BOOKS

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Psalms
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Source: http://www.loubavitch.fr

Introduction to the Hebrew edition

In response to the public's request, we are publishing the book of Tehilim, which the
the presentation is in accordance with the practice established by Rabbi Rayats, whose merit we ...
will protect. This work allows for the public reading of these Tehilim and also includes a
collection of letters from Rabbi Rayats, which highlight their importance. Following the call he made,
This public reading of the Tehilim has largely developed and expanded.

As a result, and in order to arouse and reveal its merit upon us, so that we may be
inspired by the reading of the Tehilim, to true Techouva and for our prayers to be positively
Fulfilled, we have given its name to this edition of the Tehilim, Ohel Yossef Its’hak.

Kehot Publishing House

Invitation to the reading of the Tehilim

The great Rav, Rabbi Ichaya Horowitz, writes in the Chneï Lou'hot Ha Berit, on page 257:

One who has the desire to cling to God and to His praises must give special value to
Book of Tehilim. As our Sages point out, King David prayed that his Psalms be
recited in all houses of prayer and study. And, in fact, we possess nothing as
powerful as these Tehilim, containing within them all forms of prayer. Some Psalms are
hymns in praise of God, while others are requests for forgiveness and
the expiation. It is clear that King David composed them all having received divine inspiration.

Blessed is the man who recites and sings the Tehilim with true concentration, not
like those who read them hastily, without contemplating their meaning, as is the case with us
era. Indeed, the one who wishes to be rewarded for their reading of the Tehilim and to evoke pleasure
God, when reading them, must give them his full attention.

Every time the word Edoté’ha, "Your Testimonies", appears in the Tehilim, it is about this
the way it should be read. Nevertheless, in Psalm 119 (which consists of eight verses for
each of the twenty-two letters of the alphabet), when this term appears in the verses beginning
by a Beth, a Dalet, a Hé, a Mêm, a Noun, a Pé, a Reïchou, a Tsaddik, that one can
retain by the mnemonic DaMaH BeN PéRéTs, it will be pronounced Edvoté ’ha, at
the exception of verse 113 of this Psalm 119, in which it is said, once again, Edoté’ha. Such is the
tradition that we have received from our ancestors.

The author of the Levouch writes, in chapter 1 of his book, that Tehilim are recited primarily
to eliminate the accusing angels, so that our prayers may rise in peace. It is therefore wise and
It is desirable to recite Tehilim before prayer, with the aim of 'removing the tyrants, cutting them off.'
thorns and the thorns that surround the celestial Rose" before praying. Afterwards, the prayer will rise and
it will be approved by God. Nevertheless, it is advisable to avoid, if one arrives at the synagogue when the
the community has already begun its prayer, making accessory what is primary and primary what is
This accessory. On the contrary, we will have to join the public office, pray fervently and
without rushing, without hurrying. Indeed, our Sages have established the 'verses of praise', Pessoukei
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from Zimra, between the blessings Barou'h Ché Amar, "Blessed is He Who has spoken" and Ichtaba'h,
that it be praised in order to eliminate negative forces and accusing angels, so that the
prayer rises up there peacefully.

The importance of public recitation of Tehilim

For several years, many Jewish communities, whether they follow the Ari Zal rite or
Well, another rite has instituted a daily reading of the Tehilim, according to their monthly distribution.
These are recited after the morning prayer and are followed by an orphan's Kaddish.

Moreover, each ChabbatMevar’him, the one that precedes the beginning of the new month, before the
morning prayer, we will recite all the Tehilim and then say the Kaddish of the orphans. If one of the
present at the obligation to recite it, due to an anniversary of death or mourning, we
intercalate a Kaddish at the end of each of the five books of Psalms.

This also applies to the Shabbat that precedes Rosh Hashanah, although we do not bless.
not the month of Tishrei.

* * *

From the second day of Rosh Hodesh Elul until Yom Kippur, three other Psalms
are recited, in addition to those mentioned above. On the second day of Roch 'Hodech Elloul, one
say Psalms 1 to 3 on the second day of Elul, Psalms 4 to 6 and so on. On Yom Kippur,
We read thirty-six additional Psalms, that is, nine before the Kol Nidre prayer, Psalms 115 to
123, nine before sunset, Psalms 124 to 132, nine after the Mussaf prayer, the Psalms
133 to 141 and nine after the Neila prayer, Psalms 142 to 150.

* * *

Another practice was established on Sunday, Nissan 2, 5704 (1944), whereby, in one day
where the Tahanun is not recited, in which case Psalm 20, the Menatseach... Yeaneha, is omitted.
"From the chief of the singers... He will answer you..." between the prayers Achreï, "Happy..." and Ou Va Le
Tsion, "And it will come to Zion..." We will say this Psalm after the prayer, before the reading of the Tehilim of
day. However, it is not read as a passage of prayer, but rather as a supplication.

* * *

It is customary, moreover, to read the Psalm that corresponds to the number of his years. Thus, at
Starting from their thirteenth birthday, the Psalm 14 will be said, then, from their fifteenth
anniversary, Psalm 15 and so on. We will recite it before the Tehilim of the day.

Prayer before the reading of the Tehilim during weekdays

This is your desire: May it be Your will, Eternal, our God and the God of our ancestors, Who chooses
David Son servant and his descendants after him, Who chooses the praises and the commendations, to consider
with mercy the reading of the Tehilim that I will do, as if they were said by King David, from
holy memory, himself, may his merit protect us. And may the merit of these keep us.
verses of the Tehillim, those of its words, its letters, its vowels, its cantillation signs,
divine names formed by the acronyms of its initials, of its final letters, in order to redeem our
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faults, our sins and our transgressions, to remove the tyrants, to cut the thorns and thistles
who surround the Celestial Rose, to unite the bride of his youth to his Beloved, with love,
friendship and respect. And may this unification inspire a plentiful influence in our minds, in our
souls and in our breaths, so that our iniquities may be purified, our faults forgiven and our...
transgressions, just like You absolved David, who recited these Psalms before You, as it is
"The Lord has also removed your sin. You will not die." Do not make us leave this.
world before our time, before the count of our years was filled, 'which are numbered at
seventy, so that we can fix what we have spoiled. May the merit of the king
David, may he rest in peace, protect us and be with us, so that You may be patient.
towards us, until we return to You, fully repenting. Grant us the
favor of the treasure of Your gracious gifts, as it is said: 'I will take in grace the one to whom'
I grant My favor. I will grant My mercy to whom I take pity on." Just as
We pronounce a praise before You, in this world, may we have the merit, Eternal
our God, to sing songs and praises before You, in the world to come. Thanks to the reading of
Psalms, may the Rose of Sharon be inspired, to sing, with a pleasant voice, with joy and
joy. May the glory of Lebanon be granted to him, the majesty and glory in the House of our God,
very soon and nowadays, Amen, Selah.

* * *

Before starting the reading of the Tehilim, the following three verses are recited.

Let’s go, let us glorify the Lord, let us acclaim the Rock of our salvation. Let us present-
We stand before Him with thanksgiving, singing hymns to Him. For the Lord is a
Great God, a powerful King, above all supreme beings.
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The Book of Tehilim Ohel Yossef Its’hak

Presenting all the Psalms, divided into five books, in a form that makes them easier to read,
course of the seven days of the week or the thirty days of the month

With a commented French translation

In the appendix, there is a collection of letters from Rabbi Yossef Its'hak Schneersohn.
previous Rabbi of Lubavitch, related to the reading of Tehilim,
extracts from talks and letters of Rabbi Menachem Schneerson,
the Rabbi of Lubavitch
on the same theme

The editions of Beth Loubavitch

Preface

Jewish tradition, in general, and the Hasidic heritage, in particular, have widely spread the
practice of regular reading and even, as much as possible, daily reading of the Tehilim, the
Psalms that are at the base of the liturgy of Israel. It is to contribute to the dissemination of this
practice that the Kehot publishing house, from New York, published shortly after the Rabbi of Lubavitch had
took the direction of the 'Hassidim 'Habad in the fifties, the book of Tehilim Ohel Yossef
Its'hak, accompanied by a brief commentary on the significance of each Psalm, some prayers and
different texts, written by Rabbi Yosef Yitzhak, the previous Rabbi of Lubavitch, which emphasize
the value of the Tehilim and the importance of reading them. In 5761 (2001), the English edition was published of
Psalms Ohel Yossef Its’hak and it is now the French edition that is presented here.

The Book of Psalms, the Tehilim, was written by King David, but he borrowed from it.
however some passages to ten Just ones of the generations that preceded him, as reported by the
Tractate Baba Batra 14b, mentioning Adam the first man, Melchizedek, our father Abraham,
Moses our master, Heman the Ezrahite, Jeduthun, who was the chief of the singers in the Temple,
Assaf and the three sons of Korach. It is known, in fact, that they separated from their father and
Parvin rent at the Techouva. Some Psalms furthermore refer to Etan the Ezrahite, but our
Sages consider that this is our father Abraham.

The one hundred fifty Tehilim are divided into five books and the treatise Bera’hot 34b says about this:
Moses gave Israel the five books of the Torah, then David transmitted to him the five books of the
Psalms. They are, moreover, divided into seven parts, which are read during the seven days of the week.
and in thirty passages, read over the thirty days of the month. In fact, King David asked God and he
obtained that the reading of his Psalms be regarded as the study of the most difficult passages of the
Torah, those who deal with the purity and impurity of wounds, as well as with transmission
this impurity in space.

In the first Temple, then in the second, these Psalms were the basis of the songs of
Levites, accompanied by musical instruments. These could be heard while
the Cohanim offered the sacrifices. Subsequently, after the destruction of the second Temple, several
Psalms were integrated into the ritual of prayer. Furthermore, Jews have adopted the custom of reading them.
constantly, individually or in groups, to praise God and give Him thanks. They
also serves to purify the atmosphere. In fact, this reading holds a special value, at
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course of periods of oppression and difficulty. It is then the traditional means that allows
to invoke divine mercy or to express one's regret upon recognizing the faults that have been
committed.

Thus, aside from any formal prayer, the one who feels the need to pour out their heart before
God can do it spontaneously, thanks to the reading of the Tehilim. These express all the
manifestations of human feelings, joy, hope, trust. They allow us to experience them.
against all odds, when a difficult moment arises. Undoubtedly, the French translation
The Psalms and the explanations that will be found here will facilitate this reading for the public.
francophone.

The Shabbat tractate 38a delivers the following teaching: 'Rabbi Youdan, citing Rabbi Yehouda,
What David says in his book applies to himself and to all of Israel, in all the
epochs' ” and the treatise Pessahim 117a confirms that each Psalm was written “ in the name of all
Israel. The Tséma’h Tsédek, third Rabbi of Chabad, cited in Hayom Yom, on page 22,
It indicates: "If one knew the power of the verses of Tehilim, the effect they produce up there, one...
would recite them constantly. These verses transcend all barriers, rising ever higher.
high, implore the Master of the world and achieve their goal, in kindness and mercy.
Hasidut specifies, moreover, that the Tehilim, in their profound dimension, are the melody of
the soul, timeless and universal.

