Walk thru The selections for are listed and partially explained in the David HaMelech's : We learn in a B'raita (TANYA): Rabbi Yehuda says in the T'hilim name of on the first day with Rabbi David Walk what did they (the Leviyim) recite (while the Kohanim were bringing the Ed. note: This is a new column in which Rabbi daily offering)? 'To God is the world Walk will present one perek of T'hilim each week. We have decided to begin with Shir shel Yom and the fullness thereof' (T'hilim 24:1). This is because God (created, Perek 24 and therefore) acquired the world DAY ONE: NEW BEGINNINGS and rules it (Rosh HaShana 35a). So, according to Rabbi Akiva, the When I was a kid, I always knew the reason that chapter 24 is the Psalm day of the week based upon the TV for Sunday is that it declares that shows we watched. Tuesday was my God owns and rules the earth based favorite with Jack Benny, Red on the Creation process, which began Skelton and F Troop. Through most of on Sunday. It's sort of a variation on my professional life, I knew the day of an announcement my adolescent the week because of job responsibil- incarnation would hear from store ities. Now that I'm a retiree, I know keepers when my friends and I would what day it is because of T'FILA, and, enter a store: If you break it, you own specifically, the Shir Shel Yom. This is it! Here we announce: if you create it, the beginning of a series of seven you own it. Remember this was a long articles describing each day's SHIR, time before intellectual property and its connection to its day of the legislation. week. However, I believe that there's much Sunday bats leadoff. Here in Eretz more in our poem to suggest the Yisrael, we really feel like Sunday spirit of YOM RISHON B'. begins the week because it's the back For example: Who can ascend the to work day. B"H that's the way the mountain of God, and who can stand Torah and Jewish custom meant it to upon His holy place (verse 3)? The be. While living in the States, it didn't Malbim explains that inquiry is 'even feel like the week had begun until if you can find someone who can Monday. But here we start our week scale the heights for an instant, but with T'hilim chapter 24. can they remain permanently in that emulate the efforts of Ya'akov Avinu holy place?' to search for God at all times. Remember Ya'akov is the Patriarch of In the literal meaning of the question, the Ladder (SULAM). In our Psalm, this means that achieving permanent the SULAM is identified with the residence within the holy precincts is Temple Mount. Our beloved Patriarch unusual and can only be achieved by taught us about ascending towards the few who are described in verse 4, God. So, on Sunday we are Ya'akov at 'clean hands, pure hearts, hearts that the bottom of the Ladder ready to avoid vanity, and never deceive.' resume the climb, striving for the However, I would submit for your top. There is also this strong desire consideration, that this question is for continuity, emulating Ya'akov. asking about the sanctity achieved Similarly, we want this new week to on Shabbat. It's cool that we can have be a quest for God, not just worldly a day, Shabbat, within the holy needs. As we begin a new week, we precincts, but when the profane days reaffirm our commitment to this (CHOL) of the week arrive, can we endeavor. maintain that holiness while interacting with the world at large? The rest of the Psalm, I believe, is a Not so easy! description of what exactly we desire from this pursuit of God. We seek Then we must consider verse 6. This God and, in return, we anticipate, is hard to translate. The Hebrew says God throwing open the gates which ZEH DOR DORSHAV. Perhaps, we can have separated us from our Divine render that, 'This is the generation King. We emphasize and repeat our that seeks God.' And then we refer request (verses 7 & 9), almost a back to Ya'akov Avinu, 'Those who demand for God to fling open the seek Your face, Ya'akov.' Are we gates, and reveal the glory within. On addressing Ya'akov? Weren't we the literal level the Psalm has two trying to seek God, just a few words parts verses 2-6 are about us coming back? Two popular suggestions are to the Holy Mountain and the Beit 1. we mean the God of Ya'akov, or HaMikdash, the final verses are about God also arriving at the holy site to 2. we mean to seek God as Ya'akov rendezvous with us. did. Either could work. The image of the gates opening in I would like to strongly propose anticipation of the arrival God the option 2. We want our generation to King is also appropriate to Sunday. On Motza'ei Shabbat with Havdala, there is a sense of a curtain coming down on the Sabbat joy, and now on Sunday morning we chant about a new beginning with the gates flung open wide to receive the King who we pray will arrive this week. This is our Sunday prayer and need. As we begin a new week of work and worldly involvements, we leave Shabbat in the rear-view mirror, and continue