Mizmor 033 – Contemplating Our Creator

(א) רַנְּנוּ צַדִּיקִים בַּה’ לַיְשָׁרִים נָאוָה תְהִלָּה:

(1) You tzaddikim, cry out joyously to Hashem. Praise is fitting for the upright.

NOTE: For a PDF of this mizmor, please click here. This will enable you to print out the entire text of the article. [Rev 5]

Key Concepts of Mizmor 033 – Contemplating Our Creator

This mizmor is a joyful song of praise to Hashem, designed to be performed by the righteous people who have experienced the joy of doing teshuvah and being forgiven for their sins. Thus, the mizmor begins with the lead singer calling upon his listeners to praise Hashem with inspired singing accompanied by instrumental music.

Then through a sequence of six steps, the lead singer demonstrates how a person can come closer and closer to Hashem through the act of praising Him. The process begins from the act of Creation and Hashem’s middos (qualities of justice and kindness). It then proceeds to mankind’s challenge of emulating the Creator and then to the one nation which has been given the opportunity through the Torah to engage closely with the One Who created them.

Navigating Tehillim. In Mizmor 033 David praises Hashem for the wonders of Creation. He especially remarks upon the ability of righteous men to appreciate Him and emulate His middos (qualities of justice and kindness). In contrast Mizmor 019 (Seeking Perfection) looks at the perfection of Creation as seen in the starry heavens and Hashem’s special gift, the Torah. Mizmor 033 praises Hashem’s hashgachah (direct supervision) of the world that He created. In contrast Mizmor 019 looks at man’s failure to live up to the perfection of Creation and his need for Hashem’s forgiveness. The two mizmorim complement each other and accordingly, both are featured in the pesukei d’zimrah that we say in Shacharis on Shabbos and festivals.

Exploring the Mizmor

PART 1. CALL TO THE RIGHTEOUS. The sequence begins with a call to the tzadikkim (righteous people) to praise Hashem. In this introduction the singer points out that the full scope of praise is reserved for the upright of heart whose teshuvah has led them to undergo a complete transformation of character.

(א) רַנְּנוּ צַדִּיקִים בַּה’ לַיְשָׁרִים נָאוָה תְהִלָּה: (ב) הוֹדוּ לַה’ בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ: (ג) שִׁירוּ לוֹ שִׁיר חָדָשׁ הֵיטִיבוּ נַגֵּן בִּתְרוּעָה:

(1) You tzaddikim, cry out joyously to Hashem. Praise is fitting for the upright. (2) Gratefully praise Hashem with the harp; sing to Him with the ten-tone bagpipe. (3) Sing to Him a new song; skillfully perform music with the sound of the trumpet.

PART 2. DIVINE MIDDOS. Since a person’s character should be molded by emulating the middos of Hashem, the singer embarks upon his cycle of praise by calling attention to those middos. These are the middos of Hashem that make it especially fitting for Him to be praised.

(ד) כִּי יָשָׁר דְּבַר ה’ וְכָל מַעֲשֵׂהוּ בֶּאֱמוּנָה: (ה) אֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד ה’ מָלְאָה הָאָרֶץ:

(4) For the word of Hashem is upright. All His deeds are with fairness. (5) He loves righteous justice and [the discipline of] judgement. The earth is filled with the kindness of Hashem.

PART 3. CREATOR OF THE UNIVERSE. The singer now introduces Hashem to his listeners in the role that is most immediately apparent to man, the Creator of the universe and its natural order.

(ו) בִּדְבַר ה’ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם: (ז) כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת:

(6) The heavens were made by the word of Hashem and all their multitudes by the breath of His mouth. (7) He gathers in the waters of the sea like a high wall. He puts them into storehouses of deep waters.

PART 4. GLOBAL AWARENESS. From the cosmic framework of Creation, the singer turns to the awe that the awareness of Hashem must inspire upon all mankind.

(ח) יִירְאוּ מֵה’ כָּל הָאָרֶץ מִמֶּנּוּ יָגוּרוּ כָּל יֹשְׁבֵי תֵבֵל: (ט) כִּי הוּא אָמַר וַיֶּהִי הוּא צִוָּה וַיַּעֲמֹד: (י) ה’ הֵפִיר עֲצַת גּוֹיִם הֵנִיא מַחְשְׁבוֹת עַמִּים: (יא) עֲצַת ה’ לְעוֹלָם תַּעֲמֹד מַחְשְׁבוֹת לִבּוֹ לְדֹר וָדֹר:

(8) Let the entire earth be in awe of Him. Let all inhabitants of the world fear Him. (9) Because He spoke and it came to be; He commanded and it stayed. (10) Hashem revokes the counsel of nations. He thwarts the thoughts of peoples. (11) The counsel of Hashem will endure forever. The thoughts of His heart [as expressed in His Torah] from generation to generation.