Commenting on the verse (Psalms 106:2): 'Who can express the mighty deeds of the Eternal?'
Who will be able to proclaim all His praises?
change the verdict, the powerful act of the Eternal? Who will proclaim all His praises while reading
the whole of Tehilim" and the Tséma’h Tsédek specifies: "The study of the Zohar elevates the soul. The study of
Midrash awakens the heart. The reading of the Tehilim, while shedding tears, cleanses the vessel.

The Rabbi of Lubavitch particularly emphasizes the importance of daily reading of the
Psalms, according to their monthly distribution. In fact, he demonstrated, on different occasions, the relationship that
may be made between the date in the month and each of these thirty passages. Thus, King David left
this world on the 7th of Sivan, one of the days of Shavuot. Now, among the Tehilim that are recited on the 7th of the month, one
Eternal, make me know my end and what is the measure of my days.
days. Thus, I will know how short my life is." Similarly, a verse read on the 15th of the month says (77,
20): "Your way was through the sea and your path, among the many waters." Now, our Sages
indicating that the judgment on water is pronounced at Sukkot. And, this festival is precisely celebrated
the 15th of Tishrei.

May God therefore cause this edition of the Tehilim to encourage everyone to adopt it.
daily lecture, to ask God, through their intercession, for the fulfillment of all needs
men, starting with the most fundamental, the most pressing, and the most immediate, the
true and complete deliverance, by our righteous Messiah. Then, the Rabbi will be with us again.
head and 'We will praise You with a new Psalm', very soon and in our days.

Haïm MELLUL
12 Elloul 5762-2002
Month of Mercy
It is at the end of the seventh year
what will the son of David come
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Psalms
The Psalms

First book of Psalms

Sunday Reading

Reading of the first day of the month

Psalm 1
Achreï

This Psalm invites man to engage in the study of the Torah, by rejecting wrongdoing. He who
Adopting such an attitude can be certain of achieving success in everything he will accomplish, then
but the opposite is true for the wicked.

Blessed is the man who has not followed the counsel of the wicked, who has not stood on the path of the
Fishermen, who has not taken a place among the mockers, but whose desire is the Torah of the Eternal
and who meditates on His Torah, day and night. (3) He will be like a tree planted by the streams of water, which
bears its fruit in its season and whose leaves do not wither. Everything he undertakes
will succeed. (4) The same cannot be said for the wicked, who are like chaff driven by the wind.
(5) Will not these impious ones prevail in judgment, and the sinners will not be integrated?
the assembly of the Righteous. (6) For the Lord knows the way of the Righteous and He causes the ruin of the path of the wicked.
implies.

Comment

(1) The term 'happy' describes the most enviable situation there is (Sefer Ha Maamarim 5666,
Indeed, one is truly 'happy' who has overcome the trial, just like the olive.
produces its oil only when it is crushed (Or Ha Torah, Na'h, volume 2, page 914).
The man who perceives "the Torah of God" through his intellect has the power to make it "his
Torah", which belongs to him. Thanks to this deep attachment to the Divine, "Israel and the Holy blessed be
They are but one” (Sefer HaMaamarim Meloukat, volume 6, page 105).
(3) The scholar of the Torah is the one "whose leaves do not wither." Each of his words must
to be studied, for all contain the deepest wisdom (Dére’h Mitsvoté’ha, page 105a).
(5) This verse refers to the Final Judgment (Radak).

Psalm 2
Lama

This Psalm highlights how futile it is to attempt to counter or even to understand the
Ways of God. He also specifies that those who rejoice must do so with a trembling heart,
so that his mistakes do not undermine his joy.

Why do peoples struggle and nations stir in vain?

Do the kings of the earth rise up, do the princes unite together against the Lord and against His anointed?
They say: 'Let us break their bonds, cast away their chains.' (4) He who dwells in the heavens laughs.
The Almighty mocks them. He speaks to them in His anger and terrifies them in His.
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(6) "It is I who have consecrated My king on Zion, the mountain of My holiness." (7) I
I would state the principle that the Eternal has communicated to me: "You are My son. It is I Who have given you...
birth, on this day. (8) Also, ask Me and I will give you the nations as an inheritance. Your
the domain will go to the ends of the earth. (9) You will shepherd them with a rod of iron. You will
You'll be scattered like the potter's tool." (10) And now, kings, understand this, judges of the
Earth, be disciplined. (11) Serve the Lord in fear. Rejoice with trembling. (12)
Aspire to purity, lest He be affected by it and you be lost from the path, for as soon as His
anger would burn. Blessed are those who place their trust in Him.

Comment

(1) The nations only 'struggle' against the children of Israel on a temporary basis. In their hearts
inside, they know that they "are stirring in vain". (Likouteï Si'hot, volume 20, page 312).
(7) This verse refers to the day of David's coronation (Rashi), but its terms
also applies to every Jew, for whom David composed the Psalms. Because a Jew is
the son of God coming into being, he can ask Him for everything he needs and have the certainty
to be answered (Likouteï Si'hot, volume 2, page 569). Furthermore, this verse also describes the birth
the Messiah, who will reveal himself when each Jew makes this world the Sanctuary of God (Likutey)
Because the Messiah was born 'on this day', he receives the strength of God and
will know success in everything he accomplishes (Sefer HaMaamarim 5666, page 384).
This iron rod allows one to have a broken heart, in order to submit to God, to study the Torah.
with the sole motivation of knowing His Will (Sefer HaMaamarim 5666, page 439).
The joy tinged with trembling has the advantage of disregarding the ego. It is motivated
by the mere desire to put into practice the Will of G-d (Sefer HaMaamarim 5712, page 131).
In this way, this joy remains hidden and only fear reveals itself. For, if joy were to manifest, it
could have an undesirable effect and lead to feeling pride (Sefer Ha Maamarim
Meloukat, volume 5, page 59.

Psalm 3
Psalm

When a man undergoes punishment, he should not be affected by observing that he is being reprimanded.
Indeed, due to his mistakes, he could have found himself in a much less desirable situation. He must
therefore having the conviction that God exercises His goodness towards him.

Psalm of David, when he fled from Absalom, his son. (2) Lord, how my enemies
there are many, all those who rise against me. (3) Many say, regarding my soul:
"His salvation will not come from God, for eternity." (4) And You, Eternal, You are my shield, my
glory. You lift up my head. (5) My voice calls out to the Eternal and He answers me, from the mount of His holiness,
for eternity. (6) I lie down, I fall asleep and I wake up, for the Lord sustains me. (7) I do not
Do not fear the multitudes of the people who have gathered around me. (8) Rise up, Eternal,
to save me, my God. You will strike all my enemies on the jaw and break their teeth.
of the wicked. (9) Salvation belongs to the Lord. May Your blessing be given to Your people for
eternity.

Comment
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The "blessing granted to Your people" also extends to David's enemies. Indeed,
he only asks for the 'greeting of the Eternal', but not the death of his enemies (Metsoudat
David).

Psaume 4
The Menatse'ah

This Psalm delivers a lesson to man, urging him not to humiliate his neighbor, not to
to say, not even to listen to rumors and slander. He must not feel envy while
observing the success of the wicked in the world. On the contrary, he will rejoice and say: 'If there are'
So for those who challenge Him, how much more should it be the same for those who serve Him.

(1) To the chief musician, with musical instruments, a psalm of David. (2) Answer me
When I call on You, God Who knows my righteousness. In the narrowness, You have given me abundance.
Take me in grace and hear my prayer. (3) Son of man, how long will My honor be...
how long will you love what is worthless, will you seek the lie for
eternity? (4) Know that the Eternal distinguishes the one who is pious towards Him, that the Eternal hears
when I call upon Him. (5) Tremble and do not commit faults. Meditate in your heart, upon your
Lie down and remain silent forever. (6) Offer sacrifices in righteousness and place your
trust in the Eternal. (7) Many are those who say: 'Who will show us what is good?' Eternal,
Elevate to us the light of Your face. (8) You place joy in my heart, beyond theirs,
when their wheat and their wine are abundant. (9) I lie down, in peace and harmony, I fall asleep,
You, Eternal, in solitude, You keep me safe.

Comment

During the night, man's spirit is not occupied. Taking advantage of this moment to
meditating on the aversion that God has for what is false, one will preserve oneself durably from
false words (Metsoudat David).
Many are those who wish to perceive, even now, the good that will be revealed by the
future world. But, in reality, the mere observation of the happiness of nations should evoke joy in
suggesting the following reflection: how much more will it be so for Israel at the time of deliverance!
(Yaabets).

Psalm 5
The Menatséa’h

This Psalm is a prayer, coming from the mouth of everyone, that the wicked may be lost.
made of their bad actions and that the Righteous rejoice, thanks to their good actions.

(1) To the chief musician, on the Nehiloth, A Psalm of David. (2) Hear my words, O Lord,
consider my thoughts. (3) Perceive the voice of my complaint, my King and my God, for it is You that I
Eternal, hear my voice in the morning. I place my prayer before You in the morning and I hope.
that You listen to him. (5) For You are not a God who desires wickedness. Evil does not reside
with You. (6) The boastful cannot stand before Your eyes. You feel hatred towards all.
those who do evil. (7) You destroy those who speak falsely. The Lord has a hatred
for the man seeking blood and cunning. (8) And I, by Your immense kindness, enter into Your
House, I bow before the Sanctuary of Your Holiness, fearing You. (9) Eternal, guide...
me in Your righteousness, because of my enemies, who scrutinize. Make Your way straight before me. (10) For,
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There is no sincerity in their mouth, their heart is treacherous, their throat is like a tomb.
open, although their language is flattering. (11) Declare them guilty, God. Let them fall by that fact
from their wicked designs. Banish them, due to their numerous faults, for they have rebelled
against You. (12) In contrast, those who place their trust in You will rejoice. Forever, they
They will sing joyfully. You will protect them and those who love Your Name will rejoice for You.
Lord, You, Eternal, You will bless the Just. You will envelop him with favor, like a shield.

Comment

The Ne'hilot is a musical instrument whose sound is comparable to the humming of a

bee (Metsoudat David).
This verse mentions the word 'morning' twice. It thus alludes to the 'morning of Abraham',
evoking the revelation of God's Goodness within creation and at the 'morning of Joseph,' thanks to
to which this kindness specifically reaches each one (Or Ha Torah, Bamidbar, page 343).
God does not desire wickedness. He is actually seeking the repentance of those who test Him.
(Likouteï Si’hot, volume 20, page 112).
The Talmud deduces from this verse that prayer must be imbued with humility. Indeed, such a state
the spirit is favorable to pronounce it and it can then be in accordance with what it should be, so that
to be answered by God (Likouteï Si'hot, volume 34, page 67).
My enemies claim to support me. In reality, they seek my destruction.
David)
All the Jews "love Your Name," for the simplest among them is ready to give his life for it.
God and he only commits a fault when he is seized by a spirit of madness (Tanya, chapter
14, page 38).
The will 'envelopes like a shield' all the forces of the soul. It has the power to
to guide them in the direction she desires (Sefer HaMaamarim 5687, page 13).