to anticipate a future filled with all the promises of a world, created and possessed by God, which will soon also be filled with God's revealed presence. Walk thru separated His works and reigned over them (31a). This requires a little David HaMelech's explanation. On YOM SHEINI, God said, "Let there be an expanse T'hilim (RAKI'A) in the midst of the water, with Rabbi David Walk that it may separate water from water." God made the expanse, and it Ed. note: This is a new column in which Rabbi separated the water which was below Walk will present one perek of T'hilim each week. We have decided to begin with Shir shel Yom the expanse from the water which was above the expanse. And it was so Perek 48 (B'reishit 1:6-7). DAY TWO: UNCERTAINTY Even this doesn't totally clear up the mater, because T'hilim 48 may Monday, Monday, can't trust that reference oceans (verse 5), but it day. Having grown up with the really is all about Yerushalayim. Mamas and the Papas singing about Actually, on further consideration their misgivings about Monday this makes a lot of sense because just morning, I have a healthy skepticism as God separated the 'waters below' about Mondays in general. But this from the 'waters above', so God feeling about its vagaries comes from separated Yerushalayim from the the Diaspora where the work-week rest of the inhabitable universe, and begins on day 2, rather than day one set the Divine Throne there (Rashi). of the week. Bearing that in mind, we Yerushalayim is also the interface also have misgivings about point between this realm (OLAM Mondays because YOM SHEINI is only HAZEH) and the Divine precincts. day of Creation Week, when God Therefore, the SHIR SHEL YOM for doesn't say, 'And it was good.' So, we YOM SHENI discusses YERUSHALA- begin to explore the SHIR SHEL YOM YIM, which reminds us of the divide for day 2 with a little trepidation. between the physical and spiritual. Let's begin with the famous Talmudic This idea of separation is fully statement in Rosh Hashana explain- explored in chapter 48. The Psalm's ing the choice of the daily : On description of Yerushalayim empha- Monday, they (the Leviyim) would sizes its separateness. The text sing "Great is the Lord, and highly to begins by describing the impregnable be praised in the city of our God, our nobility of Yerushalayim: Lovely in its holy mountain ()", as He elevation, distant extremity (verse 3), In , one cannot escape famed as a fortress (verse 4), Kings God's presence. Jerusalem is an saw it and were dumbfounded, antidote for feelings of alienation and panicked, and dismayed (verse 5). abandonment... Magically, mysteri- Take note of the description towards ously God feels close to us when we the end: Walk about Tziyon, go all are in His Holy City... the closeness to around her; count her towers. Take God that we feel there dispels the note of her ramparts, view her dark clouds of sadness and despair bastions, to recount to the last (Koren Psalms, p. 238). God's great- generation (verses 13-14). est kindness (CHESED) is to bridge the gaps in our existence. Please, note the different tone from the earlier description (verses 3-5), Rav Kook and his students saw in this and the latter account (13-14). At the verse an allusion to prayer. Prayer is beginning the Singer describes the an act of imagination (DIMYON). Rav impossibility of conquering Yeru- Ya'akov Moshe Charlop, among the shalayim, its inviolability. We'll ignore closest students of Rav Kook, wrote the irony that Yerushalayim has been to his son in America that through conquered dozens of times. However, the DIMYON referred to in our verse, towards the end of the Psalm the one can extend the atmosphere of emphasis is on the boundaries. There Yerushalayim to aid in prayer, even in are clear lines of demarcation the States! The DIMYON of Yeru- between the inside of Yerushalayim shalayim can work even outside its and everything else in the world; precincts. But it's always the dream, between the holy and the profane. image of Yerushalayim which trans- That delineation is very much a YOM ports us and our prayers to God's SHENI topic. Sanctum (HEICHAL). Then there's the enigmatic middle And, finally, our Psalm concludes: For section of our Psalm. What is our this God is our God, forevermore; He Singer getting at by telling us: We will guide us beyond death (verse 15). contemplate (meditate, imagine, YOM SHEINI in the Torah describes reflect, DIMINU) O Lord, Your loving the separation between upper and Kindness, in the midst of Your lower waters (heaven and earth); Sanctuary (holy precinct, sanctum, most of Psalm 48 delineates the vast HEICHALECHA, verse 10)? gulf between Yerushalayim and the rest of the universe; and, now, as the Rav Weinreb offered an explanation: poem ends, we allude to the final great divide - life and death. The connection to God, which Yeru- shalayim helps us to maintain, will carry us beyond death (AL MUT) to the next realm.

