Psalm 73 communicates an important message for all of us: "A
Psalm of Assaf: Yet G-D [Elokim] is
nothing but good to Israel, to such as are cleansed in heart (Psalm 73:1)."Hashem is always good, even when
circumstances would suggest otherwise.Even when Hashem interacts with us as Elokim, in His stern and judging role, He is good.As the children of Israel, we have a
responsibility to conduct our lives as good and moral individuals.In our capacity as ambassadors of Hashem to
the world, we are always the recipients of G-D's goodness.Hashem rewards those who are "cleansed in
heart", not the pure of heart.Rav
Hirsch explains that the "cleansed of heart" refers to those individuals who
work at self-improvement, whose purity of heart is the result of their own
efforts.Those individuals whose focus
is self-development see all of Hashem's actions as in their own best interest,
and therefore good.
As we approach Yom Kippur, we are intensely aware of the
significance of the day, and what it portends.In our fear and trepidation, it is easy to forget Hashem’s mercies.Psalm 107 reminds us that Hashem shows His
mercy in the lives of individuals, and His kindness is displayed in a myriad of
ways.Therefore, the psalm begins: "Give
thanks to G-D for He is good, that His loving-kindness endures forever.Those redeemed by Hashem shall say it, those
whom He will have redeemed from the hand of the oppressor. (v. 1-2)."Only the Jewish people, who will one day
experience Hashem’s deliverance, can affirm the truth of this statement.Our liberation and salvation will mark the
dawning of the deliverance of all of mankind.Even in our current situation, Hashem’s mercy is already present.It only requires that we take a closer look
at our circumstances to identify the instances of Hashem’s loving-kindness.
The Talmud (Avodah Zarah 5) names David as the greatest Baal Teshuva, the quintessential penitent.What was it that characterized David as such?Within his family, David was viewed as the least important, demeaned by his own father.Even Samuel, who appointed him at G-D’s behest, had reservations about David’s worthiness to be king.But David, himself, understood that in order to repent, man must consider himself to be worthy.He must see the seeds of greatness within himself, and struggle to realize his potential.The true Baal Teshuva, penitent, must not be trapped by his past mistakes or demoralized by his meager beginnings.He must instead move forward into the future, recognizing that change is not only possible but likely.The cynics, who mock all attempts at human growth, are the adversaries of repentance.In their thinking, man is no more than the sum of his genetic makeup and his environment.Therefore, David begins the book of Psalms with the following advice: "Happy is the man who does not walk in the counsel of the wicked, and does not stand in the way of sinners, and does not sit in the seat of the scornful."Those who sit with the scornful shall not find their way back to Hashem.
In Psalm 24 are two versions of the same verse.The first states: "Raise up your heads, O gates, and be uplifted, you everlasting entrances, so that the King of Honor may enter (v. 7)."The second verse closely parallels the first, "Raise up your heads, O gates, and lift up, you everlasting entrances (v. 9)."In the first verse, the entrances are uplifted, passively acted upon.Rav Soloveitchik, zt"l, explains that initially G-D’s rule is imposed upon man against his will.G-D’s dominion is absolute, independent of our acceptance of Him.The entrances are passive, yielding to the all-powerful G-D.The emotional response to this relationship with Hashem is one of terror and awe, characteristic of the world before the Messianic age.But this coerced recognition and fearful acceptance will yield to a different reality, "and lift up, your everlasting entrances."Here, the entrances of their own volition will lift up; man will welcome Hashem’s entry and open the door to let Him in.Man will voluntarily embrace G-D’s dominion. In the Messianic era, our relationship with Hashem will be characterized by love and commitment, not terror and awe.
5th of Tishrei, October 4, 2008
"Lift up your heads, O gates, be lifted up to become portals of the future, so that the King of Glory may come in (Psalm 24:7)."In Rav Hirsch’s interpretation, this verse expresses Hashem’s wish not only to be found in the natural world but also to be found in the human sphere, where His moral law will shape all of human behavior.Therefore, the gates of the world are called to "be lifted up" so that the King of Glory may enter.Man has searched for G-D in nature, away from the human communal sphere.Now, the gates are to be opened so that the King of Glory may at last enter into the domain of all human society.
David speaks of G-D as Subject: "Your kingdom is a kingdom for all times, and Your dominion is for every generation (Psalm 145:13)."Hashem's kingdom endures forever; He is at once the past, present and future King.Every generation submits to His dominion.The Rav comments that despite or because of His grandeur, Hashem grants us a window of opportunity to Him.At this time of year, when we beseech Him for a good year, He is the Object of our petitions- "He does the will of those who fear Him, and He hears their cry and saves them (v. 19)."Hashem moves from His role as active Ruler of the Universe to being the passive object of our supplications.Hashem listens attentively to our prayers, hearing our cries and saving us.On Rosh Hashanah, we storm the heavens with our prayers and our requests for the new year, and Hashem promises to listen.