Psalm 6
The Menatséa’h

This Psalm is a wonderful prayer, spoken by someone who is ill, so that God may
grants healing, both physical and moral. Every sick person who says this, filling themselves with devotion and
with a broken heart, is assured that the blessed Saint will grant it.

(1) To the chief musician, with melodies on the eight-stringed harp, Psalm of David. (2)
Eternal, do not blame me in Your anger. Do not punish me in Your wrath. (3) Take me in
Thank you, Eternal, for I am unhappy. Heal me, Eternal, for my bones are terrified. (4) My soul
It is herself deeply terrified and You, Eternal, how long? (5) Return, Eternal, help
my soul and save me, by Your generosity. (6) For in death, there is no mention of You.
In the grave, who will give You thanks? (7) I am exhausted by my complaint. Every night, I soak.
my bed and I melt my layer, by my tears. (8) My eye is dulled by my anger, worn out by all
those who torment me. (9) Depart from me, all you who do evil, for the Lord has
heard the sound of my sobs. The Lord has heard my supplication. The Lord will accept my
prayer. (11) May all my enemies be humiliated and deeply terrified. They will return and, in
for a moment, will feel shame.

Comment
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The harp of the first Temple and that of the second had seven strings, as they alluded to
the revelation of God within the created world in seven days. When the Messiah comes, in
Revenge, that of the third Temple will have eight, for then the divine revelation will transcend the.
creation (Likutei Torah, Tazria).
(2) David emphasizes here that severity, in its source, is softened by kindness. Here below, in
revenge, she reveals herself in all her rigor. As a result, David did not wish for the
punishment from God shall be inflicted upon him in this world (Or Ha Torah, Na'h, volume 2, page 919).
(3) Exile is compared to a disease and the eight-stringed harp alludes to the Attribute of the
comprehension, which can take eight different forms, as specified elsewhere.
For it is precisely divine understanding that heals the illness of exile (Or Ha Torah, Na’h,
volume 2, page 919.

Psalm 7
Disobedience

Do not rejoice when the Blessed Holy One causes your enemy to suffer, just like the pain
The Just is not pleasant. As a result, David defends himself here, with all his might, before God.
asserting that he had never intended to harm Chaoul, who was responsible for his
pure misfortune and that David was driven only by good intentions.

(1) A song of David, which he sang to the Lord, concerning Cush, a Benjamite. (2)
Eternal, my God, I have placed my trust in You, deliver me from all those who pursue me and
save me, (3) lest they tear my soul like a lion, crushing me without anyone...
may save me. (4) Eternal, my God, if I have done this, if there is a wrongdoing in
my hands, (5) if I have wronged my friends, if I have oppressed those who hate me without reason, (6)
that the enemy pursues my soul and takes it, that he tramples my life to the ground, that my glory
introduces itself into the dust for eternity. (7) Rise up, Eternal One, in Your anger, lift Yourself up with
fury against my enemies. Ignite in me the strength to carry out the sentence that You have commanded.
When the assembly of nations surrounds you, you will withdraw from it and you will return to the
heights. (9) The Lord will judge the peoples. Judge me, Lord, according to my righteousness and my integrity.
Let the wickedness of the wicked come to an end and establish the Just, Eternal One, You Who are righteous, Who
probes the hearts and the innards. (11) I rely on God to be my shield, He Who
Deliver the one who has a righteous heart. (12) God is the fair Judge and the Almighty gets angry.
against the wicked every day. (13) If he does not repent, he sharpens his sword, bends his bow and
prepares against the virtuous man. (14) He has made himself instruments sowing death. He
will serve his arrows against those who pursue him quickly. (15) Here, he conceives iniquity,
bears within him wicked schemes and gives birth to lies. (16) He digs a pit, the
deep betrayal and falls into the trap he set for himself. (17) His malice will return to him.
clean head, his violence will strike his own skull. (18) I will praise the Eternal according to His righteousness and
I will sing the Name of the Almighty Eternal.

Comment

(1) The term Chigayon refers to a musical instrument or a mistake that has been made by
David, who led him to write this Psalm, in this case, the fact of having cut the hem of the
clothing of Kouch, from the tribe of Benjamin, that is to say from Saul (Rashi). If one admits that it
This is a musical instrument, it was supposed to have a pleasant sound, Tichgé, you will be happy,
being of the same etymology as Chigayon (Meïri).
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(7) In this verse, David, having not committed the fault for which he is being reproached, asks God to ...
to defend against his enemies (Metsoudat David).
God 'turns to the heights' so as not to hear the impious nations who
gathering to seek His help (Rashi).

Psalm 8
The Menatse'ah

This Psalm is a glorious praise of God for His goodness towards humble and mortal man.
Indeed, He gave the Torah to lower beings and thus aroused the jealousy of the angels.
superiors. The same idea is expressed by the Yom Kippur ritual, which says: "Despite Your
powerful power exercised over the celestial angels, You desire the praise of those who are constituted
lower elements.

To the chief musician, on the Guittith, A Psalm of David.

is powerful over all the earth, You Who have placed Your majesty in the heavens! (3) From the mouths of babies
And from those who suckle, You have established Your power, to confront Your enemies, to silence them.
the opponents and those who want revenge. (4) When I observe Your heavens, the work of Your fingers,
the moon and the stars that You have arranged, what is man that You remember him,
What is man that You are mindful of him? (6) Yet You made him a little lower than the angels.
heavenly, You have crowned him with honor and glory. (7) You have established that he rules over the work of Your
mainly, You have placed everything under his feet, (8) the sheep and the cattle, all at once, as well as the
animals of the fields, (9) the birds of the skies, the fish of the sea. For man crosses
also the ways of the seas. (10) Eternal, our God, as Your Name is powerful over all the
earth.

Comment

(1) The Guittit is a musical instrument that was developed in the city of Gat.
David's Metsooudat
(2) The angels wanted that "Your Majesty", the Torah, remain in "the heavens", but God revealed it.
throughout the earth so that it may be fulfilled by means of material objects (Sefer Ha Maamarim
5715, page 294, Sefer Ha Maamarim Meloukat, volume 5, page 281.
The miracles that constitute the birth of a child and the possibility of breastfeeding make, for
everyone, the proof of the existence of God (Metsoudat David). Furthermore, the study of the Torah for children
is at the base of Israel's power. It is the most effective means to confront enemies.
from Israel incapable of harming (Sefer HaMaamarim Meloukat, volume 1, page 196). Indeed, the breath
from the mouths of these children who have not committed any fault is the most faithful vehicle of the
divine power (Sefer Ha Maamarim 5687, page 111).
The work of Your fingers highlights that the world was created by ten Sefirot, the ten Attributes.
celestial bodies, which combine, like the movement of the ten fingers of the hand, to successfully carry out the
different stages of creation (Sefer HaMaamarim 5704, page 181).
(6) The Just, particularly Moses, our master, are, strictly speaking, "a little less than
the celestial angels
The sayings 5672, page 1344.
Man can "dominate the action of Your hands", precisely because he receives free will.
and that his intellect has the ability to direct his feelings (Sefer HaMaamarim 5672, page 1363).

Psalm 9
 12

The Menatséa’h

A man must praise the Blessed One because He saves him from the enemy standing before him.
to make him suffer and, moreover, because He renders judgment with righteousness, based on the
actions of each, for the Just according to his virtue and for the wicked according to his malice.

(1) To the chief musician, at the death of Laben, Psalm of David. (2) I will praise the Lord with all...
my heart. I will tell of all Your wonders. (3) I will rejoice and exult in You. I will sing
for Your Name, You Who are exalted. (4) When my enemies retreat, they will stumble and
will be lost before Your Face. (5) For You have rendered my judgment and defended my cause. You have taken
place on the Throne, Judge of righteousness. (6) You have destroyed the nations, You have lost the wicked, You have
erased their name for eternity. (7) Enemy, your desolate places will remain in ruins for eternity.
As for the cities that have been uprooted due to your wickedness, their memory will be lost forever.
But the Lord reigns forever. He has established His throne for judgment. (9) And He will judge the world.
with equity, will render the judgment of the nations in righteousness. (10) The Lord will be the stronghold of
the oppressed, a fortress for times of distress. (11) And, those who know Your Name
will place their trust in You, for, Eternal, You have not abandoned those who seek You.
Sing to the Lord, who dwells in Zion. Proclaim His deeds among the nations. (13) For,
The one who avenges the spilled blood remembers them. He does not forget the cry of the humble.
Take me in grace, Eternal One. Consider my affliction, in the hands of my enemies, You
Who raises me from the gates of death, so that I may recount all Your praises,
gates of the daughter of Zion, that I may rejoice in Your salvation. (16) The nations have drowned in the
well they dug. Their foot was caught by the net they had hidden. (17) The Eternal has been
known by the judgment that He has executed. The wicked is a victim of the actions of his own hands.
Always meditate on this! (18) The wicked will return to the grave, all the peoples who forget
For the one who is destitute will not be forgotten indefinitely, and the hope of the poor will not perish.
not lost forever. (20) Rise up, Eternal, that the wicked man may not prevail. Let the
nations be judged before Your Face. (21) Eternal, extend Your dominion over them. May the peoples
knowing, for eternity, that they are only frail men.

Comment

Laben was a king who threatened Israel during the reign of David (Rashi). But, the real name of
this king was Galit, from the same etymology as Galout, the exile. Thus, what this Psalm says applies
also in present exile (Yaabets).
(9) The judgment of God, although it is an act of severity, evokes joy, for it allows one to
to observe His revelation within the matter of the world (Sefer HaMaamarim 5672, page 1107).
God, of the same numerical value as Ha Téva, nature, is the Name that describes the
revelation of God within natural phenomena. However, "those who know Your Name"
knowing that God is also Avaya, a contraction of Haya, Hové, Ihyé, "He was, He is, He will be", at a
a stadium that transcends nature (Yohel Or).
The grave here refers to hell. Indeed, just as the deceased rests in the grave, hell is the
natural place of the impious (Metsoudat David).

Reading of the second day of the month

Psalm 10
Lama
 13

This Psalm describes the prosperity of the wicked, the pride he feels from his success, which leads him to say:
There is no Law and no Judge. The Blessed Holy One pays no attention to the actions of
inferior beings.