This truly remarkable Psalm helps us cope with the vagaries of Monday. There is great disappointment in realizing that our world is compart- mentalized into many different zones of distance from God. Chapter 48 reassures us that God has given us the means to bridge this great gulf between our earthly life and our God. The greatest aid to overcome this challenge is that beautiful bridge to the next realm, Yerushalayim, our eternal haven on a hill. Walk thru HaShana: On the third day of the David HaMelech's week. they would recite the psalm beginning: "God stands in the T'hilim congregation of God" (Psalms 82:1), because on the third day of Creation with Rabbi David Walk He revealed the land in His wisdom Ed. note: This is a new column in which Rabbi and thereby prepared the world for Walk will present one perek of T'hilim each week. His assembly that could now live on We have decided to begin with Shir shel Yom the dry land (35a). Not exactly what I Perek 82 was expecting. DAY THREE: DOUBLE GOOD Obviously, we've got to get a better understanding of the chapter itself to Back in the mid-80s we were moving truly connect this Psalm to YOM from Moshav Elazar across the street SH'LISHI. The place to begin is the (highway 60) to our new home in well-known declaration: God stands Efrat. So, we called one of the most in the divine assembly; among the venerable moving companies in divine beings He pronounces Israel, HOVALOT YA'AKOVI, in judgment (Tehillim 82:1). This verse is business since 1950, just like me. On used by our Sages to better the phone, I asked to move the understand court procedures following Monday. The response? 'No, (Sanhedrim 6b). However, it's most you want to move on Tuesday, YOM famous use is: Rabbi Yitzchak said: SHE'HUCHPAL BO 'KI TOV'! I was From where is it derived that God is being informed that Tuesday is the located in synagogue? As it is stated: best day for new endeavors, because "God stands in the congregation of that day God said, 'And it was good', the Lord." The congregation of God is twice. At that point, I was trying to the place where people congregate to remind myself who was the rabbi and sing God's praises, and God is located who was the truckdriver. Of course, among His congregation (B'rachot they may just have been fully booked 6a). on Monday, but I was convinced. We're still no closer to understanding So, YOM SH'LISHI is a special day, what this has to do with YOM and that must be reflected in the SH'LISHI. Rav Shmuel Eildels SHIR SHEL YOM for Tuesday. We (Maharsha, 1555-1631) in his insights recite Psalm 82. For the reason, we to Aggadot (non-Halachic material in turn first to the Talmud in Rosh the Talmud) helps shed some light on society treat justice with tremendous the matter. He comments that just reverence, but it can lead to abuse. like God's separation of dry land from That's why our Psalm warns those the oceans provides stability to the with judicial power: but you shall die world, so, too, does the Divine Torah as men do, fall like any prince (v. 7). justice system provide needed The rock-solid nature of our conti- balance to the world. The obvious nents usually instills within us a connection between Tuesday and sense of stability and security, which justice is, of course, the Flood. When isn't always justified. We must human society loses its sense of remember the cataclysmic flood of fairness and security, as in the the generation of No'ach. The only generation of the Flood, the stability bulwark against a future disastrous of the areas of human habitation are inundation is our judicial system. Its threatened with inundation and fairness forms the dyke against the destruction. raging seas. It is this potential for the world to Tuesday and its Psalm are a reminder lose its normal stability which is that this sense of safety is based referred to in verse 5: They neither upon our reliance on God, the only know nor understand, they go about true Judge. So, the poor and needy, in darkness; all the foundations of the who must search for justice in this earth totter. The 'they' in that quote often-difficult world, are advised to are the rich and powerful judges who best seek this fairness on Tuesday. often use their wealth and position as God doubled the declaration that this the unchanging reality of the world. world is good on that day. That's why They are 'in the dark' to the true our Psalm reminds us: Judge fairly reality, that all stability comes the wretched and the orphan, directly from God, and began on that vindicate the lowly and the poor, primordial Tuesday. rescue the poor and the needy; save There is an ever-present danger of them from the hand of the wicked (v. judicial corruption. This dangerous 3 & 4). reality is described in verse 6. In Our poem reminds us of the dangers judges are often in our societies, but it's Tuesday, so called ELOHIM. This term can also be have some hope. Like Ya'akovi said, used to refer to heavenly beings and 'It's a wonderful day to start even God. It's use demands that something new and exciting.' Walk thru the deeds of the arrogant (verse 2). David HaMelech's Now because we're asking the Divine T'hilim Judge to 'repay' the bad guys for their dastardly deeds, I prefer with Rabbi David Walk translating KEL NEKOMOT as God of retribution or punishment. This Perek 94 beginning part of the Psalm DAY FOUR: THE STRUGGLE continues to ask the tough questions about Divine justice (theodicy) by Yiddish gets it right. The fourth day asking how long the bad guys of the week is called Mitvoch, (RISHA'IM) will rejoice or be happy mid-week. No reference to the Marvel (verse 3). This first section of the Universe and Thor's father Woden, poem (verses 1-7) ends by decrying sometimes Odin, as in Woden's Day the worst possible situation in any or Wednesday. It's just the middle of society: the widow, stranger and the week. Somehow, we all have to orphan are oppressed. This all occurs make it through the perils of life until because these corrupt rulers neither Shabbat. It's sort of true that see nor understand the righteous Wednesday's child is full of woe. This God of Ya'akov (verse 7). difficult reality is reflected in , the poem chosen to be recited by The middle section of our Psalm the Leviyim during the daily offering (verses 8-15) addresses these (TAMID), and our Psalm for Day