(א) מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי: (ב) חַסְדֵי ה’ עוֹלָם אָשִׁירָה לְדֹר וָדֹר אוֹדִיעַ אֱמוּנָתְךָ בְּפִי:
(1) A song of enlightenment composed by Eitan the Ezrachi. (2) I will forever sing of Hashem’s acts of chesed. I will proclaim with my mouth to all generations my trust in Your emunah.
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Key Concepts of Mizmor 089 – Chesed and Emunah
This mizmor is a tefillah which pleads with Hashem to finally bring an end to Jewish suffering. It specifically associates that happy outcome with the appearance of Mashiach, a king to be anointed by Hashem to lead the Jewish people in serving Him as David once did.
The mizmor speaks of the covenant that Hashem made with David when David himself was anointed. In that covenant Hashem expressed appreciation for David’s devoted service and promised David that the future Mashiach would be chosen from among his descendants.
However, the covenant also anticipated the eventuality that some of David’s descendants might prove unworthy. This, together with the sins of the Jewish nation would undermine the blessings of Hashem. But even so, the covenant offered Hashem’s assurances that the longed-for Mashiach would ultimately be anointed and would revive the glory of the royal house of David.
This is the focus of the mizmor, calling upon Hashem to end the Galus (exile) and anoint His Mashiach.
To achieve this goal the mizmor invokes two critical qualities by which Hashem has managed His relationship with the Jewish people and mankind in general. These are known as chesed (kindness) and emunah (faithfulness). Chesed is an expression of Hashem’s innate goodness, a quality of kindness that generates blessings for His creatures. Emunah is an expression of Hashem’s innate truth, the integrity that assures He will be faithful to His word.
The original covenant with David was a product of Hashem’s chesed. The anticipated fulfillment of that covenant, even though delayed, will be a product of His emunah.
Exploring the Mizmor
Although the plea to end the Galus is the focus of this relatively long mizmor, it does not appear until the final verses. The earlier parts of the mizmor are concerned with establishing the context in terms of the covenant with David and its difficult history.
PART 1. THE THEME OF THE MIZMOR. The singer begins by introducing the two concepts that form its theme: chesed and emunah. Chesed is presented as the motivating force of kindness underlying Hashem’s creation of the world. Emunah is the disciplined force whereby Hashem faithfully maintains His commitment to the world that He created. This commitment is demonstrated in the clock-like precision by which He governs the movements of the heavenly bodies. The singer declares his gratitude for the acts of chesed in the past and his trust in the emunah by which Hashem will act in the future to fulfill His promises.
(א) מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי: (ב) חַסְדֵי ה’ עוֹלָם אָשִׁירָה לְדֹר וָדֹר אוֹדִיעַ אֱמוּנָתְךָ בְּפִי: (ג) כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם:
(1) A song of enlightenment composed by Eitan the Ezrachi. (2) I will forever sing of Hashem’s acts of chesed. I will proclaim with my mouth to all generations my trust in Your emunah. (3) For I said, “The world is built on chesed. The heavens, You establish Your emunah in them.”
PART 2. THE PROMISES TO DAVID. The mizmor now recalls the promises Hashem made to David, promises pertaining to the continued survival of the House of David throughout the generations. The singer knows these promises can be relied upon because of Hashem’s emunah.
(ד) כָּרַתִּי בְרִית לִבְחִירִי נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי:(ה) עַד עוֹלָם אָכִין זַרְעֶךָ וּבָנִיתִי לְדֹר וָדוֹר כִּסְאֲךָ סֶלָה:
(4) [You once declared] “I have made a covenant with, My chosen one, I have sworn to David, My servant.” (5) [You promised David] “I will establish your offspring for all eternity. And I will rebuild your throne in every generation.”
PART 3. HASHEM’S HEAVENLY GLORY. The singer looks forward to the time of Mashiach when Hashem’s emunah will have been demonstrated by the fulfilment of His promises to David. This glorious time will surely evoke praises of Hashem by all the heavenly beings.
(ו) וְיוֹדוּ שָׁמַיִם פִּלְאֲךָ ה’ אַף אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים: (ז) כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַה’ יִדְמֶה לַה’ בִּבְנֵי אֵלִים: (ח) אֵ־ל נַעֲרָץ בְּסוֹד קְדֹשִׁים רַבָּה וְנוֹרָא עַל כָּל סְבִיבָיו: (ט) ה’ אֱלֹקֵי צְבָא־וֹת מִי כָמוֹךָ חֲסִין יָ־הּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ:
(6) Then [in the time of Mashiach] heaven will acknowledge Your wonders, Hashem. Also, Your emunah [will be acknowledged] in the community of holy beings. (7) For who in the heavenly regions of pure spirit can be compared to Hashem; [who can be] likened to Hashem among the heaveny forces? (8) G-d is venerated in the great counsel of the holy [angels]. He stands in awesome grandeur over all the angels which are round about [His throne of glory]. (9) Hashem, G-d of the Heavenly legions, who is like You O G-d of enduring power? Your emunah surrounds You.
PART 4. HASHEM’S EARTHLY GLORY. The grandeur of Hashem’s heavenly glory is now juxtaposed to His Divine glory in the earthly regions. The singer first recalls Hashem’s unlimited power on water and then on land. His destruction of the armies of Mitzrayim at the Sea of Reeds demonstrated His power on water. His power on land continues to be demonstrated by the geographical extremes of terrain and climate where the unlimited power of Hashem prevails. Finally, the attributes of kindness and truth by which Hashem governs mankind round out the picture of Hashem’s earthly glory.
(י) אַתָּה מוֹשֵׁל בְּגֵאוּת הַיָּם בְּשׂוֹא גַלָּיו אַתָּה תְשַׁבְּחֵם: (יא) אַתָּה דִכִּאתָ כֶחָלָל רָהַב בִּזְרוֹעַ עֻזְּךָ פִּזַּרְתָּ אוֹיְבֶיךָ: (יב) לְךָ שָׁמַיִם אַף לְךָ אָרֶץ תֵּבֵל וּמְלֹאָהּ אַתָּה יְסַדְתָּם: (יג) צָפוֹן וְיָמִין אַתָּה בְרָאתָם תָּבוֹר וְחֶרְמוֹן בְּשִׁמְךָ יְרַנֵּנוּ: (יד) לְךָ זְרוֹעַ עִם גְּבוּרָה תָּעֹז יָדְךָ תָּרוּם יְמִינֶךָ: (טו) צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ:
(10) You rule the grandeur of the sea; when its waves surge, You calm them. (11) You crushed the arrogant [Mitzrayim] like a corpse. With the arm of Your might You scattered Your enemies. (12) Yours are the heavens, Yours, too, is the earth. You founded them. (13) North and south, You created them. Mount Tavor and Mount Chermon sing joyously in Your Name. Yours is the arm with unlimited power. (14) Your left hand is empowered [to exert discipline]; Your right hand is raised [to to lift up the needy]. (15) Caring and justice are the base of Your throne. Kindness and truth go before You.
