The Heavens Declare
This lesson can be read on www.tebeka.com. Printing is for signed-in users only. © Rabbi Haim Tebeka.
On Shabbos morning we have time, and the Sages gave us more psalms to say. In our siddur they come before Baruch She’amar, as the Alter Rebbe arranged them following the AriZal. In this lesson and the next I go through them. Here are the first five: Tehillim 19, “The heavens tell”; 33, “Sing for joy, righteous ones”; 34, the aleph-beis psalm of David; 90, the prayer of Moshe; and 91, “He who dwells in the shelter of the Most High”. For each one I tell its story from the Gemara, the Midrash and Rashi, and why it belongs to Shabbos. The whole text is printed with my own translation, and the key words are taken apart. The new grammar (§G50 to §G52) is the ending ־ָה, “let me, let us”, the ending ־ֵהוּ, “him”, and a psalm in aleph-beis order. How to say them in practice is a question for your rav.
Why Shabbos adds psalms
On a weekday, the praises of the morning go from Baruch She’amar to Yishtabach. On Shabbos we add psalms. Why? The Tur (Orach Chaim 281) gives a simple reason: “it is customary to add psalms, because on it there is no loss of work for the people.” On Shabbos nobody hurries to work, so there is time to sing. The Or Zarua (vol. II, 42) gives the reason of honor: “our Rabbis instituted and added psalms in honor of Shabbos, such as Hashomayim m’saprim k’vod Keil”, the first psalm of this lesson. The Darkhei Moshe (281:1) brings the same words, “in honor of Shabbos”, and adds: “and one should say it with a pleasant voice.”
The Alter Rebbe writes in his Shulchan Aruch (281:2): וְנוֹהֲגִים לְהַרְבּוֹת בִּזְמִירוֹת שֶׁל שַׁבָּת, “It is customary to increase the hymns of praise recited on Shabbos”. Then he adds: אֵין כָּל זֶה חוֹבָה אֶלָּא רְשׁוּת, “all of the above is voluntary, not obligatory.” And yet he asks that these songs be beautiful (281:3): “It is befitting to prolong the hymns of praise recited on Shabbos and recite them with a pleasant melody as an expression of honor for the day.” A gift that no one requires, given with a melody, for the honor of Shabbos: that is the spirit of these psalms.
One psalm leaves on Shabbos. The Aruch HaShulchan (281:3) reminds us that on Shabbos we do not say Mizmor l’Sodoh, “because the todah offering is not brought on Shabbos” (we saw this in Lesson 10). How long to stretch the davening, and what to do when one comes late, is a question for your rav.
ונוהגין להוסיף מזמורים לפי שאין בו ביטול מלאכה לעםותקנו רבותינו והוסיפו מזמורים לכבוד השבת כגון השמים מספרים כבוד אלויש לאומרו בקול נעיםוְנוֹהֲגִים לְהַרְבּוֹת בִּזְמִירוֹת שֶׁל שַׁבָּתאֵין כָּל זֶה חוֹבָה אֶלָּא רְשׁוּתוְיֵשׁ לְהַאֲרִיךְ וּלְהַנְעִים בְּנִגּוּן הַזְּמִירוֹת שֶׁל שַׁבָּתובשבת אין אומרים מזמור לתודה, לפי שתודה אינה קריבה בשבת
Or Zarua, vol. II, 42 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Ohr_Zarua,_Volume_II.42
Darkhei Moshe, Orach Chaim 281:1 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Darkhei_Moshe,_Orach_Chayim.281.1
Shulchan Aruch HaRav, Orach Chaim 281 (Sichos in English, on Chabad.org) · Hebrew text quoted; English text and notes quoted and paraphrased · chabad.org/…/aid/3447070
Aruch HaShulchan, Orach Chaim 281:3 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Arukh_HaShulchan,_Orach_Chaim.281
Before Baruch She’amar: where our siddur puts them
Where are these psalms said? The Tur (281) writes: “the custom of Ashkenaz is more correct, to say all the psalms between Baruch She’amar and Yishtabach, so that all of them will have a blessing before them and a blessing after them.” The Darkhei Moshe and the Aruch HaShulchan give the Ashkenazic list, said after Baruch She’amar: Tehillim 19, 34, 90, 91, 135, 136, 33, 92 and 93.
Our siddur follows the Arizal. The notes to the English translation of the Alter Rebbe’s Shulchan Aruch explain: “According to the AriZal (whose approach is followed by Sephardic and chassidic custom), these psalms are recited as preparations for Pesukei D’Zimrah (before Baruch She’amar).” And: “In his Siddur, the Alter Rebbe includes these prayers before Baruch She’amar.” The same note says that the order of these psalms is described at length in the Zohar (vol. II, 136b), and brings Shaar HaKollel (19:1), who explains the two customs by two versions of that passage of the Zohar. I bring both as the note cites them; I have not opened them.
I opened our printed siddur, Tehillat Hashem, to check. After Hodu, from page 150, come Tehillim 19, 33, 34, 90 and 91; then 98, the four Shir HaMa’alos (121 to 124), 135, 136 and HaAderes v’HaEmunah. Then Baruch She’amar, and only after it Tehillim 92 and 93, Mizmor shir l’yom haShabbos and Hashem moloch. So in our nusach most of the Shabbos psalms come before Baruch She’amar, as a preparation. This is the order the Arizal teaches in Pri Etz Chaim (Shaar HaShabbos 19): first Hashomayim m’saprim, then Ran’nu tzadikim, then L’Dovid b’shanoso, then T’filoh l’Moshe, and so on.
This lesson teaches the first five, pages 150 to 154 of the siddur. Lesson 12 continues with the rest, in the order of our siddur.
ויותר נכון מנהג אשכנז לומר כל המזמורים בין ברוך שאמר לישתבח כדי שיהא לכולם ברכה לפניהם וברכה לאחריהםנוהגים לקרות מזמורים לכבוד שבת כגון השמים מספרים
Darkhei Moshe, Orach Chaim 281:1 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Darkhei_Moshe,_Orach_Chayim.281.1
Aruch HaShulchan, Orach Chaim 281:3 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Arukh_HaShulchan,_Orach_Chaim.281
Shulchan Aruch HaRav, Orach Chaim 281 (Sichos in English, on Chabad.org) · Hebrew text quoted; English text and notes quoted and paraphrased · chabad.org/…/aid/3447070
Zohar, vol. II, 136b; Shaar HaKollel 19:1; Badei HaShulchan 83:2 · as cited in the notes to Shulchan Aruch HaRav 281 (Sichos in English); not opened
Pri Etz Chaim, Shaar HaShabbos, ch. 19 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Pri_Etz_Chaim,_Gate_of_the_Sabbath.19
Siddur Tehillat Hashem (Kehot), pp. 150-154 · the printed page, checked for the order of the psalms and each word
“Orech yomim” only once in the morning
One small custom of ours, from Sefer HaMinhagim, the book of Chabad customs: “In the morning prayers of Shabbos and Yom-Tov one does not repeat the last verse of Psalm 91 (יושב בסתר; p. 154).” Its source is HaYom Yom, 18 Teves, where the Rebbe writes that when we say Vihi Noam on Motzaei Shabbos we say the verse אֹרֶךְ יָמִים twice, “but not in the morning prayer.” I checked the printed siddur: on page 154, Tehillim 91 is printed with its sixteen verses, and the last verse once. HaYom Yom does not give a reason, and I will not invent one.
בַּאֲמִירַת וִיהִי נוֹעַם בְּמוֹצָאֵי שַׁבָּת קוֹדֶשׁ כּוֹפְלִים פָּסוּק אוֹרֶךְ יָמִים גו', אֲבָל לֹא בִּתְּפִלַּת שַׁחֲרִית.
HaYom Yom, 18 Teves (on Chabad.org) · Hebrew quoted · chabad.org/…/aid/3315317
Siddur Tehillat Hashem (Kehot), pp. 150-154 · the printed page, checked for the order of the psalms and each word
Tehillim 19: the heavens, and the Torah
The psalm has two halves. The first speaks of the heavens. Day after day and night after night they tell the glory of G‑d, though “there is no speech and there are no words”; and the sun comes out every morning “like a bridegroom coming out of his canopy”. The second half turns to the Torah: “The Torah of Hashem is perfect, restoring the soul” (verse 8). Six names for the Torah follow, one after the other, and all of it is “sweeter than honey” (verse 11). The world speaks of Hashem without words; the Torah speaks with words.