Four. oppressors and demands that they begin to understand that God rules The Talmud (Rosh HaShana 31a) this world and that justice will explains that the Leviyim picked this eventually prevail. The individuals Psalm because it calls to God to who are chastised by God for their wreak vengeance upon the wor- crimes should feel fortunate shipers of the sun, moon and celestial (, verse 12) that God is objects, which were all created on correcting their behavior so that they Day 4 of that first week. And, indeed, don't end up in the pit (GEHENNIM?, our poem begins with the declara- SHACHAT, verse 13). This middle tion: Lord, God of revenge, O God of section ends with the most famous revenge appear! There's a lot more to verse of our Psalm: God never this wonderful Psalm, but it does abandons His nation; His portion is begin with this plea for God to 'Rise never forsaken (verse 14, it appears in up, O Judge of the world and repay the YEHI CH'VOD prayer before there, Shabbat is coming! In the ASHREI every morning). Ashkenazi custom, the first three verses of Kabbalat Shabbat are Finally, we come to the last section of recited at the end of chanting Psalm the poem, which is what I think about 94 every Wednesday morning. When I when I recite this poem every YOM was looking in the OTZAR HaTEFILOT R'VI'I. Here we discuss the 'woe' of for ideas about this Psalm, I Wednesday's child: How am I going to noticed (for the first time) the make it through the week. The days following introductory line: And have are passing and I am bogged down intent (VAYECHAVEN) that the light with life's strife. The critical verse is: of the extra spirit (RUACH YETEIRA) If I feel that I'm falling (my foot is of the coming Shabbat should come slipping), I must believe that Your to us. Wednesday morning is all kindness (CHESED) will support me about finding the strength and Divine (verse 18). I used to sing this verse support to make it through the every week after davening on difficulties of the week. Wednesdays. There is a beautiful tune for this written Reb Meir There's actually a famous custom, Shapiro of Lublin (the originator of based on the teachings of Beit Hillel, DAF YOMI), which can be found that starting on Wednesday, if you online find some special treat while https://www.youtube.com/watch?v=iBfTF_otIwc shopping, you should save it for Shabbat. In other words, starting This song was sung in the Camps YOM R'VI'I, we must begin getting during the Holocaust, and a very into the Shabbat mood. It helps moving version can be found here: combat the mid-week blahs. https://www.youtube.com/watch?v=nOiXe0qEsDg So, Psalm 94 applies to YOM R'VI'I in Verse 19 completes the thought of two ways. The first 15 verses discuss verse 18. I felt that I was falling, and the terrible rebellion against God by couldn't make it through my worshiping the heavenly hosts difficulties or, perhaps, the week. created on that primordial fourth Then, in spite of 'my many anxieties day, and relying upon Divine justice within me, Your consolations that these crimes will be punished. delighted (cheered up) my soul.' However, the last 8 verses concen- Wednesday is the day that we need trate on the belief that God will help that old bumper sticker: Hang in us get through life's vicissitudes. And nothing helps us carry on more than the expectation of the upcoming wonderful, restful, rejuvenating Shabbat. Walk thru strength; raise a shout for the God of Jacob. Take up the song, sound the David HaMelech's timbrel, the melodious lyre and harp. T'hilim Blow the horn on the new moon, on the full moon for our feast day with Rabbi David Walk (T'hilim 81:2-4). Perek 81 But there's a lot more going on than DAY FIVE: just a happy song for Thursday, and, THUNDEROUS UNCERTAINTY in our tradition, this Psalm has other roles. This Psalm is the Song for Rosh Please, forgive me as I reminisce HaShana and Day 6 of Sukkot about my misguided youth. Growing according to the custom of the Vilna up I loved comics books. You know, Gaon. The blowing of the horn, sort of like action movies that don't SHOFAR, clearly references Rosh move. My favorite was The Mighty HaShana, and 'the feast day' Thor. Thank you Stan Lee a"h. So, (CHAGEINU) can be assumed to be now that I'm writing about Thursday Sukkot, which is called CHAG by the (Thor's Day), I feel right at home. Torah and our Sages. Even the Psalm chosen by our Sages for YOM CHAMISHI cooperates with Only after this joyous opening does my youthful predilections, but more our Singer (Maybe Assaf) get more on that later. serious. The Psalm describes the various Mitzvot which God has The choice of chapter 81 as the Day 5 ordained. We have CHUKIM (decrees Psalm is not immediately obvious. we don't fathom), MISHPATIM (laws The famous Talmudic statement for society, which we would have about the daily Psalms (Rosh legislated if God hadn't) and EIDUT HaShana 31a), explains that the fifth (testimonies, commemorations like day of Creation saw the emergence CHAGIM and Shabbat). At his point of birds and fish. Rashi then our Psalm reviews the Jews' historic comments that these denizens of air relationship with God. We begin with and sea are so beautiful and God removing the yoke of servitude awesome that we earthbound ('I relieved his shoulder of the humans can't help but burst into burden', verse 7) back in Egypt. song, or as the Singer of our Psalm According to most authorities, this declares: Sing joyously to God, our relief from the burdens of bondage also took place on Rosh HaShana. sad reality that we Jews don't listen. This began the six month program of Then we are left to our own Ten Plagues, resulting in the Exodus resources, and that leaves us open to on Pesach. It also previously the vicissitudes of history. This could referenced Yosef, who was released spell our doom, because we only from prison on Rosh HaShana. survive the storm tides of the centuries with Divine intervention. With our relationship with God clearly delineated, our Father in heaven Clearly, this is again a Rosh HaShana begins to warn us that everything will theme. I believe that it's also a be fine if we only can eschew idolatry Thursday matter. On the fifth day of and remain loyal to God, who brought the week, the Jewish courts tradi- us up out of Egypt (MA'ALCHA). This tionally sat (along with Mondays), and is a variant on