PART 5. THE GLORY REFLECTED UPON YISRAEL. The singer now turns to the earthly recognition of Hashem’s glory by Yisrael. Fortunate indeed is this nation which has been given the opportunity to understand the meaning of the sound of the shofar. The shofar horn signifies the glory of Hashem. The horn is also an instrument of anointment by which Hashem has granted authority to an earthly line of kings, the royal House of David.
(טז) אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה ה’ בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן: (יז) בְּשִׁמְךָ יְגִילוּן כָּל הַיּוֹם וּבְצִדְקָתְךָ יָרוּמוּ: (יח) כִּי תִפְאֶרֶת עֻזָּמוֹ אָתָּה וּבִרְצֹנְךָ תָּרוּם קַרְנֵנוּ: (יט) כִּי לַה’ מָגִנֵּנוּ וְלִקְדוֹשׁ יִשְׂרָאֵל מַלְכֵּנוּ:
(16) Fortunate are the people who know the sound of the shofar; Hashem, may they walk in the light of Your presence. (17) Then they will rejoice in Your Name all day long, and through Your loving justice they will be uplifted. (18) For You are their strength in which they glory. With Your favor [the anointed kings of Yisrael, who are] our horn [of symbolic strength] will be exalted. (19) For our shield [of royalty] belongs to Hashem and our king belongs to the Holy One of Yisrael.
PART 6. THE COVENANT WITH DAVID. The singer presents an elaborate declaration that Hashem made to David at the time of David’s being anointed. In that declaration, Hashem spoke of the special qualities that caused David to be chosen from among the people. Hashem then gave David a promise of victory over his enemies and an eternal covenant of love. This covenant would preserve Hashem’s protection to David’s descendants for all time.
(כ) אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ וַתֹּאמֶר שִׁוִּיתִי עֵזֶר עַל גִּבּוֹר הֲרִימוֹתִי בָחוּר מֵעָם: (כא) מָצָאתִי דָּוִד עַבְדִּי בְּשֶׁמֶן קָדְשִׁי מְשַׁחְתִּיו: (כב) אֲשֶׁר יָדִי תִּכּוֹן עִמּוֹ אַף זְרוֹעִי תְאַמְּצֶנּוּ: (כג) לֹא יַשִּׁא אוֹיֵב בּוֹ וּבֶן עַוְלָה לֹא יְעַנֶּנּוּ: (כד) וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף: (כה) וֶאֱמוּנָתִי וְחַסְדִּי עִמּוֹ וּבִשְׁמִי תָּרוּם קַרְנוֹ: (כו) וְשַׂמְתִּי בַיָּם יָדוֹ וּבַנְּהָרוֹת יְמִינוֹ: (כז) הוּא יִקְרָאֵנִי אָבִי אָתָּה אֵלִי וְצוּר יְשׁוּעָתִי: (כח) אַף אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי אָרֶץ: (כט) לְעוֹלָם אֶשְׁמָר לוֹ חַסְדִּי וּבְרִיתִי נֶאֱמֶנֶת לוֹ: (ל) וְשַׂמְתִּי לָעַד זַרְעוֹ וְכִסְאוֹ כִּימֵי שָׁמָיִם:
(20) Then [at the time of David’s coronation] You spoke in a vision to Your devout [prophets], and said, “I have conferred [Divine authority] upon a man of courage; I have raised up an individual chosen from among the people. (21) I have found David, My servant. I have anointed him with My holy oil. (22) Thus, My hand will be ready with him and My arm will strengthen him. (23) No enemy will exact tribute from him, nor will any violent person diminish him. (24) I will crush his tormentors from before him and strike those who hate him. (25) My emunah and My chesed are with him. And through My Name his horn [of strength and stature] will be raised. (26) I will set his [left] hand over the sea and his right hand over the rivers. (27) He will call to Me, [saying] ‘You are my Father, my G-d and the Rock of my yeshuah. (28) I too will grant him [the status of] firstborn, the most exalted of the earth’s kings. (29) I will forever preserve My chesed and My covenant with him will endure. (30) I will establish his line forever and his throne [will endure] as long as the heavens exist.”
PART 7. THE POSTSCRIPT. The covenant’s basic declaration as described above did not reflect the possibility that some of David’s descendants might prove unworthy. It was therefore followed with a postscript in which Hashem spoke of what might happen if the nation and its kings failed to keep their part of the agreement. In the postscript Hashem presented serious consequences. However, He provided a critical assurance that even if the worst were to happen, His promise regarding the ultimate fate of the royal House of David would hold.
(לא) אִם יַעַזְבוּ בָנָיו תּוֹרָתִי וּבְמִשְׁפָּטַי לֹא יֵלֵכוּן: (לב) אִם חֻקֹּתַי יְחַלֵּלוּ וּמִצְוֹתַי לֹא יִשְׁמֹרוּ: (לג) וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֹנָם: (לד) וְחַסְדִּי לֹא אָפִיר מֵעִמּוֹ וְלֹא אֲשַׁקֵּר בֶּאֱמוּנָתִי: (לה) לֹא אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה: (לו) אַחַת נִשְׁבַּעְתִּי בְקָדְשִׁי אִם לְדָוִד אֲכַזֵּב: (לז) זַרְעוֹ לְעוֹלָם יִהְיֶה וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי: (לח) כְּיָרֵחַ יִכּוֹן עוֹלָם וְעֵד בַּשַּׁחַק נֶאֱמָן סֶלָה:
(31) “If his children forsake My Torah and do not walk in [the path of] My laws. (32) and if they desecrate My statutes and do not observe My mitzvos, (33) then I will punish their offense with the rod [of Exile] and their heresy with physical afflictions. (34) But [even then] I will not cancel My chesed from him and I will not betray My emunah. (35) I will not void My covenant nor will I change [one iota from] that which My lips have uttered. (36) Once and for all time I have sworn by My holiness that I would surely not be false to David. (37) His offspring will endure forever and his throne will be like the sun before Me. (38) Like the moon, it will be established forever, a faithful witness in the sky, Selah.”