Why first, and why only on Shabbos. The Arizal (Pri Etz Chaim, Shaar HaShabbos 19) places this psalm at the head of the Shabbos psalms, “because it is said only on Shabbos.” And indeed, in our siddur we meet it only here.
A verse we say every day. The last verse, יִהְיוּ לְרָצוֹן אִמְרֵי פִי, closes every Amidah. The Gemara (Berachos 9b) asks why it was put after the Amidah, and answers: “since David said it only after eighteen chapters, therefore the Sages instituted it after eighteen blessings.” But this is the nineteenth psalm! The Gemara itself answers that the first two psalms, Ashrei ho’ish and Lomoh rog’shu, are one.
A word from the Midrash. On verse 12, בְּשָׁמְרָם עֵקֶב רָב, “in keeping them there is great reward”, Midrash Tehillim reads the word רָב as “a master”: “whoever keeps the Torah becomes a rav.”
לפי שאין אומרים אותו אלא בשבתהואיל ולא אמרו דוד אלא לאחר שמונה עשרה פרשיות, לפיכך תקינו רבנן לאחר שמונה עשרה ברכותכל המשמר את התורה נעשה רב
Pri Etz Chaim, Shaar HaShabbos, ch. 19 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Pri_Etz_Chaim,_Gate_of_the_Sabbath.19
Talmud, Berachos 9b · Gemara text via Sefaria; quoted · sefaria.org/Berakhot.9b
Midrash Tehillim 19 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Midrash_Tehillim.19
“The Torah of Hashem is whole”: the Shas that a community completes
Tehillim 19 calls the Torah תְּמִימָה: “perfect”, and, word for word, “whole”. With this verse the Alter Rebbe opens the first letter of Iggeres HaKodesh, the fourth part of the Tanya. The introduction in Lessons in Tanya explains the occasion: the chassidic custom, “a custom that thrives to this day”, of dividing the tractates of the Talmud among the members of each community, so that together they complete the whole Talmud in a year; the completion is celebrated on Yud-Tes Kislev. The letter begins: פּוֹתְחִין בִּבְרָכָה, “We begin with a blessing, to bless and to thank Hashem, for He is good.” Then: “My soul has heard good tidings, and has been revived”, and “good” means Torah, “there is no good but Torah.” Which Torah? תּוֹרַת ה’ תְּמִימָה. The English translation explains:
More specifically, it signifies “G‑d’s Torah [which] is a perfect whole,” for it is the Torah in this state that the same verse describes as “reviving the soul.”
[The above remarks] refer to the completion of the whole Talmud, in its entirety, in most towns and congregations of Anash, the men of our [Chasidic] brotherhood.
— Tanya, Iggeres HaKodesh, Epistle 1 (Lessons in Tanya, Chabad.org)
Chabad.org: Tehillim, chapter 19 (Judaica Press) · Hebrew text; checked word by word against Siddur Tehillat Hashem, p. 150-151, Nov 3, 2026; translation my own · chabad.org/…/aid/16240
What the Rebbe adds, and what I take from it
Whole in the plain sense too. On the word כּוּלּוֹ, “in its entirety”, the Rebbe notes that the Shas must truly be completed, even the tractates that are only Mishnah, and even Tamid and Middos; and he adds: “It is then ‘whole’ in this [literal] sense as well.” The Torah is “whole” because it is perfect, and also because the community has learned all of it.
A law of Shabbos. The introduction brings the Rebbe’s explanation: “the collective completion of the Talmud by a number of individuals is considered as if each one of the group had completed the entire Talmud himself.” He compares it to a law of Shabbos: “If doing the labor requires the efforts of two individuals, each of them is considered to have performed the entire labor” (Shabbos 93a, as cited there).
From here on, my own thoughts. The heavens and the community. In the first half of the psalm, no single day and no single night tells the whole glory of Hashem; day passes it on to day, and night to night, and so “their line goes out through all the earth.” In the second half, no single Jew learns the whole Shas in a year; but each one takes his tractate, and together the Torah is “whole”, and it “restores the soul” of each one.
On Shabbos morning. When we reach תּוֹרַת ה’ תְּמִימָה, let us think of the part of the Torah that is ours, and of the community that completes it with us. Perhaps this year, if your community divides the Shas, take a tractate.
Talmud, Shabbos 93a · as cited in Lessons in Tanya; not opened
Tehillim 33: a new song, by the word of Hashem
This psalm has no title; it opens straight away with song: “Sing for joy, righteous ones, in Hashem.” It calls for the lyre and the ten-stringed harp, and for “a new song”. Then it tells why: “By the word of Hashem the heavens were made” (verse 6), “for He spoke, and it was” (verse 9). We said the same thing a moment ago in our own words, in Baruch She’amar (Lesson 10): “Blessed is He Who spoke, and the world came to be.” The psalm ends with trust: “May Your kindness, Hashem, be upon us, as we have hoped in You.”
The Arizal (Pri Etz Chaim 19) notes: “in the psalm Ran’nu there are twenty-two verses, corresponding to the letters of the Torah.” I counted them in the text of this lesson: twenty-two, the number of the letters of the aleph-beis, although this psalm is not in aleph-beis order. The next psalm is.
יש כ"ב פסוקים נגד אותיות התורה
Pri Etz Chaim, Shaar HaShabbos, ch. 19 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Pri_Etz_Chaim,_Gate_of_the_Sabbath.19
Tehillim 34: David before the king of Gath
The story. The title says: “Of David, when he changed his behavior before Avimelech, who drove him out, and he left.” The story is in Shmuel I (21:11-16). Fleeing from Shaul, David came to Achish, king of Gath, and the servants of Achish recognized him. David was afraid, and “he changed his behavior before their eyes”, וַיְשַׁנּוֹ אֶת טַעְמוֹ בְּעֵינֵיהֶם: he pretended to be mad, and Achish sent him away. Rashi explains: “he changed his speech and his manner and made himself a madman”; and the king is called Avimelech, because so all the kings of the Philistines were called, “and even though his name was Achish, they call him Avimelech.”
The Midrash. Midrash Tehillim tells that David once asked Hashem: everything You made is beautiful, “but the madness that You created, what benefit is there in it before You?” Hashem answered him: “David, you complain about madness? By your life, you will need it.” And soon David came to Achish. Says the Midrash: “Yesterday you killed Golias, and the brother of Golias is the bodyguard of Achish.” Only the madness he had questioned saved his life. After he was saved, David sang this psalm: “Let me bless Hashem at all times.” At all times, even the ones we do not understand.
In aleph-beis order. From verse 2 the verses follow the letters of the aleph-beis (§G52), and the Arizal says of it: “this praise is in aleph-beis, and they are twenty-two verses.”
Why on Shabbos? The Arizal (Pri Etz Chaim 19) reads the title in a deeper way: on Shabbos a person changes his “taste” before the King of the world, “and his taste that he had during the week changes”, and then what opposes holiness is driven away and leaves. I bring only this much from his words; the rest belongs to the study of Kabbalah.
וַיְשַׁנּוֹ אֶת טַעְמוֹ בְּעֵינֵיהֶםשֶׁשִּׁנָּה דְּבָרוֹ וְטַעְמוֹ וְעָשָׂה עַצְמוֹ שׁוֹטֶהאבל השטות שבראת מה הנאה יש לפניךחייך שתצטרך לווזה השבח הוא באל"ף בי"ת, והם כ"ב פסוקיםונשתנה טעמו שהיה לו בחול
Shmuel I 21:11-16 · Hebrew text via Sefaria; quoted in part · sefaria.org/I_Samuel.21.11-16
Rashi on Tehillim 34 · Hebrew text via Sefaria; quoted · sefaria.org/Rashi_on_Psalms.34.1
Midrash Tehillim 34 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Midrash_Tehillim.34
Pri Etz Chaim, Shaar HaShabbos, ch. 19 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Pri_Etz_Chaim,_Gate_of_the_Sabbath.19
Tehillim 90: the prayer of Moshe
A psalm of Moshe in the book of David. “A prayer of Moshe, the man of G‑d.” Rashi writes that from here until L’Dovid mizmor there are eleven psalms, and “Moshe said all of them”, and “corresponding to them he blessed eleven blessings for eleven tribes.” How are psalms of Moshe in the book of David? The Gemara (Bava Basra 14b) teaches: “David wrote the book of Tehillim through ten elders”, and among them it names Adam, Malki-Tzedek, Avraham and Moshe. Midrash Tehillim (90:3) also sets these psalms against the tribes: this psalm against Reuven; the next, 91, against the tribe of Levi, “who dwelt in the shade of the courtyards” of the Mishkan; and 92 against Yehudah.