PART 5. THE FORTUNATE NATION. This leads the singer to praise one special nation that Hashem has chosen to receive the Torah. And so he describes the special concern that Hashem shows toward those who fear Him and obey His will.

(יב) אַשְׁרֵי הַגּוֹי אֲשֶׁר ה’ אֱלֹקָיו הָעָם בָּחַר לְנַחֲלָה לוֹ: (יג) מִשָּׁמַיִם הִבִּיט ה’ רָאָה אֶת כָּל בְּנֵי הָאָדָם: (יד) מִמְּכוֹן שִׁבְתּוֹ הִשְׁגִּיחַ אֶל כָּל יֹשְׁבֵי הָאָרֶץ: (טו) הַיֹּצֵר יַחַד לִבָּם הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם: (טז) אֵין הַמֶּלֶךְ נוֹשָׁע בְּרָב חָיִל גִּבּוֹר לֹא יִנָּצֵל בְּרָב כֹּחַ: (יז) שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט: (יח) הִנֵּה עֵין ה’ אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ: (יט) לְהַצִּיל מִמָּוֶת נַפְשָׁם וּלְחַיּוֹתָם בָּרָעָב:

(12) Fortunate is the nation whose G-d is Hashem, the people that He has chosen as His own inheritance. (13) Hashem looked from the heavens [and] saw all mankind. (14) From His dwelling place He closely observed all inhabitants of the earth. (15) He Who fashions their heart as one, He discerns all their doings. (16) A king is not saved by a massive army, nor is a warrior rescued by having abundant strength. (17) It is a fallacy that the horse determines survival. Even with its great strength the rider will not escape. (18) Behold, the eye of Hashem is toward those who fear Him, to those who put their hope in His kindness, (19) to rescue their soul from death and to sustain them from famine.

PART 6. THE YESHUAH. The singer shows he has been affected by the buildup of kedushah in his cycle of praise. He speaks for all those who fear Hashem and he expresses confidence that “we” will be saved. Then, in an exultant conclusion the singer is emboldened to speak directly to Hashem in the name of His fellow Jews. In that capacity he pleads for the yeshuah not to be delayed any further.

(כ) נַפְשֵׁנוּ חִכְּתָה לַה’ עֶזְרֵנוּ וּמָגִנֵּנוּ הוּא: (כא) כִּי בוֹ יִשְׂמַח לִבֵּנוּ כִּי בְשֵׁם קָדְשׁוֹ בָטָחְנוּ: (כב) יְהִי חַסְדְּךָ ה’ עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ:

(20) Our soul has waited for Hashem. He is our help and our shield. (21) [We wait] because with Him our hearts will be glad, that we trusted in His Holy Name. (22) “Hashem, may Your kindness be upon us, as we are hoping for You.”

Learning the Mizmor

PART 1. CALL TO THE RIGHTEOUS.

(א) רַנְּנוּ צַדִּיקִים בַּה’

Cry out joyously — רַנְּנוּ – with praise of Hashem — בַּה’ , you righteous men — צַדִּיקִים . Your sins have been forgiven because you have done teshuvah.

לַיְשָׁרִים נָאוָה תְהִלָּה:

But it is to you, the upright — לַיְשָׁרִים – who have experienced a complete transformation of character, that praise is especially suited — נָאוָה תְהִלָּה . Only you are truly qualified to praise Him because you have fully adopted His middos!

(ב) הוֹדוּ לַה’ בְּכִנּוֹר
בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ:

Begin your song of praise as a melody even before you find the words. And so gratefully praise Hashem — הוֹדוּ לַה’ – with the beautiful sounds of the ten-stringed harp — בְּכִנּוֹר . Continue with the words of your song, accompanying them with the melody of the ten-tone bagpipe — בְּנֵבֶל עָשׂוֹר – as you sing to Him — זַמְּרוּ לוֹ .

(ג) שִׁירוּ לוֹ שִׁיר חָדָשׁ
הֵיטִיבוּ נַגֵּן בִּתְרוּעָה:

Sing to Him a new song — שִׁירוּ לוֹ שִׁיר חָדָשׁ , which is infused with freshness of thought and feeling each time you perform it. Match the expressiveness of your words with your musical skills and skillfully perform music — הֵיטִיבוּ נַגֵּן – that harmonizes the staccato sound of the trumpet — בִּתְרוּעָה – with the other sounds of the orchestra.