(1) Eternal, why do You stay at a distance? Why do You hide in times of
distress? (2) The wicked, in his arrogance, pursues the poor. They are victims of schemes.
that they have conceived. (3) For the ungodly glorifies the desire of his heart and the thief boasts of having
despises the Eternal. (4) The wicked, in his insolence, says: 'He does not avenge himself.' All of his
Thoughts are: "There is no God". (5) His ways are always fruitful. It seems that Your
sentences should be considerably far from him. He puffs himself up in front of all his enemies. (6) He
he said in his heart: “I will not waver. In every generation, evil will not reach me.”
The mouth is filled with curses, with deceit and malice. Mockery and wickedness are under its tongue.
(8) He lies in wait in open spaces. In hidden places, he murders the innocent.
Secretly, his eyes watch the man who is defenseless. He hides in his hideout,
like a lion in its den. It crouches down to take away the poor, then it snatches them by luring them into its
filet. (10) He pretends to crouch and hunch over. In this way, the defenseless one becomes the
He says to himself in his heart: 'God has forgotten. He has hidden His face. He will not see.'
but, for eternity.” (12) Eternal, arise. God, reach out. Do not forget those who are
Humbles! (13) Why would the wicked despise God? Because he says in his heart: "You do not..."
do not take revenge." (14) Yet, in fact, You see, but You endure malice and defiance. It is in Your power
to give. That is why the defenseless one places his trust in You. You have always
help the orphan. (15) Break the strength of the wicked, then seek the wickedness of the wicked and You do not it
You will not find. (16) The Eternal reigns for eternity. The nations have been lost from His land. (17)
Eternal, You have heard the desire of those who are humble. You have directed their heart. May Your ear
listen, (18) in order to do justice to the orphan and the underprivileged, so that they are no longer frightened by
a fragile mortal of the earth.

Comment

(1) During the period of exile, God remains distant and the Jews then become victims of the nations.
(Meïri). Nevertheless, it is clear that He remains omnipresent, so that the veil is only
apparent, just as the functioning of the eye is not called into question at all, when the eyelid
is closed, even if, concretely, he does not see (Or Ha Torah, Devarim, page 1481).
(3) By nature, the ungodly is satisfied with his own desires and boasts of those that are tested by
other impious people. He is then, strictly speaking, insatiable. Later, when he will achieve the
Techouva will have to transform its nature from one extreme to the other and become deeply imbued.
humility (Sefer HaMaamarim 5709, page 29).
Wickedness will not be found because, in the end, the wicked will also reach it.
Techouva (David's Fortress).
Some wish to pray to God, but they do not dare to do so, considering their sins. Those ones
must 'direct their heart' in a straight manner, so that in turn, they can pray (Yaabets).

Psalms 11
The Menatse'ach

This Psalm emphasizes that all the sufferings of the Righteous are for his good, in order to purify him from his
mistakes. Conversely, the ungodly find success in this world and thus, they will have already been
 14

rewarded, in the other world, just as it is said: "Wealth is preserved for its
owner, in order to harm him.

(1) To the chief musician, of David. I have placed my trust in God. How dare you tell me,
to me who am your mountain, let my soul soar like a bird? (2) For, behold that the
they hold the bow. They place their arrow on the string, in order to shoot it, in the darkness, at
those who have a righteous heart. (3) For when the foundations are destroyed, what has the Just done? (4)
The Eternal is in the Sanctuary of His holiness. The throne of the Eternal is in the heavens, but
His eyes observe, His eyelids scrutinize the actions of the sons of man. (5) The Eternal submits the
Just at the trial, but He hates the wicked, the one who loves violence. (6) He will rain down on the
wicked ones of glowing coals and sulfur. The portion allocated to them will be a wind
dog days. (7) For the Lord is Just. He loves those whose actions are fair. Those who are
rights will perceive His face.

Comment

(1) The term 'mountain' here refers to the king. In this case, the children of Israel compared
David has a bird that is to be captured by Chaoul. David responds to his enemies that he places his
trust in God and therefore he does not fear them (Metsoudat David).
The "destruction of the foundations" here refers to the assassination of the Cohanim of the city of Nov.
who were the Righteous (Rashi). Indeed, the Righteous are the pillars on which the world rests and
David exclaims, in this regard: 'What has the Just One done?', thus emphasizing that he is in no way...
responsible for the death of these Cohanim (Metsoudat David).
(7) When the Jews perform a 'just action', they obtain that God does it.
even (Sefer HaMaamarim 5718, page 303). And, "those who are righteous" are fully committed to
God. That is why they perceive the face of God (Likutei Torah Devarim, page 23d).

Psalm 12
The Menatséa’h

This Psalm admonishes slanderers, informers, and flatterers.

(1) To the chief musician, on the harp of eight strings, Psalm of David. (2) Eternal, deliver us, for
No one is pious anymore, for those who are loyal have disappeared from among the sons of men. (3) One
speaks vain words in front of the other. Having a flattering tongue, they speak with a heart
sly. (4) May the Eternal cut off all flattering lips, every tongue that speaks with
boast, (5) those who said: "With our tongues, we will prevail. Our lips are with us.
Who could be our master?" (6) "Because of the violence inflicted on the poor, because of the
complaint of those who are in need, I will now rise to punish the wicked," said
The Eternal said to him, 'I will grant him deliverance.' (7) The Words of the Eternal are words
pure, like refined silver in the finest crucible of the earth, having been purified seven times. (8) You,
Eternal, You will protect them, You will keep them forever from this wicked generation.
which the villains advance from all sides. When they are exalted, it is a disgrace for
humanity.

Comment
 15

(1) The harp, when the Messiah comes, will have eight strings, because the Light that, at this moment,
surrounds the worlds, will then fully reveal itself, thus transcending the natural cycle and
weekly that corresponds to the number seven (Sefer Ha Maamarim 5672, page 1293).
(9) The wicked advance from all sides, seizing every opportunity to cause harm.
David). In this case, they could not withstand the power of David, who was not, in a
at first, a simple shepherd (Rashi). More generally, the forces of evil encircle the
domain of holiness and they exert their influence on its most external aspect. Remove
this control is the necessary prerequisite to know the elevation (Sefer HaMaamarim 5702,
page 117).

Psalm 13
The Menatseah

This prayer describes our long exile. Anyone facing adversity will utter it, both for their
own misfortunes and for the length of the exile.

(1) To the chief musician, A Psalm of David. (2) Eternal One, how long will You forget me, until
always? Until when will You hide Your face from me? (3) Until when should I seek counsel in
My soul, in order to escape the sorrow of my heart, all day? How long will my enemy...
Will he rise above me? (4) Observe my distress and answer me, Eternal my God.
Illumine my eyes, lest I sleep the sleep of death, lest my enemy
said: "I have defeated him" and let my oppressors rejoice when I stumble. (6) And I, I have
I placed my trust in Your goodness. My heart will rejoice in Your salvation. I will sing to the Lord, for
He has bestowed goodness upon me.

Comment

(2) In this Psalm, the expression: "How long?" is repeated four times, alluding to the
four exiles of Israel (Rashi).

Psalm 14
The Menatseah

This Psalm alludes to the destruction of the two Temples, the first by Nebuchadnezzar and the
second par Titus.

(1) To the chief musician, of David. The wayward Nebuchadnezzar said in his heart: 'God does not exist
Nabuchadnezzar and his people became corrupt, and they committed abominations. No one
did good. (2) The Lord from the heavens observed the sons of men, to see if there is any
wise person, seeking God. (3) But they have all gone astray. Together, they have
corrupt. No one does good, not even one. (4) Now, all those who do evil, all
those who devour my people as they would eat bread know that it is so because they
do not invoke the Eternal. (5) Over there, in Jerusalem, they were seized by panic, for God was
with the virtuous generation. (6) You, Nebuchadnezzar and your armies, you despise the counsel of
Jewish people, who are humble, who place their trust in the Eternal. (7) From Him Who dwells in Zion.
come the deliverance of Israel! When the Lord restores the captivity of His people, Jacob
rejoice, Israel will rejoice.

Comment
 16

This Psalm relates to the destruction of the first Temple by Nebuchadnezzar and the Psalm
53 to that of the Second Temple, by Titus (Rashi).
God sought, among the people of Nebuchadnezzar, someone who would seek Him, but did not
didn't find it (Metsoudat David).
(3) When no one does good, harshness strengthens in the world. Conversely, when the
Well multiplies there, rigor softens (Likutei Torah, Bamidbar, page 73d).
Israel suffers, due to its enemies, only because it does not invoke the Eternal and not from
done malice by these enemies (Metsoudat David).
In Jerusalem, the children of Israel were seized by panic when Sennacherib besieged the city.
city. Now, Nebuchadnezzar was one of the last survivors of Sennacherib's army. God came to the
help of the Jews, during the time of Sennacherib, because the generation was virtuous. He did not intervene, in
revenge, during the attack of Nebuchadnezzar, because they were impious (Metsoudat David).

Psalm 15
Psalm

This Psalm mentions different ethical principles that a man must adopt in order to have
the assurance that his soul will reside in Gan Eden.

Psalm of David. Eternal, who will reside in Your Tent, in the Temple? Who will dwell on the
mountain of Your holiness? (2) He who walks in integrity, acts righteously, speaks the truth in
his heart, (3) has not slandered by his tongue, has not done evil to his neighbor, has not put any of
his close ones disgraced by his actions, (4) in whose eyes the despicable man is the object of
disgust, but honors those who fear God, who does not break his oath, not even to his
detriment, (5) who does not lend his money at interest, who does not charge usury on the innocent. That one
he who accomplishes all this will never waver.

Comment

The letters comprising the bad words that a man utters become his accusers,
who burden them. This verse advises caution in the choice of words one utters.
(Book of Discourses 5718, page 356).
He who understands that the Divinity has not been altered by creation will be filled with a
great humility and he will feel aversion for the proud (Tanya, chapter 29).

Psalm 16
I don't know

When someone prays, they should not emphasize their own merits. On the contrary, they
will leave for the prayers of his children

(1) A psalm of David. Protect me, God, for I have placed my trust in You. (2) You, my soul, you
I said to the Lord, 'You are my Master. It is not Your duty to bestow good upon me (for I do not deserve it.'
does not deserve). (3) For the love of those who are holy and rest in the earth, for those who are
powerful through their fear of God, by their merit, all my wishes are fulfilled. (4) As for those
who hurry to other gods, let their sorrow strengthen. I will not pour out, like
them, libations of blood and I will not have their names on my lips. (5) The Lord is the portion that has been assigned to me.
The allotted time and my fate. You guide my destiny. (6) Portions have fallen for me in places
 17

pleasant. In fact, a wonderful inheritance is mine. (7) I bless the Lord, Who has counseled me.
Even during the nights, my intellect warns me. (8) I have placed the Eternal before me in
permanence. Because He is at my right hand, I will not be shaken. (9) Therefore, my heart rejoices and
my soul rejoices. My flesh also rests in safety. (10) For you will not abandon my soul to
tomb. You will not allow Your pious man to see hell. (11) Make me know the
path of life, so that I may be filled with the joy of Your presence, with the bliss of Your hand
right, for eternity.

