble yet vital art of life saving. I don’t mean I was a doctor or even a paramedic, no my life saving was practiced by the poolside. As the oldest bachur in our group, and the only one who knew how to swim, I was elected to learn the arcane art of being a life guard so that we could all go swimming during the summer months. Off I went to lifeguard classes, where I learned a lot more than just how to schlep someone to safety.
One great lesson was the insight taught into the psychology of someone in danger. When a person gets into trouble in the water he is apt to strike out in panic at anyone who comes near him. You may feel that you are attempting to save the poor fellow, but to him you are seen as a danger. He may try to grab hold of you in sheer desperation, often as not, schlepping you into the depths as well. No, the lifesaver has to do so with stealth, never allowing the drowning soul even to see him.
Today the entire world seems to be drowning in the sea of senseless greed. People flounder in the waves, and are frightened even when they are offered help. When I was in school, I vaguely remember being taught something about the economics of a consumer society. I think the gist of what was said was that the more you make, the higher your material aspirations become, and hence the more you spend. Making more money would never make you satisfied because you would want even more stuff as you worked yourself up the greasy pole of success.
This sort of mass brainwashing has caused an entire world to be at war with itself. People are never allowed to feel satisfied; to be so would spell the end of all global financial growth.
This all started with the industrial revolution, when folk who were used to working the land suddenly found themselves making stuff in factories that supplied stuff for others. Since that day no one is happy, and we are all suffering because of it.
Heimishe families see both parents working, often each holding down two different jobs. We were once thought of being middle class, but in fact today we are all working class, and doing so all day and night!
Pundits speak of many different wars, the class war, the war on want, on obesity and even on litter. Everything is a war, and we are the poor combatants. The use of such descriptive words is not accidental, because this generation has turned everything into a battle. No one is permitted to rest; to do so is to be considered a shirker. Mankind is at war all right, and truth be said the war is against ourselves.
A recent study suggests that in Britain today over ten million men are discontented with their jobs and their life. People are becoming disillusioned with the long hours and office back stabbing that goes along with their bigger homes and flashier cars. The cycle of consume and spend has eaten a hole into society’s heart. The secular religion of materialism has not made the world any better; in fact we are stressed and torn by its effects. People are told never to be happy with what they have, there is no such thing as enough. Someone once said, “It is not about not having what you want, it’s about wanting what you’ve got.”
So, where will it all end? Will we actually see ourselves getting more and more sucked into the quagmire, until we are lost down the vortex of desperate greed? Or will the world wake up and begin to accept that mankind was created for bigger and better things? It is like that drowning fellow, (the one I never, baruch Hashem, needed to save), if we can get him to safety he will see how his redemption was there for the taking. This kapitel speaks of that day, and by so doing allows us to remain faithful to the knowledge it contains.
Hashem Malach Yirgizu Amim … “When Hashem is [universally accepted as] King, peoples will tremble, [before Him Who is] enthroned on Cherubim, the earth will quake.” The only way out of this madness is the universal acceptance of Hashem’s Will. Our sages tell us that this kapitel is dedicated to those times in the future when after the war of Gog and Magog, all nations will see this eternal truth. We are living through such a war now, where evil sets the agenda and creates battles within each heart. However, the psalmist tells us that we should never give into despair, for in the final analysis, Hashem’s Word will be heard.
Hashem Betzion Gadol … “Hashem is great in Zion, and is high above all the peoples.”
An American politician wrote an amazing article. He shows historically that no matter what the non-Jewish world says or does, the Jewish nation will stand strong and will overcome all adversity. The article points out the futility of resisting this truth, and accepts that such resistance is down to anti Semitism based on jealousy. Well we do not really need anyone to tell us this; the fact is that by our continued Torah growth, we are living proof of Hashem’s continuous connection with His people. However in the war zone that is today’s insanity, it is a promising sign when those in leadership positions begin to speak in such terms.
Yodu Shimcha Gadol … “They will pay homage to Your Name, saying, great and awesome, it is holy.”
This will be no small feat. The world believes in the god of money and wealth. For them to turn about and accept Hashem’s Kingship will be an about face in their thinking. They thrash about in their self imposed storm, yet they really don’t want to even continence the truth. Imagine what it will take for the peoples of the world to admit to their monumental folly, how difficult this will be. For the first time the entire world will understand what real Holiness is.