PART 2. DIVINE MIDDOS.

(ד) כִּי יָשָׁר דְּבַר ה’

People who are consistent in their thoughts and behavior are uniquely qualified to praise the One Who created the world with His word. For the word of Hashem is upright — כִּי יָשָׁר דְּבַר ה’ . That means the laws of nature are not chaotic, but are consistent and dependable.

וְכָל מַעֲשֵׂהוּ בֶּאֱמוּנָה:

Furthermore, all His deeds by which he administers the world in response to man’s behavior are performed with fairness — וְכָל מַעֲשֵׂהוּ בֶּאֱמוּנָה . Thus, no man can claim to be unfairly treated. Any pain that man experiences is for a valid reason, and is ultimately for his well-being.

(ה) אֹהֵב צְדָקָה וּמִשְׁפָּט

Hashem is all-powerful and there is no force that can restrain Him or direct Him, so He does as He pleases. But what pleases Hashem? He loves the quality of righteous justice that reimburses the victim of an offense — אֹהֵב צְדָקָה – and He loves the quality of judgement — וּמִשְׁפָּט – that makes the perpetrator of an offense pay for what he has done.

חֶסֶד ה’ מָלְאָה הָאָרֶץ:

But above all, Hashem loves kindness and so His love of kindness is what has motivated Him to create the world. Thus, the kindness of Hashem — חֶסֶד ה’ – is what fills the earth — מָלְאָה הָאָרֶץ . Furthermore, because His kindness fills the earth, Hashem wants all creatures of the world to practice kindness just as He does.

PART 3. CREATOR OF THE UNIVERSE.

(ו) בִּדְבַר ה’ שָׁמַיִם נַעֲשׂוּ
וּבְרוּחַ פִּיו כָּל צְבָאָם:

By the word of Hashem — בִּדְבַר ה’ – the vast heavens were made — שָׁמַיִם נַעֲשׂוּ – exactly as He willed, to serve as a permanent framework for all of Creation. And by the mere breath of the word from His mouth — וּבְרוּחַ פִּיו – all their multitudes — כָּל צְבָאָם – of living beings were fashioned in astoundingly complex detail. All were created by Hashem for His purpose — the moral and spiritual development of mankind.

(ז) כֹּנֵס כַּנֵּד מֵי הַיָּם

And so, He has demonstrated in the Parting of the Sea His total and continuing control of nature to serve His purpose. There we have seen that when He wishes He gathers in the waters of the sea like a high wall — כֹּנֵס כַּנֵּד מֵי הַיָּם .

נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת:

That miracle appears as a unique event, but we know that every natural process is under His direct control, even the formation of rain. Thus, Hashem collects water vapor from the sea and puts it into storehouses — נֹתֵן בְּאֹצָרוֹת , which are the clouds. As a result, the deep waters — תְּהוֹמוֹת – are distributed throughout the world as He wishes.

PART 4. GLOBAL AWARENESS.

(ח) יִירְאוּ מֵה’ כָּל הָאָרֶץ

Let people everywhere be in awe of Hashem — יִירְאוּ מֵה’ – for they owe their very existence to Him. This applies to all the earth — כָּל הָאָרֶץ , wherever there are human beings.

מִמֶּנּוּ יָגוּרוּ כָּל יֹשְׁבֵי תֵבֵל:

But that is not enough — their continued survival depends upon Him. Hashem will continue to provide sustenance to mankind only if they are deserving. Therefore, let all inhabitants of the world be in fear of Him — מִמֶּנּוּ יָגוּרוּ כָּל יֹשְׁבֵי תֵבֵל . If they do not fear Him they will be drawn to behave sinfully. Hashem may then discontinue the hospitable conditions He has granted to human habitations.

(ט) כִּי הוּא אָמַר וַיֶּהִי
הוּא צִוָּה וַיַּעֲמֹד:

Furthermore, the reason that people should be in respectful awe of Hashem is because — כִּי – He gave life to the world; He spoke, and it came to be — הוּא אָמַר וַיֶּהִי . And they should fear Him because He enables their continued life into the future — He commanded and it stayed — הוּא צִוָּה וַיַּעֲמֹד . If He chooses to issue a new command, the blessings of continued life will cease.