Comment

The Mi'htam is a Psalm that was particularly precious to King David (Metsoudat David).
The term Tomi’h means both "You guide" and "You assist." Indeed, to be guided by
God, it is necessary to introduce one's own effort, so that God can assist.
13, page 231). The destiny of man is the mission that is more specifically entrusted to him by
God and who must be the fulfillment of his life (Sefer Ha Maamarim Meloukat, volume 1, page
God can "support man's fate" and ensure that he makes the right choice,
as by a drawing of lots (Sefer Ha Maamarim, Meloukat, volume 5, page 195).
(7) The counsel of God is submission (Metsoudat David), while the warning of
The intellect, during the night, focuses on love and the fear of God (Rashi).
(8) According to the Baal Chem Tov, it is by always placing the Eternal before oneself that one can accept
each event, insult or praise, opulence or destitution, in the same manner, for it
Only that the Will of God be accomplished, in one way or another.
Ha Rabach, chapter 2.
The path of life is the study of the Torah (Midrash Tehilim), while the blessedness of His
the right hand corresponds to the delights of the future world (Metsoudat David). In studying 'the path of
life", the Torah, in building for G-d a dwelling down here to be "filled with the joy of His
Presence”, by overcoming adversity, through “Your right hand, for eternity”, we can
obtain all the heavenly treasures, in the greatest generosity (Sefer Ha Maamarim Meloukat, volume
3, page 49).

Psalm 17
Prayer

No one should brag before God, for fear of being subjected to the test of fault or else of a
another way. If someone has committed a transgression, he will work to repair it and, moreover, he
will lead the most to repent.

A prayer of David. Listen, O Lord, to my righteous supplication; hear my cry; give ear to my
prayer, expressed by lips without malice. (2) May my verdict be pronounced before You. May Your
Eyes observe my righteousness. (3) You have tested my heart, you have examined it during the night,
You tested me and found nothing wrong. No impious thought crosses my mind. My words
are identical to my thoughts. (4) In order for my human actions to be in accordance with the Words of
Your lips, I have kept myself from the ways of those who are lawless. (5) Support my steps so that
I am firm in Your paths, that my feet do not slip. (6) I called out to You, God, for You
You will answer me. Turn your ear toward me, listen to my declaration. (7) Hold back your goodness, you who, by
Your right hand, deliver those who place their trust in You from those who stand against You.
Keep me as the apple of the eye. Protect me under the shadow of Your wings, from the wicked who
they dispossess me, mortal enemies who surround me. (10) Their fat has closed their mouth, of
lucky that they spoke with arrogance. (11) They now surround our steps to set us a
 18

ambush. They set their eyes so that we would stray from the right path, onto the earth.
Chaoul is like a lion eager to devour its prey, like a cub hiding in its den.
Dress yourself, Eternal, confront him, put him on his knees. Save my soul from the wicked one who serves you as a sword.
That I may be among those whose death is by Your hand, Eternal, those who die at an age
advanced, whose share is eternal life, whose entrails are filled with Your hidden blessings, who
are filled with noble sons and who pass on their abundance to their descendants. (15) By virtue of
My righteousness, I will behold Your face, I shall be satisfied with Your likeness.

Comment

(13) The wicked are the instruments of God, taking on the task of carrying out His sentence (Rashi).
It is also deduced from this verse the necessity to give Tsédaka before prayer, in order to
to inspire the elevation of one's soul to bind it to its source (Sefer Ha Maamarim 5672, page 506).

Reading of the third day of the month

Psalm 18
The Menatséa’h

When someone has had the merit of experiencing an obvious miracle, they should praise God, by remembering
also the other miracles that have occurred since the creation of the world. He will mention, in
Besides, the benefit that God granted us by giving us the Torah and he will say: 'He Who has
"having accomplished all these wonders will do the same for me."

(1) To the chief musician, by the servant of the Eternal, of David, who spoke for the Eternal the
terms of this song, on the day when the Lord delivered him from the hands of all his enemies and from the hands of
Chaoul. (2) And he said: "I will love You, Lord, my Strength. (3) The Lord is my rock, my fortress
and my savior. My God, my rock, in whom I find refuge, my shield, the horn of my
Hello, my citadel. When I invoke the Eternal with my praises, I am saved from my enemies.
The anxieties of death surround me and the torrents of men rejecting God terrify me.
(6) The terrors of the tomb surround me. The snares of death confront me. (7) In my distress,
I call upon the Eternal and I invoke my God. From His Sanctuary, He hears my voice and my call which
He is thrown and reaches His ears. (8) The earth shook and roared. The foundations of the mountains
they wavered. They trembled because His anger had flared up. (9) The smoke rose into His nostrils,
a devouring fire in His mouth. Glowing embers ignited within Him. (10) He leaned
the heavens and He descended, a thick darkness found beneath His feet. (11) He rode a
cherub, an angel, flew swiftly and dove down on the wings of the wind.
shadow His hiding place, His shelter being around Him, the darkness of the water, the thick clouds of
heavens. (13) His clouds surpass the brightness that is before Him, with hailstones and
burning coals. (14) And in the heavens, the Lord roared. The Most High raised his voice, under the
shape of hailstones and burning coals. (15) He shot His arrows and scattered them, from
numerous flashes of lightning and he confused them. (16) Then, the water canals became visible, the foundations
From the earth appeared, due to Your rebuke, Eternal One, from the breath of Your nostrils. (17) He sent
from the heavens and took me. He made me leave the many waters. (18) He saved me from my mighty enemy
and of those who hate me, for they were stronger than me. (19) They confronted me on the day of
my misfortune, but the Lord has been my support. (20) He delivered me from the narrowness, so that I could...
escape, for He desires me. (21) The Lord has rewarded me according to my righteousness, He has
I have been prodigal according to the purity of my hands. (22) For I have kept the ways of the Lord and I have not deviated.
deliberately separated from Him, in an ungodly manner. (23) For all His Judgments are found facing
 19

I will not remove His Decrees from before me. (24) I will be upright toward Him and I will be watchful,
against my fault. (25) The Lord has rewarded me according to my righteousness, based on the purity of my
before His eyes. (26) Towards a pious man, You act with piety, towards an upright man,
You act with integrity towards a pure man, you act with purity. Towards a cunning man, you...
act in a twisted manner. (28) For you have saved an afflicted nation and you make the haughty eyes
lower. (29) For it is You who illuminates my light, Eternal my God, You will enlighten my
darkness. (30) For with You, I am able to crush an army, with the help of my God, I
I will leap over a wall. (31) He is God and His way is perfect. The Word of the Lord is pure.
He is a shield for all who take refuge in Him. (32) For, Who is God, besides
The Eternal and Who is a Rock, if not our God? (33) It is God, Who girds me with strength,
Who makes my way straight, (34) Who makes my feet like a gazelle, Who has trained me
on my heights, (35) Who led my hands to battle, Who caused my arms to bend
like a steel bow. (36) You have given me Your shield of salvation and Your right hand has upheld me.
Your humility has made me grow. (37) You have expanded my steps, beneath me and my ankles have not stumbled.
I pursued my enemies and caught up with them. I did not return until they were not.
defeated. (39) I struck them and they could not get up. They fell at my feet. (40) You
You have girded me with strength for battle. You make my enemies kneel before me. (41) You have made me
I turned my enemies' backs by making them retreat and I cut down my adversaries.
They cried out, but no one saved them. They called on the Eternal, but He did not answer them. (43) I
I ground them like dust in the wind, I poured them out like mud in the streets.
You rescued me from the nation's challengers. You made me the head of the peoples,
that a nation I do not know serves me. (45) As soon as they hear about me, they
listen to me. Strangers tell me of their loyalty. (46) Strangers are tainted and terrified by
their confinement. (47) The Eternal saw and my Rock is blessed. Let the God of my salvation be exalted,
(48) the Almighty Who grants me vengeance and Who places nations under my dominion, (49)
Who rescues me from my enemies, Who also lifts me above my adversaries, Who
save me from a violent man. (50) That is why I will praise You among the nations,
Eternal, I will sing praises for Your Name. (51) He grants a great deliverance to His
He grants benefits to His anointed one, to David and his descendants forever.

Comment

(1) David composed this Psalm at an advanced age, after being freed from all his troubles.
(David's Testament).
(3) This verse mentions ten expressions, in addition to the Name of God, that correspond to the ten
Sefirot, the ten celestial attributes of creation (Yohel Or).
Thanks to prayer, including when a man utters it solely due to his weakness,
God reveals Himself as the true force of Israel (Or Ha Torah, Na'h, volume 2, page 926).
(8) This verse refers to God's vengeance against the mightiest enemies of Israel.
in particular the Pharaoh and the Egyptians (Metsoudat David).
The spiritual source of darkness is higher than that of light. In this sense,
Darkness can be defined as light that is too powerful to be perceived as such.
(Likouteï Si ’hot, volume 11, page 132). Furthermore, darkness also refers to what the
creatures do not understand and the light, what they grasp. In fact, it is the opposite statement.
who describes reality, for what we understand has undergone a contraction justifying its qualification
of darkness, while what we do not grasp is indeed light (Sefer Ha
Maamarim 5686, page 122). The same goes for the relationship that is established within
the creation, between the element that gives and the one that receives. What the latter qualifies as light
is, for the first, only darkness. And, it is concerning this that it is said: 'It is by Your Light that
 20

we will see the light” (Sefer HaMaamarim 5687, page 173). The light, when it reveals itself
in all its elevation, is capable of illuminating the darkness. Furthermore, the bitterness of the darkness
who veils the light reveals the stage of darkness that transcends the light (Sefer Ha Maamarim)
Meloukat, volume 4, page 44.
This verse refers to the passage of the Red Sea, during which the waters parted.
channels (Rashi).
Yaakov had to adopt a cunning behavior to receive his father's blessings
It's because Adam, the first man, committed the fault and consumed the fruit of the tree of
knowledge of good and evil, because of the serpent's cunning behavior. It was then that the
parcels of holiness experienced the fall and became inserted into matter. To free them and their
to bring elevation, it may sometimes be necessary to resort to cunning (Torat Mena'hem
5711, volume 1, page 222.
(29) The soul enlightens the man who strives to serve God, but when this man is faced with
bad in its coarsest form, he must ask God to enlighten his darkness and, moreover,
to do it in goodness (Sefer HaMaamarim 5688, page 35).
(30) The term Arouts means to crush, but also to run. It should be related, etymologically,
of Erets, the land and Ratson, the will. In fact, the land runs towards its source, the First Thought of
the creation, because the end of a process is directly linked to its beginning. As a result, the earth experiences the
"will" to fulfill the divine Purpose, which is not the case of heaven, which is merely a stage
intermediary of creation (Ki Ner Mitsva Ve Torah Or, page 54a).
It is when the Word of God is kept in all its purity and is introduced into the
material objects that allow for the practice of the Mitsvot that can serve as a shield for the
men, refine their animal soul and bind it to God (Sefer Ha Maamarim Kountrassim, page 352).
The humility of God, leading Him to descend here below to protect David, grants Him
reality, greatness and power, against David's enemies, despite their large number
(David's Metaphor).
David notes that his enemies, from other nations, submit to him.
David) and furthermore, it is the same for his detractors within the people of Israel (Ibn Ezra).
(47) This verse notes that God is all-Powerful, that He is the origin of all beings, that He creates from
to emerge from nothingness. He alone possesses true existence (Sefer Ha Maamarim 5672, page 1334).

Psalm 19
The Menatséa’h

To perceive the power of the Blessed Holy One, one must scrutinize the heavens, the sun, and the Torah.
And observe surprising miracles and wonders. In fact, the simplest creatures, by
this means, they will proclaim the glory of God.