PART 8. A TRAGIC DEVELOPMENT. Having cited Hashem’s declaration to David, the singer now turns to the tragic present day in which he finds a situation far different from what was initially anticipated in the covenant with David. Apparently, the sins of David’s descendants and the people were even worse than was contemplated in the postscript. Tragically, it appears to the singer as though Hashem has completely abandoned any expectation of preserving the covenant with David. But as bad as the situation is, the singer then demonstrates in the next part of the mizmor that there is still hope and that things are not as bad as they appear.
(לט) וְאַתָּה זָנַחְתָּ וַתִּמְאָס הִתְעַבַּרְתָּ עִם מְשִׁיחֶךָ: (מ) נֵאַרְתָּה בְּרִית עַבְדֶּךָ חִלַּלְתָּ לָאָרֶץ נִזְרוֹ: (מא) פָּרַצְתָּ כָל גְּדֵרֹתָיו שַׂמְתָּ מִבְצָרָיו מְחִתָּה: (מב) שַׁסֻּהוּ כָּל עֹבְרֵי דָרֶךְ הָיָה חֶרְפָּה לִשְׁכֵנָיו: (מג) הֲרִימוֹתָ יְמִין צָרָיו הִשְׂמַחְתָּ כָּל אוֹיְבָיו: (מד) אַף תָּשִׁיב צוּר חַרְבּוֹ וְלֹא הֲקֵימֹתוֹ בַּמִּלְחָמָה: (מה) הִשְׁבַּתָּ מִטְּהָרוֹ וְכִסְאוֹ לָאָרֶץ מִגַּרְתָּה:
(מו) הִקְצַרְתָּ יְמֵי עֲלוּמָיו הֶעֱטִיתָ עָלָיו בּוּשָׁה סֶלָה:
(39) But [now] You have abandoned and rejected [us]; You have shown anger towards Your anointed one. (40) You have repudiated the covenant with Your servant; You have revoked his crown [and cast its honor] to the ground. (41) You have breached all his defences; You have shattered his strongholds. (42) All who pass by [take the opportunity to] plunder him; he has become an object of derision to his neighbors. (43) You have exalted the right hand of his tormentors; You have made all his enemies rejoice. (44) You have even turned back the edge of his sword and You have not supported him in battle. (45) You brought his splendor to an end and You have hurled his throne to the ground. (46) You have cut short the days of his youth; You have covered him with shame, Selah.
PART 9. A PLEA FOR MERCY. The singer now makes a desperate appeal to Hashem to bring His time of anger to an end. The suffering of the nation has made it seem almost as if life itself is futile. Surely, the degradation that the people have endured is enough of a catastrophe to warrant re-invoking the kindnesses of old.
(מז) עַד מָה ה’ תִּסָּתֵר לָנֶצַח תִּבְעַר כְּמוֹ אֵשׁ חֲמָתֶךָ: (מח) זְכָר אֲנִי מֶה חָלֶד עַל מַה שָּׁוְא בָּרָאתָ כָל בְּנֵי אָדָם: (מט) מִי גֶבֶר יִחְיֶה וְלֹא יִרְאֶה מָּוֶת יְמַלֵּט נַפְשׁוֹ מִיַּד שְׁאוֹל סֶלָה: (נ) אַיֵּה חֲסָדֶיךָ הָרִאשֹׁנִים אֲדֹנָי נִשְׁבַּעְתָּ לְדָוִד בֶּאֱמוּנָתֶךָ: (נא) זְכֹר אֲדֹנָי חֶרְפַּת עֲבָדֶיךָ שְׂאֵתִי בְחֵיקִי כָּל רַבִּים עַמִּים: (נב) אֲשֶׁר חֵרְפוּ אוֹיְבֶיךָ ה’ אֲשֶׁר חֵרְפוּ עִקְּבוֹת מְשִׁיחֶךָ:
(47) How long, Hashem? Will You hide Yourself forever, to burn like fire? (48) I am mindful of how short is my lifetime; for what futility have You created mankind? (49) What man lives and does not see death, to save his soul from the grasp of the grave? Selah. (50) What has become of Your kindnesses of old, Hashem, which You pledged to David in Your emunah ? (51) Hashem, remember the degradation of Your servants, [that] I, [Yisrael] have borne in my bosom from all the many nations. (52) [Remember] how Your enemies have reviled me, O Hashem, how they have reviled the delayed footstep of Your Mashiach.
PART 10. A FINAL BLESSING. The singer concludes the mizmor with a blessing, which also serves as the conclusion to the entire third sefer of Tehillim.
(נג) בָּרוּךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן:
(53) Blessed is Hashem forever, Amen and Amen.
Learning the Mizmor
PART 1. THE THEME OF THE MIZMOR
(א) מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי:
This mizmor is a song of enlightenment — מַשְׂכִּיל composed by Eitan the Ezrachi — לְאֵיתָן הָאֶזְרָחִי .
(ב) חַסְדֵי ה’ עוֹלָם אָשִׁירָה
I will forever sing of the acts of loving kindness (chesed) that Hashem has performed for us — חַסְדֵי ה’ עוֹלָם אָשִׁירָה .
לְדֹר וָדֹר אוֹדִיעַ אֱמוּנָתְךָ בְּפִי:
Hashem, You carried out many of these acts of chesed in faithful fulfillment of Your promises. And so, I will publicly proclaim with my mouth to all future generations my trust in Your faithfulness (emunah) — לְדֹר וָדֹר אוֹדִיעַ אֱמוּנָתְךָ בְּפִי . They may all confidently rely on Your word as we have done in the past.
(ג) כִּי אָמַרְתִּי
עוֹלָם חֶסֶד יִבָּנֶה
שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם:
עוֹלָם חֶסֶד יִבָּנֶה
שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם:
For I said — כִּי אָמַרְתִּי , “The world is built on Your faithful acts of chesed — עוֹלָם חֶסֶד יִבָּנֶה and could not exist without them. As for the heavens, You establish Your emunah in them — שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם through the eternal reliability of the heavenly bodies.”
Your kindness was subsequently revealed in Your granting the kingship to David and his descendants. And Your faithfulness was reflected in Your commitment to preserve the Davidic royal line without interruption.