“The man of G‑d.” The Midrash asks: “If a man, why G‑d; and if G‑d, why a man?” And it answers: when he stood before Pharaoh he was called Elokim, as it is written, “See, I have made you Elokim to Pharaoh”; when he fled from him, he was called a man.
Teshuvah before the world. On verses 2 and 3, Rabbi Abahu teaches: “Great is teshuvah, which preceded the creation of the world”, for before the mountains were born, Hashem already said: “Return, children of man.”
Our dwelling. The psalm opens: “Ado-noi, You have been a מָעוֹן for us.” Rashi explains: “מָעוֹן means a dwelling and a refuge.” Then Moshe speaks of how short our life is, like the grass that blossoms in the morning and withers by evening, and asks: “Teach us to count our days.” He ends with a blessing we will meet again in a moment: וִיהִי נֹעַם.
כֻּלָּם מֹשֶׁה אֲמָרָםכְּנֶגְדָּם בֵּרַךְ אַחַד עָשָׂר בְּרָכוֹת לְאַחַד עָשָׂר שְׁבָטִיםדוד כתב ספר תהלים על ידי עשרה זקניםאם איש למה אלקים ואם אלקים למה אישגדולה תשובה שקדמה לבריאת עולםמָעוֹן מָדוֹר וּמָנוֹס
Rashi on Tehillim 90 · Hebrew text via Sefaria; quoted · sefaria.org/Rashi_on_Psalms.90.1
Talmud, Bava Basra 14b-15a · Gemara text via Sefaria; quoted · sefaria.org/Bava_Batra.14b
Midrash Tehillim 90 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Midrash_Tehillim.90
Tehillim 91: in the shelter of the Most High
When Moshe said it. Midrash Tehillim teaches that Moshe said this psalm when the Mishkan was finished. Moshe saw all the work and blessed the builders: “May the Shechinah rest on the work of your hands.” And they answered with the last verse of the psalm before: וִיהִי נֹעַם יְיָ אֱלֹהֵינוּ עָלֵינוּ, “May the pleasantness of Ado-noi our G‑d be upon us.” Then Moshe opened and said: יֹשֵׁב בְּסֵתֶר עֶלְיוֹן. So the two psalms belong together; and on Motzaei Shabbos too, as HaYom Yom tells us, we say Vihi Noam with this psalm, to its last verse. Rabbi Yochanan adds in the same Midrash: “Before there was a Mishkan, the harmful spirits troubled people; once the Mishkan was set up”, the verse came true: “no plague will come near your tent” (verse 10).
A song of protection. The Gemara (Shevuos 15b), speaking of the songs that were sung in Yerushalayim with lyres, harps and cymbals, names “the song of injuries” (some say “of plagues”), and explains that it runs from יֹשֵׁב בְּסֵתֶר עֶלְיוֹן until “for You, Hashem, are my refuge”. The Arizal too calls it “the song of injuries” (Pri Etz Chaim 19).
The words. Rashi on the first verse: “one who takes refuge in the shelter of the wings of the Shechinah” will rest in His shade, for the Holy One, blessed be He, protects him. And the Name שַׁדַּי, he says, is “a term of strength.” The psalm ends with Hashem’s own words about the one who trusts in Him, seven times “him” (§G51): I will rescue him, set him on high, answer him, release him, honor him, satisfy him, and show him My salvation.
אמר להן תשרה שכינה על מעשה ידיכםעד שלא היה המשכן היו המזיקין מתגרין לבריותושיר של פגעיםמִי שֶׁהוּא חוֹסֶה בְּסֵתֶר כַּנְפֵי הַשְּׁכִינָהלְשׁוֹן חוֹזֶק
Midrash Tehillim 91 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Midrash_Tehillim.91
Talmud, Shevuos 15b · Gemara text via Sefaria; quoted · sefaria.org/Shevuot.15b
Pri Etz Chaim, Shaar HaShabbos, ch. 19 · Hebrew text via Sefaria; quoted as printed, unvoweled · sefaria.org/Pri_Etz_Chaim,_Gate_of_the_Sabbath.19
Rashi on Tehillim 91 · Hebrew text via Sefaria; quoted · sefaria.org/Rashi_on_Psalms.91.1
How the text is printed here
The five psalms are printed in full, verse by verse, with my own translation; the verse number begins each translation. The Chabad.org Online Siddur with Commentary is for weekday Shacharis and does not include these Shabbos psalms, so I took the Hebrew from Chabad.org’s Tehillim and checked every verse against our printed siddur, Tehillat Hashem, pages 150 to 154. I printed it the way the siddur prints it: Hashem’s Name written יְיָ, no hyphens between words, and the spellings of the siddur where they differ (I list them under each psalm). There is no transliteration column for the psalms; the words that need it are transliterated in the Word by Word section.
Chabad.org: Tehillim, chapter 19 (Judaica Press) · Hebrew text; checked word by word against Siddur Tehillat Hashem, p. 150-151, Nov 3, 2026; translation my own · chabad.org/…/aid/16240
Chabad.org: Tehillim, chapter 33 (Judaica Press) · Hebrew text; checked word by word against Siddur Tehillat Hashem, p. 151-152, Nov 3, 2026; translation my own · chabad.org/…/aid/16254
Chabad.org: Tehillim, chapter 34 (Judaica Press) · Hebrew text; checked word by word against Siddur Tehillat Hashem, p. 152-153, Nov 3, 2026; translation my own · chabad.org/…/aid/16255
Chabad.org: Tehillim, chapter 90 (Judaica Press) · Hebrew text; checked word by word against Siddur Tehillat Hashem, p. 153-154, Nov 3, 2026; translation my own · chabad.org/…/aid/16311
Chabad.org: Tehillim, chapter 91 (Judaica Press) · Hebrew text; checked word by word against Siddur Tehillat Hashem, p. 154, Nov 3, 2026; translation my own · chabad.org/…/aid/16312
1. Tehillim 19: “The heavens tell”
| Hebrew | Meaning |
|---|---|
| לַמְנַצֵּחַ מִזְמוֹר לְדָוִד: | 1. For the conductor, a psalm of David. |
| הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ: | 2. The heavens tell the glory of G‑d, and the sky declares the work of His hands. |
| יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְּלַיְלָה יְחַוֶּה דָּעַת: | 3. Day to day pours forth speech, and night to night expresses knowledge. |
| אֵין אֹמֶר וְאֵין דְּבָרִים בְּלִי נִשְׁמָע קוֹלָם: | 4. There is no speech and there are no words; their voice is not heard. |
| בְּכָל הָאָרֶץ יָצָא קַוָּם וּבִקְצֵה תֵבֵל מִלֵּיהֶם לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם: | 5. Their line goes out through all the earth, and their words to the end of the world; in them He set a tent for the sun, |
| וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ יָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח: | 6. which is like a bridegroom coming out of his canopy, rejoicing like a mighty man to run his course. |
| מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ וּתְקוּפָתוֹ עַל קְצוֹתָם וְאֵין נִסְתָּר מֵחַמָּתוֹ: | 7. From the end of the heavens it goes out, and its circuit reaches their ends; nothing is hidden from its heat. |
| תּוֹרַת יְיָ תְּמִימָה מְשִׁיבַת נָפֶשׁ עֵדוּת יְיָ נֶאֱמָנָה מַחְכִּימַת פֶּתִי: | 8. The Torah of Hashem is perfect, restoring the soul; the testimony of Hashem is faithful, making the simple wise. |
| פִּקּוּדֵי יְיָ יְשָׁרִים מְשַׂמְּחֵי לֵב מִצְוַת יְיָ בָּרָה מְאִירַת עֵינָיִם: | 9. The precepts of Hashem are upright, gladdening the heart; the commandment of Hashem is clear, enlightening the eyes. |
| יִרְאַת יְיָ טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי יְיָ אֱמֶת צָדְקוּ יַחְדָּו: | 10. The fear of Hashem is pure, enduring forever; the judgments of Hashem are true, altogether righteous. |
| הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים: | 11. They are more desirable than gold, than much fine gold, and sweeter than honey and the drippings of the honeycomb. |
| גַּם עַבְדְּךָ נִזְהָר בָּהֶם בְּשָׁמְרָם עֵקֶב רָב: | 12. Your servant, too, is careful with them; in keeping them there is great reward. |
| שְׁגִיאוֹת מִי יָבִין מִנִּסְתָּרוֹת נַקֵּנִי: | 13. Who can discern errors? Cleanse me of hidden ones. |
| גַּם מִזֵּדִים חֲשׂךְ עַבְדֶּךָ אַל יִמְשְׁלוּ בִי אָז אֵיתָם וְנִקֵּיתִי מִפֶּשַׁע רָב: | 14. Hold back Your servant from willful sins as well; let them not rule over me. Then I will be whole, and clean of great transgression. |
| יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ יְיָ צוּרִי וְגוֹאֲלִי: | 15. May the words of my mouth and the thoughts of my heart be acceptable before You, Hashem, my Rock and my Redeemer. |
Siddur, pp. 150-151. Our siddur spells וְגוֹאֲלִי, with a vav, in the last verse.