Be’amud Anan Yedaber Aleihem … “In a pillar of cloud He spoke to them; they preserved His testimonies and the statute which he gave them.”
Our teachers, Moshe and Aharon heard from Hashem His word. Even in today’s clouds of misinformation and deceit, we, their offspring, have kept these testimonies. This is our heartfelt truth, carried throughout all the world’s wars with love.
Romemu Hashem Elokeinu … “Exalt Hashem, our G-d, and prostrate yourselves at His holy mountain; for Hashem, our G-d, is holy.”
Yes, mad, bad, world, you will have to accept the truth. There is nothing that is greater than the safety given by Hashem, everything else is a fiction. It may take wars and misery until this is seen, but seen it will be.
Tehillim One Hundred
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
Alternative Kavenaugh: Serve the Lord with gladness, all who are His people—Be thankful unto Him and bless His name
The above Kavenah is a traditional Kavenah to use when saying this Psalm.
The first word is HaShem Malach. Please refer to the introduction in Yearning for Redemption PDF file, starting at page 6, for more information.
There are 5 verses in Psalm 100. The number 5 is a number that connects to the Worlds
Psalm 100 is read on day 20 of each Hebrew month for those who nread all 150 chapters in each month. .
Tehillim Chapter 100 Commentary
Today was just a remarkable mess, no really, it was. Nothing went as planned; in fact everything I touched seemed to turn to dust. It started with a phone call early in the predawn hours. The call was from someone living far away. He didn’t reckon on the time difference and so his cheerful hello was met with my dazed “who is this?” From this little wake up call the entire day rolled on, or better said, rolled over me. I lost phone numbers, got the wrong directions for an important meeting, only to find at my late arrival that the said meeting had been canceled. I then got held up in traffic, making me late for everything else. Oh yes, just to add insult to injury, long made plans for a trip to Israel fell through, with a loss to my small but valiant bank account.
See, I told you the day was an unmitigated mess. When such things happen, I begin to ponder the meaning of life. I can see you smile; here he goes again, getting all philosophical over a minor mishap. However, let me beg your indulgence for just one moment. What I mean by the meaning of life is that there are occasions when you can see quite clearly that the time given you is of great value, and that we need reminding of this every so often. You may ask why a seemingly wasted day full of life’s trivialities seems able to remind one of the values of time. But then perhaps the banality of such seemingly worthless moments is the greatest lesson of them all. Sure I went from one mishap to the next with a feeling of forlorn weariness, but in truth that was because I missed the point.
We wake up in the morning thinking that we have things to do, and places to go. Nothing is as important as what you have to do, nothing at all. We are driven by the “I” in every act of our life, and if things get in the way, then we see them as barriers on the road to our own self absorbed interests. Then Hashem throws a spanner in the works, taps you on the shoulder, and whispers in your ear that the “I” is not what life should be about. There is a whole other world out there that is the real place, and we are meant to accept this reality in our hearts and minds.
Sure in the light of day, when sitting and sagely reading these words we will all shake our weary heads in agreement, however, as gutte Yidden were wont to say, “you live where your mind is,” and if your mind does not truly accept all this, then you are not yet where you should be. As my messed up day unraveled I kept saying to myself that there is a reason for all this, and I hope I have accepted this in my heart.
Chasidim tell us that we should make a seuda, a festive meal, to show our thanks to Hashem for all the wonderful miracles He showers upon us everyday. They speak not of the miracles we may have the merit to perceive, but of the thousands of wonders that happen around us which we are never aware of.
Your day is a mess? How do you know? Who can tell what wonders were happening to you whilst you stewed in that traffic? Hashem was performing miracles, saving you from stuff that you will never even know about. Sounds far fetched? Only if you are enamored with Mr. “I” and think you are in charge.
When Avraham Avinu was called upon to take his only son Yitzchak to be sacrificed, he was entering into a new world view. He was accepting that Hashem’s Will could never be understood and that human understanding had to become nullified against the Will of Hashem. Even though the sacrifice of his cherished son flew against everything he had learned and taught, he rose above all such thoughts and started off early in the morning to fulfil Hashem’s words.