(1) To the chief musician, Psalm of David. (2) The heavens declare the glory of the Almighty.
The celestial vault glorifies the actions of His hands. (3) Day by day, the word amplifies. One night
express wisdom to the other. (4) No one speaks and there are no words, their voice is inaudible. (5) Their
The arc extends to everyone and their message reaches to the ends of the earth. He placed, in the heavens,
a tent for the sun, (6) which is like a bridegroom, coming out of the bridal canopy, like a strong man
who rejoices in running along the path. (7) He rises at one end of the sky and his orbit extends
to the other end. Nothing is safe from its heat. (8) The Torah of the Eternal is perfect,
It calms the mind. The testimony of the Eternal is faithful. It makes the foolish man wise.
The precepts of the Lord are right; they rejoice the heart. The commandment of the Lord is
perfect, it illuminates the eyes. (10) The fear of God is pure, it endures forever. The judgments
The decrees of the Lord are true and righteous altogether. (11) They are more desirable than gold, than much fine gold,
 21

sweeter than honey, than the drops flowing from the hive. (12) In fact, Your servant respects them
scrupulously. By observing them, one acquires a large reward. (13) But who can discern
the errors made inadvertently? Wash me of hidden faults! (14) Preserve
also Your servant of intentionally committed transgressions! May these not.
do not dominate! In this way, I will remain without blemish and protect myself from serious sins. (15)
Let the words of my mouth and the meditation of my heart be acceptable before You, Eternal, my
Rock and my Deliverer.

Comment

The simple existence of these celestial creatures is a proclamation of the glory of God and His
greatness (Likkutei Sichot, volume 24, page 41). In fact, terrestrial creatures and creatures
celestial beings praise God, but they do so in different ways. The
The first ones highlight that everything belongs to God, that each event is an effect of His
Providence, as the seconds emphasize how profound God's Thoughts are.
(Book of the Discourses 5711, page 141).
Every day reveals new wonders of God within creation, inspiring man.
the desire to Praise Him (Iguerot Kodech Rayats, volume 7, page 231). Nevertheless, during the week,
obstacles may arise before their revelation, while, during the Shabbat, these
Wonders appear evidently (Sefer Ha Maamarim Meloukat, volume 4, page 293).
(4) Human actions, including when one is silent, must systematically
express the wonders of the Creator (Metsoudat David).
The sun rejoices, each morning, at being able to serve God. In fact, nothing could divert it from
his trajectory (Metsoudat David).
God's precepts are 'perfect' in that they never contradict each other.
(Metsoudat David).
(14) He who is not mired in evil does not fully engage in the fault he
comment. As a result, he will reach Techouva more easily. Therefore, it is "the mistakes
intentionally committed " that it is appropriate to " protect oneself " (Sefer Ha Maamarim 5666, page
266).
David asks God, through this verse, that the reading of the Tehilim be
considered as the study of the deepest parts of the Torah (Midrash Tehilim).

Psalm 20
The Menatséa’h

When we know that a loved one or an acquaintance is facing a difficulty, even if

This one is far away, where we cannot help her, we will say this prayer thinking of her.

(1) To the chief musician, a Psalm of David. (2) May the Lord answer you in the day of your distress, may the
The name of the God of Jacob strengthens you. (3) May He send you help from His Sanctuary, from the Temple,
May He be your support from Zion. (4) May He remember all your offerings and accept all your
holocausts, forever. (5) May He grant you what your heart desires and may He fulfill all your
designs. (6) We will celebrate Your salvation and we will carry the Name of our God as a banner. May
The Eternal fulfills all your wishes. (7) Now, I know that the Eternal will save His anointed one, that He will
will respond, from the heavens of His holiness, by the powerful help of His right hand. (8) Some rely on
to the carts and the others, to the horses. We, we mention the Name of the Eternal our God.
They have bent, have fallen, and we, we remain standing, firmly. (10) May the Lord us
Deliver us. May the King grant us what we ask on the day we invoke Him.
 22

Comment

(1) David composed this Psalm as a prayer he made for the children of Israel, which he sent
so to war (Rashi).
(6) The banner mentioned in this verse corresponds to the Attribute of Heavenly Kingship as it
reveals here below, thus suggesting to everyone the necessity of submitting to God (Sefer Ha Maamarim
5563, page 497). In fact, Jews receive, at each festival, the heavenly revelation that is theirs.
necessary, depending on the source of their soul and the elevation they have managed to achieve
until then (Sefer Ha Maamarim 5569, page 54).
(7) After God granted David victory in battle, he became convinced that He
also delivered him from Chaoul and all his other difficulties (Metsoudat David).

Psalm 21 (For the conductor)

The one who has obtained abundance of good, the satisfaction of all that his heart desires, should not
to be ungrateful. On the contrary, he must praise God and give Him thanks. Such a man will have
conscience that his prosperity comes from God and he will place his trust in Him. He will know that all this
that it has emanated from His Goodness.

(1) To the chief musician, Psalm of David. (2) Eternal, by Your power, the anointed king rejoices and he
greatly rejoice in Your salvation. (3) You have satisfied the desire of his heart and You have never
retained the words of his lips. (4) For You welcome him with the blessings of good, You place upon
his head a crown of pure gold. (5) When life was asked of you, you granted it to him, the length
days for eternity. (6) Great is his glory in Your salvation. You have bestowed upon him majesty and
splendor. (7) For You have made him a blessing for eternity. You have filled him with joy
Your face. (8) For the king trusts in the Lord and, by the goodness of the Most High, he will not be shaken.
(9) Your hand will manage to find and punish all Your enemies. (10) You will make them like a
burning furnace, at the moment of Your anger. The Lord will consume them in His wrath and the fire
will devour them. (11) Make their offspring disappear from the earth and their descendants from among the sons of
the man. (12) For they have directed evil against You. They have conceived plans that they are not in
measure to apply. (13) You will therefore make it a specific part, with Your ropes, that You will place
before their face. (14) Be exalted, Eternal, in Your power. We will sing and we will say the
praise of Your power.

Comments

David rejoiced in fact at his power. He was indeed a great king, but this did not
did not prevent him from being deeply submissive to God. In fact, it was the abstraction of his ego that made
the full force of his personality (Sefer HaMaamarim 5672, page 474).
David possesses the 'length of days', as his reign is eternal and the Messiah will be his.
descendant (Rachi). Furthermore, King David was supposed to be stillborn and he survived only because
that he received his years from Adam, the first man, and from the Patriarchs. The latter lost the
years that they transmitted to him, and it is in this sense that one can speak of a 'gift'. The Messiah, in
revenge will possess life and he will teach wisdom to all (Dére’h Mitsvoté’ha, pages 109b and
111a).
From the goods of the enemies of Israel, a 'specific share' will be constituted that can be,
secondly, redistribute to Israel (Rashi).
 23

Psalm 22 (For the conductor)

Everyone will say this Psalm with emotion, to express the agony inspired by this long exile and the fall.
which was ours, from a situation of prestige to baseness. Then, wishes will be made for
to improve, when we become aware of our distress.

(1) To the chief musician, on the instrument of music called 'morning star', Psalm of David.
My God, my God, why have You forsaken me? Why are You so far from
My greeting, the terms of my complaint? (3) My God, I call You in the day, but You do not answer,
the night, but there is no respite for me. (4) And You, Who are holy, You reign over praises
from Israel. (5) Our ancestors trusted in You, they trusted and You delivered them. (6) They
They cried out to You and they were rescued, They entrusted themselves to You and they were not ashamed.
But I am a worm and not a man, a reproach of mankind, rejected by the nations.
(8) Whoever sees me mocks me, rejects me with a curled lip and a shake of the head. (9)
He who delivers his burden to God, He will deliver him. He will come to his aid because He desires it.
For it is You who extracted me from the matrix, who kept me safe on the maternal breast.
I have been launched towards You since my birth. You have been my God since I left the matrix of
my mother. (12) Do not be far from me, for trouble is near, for no one comes to help. (13)
Many bulls surround me, the powerful oxen of Bachan encircle me. (14) They have opened
the mouth against me, like a lion that devours and roars. (15) I have been poured out like water and
All my bones were dislocated. My heart was like wax, melted within my entrails.
the force was dried up like a shard of clay and my tongue stuck to my palate. You laid me down
in the dust of death. (17) For dogs have surrounded me, a assembly of men
evil-doers surrounded me. My hands and feet are like the prey of a lion. (18) I
I will count my members, while they observe me and rejoice. (19) They share my
clothes and they draw lots for my garment. (20) But You, Lord, do not be far from me. You Who are
My Force, hurry to help me. (21) Save my soul from the sword, my spirit from the grip of the dog.
Protect me from the mouth of the lion, as You have answered me from the horns of wild beasts.
I will proclaim Your Name among my brothers, I will praise You in the midst of the congregation. (24) You
You who fear God, glorify Him! All the descendants of Jacob, honor Him! Fear Him, all
the descendants of Israel. (25) For He has not humiliated and belittled the supplication of the poor, nor has He
not veiled His Face. When He cried out, He heard. (26) My praise comes from You, in the great
assembly. I will fulfill my vows, in front of those who fear Him. (27) The humble
they will eat and be satisfied, those who seek the Lord will glorify Him. May your heart live
in joy, for eternity. (28) From the ends of the earth, they will remember and
will return to the Eternal. All the families of the nations will bow down before You. (29) For the kingdom
belongs to the Eternal and He directs the nations. (30) All those who partake of the fat of the earth
They will eat and bow down. All who go down to the dust will kneel before.
He, but He will not revive their soul. (31) The descendants of those who served Him will tell.
The Eternal to the next generation. (32) They will come and proclaim His righteousness to the nation that comes from
to be born, what He has done for them.

Comment

(1) The morning star alludes here to the morning of deliverance. Furthermore, it illuminates the most moment.
shadow of the night, which evokes the darkness of exile. As a result, this expression also designates the
the quest for God by the creatures. Indeed, when the Jews seek God in the darkness of
exile, they can obtain deliverance (Sefer Ha Maamarim 5717, page 173).
 24

God is 'holy', which means that He is intrinsically separate from matter. When He takes
seated on His throne, He is revealed, in this physical world, through prayers and
Praises of Israel (Likutei Sichot, volume 20, page 404).
The Jewish people possess the weakness of a worm, being spat upon by the nations (Rashi).
The fertile pastures of Bachan produced particularly robust herds (Rashi).
A tremendous fear has the effect of liquefying a man, to the point of making him lose all
substance (Ibn Ezra).
The lion is accustomed to breaking the bones of the hands and feet of its prey before devouring them
(Metsoudat David).
(20) Realizing the immense elevation contained in the celestial Light, David implores God.
that she does not stray away, that she continuously illuminates souls clothed in bodies (Siddur of
the Admour Hazaken, page 192d.
(21) The sword and the embrace of the dog allude to the concerns of this world. David solicits
here the favor of escaping them (Likutei Torah, Devarim, page 43d).
The beasts mentioned in this verse are young wild bulls, alluding to
to the people of Emor, who was the enemy of Israel (Rashi).
It is particularly necessary to fulfill the vows that one has made during times of
distress. David takes on this commitment here (Metsoudat David).
Those who do not serve God, but prostrate before Him only when He...
The good will not live again. However, the descendants of those who served Him will live again and
relate his great achievements (Metsoudat David).