the more usual 'took us we feel the pressure of judgment. We out (Y'TZI'A) of Egypt'. We are also feel a certain sense of the week recognizing that the Exodus experi- winding down towards Shabbat. Has ence raised this slave people up and this week been one of accomplish- transformed them into a great nation. ments? Will I enter Shabat with a feeling of content and fulfillment? Hidden in verse 8 is the Thor Judgment comes in many forms. Our reference. God tells us that, 'I Psalm motivates us to self-judgment. answered you from the thunder's Are we living up to God's expecta- hiding place'. God's voice is like tions? And our own? thunder. Forgetting about Norse mythology, thunder is both exciting As our poem moves into its final and scary. Just as the Jews experi- phase, there is almost a lament: If enced it at Mt. Sinai. We're, there- only My nation would heed Me! God fore, also referring to Shavuot, as we would vanquish our foes, and in a paraphrase the first two Command- final burst of poetic splendor, we are ments in verses 10 and 11, just in assured that God would 'feed us from reversed order. the fat of the wheat, and honey from the very rocks (verse 17). Our Divine This moves the Psalm into the arena Patron can make the simplest of of MUSAR, or ethical motivation. God items into ambrosia if we just allow continues speaking to the Jewish God into our lives. people and warns us 'there shall no foreign god with you... I alone am alludes to Rosh HaShana, your God.' But God shares with us the Sukkot, Pesach, and Shavuot. But its greatest achievement is its encour- agement to get us through the trying week by inviting God and Jewish tradition into our lives. Each Thursday can help us move peacefully towards Shabbat by listening carefully for God's hidden thunder. It's there in the daily mitzvot we perform. majesty (T'hilim 93:1), because on Walk thru that day He completed His labor and David HaMelech's ruled over all of creation in full glory (Rosh HaShana 31a). With a com- T'hilim pleted Creation activated, God dons the splendid mantle of Cosmic Ruler. with Rabbi David Walk That's a wonderful image. God's Day Shir shel Yom Shishi Six garments are Friday finery. This is cool, and I have no idea what it's DAY SIX: talking about. How do God and CLOTHES MAKE THE MAN clothing work? And why is HaShem clothed twice (LAVESH LAVESH)? Perek 93 What can it possibility mean for us Finally, it's Friday, TGIF! You don't mortals? have to be Jewish to love Friday. The Ohr HaChayim explains that the There are so many great Friday doubling of God's raiment on Friday quotes, but one of my favorites is: can be understood like the double Every Friday I like to high-five myself GA'O GEI'EH ('glory') from the Song for getting through another week on of the Sea. God's 'glory' increased as little more than caffeine, willpower a result of this momentous event. and inappropriate humor. Thank you Similarly, God's completion of Crea- Nanea Hoffman, whoever you are, for tion increased the Divine clothing expressing how I feel many Fridays. ensemble. Perhaps, because the Of course, she's leaving out my completed magnificent Universe, in anticipation of Shabbat, but you get some way, bedecks the Creator. the idea: Fridays are cool. Again, can we apply this image to We observant Jews express our ourselves? I believe strongly that we sentiments about YOM SHISHI in our can. But first allow me a technical SHIR SHEL YOM, which is . aside. We have two major terms for It's very short, which also makes me clothing in Hebrew: BEGED and happy. According to the famous LEVUSH. We normally assume that Talmudic list of the daily Psalms: On Biblical Hebrew has no synonyms, the sixth day of the week, the Leviyim and, therefore we ask, 'What's the would recite the psalm beginning: difference between BEGED and HaShem reigns, He is clothed with LEVUSH?' It's been said (by Rav Moshe Shapiro When I consider this transformation, and others) that BEGED comes from I think of the great Kabbalists of 'treachery' (like BAGADNU, 'we have Tzfat. As the sun dipped behind rebelled'). A BEGED, therefore, often Mount Meron, they would wrap will hide the real nature of the person themselves in garments of white and wearing the garment. Like BIGDEI go out to greet the Shabbat KAHUNA, hide the fact that these Queen/Bride. I have this powerful mere humans are serving in the Beit image of a dual transformation. One HaMikdash like angels serve in happening as they slip into the white heaven. LEVUSH, on the hand, robes; the other as they witness the enhances the reality of the wearer. simultaneous exit of the week and Some clothes hide who we really are; the glorious entrance of Shabbat. others bring out our true nature. Boy, do I wish that I could report that The completed universe gave us a this describes my personal Friday glimpse of God's true glory. On YOM afternoon. But I cannot tell a lie. SHISHI, as we prepare and dress for Usual my Friday is hectic, and I'm Shabbat, we should feel a certain rushing to get to shul in time. I'm power surging through us. We are neurotic about punctuality, which sloughing off our weekday worries, exacerbates my Friday issues, and and ready ourselves to allow our annoys those around me. spiritual reality to shine through. The real us emerges as we adorn However, the end of the Psalm comes ourselves with our best clothing. to the rescue. The penultimate verse declares: Above the thunder (KOLOT) Most importantly, there should be of the mighty waters, more majestic two separate projects developing. than the breakers of the sea is First, the physical reclamation HaShem, majestic on high (verse 4). enterprise of our Shabbat appear- Even if my Friday transformation left ance emerging from our weekday something to be desired, the drab chrysalis, the first LAVEISH. Kabbalat Shabbat experience in shul Then, comes the full butterfly effect and then Kiddush at home often as we endeavor to allow our succeed in instilling a sense of God's NESHAMA to assume control of our personality, with the advent of our glory, which Shabbat is about. And Shabbat NESHAMA YETEIRA (double hopefully the singing provides the dose spiritual identity), the second KOLOT ('thunder', especially Psalm LAVEISH. 29, 'The voice of HaShem is over the waters; the God of glory thunders, HaShem, over the mighty waters. Verse 3).