Siddur Tehillat Hashem (Kehot), pp. 150-154 · the printed page, checked for the order of the psalms and each word
2. Tehillim 33: “Sing for joy, righteous ones” (verses 1-11)
| Hebrew | Meaning |
|---|---|
| רַנְּנוּ צַדִּיקִים בַּייָ לַיְשָׁרִים נָאוָה תְהִלָּה: | 1. Sing for joy, righteous ones, in Hashem; for the upright, praise is fitting. |
| הוֹדוּ לַייָ בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ: | 2. Thank Hashem with the lyre; with the ten-stringed harp sing to Him. |
| שִׁירוּ לוֹ שִׁיר חָדָשׁ הֵיטִיבוּ נַגֵּן בִּתְרוּעָה: | 3. Sing to Him a new song; play skillfully, with a joyous sound. |
| כִּי יָשָׁר דְּבַר יְיָ וְכָל מַעֲשֵׂהוּ בֶּאֱמוּנָה: | 4. For the word of Hashem is upright, and all His work is done in faithfulness. |
| אֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד יְיָ מָלְאָה הָאָרֶץ: | 5. He loves righteousness and justice; the earth is full of the kindness of Hashem. |
| בִּדְבַר יְיָ שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם: | 6. By the word of Hashem the heavens were made, and by the breath of His mouth all their hosts. |
| כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאוֹצָרוֹת תְּהוֹמוֹת: | 7. He gathers the waters of the sea like a heap; He places the depths in storehouses. |
| יִירְאוּ מֵייָ כָּל הָאָרֶץ מִמֶּנּוּ יָגוּרוּ כָּל יֹשְׁבֵי תֵבֵל: | 8. Let all the earth fear Hashem; let all the inhabitants of the world stand in awe of Him. |
| כִּי הוּא אָמַר וַיֶּהִי הוּא צִוָּה וַיַּעֲמֹד: | 9. For He spoke, and it was; He commanded, and it stood. |
| יְיָ הֵפִיר עֲצַת גּוֹיִם הֵנִיא מַחְשְׁבוֹת עַמִּים: | 10. Hashem annuls the counsel of nations; He thwarts the plans of peoples. |
| עֲצַת יְיָ לְעוֹלָם תַּעֲמֹד מַחְשְׁבוֹת לִבּוֹ לְדֹר וָדֹר: | 11. The counsel of Hashem stands forever, the thoughts of His heart for all generations. |
Siddur Tehillat Hashem (Kehot), pp. 150-154 · the printed page, checked for the order of the psalms and each word
Tehillim 33 (verses 12-22)
| Hebrew | Meaning |
|---|---|
| אַשְׁרֵי הַגּוֹי אֲשֶׁר יְיָ אֱלֹהָיו הָעָם בָּחַר לְנַחֲלָה לוֹ: | 12. Fortunate is the nation whose G‑d is Hashem, the people He chose as His own inheritance. |
| מִשָּׁמַיִם הִבִּיט יְיָ רָאָה אֶת כָּל בְּנֵי הָאָדָם: | 13. From heaven Hashem looks down; He sees all mankind. |
| מִמְּכוֹן שִׁבְתּוֹ הִשְׁגִּיחַ אֶל כָּל יֹשְׁבֵי הָאָרֶץ: | 14. From the place of His dwelling He watches all the inhabitants of the earth, |
| הַיֹּצֵר יַחַד לִבָּם הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם: | 15. He Who fashions their hearts together, Who understands all their deeds. |
| אֵין הַמֶּלֶךְ נוֹשָׁע בְּרָב חָיִל גִּבּוֹר לֹא יִנָּצֵל בְּרָב כֹּחַ: | 16. A king is not saved by a great army; a mighty man is not rescued by great strength. |
| שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט: | 17. The horse is a false hope for victory; with all its great strength it gives no escape. |
| הִנֵּה עֵין יְיָ אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ: | 18. Behold, the eye of Hashem is on those who fear Him, on those who hope for His kindness, |
| לְהַצִּיל מִמָּוֶת נַפְשָׁם וּלְחַיּוֹתָם בָּרָעָב: | 19. to save their soul from death, and to keep them alive in famine. |
| נַפְשֵׁנוּ חִכְּתָה לַייָ עֶזְרֵנוּ וּמָגִנֵּנוּ הוּא: | 20. Our soul waits for Hashem; He is our help and our shield. |
| כִּי בוֹ יִשְׂמַח לִבֵּנוּ כִּי בְשֵׁם קָדְשׁוֹ בָטָחְנוּ: | 21. For in Him our heart rejoices, for in His holy Name we have trusted. |
| יְהִי חַסְדְּךָ יְיָ עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ: | 22. May Your kindness, Hashem, be upon us, as we have hoped in You. |
Siddur, pp. 151-152. Twenty-two verses (Pri Etz Chaim). Our siddur spells בְּאוֹצָרוֹת, with a vav, in verse 7.
Siddur Tehillat Hashem (Kehot), pp. 150-154 · the printed page, checked for the order of the psalms and each word
3. Tehillim 34: “Of David, when he changed his behavior” (verses 1-12)
| Hebrew | Meaning |
|---|---|
| לְדָוִד בְּשַׁנּוֹתוֹ אֶת טַעְמוֹ לִפְנֵי אֲבִימֶלֶךְ וַיְגָרְשֵׁהוּ וַיֵּלַךְ: | 1. Of David, when he changed his behavior before Avimelech, who drove him out, and he left. |
| אֲבָרְכָה אֶת יְיָ בְּכָל עֵת תָּמִיד תְּהִלָּתוֹ בְּפִי: | 2. Let me bless Hashem at all times; His praise is always in my mouth. |
| בַּייָ תִּתְהַלֵּל נַפְשִׁי יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ: | 3. In Hashem my soul will glory; let the humble hear and rejoice. |
| גַּדְּלוּ לַייָ אִתִּי וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו: | 4. Make Hashem great with me, and let us exalt His Name together. |
| דָּרַשְׁתִּי אֶת יְיָ וְעָנָנִי וּמִכָּל מְגוּרוֹתַי הִצִּילָנִי: | 5. I sought Hashem, and He answered me, and from all my fears He saved me. |
| הִבִּיטוּ אֵלָיו וְנָהָרוּ וּפְנֵיהֶם אַל יֶחְפָּרוּ: | 6. They looked to Him and were radiant, and their faces were not put to shame. |
| זֶה עָנִי קָרָא וַייָ שָׁמֵעַ וּמִכָּל צָרוֹתָיו הוֹשִׁיעוֹ: | 7. This poor man called, and Hashem heard, and from all his troubles He saved him. |
| חֹנֶה מַלְאַךְ יְיָ סָבִיב לִירֵאָיו וַיְחַלְּצֵם: | 8. The angel of Hashem camps around those who fear Him, and rescues them. |
| טַעֲמוּ וּרְאוּ כִּי טוֹב יְיָ אַשְׁרֵי הַגֶּבֶר יֶחֱסֶה בּוֹ: | 9. Taste and see that Hashem is good; fortunate is the man who takes refuge in Him. |
| יְראוּ אֶת יְיָ קְדוֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו: | 10. Fear Hashem, you His holy ones, for those who fear Him lack nothing. |
| כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדֹרְשֵׁי יְיָ לֹא יַחְסְרוּ כָל טוֹב: | 11. Young lions are in want and go hungry, but those who seek Hashem will not lack any good. |
| לְכוּ בָנִים שִׁמְעוּ לִי יִרְאַת יְיָ אֲלַמֶּדְכֶם: | 12. Come, children, listen to me; I will teach you the fear of Hashem. |
Siddur Tehillat Hashem (Kehot), pp. 150-154 · the printed page, checked for the order of the psalms and each word
Tehillim 34 (verses 13-23)
| Hebrew | Meaning |
|---|---|
| מִי הָאִישׁ הֶחָפֵץ חַיִּים אֹהֵב יָמִים לִרְאוֹת טוֹב: | 13. Who is the man who desires life, who loves days to see good? |
| נְצֹר לְשׁוֹנְךָ מֵרָע וּשְׂפָתֶיךָ מִדַּבֵּר מִרְמָה: | 14. Guard your tongue from evil, and your lips from speaking deceit. |
| סוּר מֵרָע וַעֲשֵׂה טוֹב בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ: | 15. Turn from evil and do good; seek peace and pursue it. |
| עֵינֵי יְיָ אֶל צַדִּיקִים וְאָזְנָיו אֶל שַׁוְעָתָם: | 16. The eyes of Hashem are toward the righteous, and His ears toward their cry. |
| פְּנֵי יְיָ בְּעֹשֵׂי רָע לְהַכְרִית מֵאֶרֶץ זִכְרָם: | 17. The face of Hashem is against those who do evil, to cut off their memory from the earth. |
| צָעֲקוּ וַייָ שָׁמֵעַ וּמִכָּל צָרוֹתָם הִצִּילָם: | 18. They cried out, and Hashem heard, and from all their troubles He saved them. |
| קָרוֹב יְיָ לְנִשְׁבְּרֵי לֵב וְאֶת דַּכְּאֵי רוּחַ יוֹשִׁיעַ: | 19. Hashem is near to the brokenhearted, and He saves those crushed in spirit. |
| רַבּוֹת רָעוֹת צַדִּיק וּמִכֻּלָּם יַצִּילֶנּוּ יְיָ: | 20. Many are the troubles of the righteous one, and from them all Hashem saves him. |
| שֹׁמֵר כָּל עַצְמוֹתָיו אַחַת מֵהֵנָּה לֹא נִשְׁבָּרָה: | 21. He guards all his bones; not one of them is broken. |
| תְּמוֹתֵת רָשָׁע רָעָה וְשׂנְאֵי צַדִּיק יֶאְשָׁמוּ: | 22. Evil will slay the wicked, and those who hate the righteous will be held guilty. |
| פּוֹדֶה יְיָ נֶפֶשׁ עֲבָדָיו וְלֹא יֶאְשְׁמוּ כָּל הַחוֹסִים בּוֹ: | 23. Hashem redeems the soul of His servants, and none who take refuge in Him will be held guilty. |
Siddur, pp. 152-153. Verses 2 to 22 follow the aleph-beis, without ו; verse 23 begins again with פ (§G52). In verse 10, a note at the foot of the siddur page says that the aleph of יְראוּ is silent; and our siddur spells קְדוֹשָׁיו, with a vav.
Siddur Tehillat Hashem (Kehot), pp. 150-154 · the printed page, checked for the order of the psalms and each word
4. Tehillim 90: “A prayer of Moshe”
| Hebrew | Meaning |
|---|---|
| תְּפִלָּה לְמֹשֶׁה אִישׁ הָאֱלֹהִים אֲדֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹר: | 1. A prayer of Moshe, the man of G‑d. Ado-noi, You have been a dwelling place for us in every generation. |
| בְּטֶרֶם הָרִים יֻלָּדוּ וַתְּחוֹלֵל אֶרֶץ וְתֵבֵל וּמֵעוֹלָם עַד עוֹלָם אַתָּה אֵל: | 2. Before the mountains were born, before You formed the earth and the world, from everlasting to everlasting You are G‑d. |
| תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וַתֹּאמֶר שׁוּבוּ בְנֵי אָדָם: | 3. You bring man down to the point of being crushed, and You say: Return, children of man. |
| כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָּיְלָה: | 4. For a thousand years in Your eyes are like yesterday when it has passed, like a watch in the night. |
| זְרַמְתָּם שֵׁנָה יִהְיוּ בַּבֹּקֶר כֶּחָצִיר יַחֲלֹף: | 5. You sweep them away; they are like sleep; in the morning, like grass that passes away. |
| בַּבֹּקֶר יָצִיץ וְחָלָף לָעֶרֶב יְמוֹלֵל וְיָבֵשׁ: | 6. In the morning it blossoms and sprouts; in the evening it is cut down and withers. |
| כִּי כָלִינוּ בְאַפֶּךָ וּבַחֲמָתְךָ נִבְהָלְנוּ: | 7. For we are consumed by Your anger, and by Your wrath we are terrified. |
| שַׁתָּה עֲוֹנֹתֵינוּ לְנֶגְדֶּךָ עֲלֻמֵנוּ לִמְאוֹר פָּנֶיךָ: | 8. You have set our sins before You, our hidden things in the light of Your face. |
| כִּי כָל יָמֵינוּ פָּנוּ בְעֶבְרָתֶךָ כִּלִּינוּ שָׁנֵינוּ כְמוֹ הֶגֶה: | 9. For all our days pass away in Your wrath; we end our years like a fleeting sound. |
| יְמֵי שְׁנוֹתֵינוּ בָּהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי גָז חִישׁ וַנָּעֻפָה: | 10. The days of our years are seventy years, and with strength eighty years; their pride is toil and emptiness, for it is soon cut off, and we fly away. |
| מִי יוֹדֵעַ עֹז אַפֶּךָ וּכְיִרְאָתְךָ עֶבְרָתֶךָ: | 11. Who knows the power of Your anger? As You are to be feared, so is Your wrath. |
| לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה: | 12. Teach us to count our days, so that we may bring a heart of wisdom. |
| שׁוּבָה יְיָ עַד מָתָי וְהִנָּחֵם עַל עֲבָדֶיךָ: | 13. Return, Hashem; how long? And relent concerning Your servants. |
| שַׂבְּעֵנוּ בַבֹּקֶר חַסְדֶּךָ וּנְרַנְּנָה וְנִשְׂמְחָה בְּכָל יָמֵינוּ: | 14. Satisfy us in the morning with Your kindness, and let us sing and rejoice all our days. |
| שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ שְׁנוֹת רָאִינוּ רָעָה: | 15. Make us glad as many days as You afflicted us, the years we saw evil. |
| יֵרָאֶה אֶל עֲבָדֶיךָ פָּעֳלֶךָ וַהֲדָרְךָ עַל בְּנֵיהֶם: | 16. Let Your work be seen by Your servants, and Your splendor upon their children. |
| וִיהִי נֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ: | 17. May the pleasantness of Ado-noi our G‑d be upon us; establish for us the work of our hands; the work of our hands, establish it. |
Siddur, pp. 153-154. In verse 8 the siddur prints שַׁתָּה, with a small note that it is written without the final ה.