We are not the baalei batim, only the servants, and this realization is what a meaningful life is about. Without this we are just talking up space, when in truth we should be creating kiddush Hashem. A day spent trying to persevere through the mindlessness of the mundane, is a day that is full of Hashem’s gracious miracles, we may not discern them, but then again that in itself is Hashem’s wondrousness. Such days come our way so that we can remind ourselves of all this, and thank Hashem for allowing us the benefit of growing through life’s difficulties. Trials in life are not about Hashem testing our abilities, but about our realizing for ourselves what we are capable of. Hashem knows us, the problem is we don’t. The daily miracles, the acts of salvation that whirl about us as we balefully traipse through life, need awareness. Difficult days are ours so that we can actualize the knowledge that Hashem creates miracles even in such sterile moments. We are meant to celebrate the everyday, acknowledging Hashem’s Hand in the mundane.
This kapital was included in our daily prayers as an expression of thanks for all the many unrecognized kindnesses Hashem performs for us everyday.
Mizmor Lesoda, Hari’u LaHashem … “Serve Hashem with joy, come before Him with exultation.” Rav Shamshon Rephael Hirsch teaches that serving Hashem means devoting every moment of one’s life to executing Hashem’s Will. Here we are being told that such service must be done in joy, for only such a state can energize us throughout our lives.
De’u Ki Hashem … “Know that Hashem is G-d, He has made us and we are His, His people and the sheep of his pasturing.”
This totality of belief is what Avraham taught us. Sheep do not even begin to imagine that they are in charge of their lives. The Sheppard places them where he wants, and does so for their own good. Much conspires against them. Lack of food, dangerous predators, unsafe environment, the list goes on and on, yet they fear nothing for the Sheppard is there with them. His constant care gives the whole flock a sense of safety. We are Hashem’s holy flock, and although we have no idea what dangers face us daily, we need never fear, for Hashem is our Fatherly Sheppard.
Bo’u She’arav Besoda … “Enter His gates with thanksgiving, His courtyards with praise. Give thanks to Him, bless his Name.”
So, the kapital leads us onto the first rung of the ladder to heavenly ascent. ‘Enter His gates with thanksgiving,’ gain access to His Presence by giving thanks for all His care. Come ever closer by praising in your heart His constant support.
The final words are a true reflection of our deepest longings.
Ki Tov Hashem Le’olam Chasdo … “For Hashem is good, His loving kindness is eternal and to every generation His faithfulness extends.”
This is the reality of everything we experience, in all times, all places, and every generation.
Tehillim One Hundred One
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
Alternative Kavenaugh: Serve the Lord with gladness, all who are His people—Be thankful unto Him and bless His name
The above Kavenah is a traditional Kavenah to use when saying this Psalm.
The first word is HaShem Malach. Please refer to the introduction in Yearning for Redemption PDF file, starting at page 6, for more information.
There are 5 verses in Psalm 101. The number 5 is a number that connects to the Worlds
Psalm 101 is read on day 20 of each Hebrew month for those who nread all 150 chapters in each month. .
Tehillim Chapter 101 Commentary
Psalm 104: God's Messengers lightning Psalm 104 describes the wonders of creation, how forces of nature act as God’s messengers: עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט “He makes His messengers to be spirits, and His servants - burning fire.” (Psalms 104:4) To explain this verse, we must first understand: what is the difference between a messenger (mal'ach) and a ministering servant (meshareit)? Messengers and Servants A mal'ach is a messenger who serves the king from afar, carrying out the king’s orders throughout the kingdom. A meshareit, on the other hand, is a servant who works in proximity to the king, tending to his master’s needs within the palace. Rav Kook explained that the verse describes not only God’s celestial agents, but also His human ones. In our service of God, we can be both messengers and servants. How? When we pray, we reveal the holiness of our inner ratzon - our yearnings to be close to God and our aspirations for holiness. As we stand in prayer, we are like a meshareit in the palace of the King. As it says, “Fortunate are those who dwell in Your house” (Ps. 84:5). One who prays is serving God “in His house,” in the inner realm of purity and holiness. Our second path of Divine service is through Torah study. Unlike prayer which is directed ‘upwards,’ toward