Reading of the fourth day of the month

Psalm 23 (Mizmor)
Located in the forest of 'Héret, King David had nothing to eat and nothing to drink. He was going
to die of hunger when the Blessed Saint May He be exalted invigorated him by giving him a taste of the world
future. David then composed this Psalm, expressing his immense trust in God.

Psalm of David. The Lord is my shepherd, I shall not want. In green pastures,
He makes me graze. On peaceful waters, He leads me. (3) He revives my soul. He directs me on the
paths of righteousness, for His Name. (4) Even though I walk through the valley of the shadow of death,
I will not fear evil, for You are with me. Your rod and Your support will strengthen me.
You prepare a table before me, in the presence of my enemies. You anoint my head with oil. My cup is full.
Thus, it is only goodness and kindness that will accompany me all the days of
My life, and I will dwell in the house of the Lord for many days.

Comment

Through this Psalm, the people of Israel thank God for granting them his
subsistence. By reciting it, one calls forth the most abundant blessings from God (Sefer Ha
Maamarim 5716, page 531.
There are two ways to refine the matter of the world, either through a struggle or in a way
peaceful, seeking solely spiritual elevation. In this latter case, physical life
she herself becomes calm, like "the still waters". According to Ari Zal, this verse reveals the
blessing of prosperity (Sefer Ha Maamarim 5716, page 531).
He who prays in the proper manner and subsequently endures the allure exerted by pleasures
of the world, by 'the valley of the shadow of death', will have nothing to fear, for, thanks to his prayer, he
 25

remains attached to God throughout the day, including during the time he devotes to his activities
material (Kountrass Ha Tefila, page 30).
God's rod is His punishment, while His support is the comfort He provides in
time of affliction. Both remind us that the life of a Jew is in no way subjected to
hazard (Metsoudat David).
The benefit is granted to those who deserve it, at least up to a certain point, and, as a result, it
can sometimes be tinged with strictness, while kindness applies to all, without distinction and, in
consequence, does not undergo the slightest restriction (Sefer HaMaamarim 5670).

Psalm 24 (David)
Some prayers, when they are answered, have the effect of sanctifying the Name of God.
He who utters such a prayer must implore God for the merit of this sanctification.
rather than for his own. He will also pray for the merit of his ancestors, for we know
that the Just, after their death, are greater than when they were alive.

A Psalm of David. The earth is the Lord's, and everything in it, the world and all who live in it.
And resident. (2) For it is He who founded it upon the waters and established it upon the rivers. (3) Who
Who will ascend the mountain of the Eternal and who will stand in His holy place? (4) He who has the
clean hands and a pure heart, who has not used My Name in vain and has not made an oath
Messenger. (5) That one will receive the blessing of the Eternal and the benefit of the God of his salvation. (6)
Such is the generation of those who seek Him, of those who pursue Your face, the sons of
Yaakov, for eternity. (7) Gates, lift up your heads, be lifted up, eternal gateways and that
Come the King of glory. (8) Who is the King of glory? The Lord strong and mighty, the Lord Hero.
of the war. (9) Gates, straighten your pediments, rise up, eternal portals and let the King of
the glory. (10) Who is the King of glory? The Lord, God of hosts, is the King of glory.
eternity.

Comment

The whole earth belongs to God and only His blessing allows man to earn a living there.
His physical work is only the receptacle, allowing to reveal this blessing (Sefer Ha
Maamarim 5666, page 335.
The earth, placed on the waters, is not sunk by them. One must conclude that it was
arranged this way by God Himself (Metsoudat David).
The service of God is compared to the ascent of a mountain. In such cases, it is necessary,
to avoid falling, to rise continuously. And it is the same for the service of God.
(Likouteï Si’hot, volume 18, page 127).
(4) The one who has 'clean hands' is the one who shuns evil and 'a pure heart' is the one who has no other desire.
that the service of God. It is such a man who can 'ascend the mountain of the Eternal' (Book
After the resurrection of the dead, everyone will share in the world to come.
In Gan Eden, 'the mountain of G-d', only those who have 'clean hands' will enter.
pure." Indeed, Gan Eden is the reward for the study of the Torah, a purely
spiritual, while the future world is the reward for the practice of the Mitzvot. Now, every Jew
is "filled with Mitsvot" (Sefer Ha Maamarim Meloukat, volume 3, page 33). Furthermore, the practice of
Mitzvot is the way to reveal the Light of God within matter, which was not designed.
to contain it (Sefer Ha Maamarim Meloukat, volume 3, page 137).
When King Solomon wanted to bring the holy Ark into the Holy of Holies of the Temple, his
the doors remained closed until he invoked the merit of his father, David. It was then
only that these opened (Rashi). It concerns here two 'doors,' the 'doors
 26

lower ones," on one hand, which mark the passage from intellect to the feeling to which it gives
birth, the 'upper doors', on the other hand, which are the emotional orientation manifesting
already within pure intellect (Sefer HaMaamarim 5672, page 263).

Psalm 25 (The David)

This Psalm was written in the order of the Hebrew alphabet, with the exception of Beth, Vav and
Kouf, whose numerical values are two, six, and one hundred, that is one hundred eight, which is that of the word.
Gehenna, hell. Whoever recites it every day is therefore guaranteed to be preserved from Gehenna.

(1) Psalm of David, to You, Eternal, I lift my soul. (2) My God, in You I place my
trust, make sure I am not disappointed, that my enemies do not mock me. (3) In fact, that
Let all those who place their hope in You not be ashamed. Let only those who are ashamed be.
free treacherously. (4) Eternal, make me know Your ways, show me Your paths. (5)
Lead me in Your truth and teach me, for You are the God of my salvation. In You, I hope all.
the day. (6) Eternal, remember Your mercies and Your goodness, for they have always
existing. (7) Do not remember the faults of my youth and my transgressions. You will remember
of me only according to Your goodness, for Your blessing, Eternal. (8) God is good and upright. Also
He leads sinners on the path of repentance. (9) He guides the humble with justice and teaches them.
He shows the way to those who are humble. (10) All the paths of God are kindness and truth, in order to
reward those who keep His covenant and His judgments. (11) For Your Name, Eternal, You
forgive my iniquity, for it is great. (12) To everyone who fears God, He will indicate the
the path He chose. (13) His soul will rest in well-being and his offspring will inherit from the
earth. (14) The secret of the Eternal is revealed to those who fear Him. He will make His known to them.
alliance. (15) My eyes are always turned towards the Eternal, for it is He Who frees my feet from
filet. (16) Turn to me and be gracious to me, for I am lonely and afflicted. (17) The
The sufferings of my heart have widened. Free me from my torments. (18) Consider my
affliction and my sorrows. Forgive all my faults. (19) See how my enemies have become
many, as they pursue me with violent hatred. (20) Keep my soul and deliver me.
That I am not ashamed, for I have placed my trust in You. (21) May integrity and uprightness be
My backup, for I have placed my hope in You. (22) Eternal, deliver Israel from all its afflictions.

Comment

The elevation of the soul is achieved through the submission of man, by which he receives
the influence only of the domain of holiness (Sefer Ha Maamarim Ha Ketsarim, page 195).
(6) This verse alludes to the fault of Adam, the first man. Although this was committed
deliberately, God acts towards him with mercy and goodness and so He did as if he had
committed inadvertently (Sefer HaMaamarim 5712, page 264).
(8) Fault goes against creation. It would therefore have been conceivable that nothing could atone for it.
It is, consequently, the Attribute of Divine Wisdom, transcending the world, that is at the origin of the
notion of Techouva (Sefer Ha Maamarim Meloukat, volume 5, page 17).
The goodness and truth of God can only be perceived by those who keep His covenant and
His judgments (Radak).
My sins are so many that their expiation can only come from Your Name (Rashi).
The secret of God is His Wisdom, which remains hidden. The wise perceive it only from a
allusive manner and it is in this way that the greatness of God is proclaimed (Sefer Ha Maamarim)
On Ketsarim, page 197.

Psalm 26 (The David)

 27

In this Psalm, David presents to God his prayers and acts of piety, expressing his desire, in the face of
To those who have attained elevation, all those whose fear of God is deeper than theirs.
He exclaims: 'If only I were as pure and upright as they are!'

Psalm of David, judge me, O Lord, for I have walked in innocence and have placed my trust
in the Lord. That I may not sway. (2) Examine me, Lord, and test me. Probe my
entrails and my heart. (3) For, Your goodness is before my eyes and I have walked in Your
truth. (4) I did not take a place among dishonest people and I did not associate myself with
hypocrites. (5) I hate the meetings of those who do evil and I do not sit with the wicked. (6) I
I wash my hands with purity and I surround Your altar, Eternal, (7) in order to raise my voice to render You
thanks and to recount the wonders of Your great deeds. (8) Eternal, I love the refuge of Your house and the
place of residence of Your glory. (9) Do not gather my soul with the sinners, my life with those who
they spill blood, (10) who hold the conspiracy in their hands, whose right hand is filled with corruption.
(11) For my part, I will walk in innocence. Free me and grant me Your favor. (12) My
I will keep my feet on the right path. In the assemblies, I will bless the Eternal.

Comment

(1) Psalm 143 says: 'Do not subject Your servant to judgment.' In fact, David
If You judge the ungodly, take my innocence as a reference. If You
the Just Judge, on the other hand, agrees not to submit him immediately to this judgment" (Rashi).
Others only have an intellectual approach to the Divine. David, on the other hand, is submissive to God.
he perceives His Presence in each of his actions. That is why he asks: "Put-
me to the test!" (Yaabets). Certainly, God is omniscient and it is therefore unnecessary for Him to submit
the man on trial to know. In this way, however, he highlights knowledge. From
Then, the righteousness of man becomes an established fact (Dére’h Mitsvoté’ha, page 186a).
Do not condemn me to the death of those who commit sins (Metsoudat David).

Psaume 27(Le David)

David praises the Lord, gives Him thanks, places his trust in Him, because of all the victories he has had.
experienced in combat. Nevertheless, he did not desire these wars, as they bring no benefit.
for the perfection of his personality: "I only make one request, to take a seat
in the study house, day and night, in order to study the Torah, for it is only in this way
that my soul will acquire integrity and be worthy of the world to come.