Siddur Tehillat Hashem (Kehot), pp. 150-154 · the printed page, checked for the order of the psalms and each word
5. Tehillim 91: “He who dwells in the shelter”
| Hebrew | Meaning |
|---|---|
| יֹשֵׁב בְּסֵתֶר עֶלְיוֹן בְּצֵל שַׁדַּי יִתְלוֹנָן: | 1. He who dwells in the shelter of the Most High rests in the shadow of the Almighty. |
| אֹמַר לַייָ מַחְסִי וּמְצוּדָתִי אֱלֹהַי אֶבְטַח בּוֹ: | 2. I say of Hashem: He is my refuge and my fortress, my G‑d in Whom I trust. |
| כִּי הוּא יַצִּילְךָ מִפַּח יָקוּשׁ מִדֶּבֶר הַוּוֹת: | 3. For He will save you from the snare of the trapper, from the destructive pestilence. |
| בְּאֶבְרָתוֹ יָסֶךְ לָךְ וְתַחַת כְּנָפָיו תֶּחְסֶה צִנָּה וְסֹחֵרָה אֲמִתּוֹ: | 4. With His wing He will cover you, and under His wings you will find refuge; His truth is a shield and armor. |
| לֹא תִירָא מִפַּחַד לָיְלָה מֵחֵץ יָעוּף יוֹמָם: | 5. You will not fear the terror of the night, the arrow that flies by day, |
| מִדֶּבֶר בָּאֹפֶל יַהֲלֹךְ מִקֶּטֶב יָשׁוּד צָהֳרָיִם: | 6. the pestilence that walks in darkness, the destruction that ravages at noon. |
| יִפֹּל מִצִּדְּךָ אֶלֶף וּרְבָבָה מִימִינֶךָ אֵלֶיךָ לֹא יִגָּשׁ: | 7. A thousand will fall at your side, and ten thousand at your right hand; it will not come near you. |
| רַק בְּעֵינֶיךָ תַבִּיט וְשִׁלֻּמַת רְשָׁעִים תִּרְאֶה: | 8. Only with your eyes will you look, and see the recompense of the wicked. |
| כִּי אַתָּה יְיָ מַחְסִי עֶלְיוֹן שַׂמְתָּ מְעוֹנֶךָ: | 9. For You, Hashem, are my refuge; you have made the Most High your dwelling. |
| לֹא תְאֻנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ: | 10. No evil will befall you, and no plague will come near your tent. |
| כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ: | 11. For He will command His angels for you, to guard you in all your ways. |
| עַל כַּפַּיִם יִשָּׂאוּנְךָ פֶּן תִּגֹּף בָּאֶבֶן רַגְלֶךָ: | 12. On their palms they will carry you, lest your foot strike a stone. |
| עַל שַׁחַל וָפֶתֶן תִּדְרֹךְ תִּרְמֹס כְּפִיר וְתַנִּין: | 13. On the lion and the viper you will tread; you will trample the young lion and the serpent. |
| כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ אֲשַׂגְּבֵהוּ כִּי יָדַע שְׁמִי: | 14. Because he desires Me, I will rescue him; I will set him on high, because he knows My Name. |
| יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ: | 15. He will call on Me, and I will answer him; I am with him in distress; I will release him and honor him. |
| אֹרֶךְ יָמִים אַשְׂבִּיעֵהוּ וְאַרְאֵהוּ בִּישׁוּעָתִי: | 16. With long life I will satisfy him, and I will show him My salvation. |
Siddur, p. 154. Our siddur prints מַחְסִי and תֶּחְסֶה without a dagesh in the ס. In the morning of Shabbos and Yom Tov the last verse is said once (Sefer HaMinhagim).
Siddur Tehillat Hashem (Kehot), pp. 150-154 · the printed page, checked for the order of the psalms and each word
Sefer HaMinhagim (Chabad), Morning Service for Shabbos (Kehot, tr. Uri Kaploun, on Chabad.org) · English quoted · chabad.org/…/aid/4158315
Tehillim 19: the heavens and the Torah
Two present tenses open the psalm, מְסַפְּרִים and מַגִּיד: the heavens tell, now, every day. In the second half the Torah is described with six names, each with an adjective.
הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ:תּוֹרַת יְיָ תְּמִימָה מְשִׁיבַת נָפֶשׁ עֵדוּת יְיָ נֶאֱמָנָה מַחְכִּימַת פֶּתִי:הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים:
| הַשָּׁמַיִם | = | ◌יִם | + | שָּׁמַ | + | הַ |
| hashomayim the heavens | -ayim | heaven | the |
| מְסַפְּרִים | = | ◌ים | + | סַפְּרִ | + | מְ |
| m’saprim tell | plural | count, tell | pi’el present |
| מַגִּיד | = | גִּיד | + | מַ |
| magid declares | tell | hif’il present |
| תּוֹרַת | = | ◌ת | + | תּוֹרַ |
| toras the Torah of | of (chain) | teach |
| תְּמִימָה | = | ◌ה | + | תְּמִימָ |
| t’mimoh perfect, whole | feminine | whole |
| מְשִׁיבַת | = | ◌ת | + | שִׁיבַ | + | מְ |
| m’shivas restoring | feminine | return | hif’il present |
| וּמְתוּקִים | = | ◌ים | + | מְתוּקִ | + | וּ |
| um’sukim and sweeter | plural | sweet | and |
| מִדְּבַשׁ | = | דְּבַשׁ | + | מִ |
| midvash than honey | honey | than, from |
Tehillim 33: a new song
The psalm opens with commands to many, and in verse 9 tells how the world came to be: in two words, אָמַר וַיֶּהִי.
רַנְּנוּ צַדִּיקִים בַּייָ לַיְשָׁרִים נָאוָה תְהִלָּה:שִׁירוּ לוֹ שִׁיר חָדָשׁ הֵיטִיבוּ נַגֵּן בִּתְרוּעָה:כִּי הוּא אָמַר וַיֶּהִי הוּא צִוָּה וַיַּעֲמֹד:
| רַנְּנוּ | = | ◌וּ | + | רַנְּנ |
| ran’nu sing for joy! | you all (command) | sing joyfully |
| בְּכִנּוֹר | = | כִנּוֹר | + | בְּ |
| b’chinor with the lyre | lyre | in, with |
| חָדָשׁ | = | חָדָשׁ |
| chodosh new | new |
| נַעֲשׂוּ | = | ◌וּ | + | עֲשׂ | + | נַ |
| na’asu were made | they | make | nif’al |
| וַיֶּהִי | = | הִי | + | יֶּ | + | וַ |
| vay’hi and it was | be | he (future) | and (turning vav) |
Tehillim 34: “let me”, “let us”, and “him”
Here two new endings appear: ־ָה, “let me, let us” (§G50), and ־ֵהוּ, “him” (§G51). The psalm follows the aleph-beis (§G52).
לְדָוִד בְּשַׁנּוֹתוֹ אֶת טַעְמוֹ לִפְנֵי אֲבִימֶלֶךְ וַיְגָרְשֵׁהוּ וַיֵּלַךְ:אֲבָרְכָה אֶת יְיָ בְּכָל עֵת תָּמִיד תְּהִלָּתוֹ בְּפִי:גַּדְּלוּ לַייָ אִתִּי וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו:סוּר מֵרָע וַעֲשֵׂה טוֹב בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ:
| בְּשַׁנּוֹתוֹ | = | ◌וֹ | + | שַׁנּוֹת | + | בְּ |
| b’shanoso when he changed | His | change | in, with |
| טַעְמוֹ | = | ◌וֹ | + | טַעְמ |
| ta’mo his sense, his behavior | His | taste, sense |
| וַיְגָרְשֵׁהוּ | = | ◌הוּ | + | גָרְשֵׁ | + | יְ | + | וַ |
| vay’gor’sheihu and he drove him out | him | drive out | he (future) | and (turning vav) |
| אֲבָרְכָה | = | ◌ה | + | בָרְכָ | + | אֲ |
| avor’choh let me bless | let me | bless | I (future) |
| וּנְרוֹמְמָה | = | ◌ה | + | רוֹמְמָ | + | נְ | + | וּ |
| un’rom’moh and let us exalt | let us | high | we (future) | and |
| טַעֲמוּ | = | ◌וּ | + | טַעֲמ |
| ta’amu taste! | you all (command) | taste |
| נְצֹר | = | נְצֹר |
| n’tzor guard! | guard |
| וְרָדְפֵהוּ | = | ◌הוּ | + | רָדְפֵ | + | וְ |
| v’rod’feihu and pursue it | him | pursue | and |
Tehillim 90: “Return”
The root שׁ־ו־ב appears twice: Hashem tells man שׁוּבוּ, “return”, and Moshe asks Hashem שׁוּבָה, “return”. The psalm ends with the verse of Vihi Noam.
תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וַתֹּאמֶר שׁוּבוּ בְנֵי אָדָם:שׁוּבָה יְיָ עַד מָתָי וְהִנָּחֵם עַל עֲבָדֶיךָ:שַׂבְּעֵנוּ בַבֹּקֶר חַסְדֶּךָ וּנְרַנְּנָה וְנִשְׂמְחָה בְּכָל יָמֵינוּ:וִיהִי נֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ:
| מָעוֹן | = | מָעוֹן |
| mo’on a dwelling place | dwelling |
| שׁוּבוּ | = | ◌וּ | + | שׁוּב |
| shuvu return! | you all (command) | return |
| כֶּחָצִיר | = | חָצִיר | + | כֶּ |
| kechotzir like grass | grass | like |
| שׁוּבָה | = | ◌ה | + | שׁוּבָ |
| shuvoh return! | please | return |
| שַׂבְּעֵנוּ | = | ◌נוּ | + | שַׂבְּעֵ |
| sab’einu satisfy us | us | be satisfied |
| וּנְרַנְּנָה | = | ◌ה | + | רַנְּנָ | + | נְ | + | וּ |
| un’ran’noh and let us sing for joy | let us | sing joyfully | we (future) | and |
| נֹעַם | = | נֹעַם |
| no’am pleasantness | pleasant |
| כּוֹנְנֵהוּ | = | ◌הוּ | + | כּוֹנְנֵ |
| kon’neihu establish it | him | establish |
Tehillim 91: seven times “him”
In the last three verses Hashem Himself speaks, and almost every verb ends in “him”: I will rescue him, set him on high, answer him, release him, honor him, satisfy him, and show him (§G51).