holy aspirations, Torah knowledge flows ‘downwards,’ applying God’s Will to worldly matters. Scholars who immerse themselves in Torah study to implement its teachings in everyday life are like messengers, promulgating the king’s decrees throughout the kingdom. Thus about Torah study it says, “Fortunate are those ... who walk in God’s Torah” (Ps. 119:1). They travel throughout the kingdom, spreading God’s word. The Cycle of Holy Service But what does it mean that God “makes His messengers to be spirits” and “His servants a burning fire”? The term “spirits” (ruchot) refers to the inner aspirations of the spirit. “Burning fire,” on the other hand, refers to the illuminating brilliance of the intellect - specifically Torah wisdom - as it says, “Is not My word like fire?” (Jer. 23:29) The verse describes the complementary movement of two modes of serving God. Torah leads to prayer, and prayer leads to Torah. A cycle of Divine service, like a Ferris wheel, ascending in prayer and returning down in Torah wisdom. How does this work? We pray for many things: health, sustenance, redemption, peace, and so on. But the ultimate goal of our prayers is to merit Torah knowledge. All of our prayers are that we will be able to study Torah in peace and quiet (Mishneh Torah, Laws of Kings and Wars, 12:4). Concerning those who do not aspire to greater Torah knowledge, it says, “One who turns his ear from hearing Torah, even his prayer is despised” (Proverbs 28:9). To serve God by rote, without Torah enlightenment, is a hollow and empty service. Combining Torah Study and Prayer And what about Torah study? While prayer reveals our inner aspirations, the goal of Torah study is to refine and elevate those aspirations. It is crucial that this be the goal of our Torah learning. Torah study that was only for abstract intellectual pleasure brought about the Temple’s destruction and Israel’s exile (see Nedarim 81a). Thus we see the interplay between these two forms of service. Prayer exists in the realm of our inner will and aspires to higher wisdom. Torah exists in the realm of higher wisdom, seeking to grasp God’s Will and accordingly elevate our desires and aspirations. Now we may properly understand the verse. God “makes His messengers to be spirits.” He makes His messengers - those serving Him in Torah study - to be ruchot, to cleave to God’s Will. And He makes His ministering servants, those who serve Him in prayer - “a burning fire”, to seek the illuminating fire of Torah wisdom. Then their prayer is not an unthinking service of habit, and their Torah is not an abstract intellectual exercise. When both of these activities are directed as they should be, the result is, as the verse continues, a vibrant and robust service of God: “He founded the earth on its foundations so that it should never fall” (Ps. 104:5). (Adapted from Olat Re’iyah vol. II, pp. 149-151) Rebbe Nachman's Tikun HaK'Lali (Complete Remedy) is a set of 10 Psalms [Tehillim] which, when said daily, are of great benefit for all ailments and difficult situations in a person's life. Rebbe Nachman advised people to say these 10 Psalms daily: "I am very positive in everything I say. But I am most positive in regard to the great benefit of these ten Psalms." "These are the ten Psalms: 16, 32, 41, 42, 59, 77, 90, 105, 137, 150." "This is the General Remedy. There is a specific remedy for each sin, but this is the general remedy." "Go out and spread the teaching of the ten Psalms to all men." "It may seem like an easy thing to say ten Psalms. But it will actually be very difficult in practice." [Rebbe Nachman of Breslov] Other Psalms and when to say them: To find a mate (shidduch) - Psalm Nos. 32, 38, 70, 71, 72, 82, 121, 124 On the day of a wedding - Psalm 19 For healthy childbirth - Psalms 4, 5, 8, 20, 35, 57, 93, 108, 142 Upon the birth of a child - Psalms 20,139 On the day of a circumcision - Psalm 12 For recovery from illness - Psalms 6, 13, 20, 22, 23, 30, 32, 38, 41, 51, 86, 88, 91, 102, 103, 121, 130, 142, 143 For livelihood - Psalms 23, 34, 36, 62, 65, 67, 85, 104, 121, 136, 144, 145 For peace - Psalm 46 In times of crisis - Psalms 20, 121, 130 Antidote for rejoicing at an enemy's downfall - Psalm 7 For success - Psalm 112 For protection against an ayin hora - Psalm 59 For the Jewish People - Psalms 43, 79, 80, 83 For thanksgiving - Psalms 9, 21, 57, 95, 100, 116, 138 For Divine guidance - Psalm 139 For repentance - Psalms 51, 90 For help in troublesome times - Psalms 20, 38, 85, 86, 102, 130, 142 Prayer recited when traveling - Psalm 91 Psalm of thanksgiving for a miracle - Psalm 18 Psalm of thanksgiving upon being rescued - Psalm 124 In a house of mourning - Psalm 49 At a gravesite or on a Yahrzeit - Psalms 33, 16, 17, 72, 91, 104, 130 At the dedication of a monument - Psalm 1 For "supernatural" results: 