PART 2. THE PROMISES TO DAVID
(ד) כָּרַתִּי בְרִית לִבְחִירִי
נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי:
נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי:
As You declared to the prophet Nassan, “I have made a covenant with David, My chosen one — כָּרַתִּי בְרִית לִבְחִירִי in a cosmic act of chesed, reflecting a love based on My purpose. It was a love initiated by what I saw in him, and reflecting his devotion to Me and his potential. I followed this with a divine commitment of emunah, faithful reward for his devoted service, which I have sworn to David, My servant — נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי .”
(ה) עַד עוֹלָם אָכִין זַרְעֶךָ
וּבָנִיתִי לְדֹר וָדוֹר כִּסְאֲךָ סֶלָה:
וּבָנִיתִי לְדֹר וָדוֹר כִּסְאֲךָ סֶלָה:
You promised David: “I will establish your offspring to exist for all eternity, regardless of circumstances — עַד עוֹלָם אָכִין זַרְעֶךָ . I will never cease to prepare your descendants to be ready and able to fulfill their mission. And that mission will always be reserved for them when they are ready for it because even though Davidic kingdom wil be suspended during the periods of Galus, I will rebuild your throne in every generation — וּבָנִיתִי לְדֹר וָדוֹר כִּסְאֲךָ ,” so that when Mashiach arrives the throne will be there for him to occupy, and they will do so forever — סֶלָה .”
PART 3. HASHEM’S HEAVENLY GLORY
(ו) וְיוֹדוּ שָׁמַיִם פִּלְאֲךָ ה’
אַף אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים:
אַף אֱמוּנָתְךָ בִּקְהַל קְדֹשִׁים:
Then just as I am duty-bound to acknowledge Your chesed and emunah here on earth, when You keep Your promise in the time of Mashiach: the holy angels in the higher spheres will do the same. Those holy beings of heaven will acknowledge the chesed of Your wonders, even the laws of nature by which You manage the constellations, Hashem — וְיוֹדוּ שָׁמַיִם פִּלְאֲךָ ה’ , for everything in the universe is a mark of the divine chesed of Creation. Also, because You kept Your word they will acknowledge Your emunah — אַף אֱמוּנָתְךָ , in that community of holy beings — בִּקְהַל קְדֹשִׁים .
(ז) כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַה’
יִדְמֶה לַה’ בִּבְנֵי אֵלִים:
יִדְמֶה לַה’ בִּבְנֵי אֵלִים:
For who in the heavenly regions of pure spirit can be compared to Hashem — כִּי מִי בַשַּׁחַק יַעֲרֹךְ לַה’ ; Who can be likened to Hashem among the heavenly forces — יִדְמֶה לַה’ בִּבְנֵי אֵלִים ? Nothing that is endowed with power either in heaven above or on earth below bears even any similarity to Hashem, Who is the one and only absolute, free will. Thus nothing can stand in the way of the fulfillment of His will.
(ח) אֵ־ל נַעֲרָץ בְּסוֹד קְדֹשִׁים רַבָּה
וְנוֹרָא עַל כָּל סְבִיבָיו:
וְנוֹרָא עַל כָּל סְבִיבָיו:
The overwhelming majesty of G-d is venerated in the great counsel of the holy angels — אֵ־ל נַעֲרָץ בְּסוֹד קְדֹשִׁים רַבָּה . He stands in awesome grandeur over all the angels which are round about His throne of glory — וְנוֹרָא עַל כָּל סְבִיבָיו . Those very ones who are most worthy of His nearness sense that He is exalted infinitely above them, and it is only with dread and awe that they dare look up to Him.
(ט) ה’ אֱלֹקֵי צְבָ־אוֹת מִי כָמוֹךָ חֲסִין יָ־הּ
וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ:
וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ:
Hashem, G-d who rules over all the legions of heavenly bodies and spiritual beings, — ה’ אֱלֹקֵי צְבָא־וֹת , who is like You O G-d of enduring power in all regions of existence, spiritual and material — מִי כָמוֹךָ חֲסִין יָ־הּ ? Your emunah surrounds You — וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ . All the universe, which is at Your beck and call, stands as the guarantee for Your faithfulness. It is the guarantee that ultimately Your promise to David will indeed come true, because all the universe is prepared to do Your will in fulfillment of Your word.
PART 4. HASHEM’S EARTHLY GLORY
(י) אַתָּה מוֹשֵׁל בְּגֵאוּת הַיָּם
בְּשׂוֹא גַלָּיו אַתָּה תְשַׁבְּחֵם:
בְּשׂוֹא גַלָּיו אַתָּה תְשַׁבְּחֵם:
The dominion that You exert over the angels and the stars is far beyond the comprehension of ordinary human beings. But any person who visits the seashore is witness to Your power here on earth. You rule the grandeur of the sea — אַתָּה מוֹשֵׁל בְּגֵאוּת הַיָּם ; when its waves surge, You calm them — בְּשׂוֹא גַלָּיו אַתָּה תְשַׁבְּחֵם . The waves are a model for all the powers that exist in the created world. They arise only when you authorize them to do so, but when each wave reaches its crest, You bring it down.
(יא) אַתָּה דִכִּאתָ כֶחָלָל רָהַב
בִּזְרוֹעַ עֻזְּךָ פִּזַּרְתָּ אוֹיְבֶיךָ:
בִּזְרוֹעַ עֻזְּךָ פִּזַּרְתָּ אוֹיְבֶיךָ:
At the Sea of Reeds You .crushed the arrogant army of Mitzrayim. Although they were at the peak of their power You crushed them like a corpse — אַתָּה דִכִּאתָ כֶחָלָל רָהַב . With the arm of Your might You scattered Your enemies — בִּזְרוֹעַ עֻזְּךָ פִּזַּרְתָּ אוֹיְבֶיךָ . The sea immediately ejected them and the bodies were laid out on the shore so that all could witness the miracle.
(יב) לְךָ שָׁמַיִם אַף לְךָ אָרֶץ
תֵּבֵל וּמְלֹאָהּ אַתָּה יְסַדְתָּם:
תֵּבֵל וּמְלֹאָהּ אַתָּה יְסַדְתָּם:
Yours are the heavens, the constellations and all the spiritual realms. But Your domain is not limited to the upper regions. Yours, too, is the earth — לְךָ שָׁמַיִם אַף לְךָ אָרֶץ , the inhabited world and all its creatures. You founded them all — תֵּבֵל וּמְלֹאָהּ אַתָּה יְסַדְתָּם and therefore it is within Your power to change their behavior temporarily or permanently to suit Your purposes.