Then we actually celebrate Shabbat, which is beautifully described in our Psalm's final verse: Your decrees are indeed enduring; holiness befits Your house, O LORD, for length of days (verse 5). Those 'decrees' are called EDOTECHA, Your testimonies. Those are Mitzvot which bear witness to God's great deeds, like Pesach. Here our Shabbat observances testify to our perfect faith in God the Creator, and our appreciation of the wonder- ful world provided. And that's what we'll describe next in the Shabbat Psalm. Walk thru gratitude results in us being totally blown away by the greatness David HaMelech's (GADLUT) of God's burst of creative T'hilim energy. We finish by acknowledging that God's perfectly thought out with Rabbi David Walk (MACHSHEVOTECHA) Creation is too deep for us to ever completely Shir shel Shabbat fathom (AMKU).

SHABBAT: Sidebar: I'm always fascinated by scientific discoveries, whether THE CULMINATION through microscopes or telescopes. I Perek 92 follow this kind of stuff in websites for laypeople. But the coolest thing is So, for every day of the week we had that every new discovery (either in to figure out the SHIR SHEL YOM the microscopic or macroscopic based on some poetic reference to realm) uncovers new vistas, usually what happened on the corresponding completely unanticipated. There is day during that first week of still more that we don't understand Creation. Well, it's not true for about God's Cosmos than we do ken, Shabbat. begins: MIZMOR and that's likely to remain true SHIR L'YOM HaSHABBAT, This song forever. is the poem of Shabbat day. That opening declaration makes it clear At this point in our Psalm, there's a that we must recite this Psalm as our sort of transitional verse (7), which I Shabbat SHIR SHEL YOM. Instead, we find almost sad. There are people have another conundrum: What does who just don't get it. 'It' being the the content of his Psalm have to do wonder of God's world. There are two with Shabbat? types of individuals described in this verse, the boor or brute (BA'AR) and The Psalm itself divides quite neatly the fool (K'SIL). The Malbim describes into three parts. The first part (verses the 'boor' as more animal-like, in 2-6) informs us that it is a 'good other words, the truly unlettered, thing' (TOV, correct, appropriate?) to and, therefore, unaware or oblivious thank and acknowledge (L'HODOT) to the wonders of our world. While God. That HODA'A involves singing the K'SIL might be truly knowledge- and waxing poetic over the awesome- able, but through either personal ness of God's Creation. This joy and desires (TA'AVO) or nefarious comparison goes a step further. The inclinations (RISH'O) denies the S'fat Emet describes a TZADIK as one wonders of God's Creation. Being whose inner reality and outer indifferent to the world's glories is a appearance are exactly the same, serious defect. nothing hidden from the observer. That's similarly true of the date. The The rest of the Psalm consists of two outside of a date is a thin membrane parts. The first (verses 8-12) which looks very similar to the inside. describes the success of the wicked. What you see is what you get. They spread and sprout like grass (I would have suggested weeds or The poem continues to describe the thorns) across the world, but they abundant good and influence of the will be destroyed in rather short TZADIK, which doesn't go bad with order. The demise of the evil will only advanced years (verse 15). TZADIKIM, further aggrandize the glory of God in like dates and cedars, tend to age our world. well. The abundant grasses wither and die quite quickly, and to grow I'm much more interested in the final they must be replanted every season. portion of our MIZMOR (verses 13-16). Yes, there are many bad guys in Here we describe the flourishing of , but each one is a new the righteous (TZADIK). The irony is phenomenon. Our TZADIKIM remain that the same agricultural term is with us forever. used to report the success of both TZADIK and RASHA, namely Before I leave this description of POREI'ACH, to sprout or blossom. Shabbat's Song, I'd like to share an However, the P'RICHA of the RASHA important aspect of this beautiful is like that of grass, widespread and poem. We're addressing God directly fast, but only for a single, short and personally. The poem is season. The P'RICHA of the TZADIK is constantly speaking in the second like that of the date palm and the person to God. As the poem develops, cedar, slow but enduring. it also uses the first-person singular format seven times. Perhaps, once The comparison of the TZADIK to the for each day of that primordial week. date is fascinating for two reasons. My Shabbat joy and appreciation of The date tree produces copious fruit, God and Creation is very personal just like the abundant good of a and unique to me. I may daven in a TZADIK benefiting the world immedi- minyan and eat my meals with a ately and for future times. But the crowd, but ultimately each one of us must have a powerful and visceral Shabbat experience unique to me.