(י) ה’ הֵפִיר עֲצַת גּוֹיִם
הֵנִיא מַחְשְׁבוֹת עַמִּים:

Not only does Hashem control the physical world and the welfare of the people who inhabit it, He controls the progress of human history. Hashem revokes the selfishly motivated counsel of the nations — ה’ הֵפִיר עֲצַת גּוֹיִם – in their international relationships, even when many nations are united in a single strategy. He thwarts the variety of thoughts of peoples — הֵנִיא מַחְשְׁבוֹת עַמִּים – by which they seek to implement their plans.

(יא) עֲצַת ה’ לְעוֹלָם תַּעֲמֹד
מַחְשְׁבוֹת לִבּוֹ לְדֹר וָדֹר:

In contrast to the doomed counsel of the nations, the counsel of Hashem by which He governs the world will endure forever — עֲצַת ה’ לְעוֹלָם תַּעֲמֹד . This is because His principles of truth and goodness are eternal. Similarly, the detailed thoughts of His heart as expressed in His Torah will be passed on from generation to generation — מַחְשְׁבוֹת לִבּוֹ לְדֹר וָדֹר .

PART 5. THE FORTUNATE NATION.

(יב) אַשְׁרֵי הַגּוֹי אֲשֶׁר ה’ אֱלֹקָיו

Fortunate is the one nation — אַשְׁרֵי הַגּוֹי – whose G-d is Hashem — אֲשֶׁר ה’ אֱלֹקָיו , which has accepted Him as their G-d. They are guided by His counsel and live by His Torah.

הָעָם בָּחַר לְנַחֲלָה לוֹ:

Fortunate are the people that He has chosen — הָעָם בָּחַר – to receive His Torah, to serve Him and to follow in His ways. He has chosen them as His own inheritance — לְנַחֲלָה לוֹ , His treasured possession.

(יג) מִשָּׁמַיִם הִבִּיט ה’
רָאָה אֶת כָּל בְּנֵי הָאָדָם:

Before establishing His special relationship with Yisrael, Hashem did not choose to have a special closeness to any part of mankind. Thus, He viewed all of mankind as though from a distance. Hashem looked down from the distant heavens — מִשָּׁמַיִם הִבִּיט ה’ – and saw all mankind — רָאָה אֶת כָּל בְּנֵי הָאָדָם . Nevertheless, the behavior of mankind was of great concern to Him.

(יד) מִמְּכוֹן שִׁבְתּוֹ
הִשְׁגִּיחַ אֶל כָּל יֹשְׁבֵי הָאָרֶץ:

From His dwelling place — מִמְּכוֹן שִׁבְתּוֹ – on high He closely observed all inhabitants of the earth — הִשְׁגִּיחַ אֶל כָּל יֹשְׁבֵי הָאָרֶץ . Although Hashem cared for the welfare of His creatures and provided for them, mankind was not motivated to seek His presence. Thus His effective dwelling place remained on high.

(טו) הַיֹּצֵר יַחַד לִבָּם

Even when men are self-absorbed and disregard their Creator, He closely studies their development. All men have a special place in Creation because they have been made in Hashem’s image. – He Who fashions their heart as one — הַיֹּצֵר יַחַד לִבָּם – from a Divine source, has given each man the free will to develop as an individual.

הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם:

Thus, He discerns all their doings — הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם – and understands how the actions of men vary with the choices they make.

(טז) אֵין הַמֶּלֶךְ נוֹשָׁע בְּרָב חָיִל
גִּבּוֹר לֹא יִנָּצֵל בְּרָב כֹּחַ:

In their self-absorption men allow themselves to be misled by surface appearances. Men fail to realize that their destiny is not under their own control but is determined by Hashem. They do not realize that a king is not saved from defeat in battle by having a massive army — אֵין הַמֶּלֶךְ נוֹשָׁע בְּרָב חָיִל , nor is a warrior rescued from a treacherous opponent by having abundant strength — גִּבּוֹר לֹא יִנָּצֵל בְּרָב כֹּחַ .

(יז) שֶׁקֶר הַסּוּס לִתְשׁוּעָה
וּבְרֹב חֵילוֹ לֹא יְמַלֵּט:

It is a fallacy — שֶׁקֶר – to think that the strength of the horse — הַסּוּס – determines the warrior’s survival — לִתְשׁוּעָה – in a deadly struggle. Even with the horse’s great strength the rider will not escape — וּבְרֹב חֵילוֹ לֹא יְמַלֵּט – if Hashem does not wish him to.