121, 130 or 142 - all three Psalms have eight verses, eight represents "Above Nature" - the time of Moshiach. Psalms to say for Other People by Rabbi Yitzchak Ginsburgh Q: Are there certain chapters of Psalms to say when praying for someone? A: First of all, it is good to say the chapter of the person for whom you are praying, which is his age plus 1, as we learn from the Ba’al Shem Tov. For example, if a person is 23 years old, this means that he is already in his 24th year, so chapter 24 is his chapter for the year. This is the chapter that we should say when praying for him. In addition, various chapters are recommended for specific issues, and are written in some holy books and books of Psalms. Another way to pray for someone is to spell out the letters of his name according to chapter 119 in Psalms. In this chapter, there are eight verses for every letter of the alef-beit. The correct way to spell out the name is as follows: For every letter of the person’s name, we take the verse that begins with that letter in chapter 119, as per its place in the name. For example, if we want to pray for someone named Moshe David (משה דוד) we read the first verse of the letter mem in chapter 119, followed by the second verse of the letter shin, etc. When we get to the second name, in this case, David, we continue. The letter dalet is the fourth letter, so we would read the fourth verse of the letter dalet, the fifth verse of the letter vav, etc. If the full name has more than eight letters, we begin again from the first verse of the letter for the 9th letter of the name, etc. no 93 day 6 day added to psalm 81 no 94 day 4 no 82 day 3 no 48 or 42 day 2 no 24 day 1 Psalm 91: "Dwelling On High" Portrait_of_Rabbi_Rembrandt Psalm 91 discusses a single theme: God’s protection of the righteous. Their trust in God is like a shield, deflecting all types of dangers. The chapter, also known as shir shel pega'im (“the song of plagues”), describes the numerous perils in the world. Some are spiritual pitfalls, “snare-traps” to lure us, while others are physical afflictions. Some exist only in our imagination, “the terror of the night”; others are only too real, a “flight of arrows by day”. Some dangers are hidden and unexpected, a “pestilence prowling in the darkness.” And some are in plain sight, but we are helpless to avoid them - “a plague that ravages at midday.” Those who place their trust in God, however, are shielded from all of these perils. What is the source of this Divine providence and protection? The psalmist writes: “כִּי אַתָּה ה’ מַחְסִי; עֶלְיוֹן שַׂמְתָּ מְעוֹנֶךָ.” “For You, God, are my refuge. You placed your dwelling on high.” (Psalm 81:9) The logical flow in this verse, however, is unclear. If God’s dwelling is “on high” and far away, how does He protect us? Blessing for Misfortune A Hasidic story relates that a man, troubled by a difficult question, sought out the great Maggid of Mezeritch. How can one follow, he asked, the Talmudic counsel (Berachot 9:5) to “bless God for the bad that befalls us just as we bless Him for the good”? Is it possible to feel gratitude for our troubles and misery? The Maggid replied that he should go seek out his disciple, Reb Zusha of Hanipol, and pose the question to him. The man followed the Maggid’s advice and traveled to Rabbi Zusha. The tzaddik received him warmly and invited him into his home. As soon as the guest entered the house, it became obvious that the family was living in an extreme impoverished state. The furnishings were simple and bare, and there was little food to eat. In addition, the family members were beset with various afflictions and illnesses. Nevertheless, Rabbi Zusha appeared content and cheerful. The guest was astonished. The man posed his question. “I asked the Maggid how is it possible to bless God for the bad just as one blesses Him for the good, and the Maggid told me that only you can explain this to me.” Reb Zusha replied, “This is indeed a very difficult question. But why did our holy master send you to me? How would I know? He should have sent you to someone who has experienced suffering....” Beyond All Suffering Righteous individuals who are close to God - tzaddikim who cleave to the Source of light - place their lives, their very being, in the elevated realm of holy life. There, nothing can hurt them. They are beyond life’s pitfalls and troubles. They are beyond even the possibility of lack. This is how the verse should be read. The beginning of the verse quotes the motto of those who place their trust in God: “You, God, are my refuge.” The psalmist then speaks, not of God, but of these holy people. Speaking directly to the tzaddikim, he identifies the source of their spiritual fortitude and trust: “You have placed your dwelling on high.” By virtue of your recognition that