2nd of Tishrei, October 1, 2008
"The Lord preserves all who love Him, but all the wicked He destroys (Psalm 145:20)."David discriminates between the wicked and the good.However, he chooses not to contrast the wicked with the good, instead distinguishing between the "lovers of G-D" and the "wicked".David is teaching us a lesson for life.To be wicked is to hate G-D.To distort the world G-D has given, to use it exclusively for oneself, is to corrupt creation.Man was created to serve, to use the world as his vehicle of connection to his Creator.Since the wicked subvert the master design, Hashem in turn destroys them.But those that love G-D, who make Him their focal point, are preserved by Him.Goodness has love of G-D at its core, not self-love.To be good and do good, one must serve a master other than the self; one must love G-D and walk in His ways.
In the Musaf service of Rosh Hashanah, in the section entitled Malchuyos (Kingship), we recite the following verses from Psalm 24: "Raise up your heads, O gates, and be uplifted, you everlasting entrances, so that the King of Honor may enter.Who is this King of Honor? – Hashem, the mighty and strong, Hashem, the strong in battle (v. 7-8)."Rav Soloveitchik explains that the expression "King of Honor" connotes one to whom honor is freely given and one who is willingly accepted as King.This verse appeals to man, asking him to respectfully accept Hashem.But man, rebellious and resistant, responds by saying, "Who is this King of Honor?Why should I accept Him?"In response to this question, the psalmist states that Hashem is a mighty warrior who can coerce man to accept His will.Hashem already governs all of nature; man is subordinate to G-D’s control of the natural world.There is no power struggle between man and G-D; resistance to G-D’s will is futile.But Hashem desires that man voluntarily crown Him, accepting Him as King of the Moral Law as well as the Natural Law.On Rosh Hashanah, G-D affords us the opportunity to freely embrace His dominion, serving Him with love and awe.
When we contemplate the past year with its horrific terror attacks, we can easily become disheartened and lose hope. David eloquently articulates his discouragement: "For the enemy has pursued my soul; he has crushed my life down into the ground; he has brought me into dark places as for those that are dead forever. Then my spirit enshrouded itself round about me, my heart within me stares into desolation (Psalm 143:3-4)." The constant threat of violence has been a soul shattering, life crushing experience for David. He has looked death in the face, and has lost heart. What then is his response? "Then I remembered the days of old; I meditated on all Your works; now I dare to speak even of a creature of Your hands (v. 5)." Not able to look toward the future with clarity, David turns his focus to the past and recalls all the ways in which G-D has demonstrated His power and dominion. David meditates on all of G-D’s works, and comes to the realization that his soul is also one of Hashem’s works; David is a creature of Hashem’s hands. David recognizes that just as G-D cares and carries all of His creations, He shall surely care for and carry David’s soul. This restores David’s sense of balance and renews his hope.
The psalmist teaches, "It is better to refuge in Hashem than to rely on man. It is better to take refuge in Hashem than to rely on nobles (Psalm 118:8-9)." Why does the psalmist repeat the thought, first referring to ’man’ and then the ’nobles’? In our day, with its extraordinary technological and scientific advances, it is easy to believe that man is invincible, that man’s reach does not exceed his grasp. The psalmist cautions us that man is limited, that he cannot guarantee or ensure our safety. But Hashem, who is limitless and omnipotent, provides us with a safety net and grants us refuge. While people may doubt their own abilities, they invest the rich and the powerful with superhuman abilities. Again, the psalmist cautions us not to invest the nobles with more than their due; they are not gods worthy of our worship or adoration. Hashem, whose greatness and kindness are both extraordinary, is the only being worthy of our service, devotion and worship. We can take refuge in Him, knowing that He will protect and sustain us.
"Be quick and answer me, O Lord, my spirit [kalta ruchi] pines. Do not hide Your face from me, lest I be like those that descend into the pit (Psalm 143:7)." David expresses his need for Hashem’s speedy response to his spiritual crisis. Rashi explains that the expression "kilyon ruach" refers to "the destruction of the spirit." David is on the verge of spiritual collapse such that he needs G-D’s aid urgently. He begs Hashem to reveal Himself and rescue him or he will be as the dead, "like those that descend into the pit." But "ruchi" can also refer to man’s intellectual soul. In times of distress, the intellect is at a loss to explain what is happening. Reason and faith clash. David does not want to lose his belief in G-D; his intellectual questing soul wants answers from Hashem. He seeks an explanation that will allow him to see Hashem more clearly. In the absence of a Divine response, David fears that he will descend into the pit of despair and lose his connection to Hashem. We, too, seek Divine answers and pray to see Hashem’s revealed presence in our lives.