(יח) הִנֵּה עֵין ה’ אֶל יְרֵאָיו
לַמְיַחֲלִים לְחַסְדּוֹ:

Human success and failure are in the hands of Hashem and His concerns are not physical strength but the virtue of men.– Behold, the eye of Hashem — הִנֵּה עֵין ה’ –is favorably inclined toward those who fear Him alone — אֶל יְרֵאָיו , and who therefore obey His commandments. Hashem responds to those who put their hope in His kindness — לַמְיַחֲלִים לְחַסְדּוֹ – alone and no other power. It is for these reasons that Hashem has chosen Yisrael to be His nation; they have shown themselves worthy of receiving His Torah.

(יט) לְהַצִּיל מִמָּוֶת נַפְשָׁם

Indeed, Hashem’s chosen nation depended upon Him to rescue their soul from death — לְהַצִּיל מִמָּוֶת נַפְשָׁם – in Mitzrayim, where He prevented the physical and national annihilation of Yisrael at the hands of Pharaoh. The masses of Pharaoh’s armies, horses and chariots were of no use to him.

וּלְחַיּוֹתָם בָּרָעָב:

Yisrael also counted upon Hashem to sustain them from the threat of famine — וּלְחַיּוֹתָם בָּרָעָב , even as they were kept alive throughout their wanderings in the Midbar.

PART 6. THE YESHUAH.

(כ) נַפְשֵׁנוּ חִכְּתָה לַה’

We, the people of our own generation, identify with our ancestors. We feel as though it was our soul that waited for Hashem — נַפְשֵׁנוּ חִכְּתָה לַה’ .

עֶזְרֵנוּ וּמָגִנֵּנוּ הוּא:

We are confident that He is still our help to strike down our enemies and our shield — עֶזְרֵנוּ וּמָגִנֵּנוּ הוּא – to protect us from them.

(כא) כִּי בוֹ יִשְׂמַח לִבֵּנוּ
כִּי בְשֵׁם קָדְשׁוֹ בָטָחְנוּ:

We continue to wait with confidence because it is for Him — כִּי בוֹ – that we are waiting. We know we can depend on Him and so when the yeshuah finally comes our hearts will be glad that — יִשְׂמַח לִבֵּנוּ כִּי – all along we trusted in His Holy Name — בְשֵׁם קָדְשׁוֹ בָטָחְנוּ .

(כב) יְהִי חַסְדְּךָ ה’ עָלֵינוּ
כַּאֲשֶׁר יִחַלְנוּ לָךְ:

Although we are prepared to wait as long as necessary, may Your kindness, Hashem, be upon us — יְהִי חַסְדְּךָ ה’ עָלֵינוּ – very soon in the same way that we are hoping for You — כַּאֲשֶׁר יִחַלְנוּ לָךְ .

Living the Mizmor

Listed below are some of the lessons that you can draw from this mizmor, as well as some of the thoughts you might have in mind when you say the words of the mizmor as a tefillah, expressing your devotion to Hashem.

Tehillos for Life – Public Acclaim.

[33:1] JOYFUL SONG. – רַנְּנוּ צַדִּיקִים בַּה’ לַיְשָׁרִים נָאוָה תְהִלָּה – “You tzaddikim, cry out joyously to Hashem. Praise is fitting for the upright.” If you have done teshuvah, you are surely forgiven for your sins and so you may join the righteous people of the world in joyfully praising our Creator.

[33:2] MUSIC. – הוֹדוּ לַה’ בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ – “Gratefully praise Hashem with the harp; sing to Him with the ten-tone bagpipe.” Add variety in your music of praise to reflect the many facets of Creation.

[33:3] – שִׁירוּ לוֹ שִׁיר חָדָשׁ הֵיטִיבוּ נַגֵּן בִּתְרוּעָה – “Sing to Him a new song; skillfully perform music with the sound of the trumpet.”

[33:12] RELATIONSHIP. – אַשְׁרֵי הַגּוֹי אֲשֶׁר ה’ אֱלֹקָיו הָעָם בָּחַר לְנַחֲלָה לוֹ – “Fortunate is the nation whose G-d is Hashem, the people that He has chosen as His own inheritance.” We Jews rejoice together in our good fortune at having been granted a relationship with Hashem.

Tehillos for Life – Contemplation of Hashem.

[33:4] MIDDOS. – כִּי יָשָׁר דְּבַר ה’ וְכָל מַעֲשֵׂהוּ בֶּאֱמוּנָה – “For the word of Hashem is upright. All His deeds are with fairness.” The laws of nature are not chaotic, but are consistent and dependable. Hashem administers them with fairness and kindness.