יֹשֵׁב בְּסֵתֶר עֶלְיוֹן בְּצֵל שַׁדַּי יִתְלוֹנָן:כִּי בִי חָשַׁק וַאֲפַלְּטֵהוּ אֲשַׂגְּבֵהוּ כִּי יָדַע שְׁמִי:יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ:אֹרֶךְ יָמִים אַשְׂבִּיעֵהוּ וְאַרְאֵהוּ בִּישׁוּעָתִי:
| בְּסֵתֶר | = | סֵתֶר | + | בְּ |
| b’seiser in the shelter | hide | in, with |
| שַׁדַּי | = | שַׁדַּי |
| Sha-dai the Almighty | (a Name) |
| יִתְלוֹנָן | = | לוֹנָן | + | יִתְ |
| yislonon rests, lodges | lodge | he will (hitpa’el) |
| מַחְסִי | = | ◌י | + | חְסִ | + | מַ |
| machsi my refuge | my | take refuge | place of |
| יַצִּילְךָ | = | ◌ךָ | + | צִּילְ | + | יַ |
| yatzil’cho He will save you | You, Your | save | he (hif’il future) |
| וַאֲפַלְּטֵהוּ | = | ◌הוּ | + | פַלְּטֵ | + | אֲ | + | וַ |
| va’afal’teihu and I will release him | him | rescue | I (future) | and |
| אַשְׂבִּיעֵהוּ | = | ◌הוּ | + | שְׂבִּיעֵ | + | אַ |
| asbi’eihu I will satisfy him | him | be satisfied | I (hif’il future) |
- Lesson 1 §G2 · Hidden root letters: yud, vav and hei can change shape or drop; a dagesh can mark a merged letter
- Lesson 1 §G3 · One-letter prefixes: ve- and, be- in/with, le- to, mi- from, she- that: written joined to the next word
- Lesson 1 §G4 · Pronouns: standalone and attached: ani I, Ato You; endings -i my/me, -cho/-echo your, -einu our, -o/-ov his
- Lesson 1 §G5 · Nouns: masculine, feminine, plural: feminine -oh, which becomes -as/-os before an ending; plurals -im and -os; vowels shorten as the word grows
- Lesson 1 §G6 · Adjectives, and sentences without “is”: the adjective follows its noun and agrees with it; put first, it makes a sentence with no word for “is”
- Lesson 1 §G7 · Verb patterns (binyanim) and the hif’il: a root becomes a verb through a pattern; the hif’il means “cause to” and is marked by he- (past) or ma-/mo- (present)
- Lesson 2 §G9 · The article: “the”: ha- plus a dagesh in the next letter; ho- before alef, ayin, reish; hidden inside be-, le-, ke-
- Lesson 2 §G10 · The construct chain: “X of Y”: two nouns side by side mean “X of Y”; the article goes on the second; feminine -oh becomes -as
- Lesson 2 §G11 · The pi’el: a doubled middle letter: the pi’el doubles the middle root letter with a dagesh; past ki-, present me-
- Lesson 2 §G12 · Endings on verbs: “us” or “we”?: an ending on a verb names the object; -onu “us” vs. -nu “we” are told apart by the vowels
- Lesson 2 §G14 · The dual: pairs: things that come in pairs take -ayim (-oyim at a pause): yodayim hands
- Lesson 3 §G16 · The hif’il present: ma- … -i-: the hif’il present has ma- (mei-) in front and a yud before the last root letter: matir, malbish, hameichin, hama’avir; it means “causes to …”
- Lesson 3 §G18 · “Me” and “my”: -ni and -i: on a verb, -ni means “me” (osani, “made me”); on a noun, -i means “my” (tzorki); on a plural or dual noun, -ai (einai, einoi at a pause)
- Lesson 3 §G19 · Two small signs: the furtive patach and the soft letter: a patach under a final ח or ע is read before the letter (koach); בּ כּ פּ lose their dagesh after a vowel (vinoh, gover)
- Lesson 4 §G20 · The future tense: a letter in front: the future puts a prefix letter before the root: e- (א) I, ti- (ת) you or she, yi- (י) he or it, ni- (נ) we; after אִם it means “if … were to”
- Lesson 4 §G21 · The nif’al: when the action is done to the subject: the nif’al is the passive of the simple verb: past and present with ni-/ne- (nivro, ne’emon); future with a dagesh in the first root letter (yisoseim, yiposei’ach)
- Lesson 4 §G22 · The hitpa’el: doing to oneself: the hitpa’el adds hit- (his-) in front and doubles the middle root letter, like the pi’el; it means doing something to or for oneself: l’hiskayeim, “to keep oneself in existence”
- Lesson 5 §G28 · Nouns with a מ in front: many nouns are made by putting מ (ma-, mi-) before the root: ma’aseh a deed (ע־שׂ־ה, do), mitzvoh a command (צ־ו־ה), mitz’od a step (צ־ע־ד)
- Lesson 5 §G29 · “From me”: מִן with endings: the preposition מִן “from” becomes mi-/mei- before a word (§G3) and mime- before an ending: mimeni from me, meihem from them
- Lesson 6 §G30 · “May He bless you”: the future as a wish, with object endings: the future (§G20) also says “may…”: y’vorech’cho may He bless you; an ending after a future verb names the object: -cho you, -eim them
- Lesson 6 §G31 · Commands and requests: the imperative, and נָא: the command form is the future without its front letter: t’dabeir → dabeir speak!; a form that names the action can also command (omor); נָא makes a request: v’ha’arev no, please make sweet
- Lesson 6 §G32 · The vav that turns: vay’dabeir, “and He spoke”: va- before a future form turns it into a past: vay’dabeir and He spoke; v’- before a past form can turn it into a future: v’somu and they shall set
- Lesson 7 §G36 · “When you sit … when you rise”: בְּ + the infinitive, with an ending: בְּ before an infinitive means “when, while”; the ending says who: b’shivt’cho when you sit, uv’lecht’cho when you walk, uv’shochb’cho when you lie down, uv’kumecho when you rise
- Lesson 9 §G44 · Hollow roots: when the middle root letter is a vav (אוֹר, מֵאִיר, טוּבוֹ): in roots like א־ו־ר (light) and ט־ו־ב (good) the middle ו is a vowel, not a full letter: or light, mei’ir gives light (hif’il, §G16), mo’or a luminary (מ in front, §G28), tov good, tuvo His goodness
- Lesson 10 §G48 · Roots that end in hei (עֹשֶׂה, פּוֹדֶה, הָיָה): when a root ends in ה, the participle ends in -eh (עֹשֶׂה oseh, פּוֹדֶה podeh), the past “he” ends in -oh (הָיָה hoyoh), and before an ending the ה drops (מַעֲשֶׂה → מַעֲשֵׂי)
In Lesson 4 we learned the future tense: a letter in front tells who acts, א for “I” and נ for “we” (§G20). In Lesson 6 we saw that the future can also be a wish, “may He bless you” (§G30), and we learned the imperative and נָא, the word of request (§G31). The psalms of this lesson add one more small sign of feeling: a ־ָה, -oh, at the end of the verb.
With “I”: “let me”. אֲבָרֵךְ (avoreich) would be “I will bless”. Tehillim 34 opens אֲבָרְכָה אֶת יְיָ בְּכָל עֵת, avor’choh: “Let me bless Hashem at all times.” The ending turns a plain statement into a resolve of the heart. Notice that the vowel under the ר becomes a sh’va when the ending is added.
With “we”: “let us”. In the next verses: גַּדְּלוּ לַייָ אִתִּי וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו, “Make Hashem great with me, and let us exalt His Name together” (34:4). And Moshe Rabbeinu’s prayer (90:14): וּנְרַנְּנָה וְנִשְׂמְחָה בְּכָל יָמֵינוּ, “and let us sing and rejoice all our days.” Three verbs with נ in front, each with the ־ָה.