God alone is your true refuge, you have “placed your dwelling on high.” All of your dwelling, all of your lives, all of your essence, is “on high.” You have raised yourselves above and beyond all types of suffering and misfortune; and they cannot harm you. (Adapted from Olat Re’iyah vol. II, p. 76.) See also: VaYeitzei: The Prayers of the Avot http://ravkooktorah.org/VAYETZ58.htm Illustration image: A Portrait of a Rabbi (Rembrandt, c. 1640-45) Psalm 91:11 - Daily Zohar 2937 Psalm 150 The final chapter of the Book of Psalms calls for a symphony of horns, drums, lyres and more. BY LEX ROFEBERG YOU MIGHT ALSO LIKE soul breathe Elohai Neshama: Breathing the Soul Alive PRAY happy woman in field How to Pray for Happiness PRAY My Jewish Learning is a not-for-profit and relies on your help DONATE Some people might immediately put down a book if it had 150 chapters. But that’s precisely how many are in the Book of Psalms and, for one reason or another, it has remained relevant to Jews — and adherents of many other faiths — for millennia. Far more than any other biblical book, the Book of Psalms (Tehillim in Hebrew) has been imported into the liturgical texts that make up traditional Jewish prayer. One psalm, included in its entirety in the daily morning service, is the final chapter, Psalm 150. Serving as a kind of grand finale to a jam-packed book of poetry and praise, its text is worth examining closely. Let’s begin by looking at its implicit thesis statement, made clear by the repetition of one word twelve times in only six verses. The word is hallelu and its centrality can’t be overstated. Hallelu shares a root with Hallel, the prayer recited on many holidays, and was imported into English in the form of Hallelujah. It means “praise,” but in the context of this psalm, it is an imperative, utilized as an instruction for all Israel. The text is more than requesting or encouraging, it is imploring the people of Israel: “Praise God!” This in and of itself is fairly unsurprising. As the culmination of a book about God’s incredible attributes, and as a centralized text in daily worship, we would expect the idea of praise to manifest. What’s interesting is the manner of praise that the text proposes. After 149 previous psalms, this final, peak text enjoins its readers to praise God through noisemaking. Some might argue that noisemaking is a crude way to put it. This prayer calls for holy instrumental music — a symphony of horns, drums, lyres and more, all mobilized toward the sanctification of God. Many people – Jewish and otherwise – will speak passionately about the ways in which they experience holiness through music. What we have here is a proof-text for how that modality of spirituality and meaning-making possesses an ancient precedent. More than that, we have another implicit teaching. Judaism can, and should be, loud. While silence can be an important component of life, that which is raucous need not be understood as inherently disrespectful. While the chorus of sheket b’vakasha (“quiet please!”) may be a hallmark of Jewish summer camps, Psalm 150 tells us that we can and should connect to one another (and God) through cacophonies of sound. The word psalm in English sounds a little bit like the word “solemn.” But this final psalm reminds us that prayer can and should transcend that which is stone-faced and serious. Prayer, in ancient times and today, can be joyous. It can be musical. And crucially, if Psalm 150 teaches us anything, it’s that prayer can loud and boisterous without being any less sacred. Lex Rofeberg serves as strategic initiatives coordinator for The Institute for the Next Jewish Future and as co-host of its Judaism Unbound podcast. He lives in Providence, Rhode Island, and is studying towards rabbinic ordination through ALEPH: Alliance for Jewish Renewal. Toldot Rav Kook Psalm 111 Psalm 111: The Divine in the Details Torah_study In chapter 111, the psalmist expresses his wonder at the magnificence of God’s works - both in the realm of nature and in the Torah. This appreciation for the details in God’s works was the focal point for a third-century debate between Rabbi Abahu and an unnamed heretic. The Heretic’s Challenge The Talmud (Berachot 10a) recounts that a heretic once questioned Rabbi Abahu about the order of chapters in the book of Psalms. Why, he asked, does the third chapter refer to the rebellion of Absalom, while chapter 57 speaks of David hiding from Saul - an event that occurred many years before Absalom’s rebellion? This was not an innocent query. The heretic believed that there is no real order to the chapters, and the arrangement is happenstance. While the overall prophetic message may be Divinely inspired, the details are arbitrary and lack significance. In other words, the heretic was throwing down the gauntlet and