"Teach me to do Your will, for You are my G-D. Let Your spirit, which is good, lead me on level land (Psalm 143:10)." David asks of G-D that He facilitate their relationship. It is David’s commitment to Hashem, his acceptance of Hashem’s dominion, which prompts him to request personal instruction from Hashem. David seeks to learn all of G-D’s commandments so that he may fulfill them. Furthermore, he asks that Hashem, who is good and seeks to better man, lead him on the correct road. The path he seeks is the path of Hashem’s commandments, the straight and level path. The Da’at Mikra comments that David is asking that Hashem, in His love, kindness and compassion, lead him through level land that is easily traveled, not along a rocky and dangerous road. David seeks a path free of his enemies. It is David’s intense desire to better serve Hashem and carry out His will that is his motivation in seeking a safer and easier path through life.
David promises his son, Solomon, that he shall receive
tribute from the nations and their monarchs.
What is responsible for this homage?
"For he will deliver the defenseless man who cries, and the poor who has
no helper. He will care for those that
have been brought low and for the defenseless, and he will save the souls of the
defenseless. He will redeem their soul
from malice and violence, and their blood will be precious in his sight. He will live, and he will give him of the
gold of Sheba, and he will pray for him continually and bless him every day
(Psalm 72:12-15)." It is Solomon's
concern for the needy and most vulnerable that will earn him tribute and
respect. He is the defender of the
defenseless and the caretaker of the poor.
Those who are disenfranchised and disempowered will find an ally in
him. He will attend to their physical,
material and spiritual needs. The
defenseless, who are easy prey, will be protected and their blood precious in
his eyes. Solomon's kingship will be
characterized by the care and concern lavished upon his subjects. The gold that is brought to him in tribute
shall be used to maintain the lives of his people. The poor man shall live through him and his
largesse and in return shall bless and pray for his king daily. It is the moral greatness that will
distinguish Solomon and his reign, not his physical and material might.
"Remember how short my lifetime is; for what falseness have You created all the sons of man (Psalm 89:48)?"The psalmist alludes to two recurrent themes in our lives.As we age, we have a growing sense of the brevity of our lives.At the same time, we wonder why we have been created when so much of the human experience seems purposeless and meaningless.But it is precisely the juxtaposition of these two ideas that give hope and meaning.If one considers the very shortness of life, one feels compelled to invest one’s life with meaning.If time is short, we must make every moment count.It is in the struggle for meaning that man actualizes his creation.He matters because he chooses to live with purpose, following the laws of the Torah.It is not up to Hashem to impute meaning and worth to our lives; it is our task to identify and then embody the values that truly matter.The psalmist acknowledges the difficulty of this task and asks Hashem to remember that his time is short.To fulfill his purpose, the psalmist will need Hashem’s guidance and direction, and he does not hesitate to ask for it.Hashem’s Truth will remove the sense of falseness that he feels.
Rav Hirsch offers us a beautiful insight learned from the natural world.In Psalm 147, the psalmist uses the natural wonder of water to illustrate how G-D's law guides and governs nature.Water is also used to demonstrate how nature responds unquestioningly and obediently to the G-D's dominion. "For He who sends out His command to the earth -- His word runs very swiftly -- Who gives snow like flakes of wool, Who scatters hoarfrost like ashes, Who casts forth His ice like lumps – who can stand before His cold?Who then sends forth His word and melts them, Who causes His wind to blow, and they flow like water; He declares His word, so varied and yet one, to Jacob and His statutes and ordinances to Israel (v. 15-19)."In order for us to perceive the speed with which water submits to the will of its Creator, the psalm cites the changes that water undergoes to fulfill Hashem's dictates.It changes in form from snow to hoarfrost, to ice, and then back to its original liquid state.The psalmist then concludes by stating that the G-D who bends nature to His will is the same G-D who declared His word to Jacob, a word that is one despite all its ostensible variety.Our G-D has communicated His one word, the Torah, which contains His statutes and ordinances.
Rav Hirsch offers us a beautiful insight learned from the natural world.In Psalm 147, the psalmist uses the natural wonder of water to illustrate how G-D's law guides and governs nature.Water is also used to demonstrate how nature responds unquestioningly and obediently to the G-D's dominion. "For He who sends out His command to the earth -- His word runs very swiftly -- Who gives snow like flakes of wool, Who scatters hoarfrost like ashes, Who casts forth His ice like lumps – who can stand before His cold?Who then sends forth His word and melts them, Who causes His wind to blow, and they flow like water; He declares His word, so varied and yet one, to Jacob and His statutes and ordinances to Israel (v. 15-19)."In order for us to perceive the speed with which water submits to the will of its Creator, the psalm cites the changes that water undergoes to fulfill Hashem's dictates.It changes in form from snow to hoarfrost, to ice, and then back to its original liquid state.The psalmist then concludes by stating that the G-D who bends nature to His will is the same G-D who declared His word to Jacob, a word that is one despite all its ostensible variety.Our G-D has communicated His one word, the Torah, which contains His statutes and ordinances.