(יג) צָפוֹן וְיָמִין אַתָּה בְרָאתָם
Hashem, You are One. Even though the world is filled with opposites, You alone created them all and control them all. North and south — צָפוֹן וְיָמִין , You created them — אַתָּה בְרָאתָם . In the north of Eretz Yisrael one finds frozen wastes and in the distant south one finds hot, dry regions of parched desert. [South is referred to as yemin (right) because it is the direction of the right hand when a person is facing east toward the rising sun.]
תָּבוֹר וְחֶרְמוֹן בְּשִׁמְךָ יְרַנֵּנוּ:
The extremes of the world are also symbolized by two towering mountains in northern Eretz Yisrael. Mount Tavor is in a fertile region, blessed with a mild climate. Mount Chermon is a barren peak, covered by eternal snow. But both mountains pay homage to the same Creator. Mount Tavor and Mount Chermon sing joyously in Your Name — תָּבוֹר וְחֶרְמוֹן בְּשִׁמְךָ יְרַנֵּנוּ .
(יד) לְךָ זְרוֹעַ עִם גְּבוּרָה
תָּעֹז יָדְךָ תָּרוּם יְמִינֶךָ:
תָּעֹז יָדְךָ תָּרוּם יְמִינֶךָ:
Yours is the arm of primeval force, endowed with unlimited power — לְךָ זְרוֹעַ עִם גְּבוּרָה to sustain and drive all of existence. Your left hand of controlled judgment is empowered to gently exert discipline upon mankind — תָּעֹז יָדְךָ so that the offender is given time to change his ways. Your right hand is raised — תָּרוּם יְמִינֶךָ to to lift up the needy.
(טו) צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ
חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ:
חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ:
Although Your might is unlimited it is exercised with caring and justice — צֶדֶק וּמִשְׁפָּט . Figuratively, these primary virtues are the base of Your throne — מְכוֹן כִּסְאֶךָ , which is the symbolic representation of Your administration of the world. Kindness and truth go before You — חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ , heralding Your coming and preceding any action. These are Your ultimate virtues that You have envisioned for mankind. Chesed (kindness) denotes the outpouring of love, and emes (truth) is the alignment of every creature into its own specific destiny, so that each creature shall be all that it should be.
PART 5. THE GLORY REFLECTED UPON YISRAEL
(טז) אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה
ה’ בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן:
ה’ בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן:
Fortunate are the people who know the sound of the shofar — אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה . Through the sound the shofar they proclaim Your rule over mankind. In addition the sound of the shofar is a public call to prayer, a declaration of loyalty and love, and a stirring charge to each person to submit to Your will. Hashem, may they flourish as Your devoted subjects and walk in the light of Your presence — ה’ בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן .
(יז) בְּשִׁמְךָ יְגִילוּן כָּל הַיּוֹם
וּבְצִדְקָתְךָ יָרוּמוּ:
וּבְצִדְקָתְךָ יָרוּמוּ:
Then they will publicly rejoice all day long, witnessing again and again the virtues embodied in Your Name — בְּשִׁמְךָ יְגִילוּן כָּל הַיּוֹם . They will openly acknowledge that the imprint of Your Name is upon all their acts and upon all their fate. And through Your loving justice with which You gently guide them toward their goal they will be uplifted — וּבְצִדְקָתְךָ יָרוּמוּ as they seek to emulate Your virtues.
(יח) כִּי תִפְאֶרֶת עֻזָּמוֹ אָתָּה
וּבִרְצֹנְךָ תָּרוּם קַרְנֵנוּ:
וּבִרְצֹנְךָ תָּרוּם קַרְנֵנוּ:
For You are their strength in which they glory — כִּי תִפְאֶרֶת עֻזָּמוֹ אָתָּה , rather than their own strength. And with Your favor the anointed kings of Yisrael, who are our horn of symbolic strength will be exalted — וּבִרְצֹנְךָ תרים תָּרוּם קַרְנֵנוּ .
(יט) כִּי לַה’ מָגִנֵּנוּ
וְלִקְדוֹשׁ יִשְׂרָאֵל מַלְכֵּנוּ:
וְלִקְדוֹשׁ יִשְׂרָאֵל מַלְכֵּנוּ:
For our shield of royalty represented by King David belongs to Hashem— כִּי לַה’ מָגִנֵּנוּ , and our king belongs to the Holy One of Yisrael — וְלִקְדוֹשׁ יִשְׂרָאֵל מַלְכֵּנוּ . David has always been subservient and devoted to Hashem, and he serves as the model for his descendants.
PART 6. THE COVENANT WITH DAVID
(כ) אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ וַתֹּאמֶר
שִׁוִּיתִי עֵזֶר עַל גִּבּוֹר הֲרִימוֹתִי בָחוּר מֵעָם:
שִׁוִּיתִי עֵזֶר עַל גִּבּוֹר הֲרִימוֹתִי בָחוּר מֵעָם:
Then at the time of David’s coronation You spoke in a vision to Your devout prophets, and said — אָז דִּבַּרְתָּ בְחָזוֹן לַחֲסִידֶיךָ וַתֹּאמֶר , “I have conferred Divine authority upon a man of courage — שִׁוִּיתִי עֵזֶר עַל גִּבּוֹר ; I have raised up an individual chosen from among the people — הֲרִימוֹתִי בָחוּר מֵעָם .”
(כא) מָצָאתִי דָּוִד עַבְדִּי
בְּשֶׁמֶן קָדְשִׁי מְשַׁחְתִּיו:
בְּשֶׁמֶן קָדְשִׁי מְשַׁחְתִּיו:
“I have found David, whom I know to be My servant for he is truly committed to Me, — מָצָאתִי דָּוִד עַבְדִּי . David is a “find”, that is, a unique individual. Through the prophet Shmuel I have anointed David with My holy oil — בְּשֶׁמֶן קָדְשִׁי מְשַׁחְתִּיו , the same oil which had been prepared by Moshe and with which the Mikdash and its ceremonial objects had been consecrated for their purpose. Even while Shaul was king, You had already appointed David to be his successor.”
(כב) אֲשֶׁר יָדִי תִּכּוֹן עִמּוֹ
אַף זְרוֹעִי תְאַמְּצֶנּוּ:
אַף זְרוֹעִי תְאַמְּצֶנּוּ:
“Thus, My hand will be ready with him — אֲשֶׁר יָדִי תִּכּוֹן עִמּוֹ . It will be as though My hand and his hand are working together. My ruling arm that extends over all of mankind, confers rulership upon him and will thereby also strengthen him — אַף זְרוֹעִי תְאַמְּצֶנּוּ .”