challenging the very heart of rabbinic tradition. He denied the validity of making deductions from details in the text of the Torah. In this way, he sought to undermine the entire process of applying hermeneutic rules to derive laws and moral teachings. Deriving Meaning from Juxtaposition Rabbi Abahu agreed that this question is indeed difficult for those who require a chronological order in the text. But for us, he retorted, this question poses no difficulty. We also look for contextual inferences. This is a method of textual interpretation called semuchim. In this particular case, Absalom’s rebellion is mentioned in chapter three of Psalms in order to connect it to the subject matter of the second chapter - the future rebellion of Gog and Magog. Rabbi Abahu closed his argument by noting that the concept of semuchim is already mentioned in the Torah, as it says, “Steadfast (semuchim) forever, they are made in truth and uprightness” (Psalms 111:8). Yet his proof-text appears artificial. The word semuchim in the verse refers to the steadfast and eternal nature of mitzvot, not to the method of textual exegesis called semuchim! Purpose in the Details of Creation When we examine the characteristics of living creatures, we find that each detail - the aerodynamics of a butterfly’s wing, the speed and stickiness of a chameleon’s tongue - displays wisdom and purpose, rather than chance and randomness. This is true for the entire gamut of life in the world, from the basic needs of an amoeba to the complex lives of humans. This perception is even more valid regarding that which humanity requires to develop, both morally and spiritually. These catalysts for growth are infinitely more significant than those aspects that satisfy our natural - i.e., physical and intellectual - needs. In short, any mechanism that furthers our ethical advance is a product of Divine wisdom. God provided us with these means so that we may realize our full potential. The primary vehicle for mankind’s spiritual growth is the Torah and the prophetic writings. These writings are a beacon of light, establishing the foundations of morality and justice for all peoples. It is far-fetched to suggest that such a critical instrument for humanity’s advance is merely a matter of chance, even with regard to its minor aspects and details. Design in the Details We may now better understand Rabbi Abahu’s proof from Psalm 111: “מַעֲשֵׂי יָדָיו אֱמֶת וּמִשְׁפָּט; נֶאֱמָנִים כָּל-פִּקּוּדָיו. סְמוּכִים לָעַד לְעוֹלָם; עֲשׂוּיִם בֶּאֱמֶת וְיָשָׁר.” (תהילים קי"א:ז-ח) “The works of His hands are truth and justice; all of His precepts are faithful. They are steadfast forever; they are fashioned in truth and uprightness.” (v. 7-8) The psalmist speaks of both nature and God’s precepts. He compares the “truth” - the design and purpose - that is evident in nature with the truth to be uncovered in the Torah. The detailed workings of creation reflect Divine order and purpose. “The works of His hands are truth and justice.” We should recognize that this same quality applies to the Torah - “all of His precepts are faithful” - since the Torah’s precepts promote the development of our moral and spiritual character. “They are steadfast (semuchim) forever.” The writings of the Torah rely securely (somchim) on the pillars of Divine wisdom that nurtures humanity’s advance and enlightenment. If Divine providence is discernible even in the smallest and most insignificant of creatures, then certainly we should expect it will be found in that which gives meaning and purpose to humanity, the crown of creation. Thus we may be confident in the validity of lessons derived from textual analysis, such as semichut of adjacent texts, as this order was intended for our spiritual benefit. The words of the Torah are “fashioned in truth.” (Adapted from Ein Eyah vol I, p. 49 on Berachot 10a)Tehillim Ninety Nine
This psalm describes how Israel will praise God for the Redemption.
Alternative Kavenaugh: describes God's redemption of Israel and the rejoicing that will ensue. It also features many expressions and instruments of music and song. ... Thus, the Midrash teaches that the shir chadash is a song of the future.
Another Kavenah: which is a triumphant call to all the earth to praise God for His marvelous work, for His saving power.
The above Kavenah is a traditional Kavenah to use when saying this Psalm.
The first word is Mizmor. Please refer to the introduction in Yearning for Redemption PDF file, starting at page 6, for more information.
There are 9 verses in Psalm 98. The number 9 is a number that connects to the Sefirot of Chochmah or Yesod.
Psalm 98 is read on day 20 nof each Hebrew month for those who nread all 150 chapters in each month. .
Tehillim Chapter 98 Commentary
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