[33:5] – אֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד ה’ מָלְאָה הָאָרֶץ – “He loves righteous justice and [the discipline of] judgement. The earth is filled with the kindness of Hashem.”

[33:6] CREATION. – בִּדְבַר ה’ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם – “The heavens were made by the word of Hashem and all their multitudes by the breath of His mouth.” Living beings were fashioned in astoundingly complex detail and are supported by the elaborate infrastructure of the physical world.

[33:7] – כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת – “He gathers in the waters of the sea like a high wall. He puts them into storehouses of deep waters.”

[33:10] HISTORY. – ה’ הֵפִיר עֲצַת גּוֹיִם הֵנִיא מַחְשְׁבוֹת עַמִּים – “Hashem revokes the counsel of nations. He thwarts the thoughts of peoples.” Hashem controls the course of history throughout all generations .

[33:11] ETERNITY. – עֲצַת ה’ לְעוֹלָם תַּעֲמֹד מַחְשְׁבוֹת לִבּוֹ לְדֹר וָדֹר – “The counsel of Hashem will endure forever. The thoughts of His heart [as expressed in His Torah] from generation to generation.” The Torah of Hashem is eternal, as are His principles of truth and goodness.

[33:15] OMNISCIENCE. – הַיֹּצֵר יַחַד לִבָּם הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם – “He Who fashions their heart as one, He discerns all their doings.” Hashem observes all our actions and knows our motivations.

[33:18] JUSTICE. – הִנֵּה עֵין ה’ אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ – “Behold, the eye of Hashem is toward those who fear Him, to those who put their hope in His kindness.” Hashem rewards all who serve Him faithfully.

Lessons for Life – Your Attitude.

[33:8] AWE. – יִירְאוּ מֵה’ כָּל הָאָרֶץ מִמֶּנּוּ יָגוּרוּ כָּל יֹשְׁבֵי תֵבֵל – “Let the entire earth be in awe of Him. Let all inhabitants of the world fear Him.” Recognition and awareness of Hashem requires that you be in awe of Him.

Tefillos for Life – Your Relationship with Hashem.

[33:20] DEVOTION. – נַפְשֵׁנוּ חִכְּתָה לַה’ עֶזְרֵנוּ וּמָגִנֵּנוּ הוּא – “Our soul has waited for Hashem. He is our help and our shield.” Declare your bitachon and your devotion to Hashem.

[33:21] – כִּי בוֹ יִשְׂמַח לִבֵּנוּ כִּי בְשֵׁם קָדְשׁוֹ בָטָחְנוּ – “[We wait] because with Him our hearts will be glad, that we trusted in His Holy Name.”

Tefillos for Life – Your Yeshuah.

[33:22] KINDNESS. – יְהִי חַסְדְּךָ ה’ עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ – “Hashem, may Your kindness be upon us, as we are hoping for You.” May Hashem in His eternal kindness grant us a yeshuah soon in our days.

Sources

The primary sources used in the interpretation of the verses of this mizmor are listed below.

א – אבן עזרא, הדר עזר, רד”ק, ספורנו, מהר”י יעב”ץ

ב – רש”י, אלשיך, רשר”ה

ג – אבן עזרא, רד”ק, מלבי”ם,

ד – המאירי, אבן יחייא, מלבי”ם, רשר”ה, נר לרגלי

ה – אבן עזרא, הדר עזר, רד”ק, מלבי”ם, נר לרגלי

ו -רד”ק, המאירי, מלבי”ם, רשר”ה

ז – רשר”ה

ח- אבן יחייא, מלבי”ם

ט – המאירי, אבן יחייא, מלבי”ם, רשר”ה, נר לרגלי

י – אבן עזרא, רד”ק, מלבי”ם

יא – אבן עזרא, נר לרגלי

יב – רד”ק, ספורנו, מצודות, מלבי”ם, נר לרגלי

יג – אבן יחייא, מלבי”ם

יד – מלבי”ם

טו – רש”י, רד”ק, ספורנו, אבן יחייא, באר אברהם

טז – רד”ק,

יז – רד”ק, המאירי

יח – אבן עזרא, רד”ק, ספורנו, רשר”ה

יט – רד”ק, רשר”ה

כ – אבן עזרא, המאירי, ספורנו, אבן יחייא

כא – רד”ק, מצודות, מלבי”ם

כב – אבן יחייא, מלבי”ם