(כג) לֹא יַשִּׁא אוֹיֵב בּוֹ
וּבֶן עַוְלָה לֹא יְעַנֶּנּוּ:
וּבֶן עַוְלָה לֹא יְעַנֶּנּוּ:
“No enemy will exact tribute from him — לֹא יַשִּׁא אוֹיֵב בּוֹ to diminish his economic power, nor will any violent person weaken him physically — וּבֶן עַוְלָה לֹא יְעַנֶּנּוּ .”
(כד) וְכַתּוֹתִי מִפָּנָיו צָרָיו
וּמְשַׂנְאָיו אֶגּוֹף:
וּמְשַׂנְאָיו אֶגּוֹף:
“I will crush his active tormentors from before him — וְכַתּוֹתִי מִפָּנָיו צָרָיו , and strike those who secretly hate him — וּמְשַׂנְאָיו אֶגּוֹף before they can take action against him.”
(כה) וֶאֱמוּנָתִי וְחַסְדִּי עִמּוֹ
וּבִשְׁמִי תָּרוּם קַרְנוֹ:
וּבִשְׁמִי תָּרוּם קַרְנוֹ:
“My emunah in guaranteeing my promises and My chesed in choosing David to be king despite any faults that he may have are always with him — וֶאֱמוּנָתִי וְחַסְדִּי עִמּוֹ . And through My Name his symbolic horn of strength and stature will be raised — וּבִשְׁמִי תָּרוּם קַרְנוֹ so that he will always be able to invoke my Name in prayer.”
(כו) וְשַׂמְתִּי בַיָּם יָדוֹ
וּבַנְּהָרוֹת יְמִינוֹ:
וּבַנְּהָרוֹת יְמִינוֹ:
“I will set his left hand over those who dwell by the sea — וְשַׂמְתִּי בַיָּם יָדוֹ , and his right hand over those who dwell beside the rivers — וּבַנְּהָרוֹת יְמִינוֹ .”
(כז) הוּא יִקְרָאֵנִי
אָבִי אָתָּה אֵ־לִי וְצוּר יְשׁוּעָתִי:
אָבִי אָתָּה אֵ־לִי וְצוּר יְשׁוּעָתִי:
“He will call to Me, saying — הוּא יִקְרָאֵנִי , ‘You are my Father — אָבִי אָתָּה . I cling to You and depend upon You as a son depends on his father to guide and provide for his needs. You are my G-d and the Rock of my yeshuah — אֵ־לִי וְצוּר יְשׁוּעָתִי , Who will surely protect me for my enemies!’ ”
(כח) אַף אָנִי בְּכוֹר אֶתְּנֵהוּ
עֶלְיוֹן לְמַלְכֵי אָרֶץ:
עֶלְיוֹן לְמַלְכֵי אָרֶץ:
“As he has recognized My supremacy, I too will grant him the status of firstborn — אַף אָנִי בְּכוֹר אֶתְּנֵהוּ with respect to the breadth of his spiritual influence. He will be the most exalted of the earth’s kings — עֶלְיוֹן לְמַלְכֵי אָרֶץ .”
(כט) לְעוֹלָם אֶשְׁמָר לוֹ חַסְדִּי
וּבְרִיתִי נֶאֱמֶנֶת לוֹ:
וּבְרִיתִי נֶאֱמֶנֶת לוֹ:
“I will forever preserve My chesed of granting him the kingship — לְעוֹלָם אֶשְׁמָר לוֹ חַסְדִּי , and My covenant with him will forever endure — וּבְרִיתִי נֶאֱמֶנֶת לוֹ even when there has been an interruption in the basis that led to the granting of kingship.”
(ל) וְשַׂמְתִּי לָעַד זַרְעוֹ
וְכִסְאוֹ כִּימֵי שָׁמָיִם:
וְכִסְאוֹ כִּימֵי שָׁמָיִם:
“I will establish his line on earth forever — וְשַׂמְתִּי לָעַד זַרְעוֹ , and his throne will endure forever as long as the heavens exist — וְכִסְאוֹ כִּימֵי שָׁמָיִם . Even if members of his line should sin, the royal lineage will survive because David’s offspring will do teshuvah.”
PART 7. THE POSTSCRIPT
(לא) אִם יַעַזְבוּ בָנָיו תּוֹרָתִי
וּבְמִשְׁפָּטַי לֹא יֵלֵכוּן:
וּבְמִשְׁפָּטַי לֹא יֵלֵכוּן:
But if his children forsake the study of My Torah — אִם יַעַזְבוּ בָנָיו תּוֹרָתִי and if they do not walk in the path of obedience to My civil laws — וּבְמִשְׁפָּטַי לֹא יֵלֵכוּן for which the details and the purpose is evident;
(לב) אִם חֻקֹּתַי יְחַלֵּלוּ
וּמִצְוֹתַי לֹא יִשְׁמֹרוּ:
וּמִצְוֹתַי לֹא יִשְׁמֹרוּ:
if they desecrate My statutes — אִם חֻקֹּתַי יְחַלֵּלוּ , for which the details and the purpose are not evident, and if they do not observe My mitzvos — וּמִצְוֹתַי לֹא יִשְׁמֹרוּ , commandments for which the purpose is evident but the details are not evident,
(לג) וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם
וּבִנְגָעִים עֲוֹנָם:
וּבִנְגָעִים עֲוֹנָם:
then I will punish their traitorous offense with the rod — וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם wielded by their oppressors in a time of Exile, and I will punish their sinful heresy with physical afflictions — וּבִנְגָעִים עֲוֹנָם ;
(לד) וְחַסְדִּי לֹא אָפִיר מֵעִמּוֹ
וְלֹא אֲשַׁקֵּר בֶּאֱמוּנָתִי:
וְלֹא אֲשַׁקֵּר בֶּאֱמוּנָתִי:
but even then I will not cancel the kindness of My chesed from him — וְחַסְדִּי לֹא אָפִיר מֵעִמּוֹ . Even while executing judgment, the discipline I impose will prepare the House of David for its future role. Furthermore, I will not betray the faithfulness of My emunah — וְלֹא אֲשַׁקֵּר בֶּאֱמוּנָתִי towards him. Even if David’s descendants do not keep their half of the covenant, I will keep My part, so that the throne will always belong to one of Davidic descent
(לה) לֹא אֲחַלֵּל בְּרִיתִי
וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה:
וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה:
Even when the people fail Me, I will not void My covenant — לֹא אֲחַלֵּל בְּרִיתִי , nor will I change one iota from that promise which My lips have uttered — וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה .
(לו) אַחַת נִשְׁבַּעְתִּי בְקָדְשִׁי
אִם לְדָוִד אֲכַזֵּב:
אִם לְדָוִד אֲכַזֵּב:
Once and for all time I have sworn by My holiness — אַחַת נִשְׁבַּעְתִּי בְקָדְשִׁי , of which the House of David is an integral part, that I would surely not be false to David — אִם לְדָוִד אֲכַזֵּב .
(לז) זַרְעוֹ לְעוֹלָם יִהְיֶה
וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי:
וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי:
His offspring will endure forever — זַרְעוֹ לְעוֹלָם יִהְיֶה , even if they don’t always rule. And his throne symbolizing his royal authority will be like the sun that is hidden at night from mankind but is always shining before Me — וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי .
(לח) כְּיָרֵחַ יִכּוֹן עוֹלָם
וְעֵד בַּשַּׁחַק נֶאֱמָן סֶלָה:
וְעֵד בַּשַּׁחַק נֶאֱמָן סֶלָה:
Like the moon, it will be established forever — כְּיָרֵחַ יִכּוֹן עוֹלָם a faithful witness in the sky, Selah — וְעֵד בַּשַּׁחַק נֶאֱמָן סֶלָה , which always returns after its period of darkness.
PART 8. A TRAGIC DEVELOPMENT
(לט) וְאַתָּה זָנַחְתָּ וַתִּמְאָס
הִתְעַבַּרְתָּ עִם מְשִׁיחֶךָ:
הִתְעַבַּרְתָּ עִם מְשִׁיחֶךָ:
But now there has come a time when, because of their sins You have abandoned and rejected the House of David together with his nation — וְאַתָּה זָנַחְתָּ וַתִּמְאָס ; You have shown anger towards Your anointed one — הִתְעַבַּרְתָּ עִם מְשִׁיחֶךָ .
(מ) נֵאַרְתָּה בְּרִית עַבְדֶּךָ
חִלַּלְתָּ לָאָרֶץ נִזְרוֹ:
חִלַּלְתָּ לָאָרֶץ נִזְרוֹ:
You have repudiated the covenant that You made with Your servant — נֵאַרְתָּה בְּרִית עַבְדֶּךָ ; You have revoked the honor of his crown and cast it to the ground — חִלַּלְתָּ לָאָרֶץ נִזְרוֹ .
(מא) פָּרַצְתָּ כָל גְּדֵרֹתָיו
שַׂמְתָּ מִבְצָרָיו מְחִתָּה:
שַׂמְתָּ מִבְצָרָיו מְחִתָּה:
You have breached all his defences — פָּרַצְתָּ כָל גְּדֵרֹתָיו around his walled cities; You have shattered his strongholds — שַׂמְתָּ מִבְצָרָיו מְחִתָּה to provide access for invaders.
(מב) שַׁסֻּהוּ כָּל עֹבְרֵי דָרֶךְ
הָיָה חֶרְפָּה לִשְׁכֵנָיו:
הָיָה חֶרְפָּה לִשְׁכֵנָיו:
Since he has no defences, all who pass by take the opportunity to plunder him — שַׁסֻּהוּ כָּל עֹבְרֵי דָרֶךְ , even though they had no plans to invade. He has become an object of derision to his neighbors — הָיָה חֶרְפָּה לִשְׁכֵנָיו , whereas they once accepted his mastery.
(מג) הֲרִימוֹתָ יְמִין צָרָיו
הִשְׂמַחְתָּ כָּל אוֹיְבָיו:
הִשְׂמַחְתָּ כָּל אוֹיְבָיו:
You have exalted the right hand of his tormentors — הֲרִימוֹתָ יְמִין צָרָיו , replacing the fear of Yisrael that they had befiore. You have made all his enemies rejoice — הִשְׂמַחְתָּ כָּל אוֹיְבָיו , convincing them that their path rather than that of the Jewish People, is correct.
(מד) אַף תָּשִׁיב צוּר חַרְבּוֹ
וְלֹא הֲקֵימֹתוֹ בַּמִּלְחָמָה:
וְלֹא הֲקֵימֹתוֹ בַּמִּלְחָמָה:
You have even turned back the edge of his sword — אַף תָּשִׁיב צוּר חַרְבּוֹ , which had been sharpened to attack his enemy, but which you now prevented him from wielding effectively. And You have not supported him to keep from falling to the blows of the enemy in battle — וְלֹא הֲקֵימֹתוֹ בַּמִּלְחָמָה .
(מה) הִשְׁבַּתָּ מִטְּהָרוֹ
וְכִסְאוֹ לָאָרֶץ מִגַּרְתָּה:
וְכִסְאוֹ לָאָרֶץ מִגַּרְתָּה:
You brought his splendor to an end — הִשְׁבַּתָּ מִטְּהָרוֹ , and You have hurled his throne to the ground — וְכִסְאוֹ לָאָרֶץ מִגַּרְתָּה so that he now sits on the ground among the comon people.
(מו) הִקְצַרְתָּ יְמֵי עֲלוּמָיו
You have cut short the days of his youth — הִקְצַרְתָּ יְמֵי עֲלוּמָיו , that is, the years of continuous rule by the kings of the House of David. Youth is the prime of life, after which a decline normally sets in. For the House of David, the period of youth with the reign of Tzidkiyahu.
הֶעֱטִיתָ עָלָיו בּוּשָׁה סֶלָה:
You have covered him with shame, — הֶעֱטִיתָ עָלָיו בּוּשָׁה for he has no response to those who say that he will never regain Hashem’s favor. Selah — סֶלָה .
PART 9. A PLEA FOR MERCY
(מז) עַד מָה ה’ תִּסָּתֵר לָנֶצַח
תִּבְעַר כְּמוֹ אֵשׁ חֲמָתֶךָ:
תִּבְעַר כְּמוֹ אֵשׁ חֲמָתֶךָ:
How long, Hashem — עַד מָה ה’ before the descendants of David rule again? Will You hide Yourself forever — תִּסָּתֵר לָנֶצַח , refusing to look upon the misfortune that has befallen Your anointed one and refusing to show him mercy? How long will Your wrath continue to burn like an all-consuming fire — תִּבְעַר כְּמוֹ אֵשׁ חֲמָתֶךָ ?