The Shabbat cessation of creative activities (the 39 M'LACHOT) isn't just to allow me to rest and recharge my creative juices. This full stop on weekday life is to give me pause to acknowledge, appreciate, and adulate God for this universe created in seven days, ages or stages. STOP! Look around, because it is, indeed, a wonderful world. Walk thru inevitability of the sun's rise in the east. David HaMelech's But let's go back to the beginning. T'hilim Psalm 130 starts with a fascinating irony. This compact poem is one of with Rabbi David Walk the 15 Psalms which open with the Shir HaMaalot, Mimaamakim phrase SHIR HAMA'ALOT, a Song of the Ascents. These songs describe Perek 130 the climb to the spiritual pinnacle which is the Temple Mount. Many OUT OF THE DEPTHS authorities explain that the Leviyim sang these musical Psalms while - INTO THE HEIGHTS mounting the 15 steps between the There's a Psalm which evokes very outer and inner courtyards of the BEIT HAMIKDASH. But here we are strong memories for most of us, ten Psalms into this ascent, yet our because of its prominent place in our Singer claims to be in MA'AMAKIM, High Holiday prayers. It is recited profound depths. Most probably the responsively with the Ark opened Singer is recalling some traumatic before the recitation of SHMA during event. In our High Holiday prayers, Aseret Y'mei T'shuva - from RH thru we use this expression to describe , inclusive. our spiritual state during these Days However, for me Psalm 130 evokes of Awe. totally different memories: all night Our Psalm neatly divides into two guard duty. I remember as a relatively parts. The first half (verses 1-4) is new immigrant in Efrat during the addressed directly to God, and 1980s, twice a month I had to do the declares that only God can solve rounds of our small community. I humanity's spiritual ills. Part two don't know how effective we were, (verses 5-8) is a declaration of total but I do remember how much I pined faith that God will grant salvation. In for the sunrise. Just like verse 6 in each section we first have an our poem: My soul yearns for God, expression of the author's personal even more than the night guards situation, followed by a declaration of yearn for sunrise, watching for that faith in God's help in more general sunrise. And we're just as certain in terms, especially for the Jewish God's compassion as we are in the people. The most famous discussion matter how far we have fallen, we concerning our poem is about the never lose confidence in the infinite identification of the 'depths', forgiveness of God. MA'AMAKIM. It's been suggested After begging God to pay attention to that the literal meaning of 'depths' is us, we acknowledge that our fate is the ocean's depths, and the author totally dependent on God's forgive- has a sense of drowning. Others ness. Since we all sin, it's only God's suggest a prison or dungeon, like pardon which allows us to go on with Yosef who is drawn up from a pit. But our lives. We are emphasizing the I think that it's Rebbe Nachman who critical word in our Psalm: SLICHA, expresses the most accepted forgiveness, exoneration. This brings position, IMKA D'LIBA, the depths of us verse 5, which declares that we one's heart. The Psalmist is saying are anticipating God's 'word' or that even though I've sinned, in my 'thing', D'VARO. I'm pretty sure it's a innermost self I'm still loyal to You, O word, and that word is SALACHTI, I God. have forgiven. This expectation is the Rebbe Nachman said that this inspiration behind the most famous opening expression of despondence SLICHA prayer recited KOL NIDRE is referred to in the beginning of the evening. our Slichot prayers, which Ashkenazim begin reciting this It is this 'expectation' which is the coming Motza'ei Shabbat. Our EIDOT focus of the second half of our Psalm. HaMIZRACH brethren have been In my introductory paragraph I intoning them since the day after already described how much we . The Breslover anticipate this Divine clemency. Now explained the expression 'As beggars I'd like to explain the dual nature of and supplicants we knock on Your this expectation. Our Singer uses two door' is based on our poem's 'cry terms to describe the anticipation: from the depths'. But no matter how KIVITI and HOCHALTI. What's the far we have fallen, we are confident difference between them? that our pleas will be fulfilled. As the The Malbim contrasts the two terms. Slichot introduction continues: For KIVITI, 'await' or 'expect', he upon Your compassion, we have describes as what is happening in the faith, and upon Your grace we rely. soul of the individual who feels this So, the introduction of Slichot hope. Our NESHMA is awaiting God's mirrors the message of our Psalm. No grace. On the other hand, YICHUL, which can also be translated as an The term used for 'redeem' is PODEH, expectation or an anticipation, refers not GO'EL. The difference (according to the behavior and power of the to the Malbim) is crucial. PIDYON object of our hope. In other words, means that there is a price exacted these two terms express that our for the redemption. We have never hope in God to save or forgive us is lost our total faith in the final and based on two factors. First our deep complete redemption, but our Singer faith in God, and secondly in the also recognizes that our people have awesome power of God to bestow suffered greatly on this path. salvation. This stirring testimony to our Beginning with verse 5, there is national faith is a fitting component tremendous confidence that God will of our Ten Days of Repentance forgive. This is in contrast with the liturgy. We must endeavor to carry its beginning of the Psalm when our message of confident belief with us Singer is begging for God's attention. all year, as we climb from the depths Where does this newfound faith of despair to the heights of hope. come from? Rav Soloveitchik addressed this exact issue in an essay on T'shuva, where he wrote that the difference between individual and communal confession is tremendous. 