David directs his soul, "Return, my soul, to your rest, for Hashem has been kind to you (Psalm 116:7)." After experiencing persecution and difficulty, David’s soul is feeling battered. It is only normal to feel "soul fatigue" when one has encountered emotionally and spiritually wrenching situations. This "soul fatigue" can be countered by clinging to Hashem. Returning to G-D results in a spiritual recharge. We have a long history with Hashem, having personally experienced His concern and kindnesses. On Shabbat, we return to Hashem, shedding the demands of the workweek. The serenity and spirituality of Shabbat revitalizes us, and carries us till the next Shabbat.
"A song of ascents.Behold, bless Hashem, all you servants of Hashem who stand in the House of Hashem in the nights (Psalm 134:1)."The Malbim explains that the true servant of G-D never abandons his post, remaining on duty through the night as well as the day.In the daytime of our lives, when things appear bright and positive, we serve Hashem easily.The depth of our devotion is disclosed when we continue serving Him in the darkness and depression of our nights.Those who persevere in their attachment and service to G-D are His true servants.They, in turn, shall be blessed."May Hashem bless you from Zion, Maker of Heaven and Earth (v. 3)."
"So long as the power is his [oozo], I shall wait, turned toward You, for G-D is my high tower.Since He is G-D, Who is merciful [chasdi] to me, He will anticipate me; G-D will let me behold what I expected, upon those that lie in wait for me (Psalm 59:10-11)."Rav Hirsch explains that David looks upon Saul as an instrument of G-D.The word "oozo" is the equivalent of "oz lo", meaning " as long as the power is his (Saul’s)."David understands the value of patience, of accepting that Saul’s power has been granted to him by G-D.This patience permits him to take the long-term view; it allows him to let go of his human need to control and to instead let go and let G-D.Therefore, David turns to Hashem, who is the judge of both Saul and David, and suspends action.David’s trust in Hashem is absolute, for He is his high tower, who has continually sustained and protected him.David continues his thought by affirming that Hashem is the G-D of mercy, who will anticipate his needs, and act to bring swift justice to those that lie in wait for him.
The psalmist speaks of the need for self-control."I restrain my feet from every evil way, so that I may keep Your word (Psalm 119:101)."Our human inclination is to be attracted to the path of self-gratification, which in turn leads us away from G-D.If we are entirely self-absorbed, the path we tread will ultimately prove evil.In order to keep to the path of Torah, we must forcibly restrain our feet.The word of Hashem not only provides us with a focus, but it also directs our steps.Torah, learned and followed, provides us with the road map to a life of goodness.The verse may also be understood as referring to a fence erected around the Torah.In order to keep from violating G-D’s word, His Torah, we broaden the distance around His precepts.This allows us to walk freely without fear of compromising our spiritual stance.
Rav Soloveitchik speaks of the extraordinary attraction between man and G-D. He characterizes the relationship as magnetic; Hashem pulls man to Him as though He were a giant magnet. It is a fact of man’s humanity to feel that pull, the force that compels him in the direction of his Creator. "My soul thirsts for the Lord, for the living G-D (Psalm 42:3)." Thirst is quenched by drinking water. Hashem is described as a wellspring of water: "They have forsaken me, a spring of living water, to hew cisterns, broken cisterns that will hold no water (Jeremiah 2:13)." The "living G-D" of the verse is a "spring of living water" which continuously flows. Man is ever thirsty for the crystal clear waters of Hashem. This is true love for Hashem who fascinates and draws us toward Him.
G-D is described as the one who provides us with shelter: "G-D is my [sela], my rock (Psalm 18:3)."Rav Soloveitchik explains this verse from the perspective of the Bedouin shepherd, who clings to the rock for shade.In the intense heat of the desert, the rock casts a shadow offering shelter from the burning sun."G-D is the shade in which one finds shelter and peace."The word "rock" does allude to Hashem’s hardness and toughness for that would denigrate Him.Instead, the reference is to the constancy of Hashem’s protection. The rock, because it does not move, offers us a "touchstone"; we are able to connect to Hashem at all times and in all circumstances.This security comforts us as we navigate the difficult days of our exile.
Important Numbers
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