(מח) זְכָר אֲנִי מֶה חָלֶד
עַל מַה שָּׁוְא בָּרָאתָ כָל בְּנֵי אָדָם:
עַל מַה שָּׁוְא בָּרָאתָ כָל בְּנֵי אָדָם:
I am mindful of how short is my lifetime — זְכָר אֲנִי מֶה חָלֶד and how long the Galus has been. Will I live to see the redemption? If mankind must meet the demands of strict justice, then I fear that generations will continue to pass without seeing Your forgiveness. If so, for what futility have You created mankind — עַל מַה שָּׁוְא בָּרָאתָ כָל בְּנֵי אָדָם ?
(מט) מִי גֶבֶר יִחְיֶה וְלֹא יִרְאֶה מָּוֶת
יְמַלֵּט נַפְשׁוֹ מִיַּד שְׁאוֹל סֶלָה:
יְמַלֵּט נַפְשׁוֹ מִיַּד שְׁאוֹל סֶלָה:
What man lives and does not see death — מִי גֶבֶר יִחְיֶה וְלֹא יִרְאֶה מָּוֶת . Man was fated to die because of his sin in the Garden of Eden. What man will be able to save his soul from the grasp of the grave? — יְמַלֵּט נַפְשׁוֹ מִיַּד שְׁאוֹל ? Therefore no man can ever fulfill all of his potential during a short human lifetime. Selah — סֶלָה .
(נ) אַיֵּה חֲסָדֶיךָ הָרִאשֹׁנִים אֲדֹ־נָי
נִשְׁבַּעְתָּ לְדָוִד בֶּאֱמוּנָתֶךָ:
נִשְׁבַּעְתָּ לְדָוִד בֶּאֱמוּנָתֶךָ:
What has become of Your kindnesses of old, Hashem — אַיֵּה חֲסָדֶיךָ הָרִאשֹׁנִים אֲדֹ־נָי , the promises of redemption which You pledged to David in Your emunah — נִשְׁבַּעְתָּ לְדָוִד בֶּאֱמוּנָתֶךָ ? What help are those promises to us now while we wait during much of this endless Galus.
(נא) זְכֹר אֲדֹ־נָי חֶרְפַּת עֲבָדֶיךָ
שְׂאֵתִי בְחֵיקִי כָּל רַבִּים עַמִּים:
שְׂאֵתִי בְחֵיקִי כָּל רַבִּים עַמִּים:
Even if our deeds do not warrant Your mercy, Hashem, remember the degradation of Your servants — זְכֹר אֲדֹ־נָי חֶרְפַּת עֲבָדֶיךָ , that I, Yisrael, have borne in my bosom from all the many nations — שְׂאֵתִי בְחֵיקִי כָּל רַבִּים עַמִּים , who imposed suffering upon me and said, each in its own way, that there never be a yeshuah for me.”
(נב) אֲשֶׁר חֵרְפוּ אוֹיְבֶיךָ ה’
אֲשֶׁר חֵרְפוּ עִקְּבוֹת מְשִׁיחֶךָ:
אֲשֶׁר חֵרְפוּ עִקְּבוֹת מְשִׁיחֶךָ:
Remember how Your enemies have reviled me, O Hashem — אֲשֶׁר חֵרְפוּ אוֹיְבֶיךָ ה’ . Remember how they have reviled the delayed footstep of Your Mashiach — אֲשֶׁר חֵרְפוּ עִקְּבוֹת מְשִׁיחֶךָ , declaring that he would never come, even though he will be Your anointed descendant of David.
PART 10. A FINAL BLESSING
(נג) בָּרוּךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן:
Blessed is Hashem — בָּרוּךְ ה’ , Who has enabled me to complete this third sefer of Tehillim. May His blessings flow forever — לְעוֹלָם , to all our days. I now affirm this as true by saying Amen — אָמֵן – and I invite everyone who hears my words to say Amen — וְאָמֵן – with me!
Sources
The primary sources used in the interpretation of the verses in this mizmor are listed below.
א – מלבי”ם
ב – רש”י, רד”ק, מצודות, מלבי”ם, בן רמוך, המאירי, נר לרגלי
ג – רד”ק, מצודות, מלבי”ם, רשר”ה
ד- מצודות,, מלבי”ם, רשר”ה
ה – מצודות, מלבי”ם, בן־רמוך, רשר”ה
ו – רש”י, אבן עזרא, מצודות, מלבי”ם, אבן יחייא
ז – מלבי”ם, רשר”ה,
ח – רש”י, מצודות, המאירי, רשר”ה
ט – רד”ק, מלבי”ם, באר אברהם
י – אבן עזרא, רד”ק, נר לרגל
יא – רש”י, רד”ק, נר לרגל
יב – רד”ק, מצודות, ספורנו, נר לרגלי
יג – רד”ק, מצודות, בן רמוך, אלשיך,
יד – רד”ק, מלבי”ם, בן רמוך, נר לרגלי,
טו – מלבי”ם, רשר”ה, אלשיך, דעת סופרים
טז – רש”י, המאירי, בן רמוך
יז -אבן עזרא, רד”ק, רשר”ה, נר לרגלי
יח – אבן עזרא, רד”ק, המאירי
יט – רד”ק, נר לרגלי
כ – רש”י, מצודות, המאירי
כא – רד”ק, ספורנו, אלשיך
כב – אבן עזרא, רד”ק, מלבי”ם
כג – רש”י, רשר”ה
כד – מצודות, אלשיך
כה – רד”ק, מלבי”ם
כו – רד”ק
כז – רד”ק, נר לרגלי
כח – בן רמוך, אבן יחייא, אלשיך, דעת סופרים
כט – רד”ק, מצודות, מלבי”ם
ל – מלבי”ם, אבן יחייא
לא – מצודות, אבן יחייא
לב – אבן יחייא
לג – רד”ק, מלבי”ם, בן רמוך
לד – רד”ק,
לה – אבן יחייא
לו – רד”ק
לז – מצודות
לח – רד”ק, מלבי”ם, המאירי
לט – מצודות
מ – מלבי”ם
מא – מצודות, המאירי, בן רמוך
מב – אבן עזרא, רד”ק, נר לרגלי
מג – רד”ק
מד – רש”י, מצודות, בן רמוך
מה – נר לרגלי
מו – רד”ק, המאירי, נר לרגלי
מז – אבן עזרא, רד”ק, מצודות, ספורנו
מח – רד”ק, מצודות, בן רמוך, אלשיך, נר לרגלי
מט – מלבי”ם, דעת סופרים,
נ -אבן עזרא, המאירי, בן רמוך
נא – רד”ק, ספורנו, בן רמוך
נב – אבן עזרא, רד”ק
נג – רד”ק