On a command: warmth. The same ending can be added to an imperative. שׁוּב (shuv) is “return!”; Moshe says (90:13) שׁוּבָה יְיָ עַד מָתָי, shuvoh: “Return, Hashem, please; how long?” It softens the command into a plea.
Be careful not to confuse this ־ָה with “her” (§G26), which has a dot (mappik) in the ה, or with the feminine ending of nouns (§G5). Here it stands after a verb, and the ה has no dot.
| אֲבָרְכָה | avor’choh | let me bless | 34:2, “I” + ־ָה |
| וּנְרוֹמְמָה | un’rom’moh | and let us exalt | 34:4, “we” + ־ָה |
| וּנְרַנְּנָה | un’ran’noh | and let us sing | 90:14 |
| שׁוּבָה | shuvoh | return, please | 90:13, a command + ־ָה |
In Lesson 1 we learned the attached pronouns: ־וֹ, “his” on a noun (§G4). In Lesson 3 we met ־נִי, “me” on a verb (§G18), and in Lesson 6 ־ךָ, “you”, on a future (§G30). On a verb, “him” has its own longer forms, and Tehillim 91 ends with a whole cascade of them.
־ֵהוּ (-eihu). In the last three verses Hashem Himself speaks about the one who trusts in Him:
- וַאֲפַלְּטֵהוּ (va’afal’teihu), “and I will rescue him”;
- אֲשַׂגְּבֵהוּ (asag’veihu), “I will set him on high”;
- וְאֶעֱנֵהוּ (v’e’eneihu), “and I will answer him”;
- אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ (achal’tzeihu va’achab’deihu), “I will release him and honor him”;
- אַשְׂבִּיעֵהוּ וְאַרְאֵהוּ (asbi’eihu v’ar’eihu), “I will satisfy him … and show him”.
Seven times “him”. Each verb starts with א, “I” (§G20), and ends with ־ֵהוּ, “him”. The same ending on a command: Tehillim 34:15, בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ, “seek peace and pursue it”; and Tehillim 90:17, וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ, “and the work of our hands, establish it”. And in the past, in the title of Tehillim 34: וַיְגָרְשֵׁהוּ, “and he drove him out”.
־ֶנּוּ (-ennu). After a future, “him” can also be ־ֶנּוּ, with a dagesh in the נ: רַבּוֹת רָעוֹת צַדִּיק וּמִכֻּלָּם יַצִּילֶנּוּ יְיָ, “Many are the troubles of the righteous, and from them all Hashem saves him” (34:20). Do not confuse it with ־נוּ, “us” or “we” (§G12): ־ֶנּוּ has a segol before it and a dagesh in the נ.
When a verb ends in ־הוּ, look for “him” or “it”.
| אֲשַׂגְּבֵהוּ | asag’veihu | I will set him on high | 91:14 |
| אַשְׂבִּיעֵהוּ | asbi’eihu | I will satisfy him | 91:16, hif’il |
| וְרָדְפֵהוּ | v’rod’feihu | and pursue it | 34:15, command + “it” |
| יַצִּילֶנּוּ | yatzilenu | He will save him | 34:20, ־ֶנּוּ |
In Lesson 0 we learned the twenty-two letters in their order, and in Lesson 9 that every letter has a number (§G45). Some psalms are built on that order: the first verse begins with א, the second with ב, and so on. You already know one, even if you did not notice: Ashrei (Tehillim 145), which we will study in Lesson 13.
Tehillim 34. After the title (verse 1), look at the first letter of each verse:
- 2 אֲבָרְכָה, 3 בַּייָ, 4 גַּדְּלוּ, 5 דָּרַשְׁתִּי, 6 הִבִּיטוּ;
- 7 זֶה: there is no verse for ו;
- 8 חֹנֶה, 9 טַעֲמוּ, 10 יְראוּ, 11 כְּפִירִים, 12 לְכוּ, 13 מִי, 14 נְצֹר, 15 סוּר, 16 עֵינֵי, 17 פְּנֵי, 18 צָעֲקוּ, 19 קָרוֹב, 20 רַבּוֹת, 21 שֹׁמֵר, 22 תְּמוֹתֵת;
- and a last verse, 23, פּוֹדֶה, which begins again with פ.
So from א to ת there are twenty-one verses, and with the closing פ, twenty-two, the number of the letters. The Arizal (Pri Etz Chaim, Shaar HaShabbos 19) also notes about this psalm that its praise is in aleph-beis order, “and they are twenty-two verses”. I counted them by computer on the Chabad.org text of the psalm, and the build of this lesson checks it.
Why it helps. When you know the order, you know which word comes next; a verse that begins with ל is followed by one that begins with מ. It is an old and simple help for the memory, and a way to see that the praise goes through every letter.
| אֲבָרְכָה | avor’choh | let me bless (א) | 34:2, the first letter |
| זֶה | zeh | this (ז) | 34:7, after ה, no ו |
| תְּמוֹתֵת | t’moseis | will slay (ת) | 34:22, the last letter |
| פּוֹדֶה | podeh | redeems (פ again) | 34:23, the closing verse |
Small words in these psalms
| Word | Transliteration | Meaning | Root | Grammar |
|---|---|---|---|---|
| אֵין | ein | there is no | — | אֵין אֹמֶר וְאֵין דְּבָרִים (19:4), and אֵין מַחְסוֹר (34:10). |
| בֹּקֶר | boker | morning | ב־ק־ר | בַּבֹּקֶר, “in the morning” (90:5-6, 90:14). |
| עֶרֶב | erev | evening | ע־ר־ב | לָעֶרֶב, “in the evening” (90:6). |
| אֶלֶף | elef | a thousand | — | אֶלֶף שָׁנִים (90:4), and יִפֹּל מִצִּדְּךָ אֶלֶף (91:7). |
| יַחְדָּו | yachdov | together | י־ח־ד | וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו (34:4). |
| עֵינַיִם | einayim | eyes | ע־י־ן | A pair (§G14): עֵינֵי יְיָ (34:16), and בְּעֵינֶיךָ (90:4). |
| חֶסֶד chesed · kindness 33:5, 33:18, 33:22, 90:14; and in every Amidah: גּוֹמֵל חֲסָדִים טוֹבִים | נֶפֶשׁ nefesh · soul 19:8, 33:19-20, 34:3, 34:23; and Nishmas (Lesson 16) |
| יְרֵאָיו y’rei’ov · those who fear Him 33:18, 34:8, 34:10; and Baruch She’amar (Lesson 10) | צַדִּיקִים tzadikim · the righteous 33:1, 34:16; and the Amidah: עַל הַצַּדִּיקִים |
| תְּהִלָּה t’hiloh · praise 33:1, 34:2; and Tehillas l’Dovid, the first words of Ashrei (Lesson 13) | יְשׁוּעָה y’shu’oh · salvation 91:16 (and תְּשׁוּעָה, 33:17); and the Amidah: כִּי לִישׁוּעָתְךָ קִוִּינוּ |
- Why did the Sages add psalms on Shabbos morning? Give the reason of the Tur and of Shulchan Aruch HaRav 281.
- In our siddur, do these psalms come before or after Baruch She’amar? Whose teaching does the Alter Rebbe follow?
- Why do we not say Mizmor l’Sodoh on Shabbos (Aruch HaShulchan)?
- Tehillim 19 has two halves. What does each half praise? How are they connected?
- Why is the Torah called תְּמִימָה? Explain the word with the Alter Rebbe’s letter, Iggeres HaKodesh 1, and the Rebbe’s note. → see Lesson 1 §G6
- According to Berachos 9b, why do we say יִהְיוּ לְרָצוֹן after the Amidah?
- What happened to David before he said Tehillim 34? Who is “Avimelech” in its title, according to Rashi?
- Which letter of the aleph-beis is missing from Tehillim 34, and which letter is added at the end? → see §G52
- Find three words with the ending ־ָה that means “let me” or “let us”. → see §G50
- Who wrote Tehillim 90? How many psalms are attributed to him, according to Rashi, and to what do they correspond?
- What does the Midrash learn from the words אִישׁ הָאֱלֹהִים, “the man of G‑d”?
- What does the Gemara (Shevuos 15b) call Tehillim 91? Which verses give it each of its names?
- Find seven verbs in the last three verses of Tehillim 91 that end in “him”. Which ending do they use? → see §G51
- How many times do we say the last verse of Tehillim 91 on Shabbos morning, and on Motzaei Shabbos?
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