'When the individual confesses, he does so from a state of insecurity... For what assurance has he that he will be acquitted of his sin? ... In contrast, KNESSET YISRAEL confesses out of a sense of confidence and even rejoicing for it does so in the presence of a loyal ally, before its most Beloved One.' The Psalm ends with the logical extension of this faith: God will redeem Israel from all its transgres- sions (verse 8). But with this exuberant admission comes a caveat. Walk thru exhilarated about? To me this sounds like a sporting event, and God just hit David HaMelech's a grand slam. Sorry, but that's my T'hilim reference point for applause. However, our case is much more with Rabbi David Walk profound, as the next verse explains: For the Lord Most High (ELYON) is Perek 47 awesome, great king over all the earth. The starting reference for our THE RISING Psalm is that God is Creator and Ruler of the universe. This is very In our efforts to streamline Rosh much a Rosh HaShana issue, for Rosh HaShana services last year, one of HaShana commemorates the sixth the casualties was . It's the day of Creation when humanity was one we say 7 times before blowing created. For the first time, there were the Shofar. There were years when I creatures who could appreciate said to myself, 'Why are we doing this God's astounding achievement. so many times?' So, of course, last year I missed not reciting it. I hope Then comes the next stage in the my minyan does chant it this year, Creation process. We have six steps but in any case, it's worth trying to (days) in the Creation story, fathom the meaning of this culminating with human beings. One fascinating Psalm and its message might have thought that's it, but for Rosh HaShana. they'd be wrong. 'God subjects peoples to us, sets nations at our Even though the custom of reciting feet' (verse 4). We, the Jews, God's this Psalm before sounding the people, are the continuation of Shofar is quite new (there's no Creation, or evolution, if you will. The mention of it before the 1700s), the world at large will eventually take connection of this poem to Rosh notice. They will heed the fact that: HaShana goes back to Masechet God chose our heritage for us, the Sofrim (probably 8th century). Today glory of Yaakovb whom He loved. almost all Ashkenazim say it. (verse 5). This ends the first Our Psalm begins with the whole part of the poem. The Psalm world applauding God: Clap hands all continues with the answer to the nations, cheer on God with jubilant unasked question, when will this cries (47:2). What's everybody so universal recognition of Judaism happen? Psalm, because the root is SEICHEL, wise. According to Rebbe Nachman, The answer: God ascends amidst the this refers to the special melody of T'RU'A; the LORD, to the blasts of the certain Rebbes (the TZADIK) who horn. Sing, O sing to God; sing, O sing sing very intelligent songs which to our king; for God is king over all contribute wisdom to the world. the earth; sing a MASKIL (verses 6-8). The world at large will comprehend I think that our Singer is announcing the supremacy of God and the that Jews inspire the world to the veracity of Torah when the Jews essence of wisdom and knowledge. crown and enthrone our Creator as This doesn't refer to Einstein, Penzias our Sovereign. The process of or, my neighbor, Prof Auman. It achieving this goal is our Rosh means that the Jews announce the HaShana devotions. First, we reality and presence of God in our emphasize that God is our King in the cosmos. We blow the Shofar and blessings 'the Holy King' (HAMELECH shout from the rooftops: Gott fiert HAKDOSH) and then 'the King over die ganze velt!! God rules the whole the whole world', both of these world! There is no greater SEICHEL. appear in all our silent devotions Which brings us to the end of our (AMIDA) of Rosh HaShana. song. We clearly state the Jews great Secondly, we blow the Shofar. Even contribution to the world's knowl- though the ram's horn has much edge base: God reigns over the symbolism surrounding it (memorial- nations; God is seated on His holy izing the Akeida, wake up to repent, throne (verse 9). The Malbim claims and so on), the central role of the that this verse is continuing the trumpet fanfare is for the annual process of verse 6, the coronation of coronation of God as our Monarch. God. God's reign is universal and The Shofar blasts have many eternal. Cool, but I think that we are messages, but the central point is clearly stating that our effort to God is our KING. convince the world of God's sovereignty will ultimately succeed I believe strongly that the most and be accepted. important word in this middle section (verses 6-8) of our song is the last: What will move the world to MASKIL. Not so easy to translate this eventually accede to our age-old term. Metzudat David suggest that it efforts at coronating God? Well, means a well thought out song or verse 10, of course. 'The N'DIVIM of the peoples are gathered together, the retinue of Avraham's God; for the guardians of the earth belong to God; He is greatly exalted.' The key term is N'DIVIM. This can be translated as noble or grand, however the essence of this term is generosity and philanthropy. Avraham Avinu proclaimed God's existence, but the eventual success of his efforts to spread ethical monotheism is predicated upon his character. Ultimately, the message of Judaism is N'DIVUT. This means generosity and philanthropy, of course, but so much more. The essence of this trait is self-sacrifice. We give of ourselves for the great cause of our beloved Zeidie Avraham. The Jewish nation proclaims the sovereignty of God, and aggrandize the Divine Presence. We do it by blowing the Shofar, which became such a potent symbol through the Akeida. Avraham Avinu remains our guide and this Psalm is the trail map.