Psalm of David. The Lord is my light and my salvation, whom shall I fear? The Lord is the
fortress of my life, whom shall I fear? (2) When those who do evil
come close to me to devour my flesh, my adversaries and my enemies, who are against me,
chancellors fall. (3) If an army positions itself against me, my heart will fear nothing. If
A war is being waged against me, I will keep my confidence in that. (4) There is one thing that I
ask the Eternal, this is the object of my request, the possibility of dwelling in the house of God
every day of my life, to perceive the pleasure of the Eternal and to go to His sanctuary.
For He will shelter me in His tabernacle in the day of adversity. He will hide me under the veil of His tent.
He will lift me up on the rock. (6) From now on, I hold my head high in front of my enemies, who
they surround me. I will offer, in His tabernacle, sacrifices of triumph. I will sing and celebrate
The Eternal. (7) Listen to my voice, O Eternal, when I call on You. Be gracious to me and answer me. (8)
From You, my heart says: “Seek My face!” Eternal, I will seek Your face. (9) Do not hide me
Do not cast away your face. Do not turn away your servant in anger. You have been my support. Do not disdain me.
and do not abandon me, God of my salvation. (10) For if my father and mother have forsaken me,
 28

The Lord has taken me in. (11) Lord, show me Your way, guide me on the right path, of
make enemies who watch me. (12) Do not deliver me to the will of my oppressors, who
they set up false witnesses against me, those who blow the violent speech. (13) They would have
crushed if I had not had the conviction of observing the goodness of God in the land of the living. (14)
Put your hope in the Lord! May your heart be strong and steadfast! Put your hope in the Lord!

Comment

The Lord is my Light, who guides me on the right path, my Salvation in the war against
my bad inclination, the Fortress of my life, allowing me to set aside difficulties and
know the elevation (Likutei Sichot, volume 9, page 314). The numerical value of the words Ori, ma
Light and Ichei, my Salvation is six hundred thirteen. Indeed, it is the Mitsvot that reveal the Presence.
from God within matter, as was the case, in particular, during the crossing of the sea
Red, who revealed the profound dimension (Sefer HaMaamarim 5708, page 290).
The expression 'in this' refers to what has been said beforehand, namely the fact that God is
"my Light" and "my salvation" (Metsoudat David).
(4) David proclaims here that he asks only for 'one thing,' then he formulates different
requests. In fact, what he wishes, "to dwell in the house of God," has only one meaning.
general. In order for his request to be granted, the act of staying in the house of God must therefore
receive different specific forms (Likutei Sichot, volume 9, page 171). Furthermore, David
ask for 'one thing' because he is attached to the unique God. As a result, his requests are
only the fulfillment of the Will of G-d (Sefer Ha Maamarim Meloukat, volume 2, page
This unit is particularly revealed within the human personality through the gift of self, which
relates the essence of the soul to its revealed stages (Sefer Ha Maamarim Meloukat, volume 5)
page 346).
(8) This verse alludes to prayer, which is a quest for God, 'the service of God from the heart.'
(The Book of Collected Discourses, volume 3, page 281).
When I stumble, my enemies rejoice, for they think they will have, from now on, the
main high (Metsoudat David).

Psalm 28 (By David)

This Psalm is a prayer, emanating from each one, to obtain the help of the Blessed Holy One.
to advance on the right path and not to follow the way of the wicked, who do evil. It is
also a prayer for the Lord to punish the wicked for his wickedness and to consider
favorably the Just.

Psalm of David. I call upon You, Eternal One. My Rock, do not turn a deaf ear to me, for if You
silent remains towards me, I will be comparable to those who descend into the tomb.
Hear the sound of my supplications, when I call You, when I lift my hands towards the Sanctuary
of Your Holiness. (3) Do not lead me to be drawn towards the wicked and those who commit
des inequities, speaking of peace with their companions, while evil dwells in their heart.
Grant them according to their actions and the harm of their deeds. Give them according to their
achievements and inflict on them what they deserve. (5) For they did not perceive the achievements of
The Eternal and the works of His hands. May He destroy them and not allow them to be.
reconstructed. (6) Blessed be the Lord, for He has heard the sound of my plea. (7) The Lord is my
power and my shield. My heart has placed its trust in Him and I have been helped. My heart rejoices
and I praise Him with my song. (8) The Lord is his strength, for Israel. He is the fortress of
hello for His anointed one. (9) Grant peace to Your people and bless Your inheritance. Shepherd them and
raise them for eternity.
 29

Comment

(6) By divine inspiration, David knew that the prayer he was making would be answered (Ibn Ezra).
He who trusts in God must not fail to fear Him. It is under this sole condition
may God grant it (Yohel Or).
(9) This verse contains ten words and is traditionally used to verify the presence of
quorum, during the prayer, insofar as it is advisable to avoid a direct count of people. One
can justify the choice of this verse as follows. Each act of the sacred must also be
a prayer for obtaining deliverance (Sefer Itvaadouyot 5743, Parshat Ha ‘Hodech).

Reading of the fifth day of the month

Psalm 29 (Mizmor)
In this Psalm, the Name of the Eternal is mentioned eighteen times, just like our Sages.
they established the prayer of the eighteen blessings. One can understand its text by reference to the gift
from the Torah and to the gathering of the exiles.

Psalm of David. Praise the Lord, sons of the mighty, give to the Lord honor and
power, (2) give to the Lord the glory due to His Name, bow down before the Lord in His
majestic holiness. (3) The voice of the Eternal resounds over the waters. The God of honor makes the
thunder and the Eternal is over the mighty waters. (4) The voice of the Eternal resounds with power. The voice
The voice of the Lord thunders with splendor. (5) The voice of the Lord breaks the cedars. The Lord destroys the
cedars of Lebanon. (6) He makes them leap like a calf, Lebanon and Siryon like a young bull
savage. (7) The voice of the Eternal makes fiery flames burst forth. (8) The voice of the Eternal makes
tremble the desert, the Lord makes the desert of Kadesh tremble. (9) The voice of the Lord causes to give birth the
bitches and strip the forests. In His Sanctuary, all proclaim His glory. (10) The Eternal sat enthroned.
During the flood, the Lord will reign forever. (11) The Lord will grant strength to His people.
The Lord will bless His people with peace.

Comment

(1) The "powerful" ones mentioned in this verse are the Patriarchs, Abraham, Isaac and
Yaakov (Metsoudat David)
The word 'voice' appears seven times in this Psalm, thus alluding to the seven Attributes.
celestial of emotion, through which divine revelation is obtained in the world (Likutei
The voice of the Lord thundered over the waters during the crossing of the Red Sea.
A voice is immaterial. Despite this, it can be heard from afar. Likewise, God is
hidden by matter. His Presence appears only through His actions (Yaabets).
Although creation introduced no change for God, His Light revealed His power.
(Yohel Or).
(5) The cedars of Lebanon are here the kings of the idolatrous nations (Metsoudat David). The voice of
The Eternal, expressed through the Torah, breaks the physical desires of man, which are as hard as the
cedar (Sefer Ha Maamarim Ha Ketsarim, page 205).
The voice of the Eternal that brings forth the fiery flames is that of the gift of the Torah (Rashi).
In this context, the present verse refers to Shabbat and the holidays. On these days, the Light is perceived.
by Israel, a people close to Him (Sefer Ha Maamarim Ha Ketsarim, page 205).
The desert of Kadesh is Sinai, where the children of Israel became Kadoch, holy (Rashi).
 30

The Eternal has given "the power", the Torah, to His people, who strengthen themselves by studying it.
sort, He establishes 'peace' between Himself and His world, between the spiritual and the material (Sefer Ha
Sihot 5752, volume 2, page 488.

Monday's lecture

Psalm 30
This Psalm teaches that the man to whom God sends suffering in this world must not
not to despair at all, as only these allow access to the future world. Additionally,
He who has achieved moral elevation should not say that he will never waver. Quite the opposite.
On the contrary, he will be aware that everything is in the hands of the Blessed Saint.

(1) Psalm, song of inauguration of the Temple, of David. (2) I exalt You, Eternal, for You have lifted me up.
And You did not allow my enemies to rejoice over me. (3) Eternal, my God, I have
I implored and You healed me. (4) Eternal, You brought up my soul from the grave, from the tomb. You have...
kept alive, so that I do not descend into the pit. (5) Sing to the Lord, you, His
pious men and praise His holy Name. (6) For His anger lasts only a moment and, when He is
at peace, there is a long life. He who goes to bed crying in the evening because he repents, he
will rejoice in the morning. (7) In my tranquility, I thought that I would never stumble. (8) Eternal, by
Your only favor, You made my mountain stand strong. When You veiled Your face,
I was horrified. (9) I call upon You, Eternal, and I pleaded with my Master. (10) What profit would there be in
My death, at my descent into the grave? Will the dust praise You? Will it proclaim Your truth?
Eternal, listen and have mercy on me. Eternal, come to my aid. You have many times
transformed my mourning into dance. You have untied the strings of my canvas bag and You have girded me with
joy. (13) In this way, my soul will sing for Your honor and will not be silent. Eternal, my God, I
I will praise you for eternity.

Comment

(1) The inauguration of the Temple is here attributed to David, although it was, in fact, built by
Chlomo, his son. Indeed, the Temple was made of earth and stones, the most
humble of the material. Likewise, David was the most humble man, totally submissive to God.
(Book of Discourses 5718, page 319).
(2) The revelation of the celestial Light, 'I exalt You,' within wisdom, allows man
to express in words what she is usually not capable of saying, 'You made me grow'
(Dére’h Mitsvoté’ha, page 109a).
This verse alludes to the festival of Purim, which indeed brought about such a transformation.
Yohel Or
(13) "The honor" of God is a veil of His Light, but this veil allows us to "sing" for
He, for every descent must result in an even greater elevation.
Discourses 5687, page 23.

Psalm 31 (To the Chief Musician)

David composed this Psalm while fleeing from Saul. At that time, he was dethroned and ousted, but he
had placed his trust in God. This Psalm emphasizes the necessity of having full trust in
God.

(1) To the chief musician, a Psalm of David. (2) In You, O Lord, I have found refuge; let me not
never be humiliated, free me by Your justice. (3) Lend me Your ear, rescue me quickly,
 31

be for me a rock of strength, a fortress of defense to save me. (4) For, You are my
rock and my citadel. For Your Name, guide me and lead me. (5) Make me leave this net that they have
hidden for me, for You are my refuge. (6) I place my spirit in Your hand. You have freed me, Eternal,
God of freedom. (7) I reject those who await salvation from worthless vanities. For my
part, I place my trust in the Eternal. (8) I will exult and rejoice in Your goodness, for You have
I observed my affliction, You know the troubles of my soul. (9) You have not imprisoned me in the
hands of my enemy, but You have placed my feet in a wide and open place. (10) Grant-
I thank you, Eternal, for I am in distress. My eyes, my mind, and my stomach.
they wither away with anger. (11) For my life has been spent in pain and my years in complaint.
My strength has failed because of my iniquity and my bones are weak. (12) Because of my detractors,
I have become the subject of scorn, especially for my neighbors, an object of fear for those who see me.
They know. Those who see me from the outside flee from me. (13) I have been forgotten in the heart, like
a dead man. I have become like an outdated utensil. (14) For I have heard the slander of the
multitude, the terror all around, when they conspire together against me, plot to take away from me
life. (15) As for me, I have placed my trust in You, Eternal One. I have said: "You are my God". (16)
My moments are in Your hand, help me against the hands of my enemies and of
my persecutors. (17) Shine Your face upon Your servant. Save me, in Your goodness. (18) Eternal,
that I do not conceive of shame, for I have called upon You. Let the wicked be humbled, let them be
silent in the Chéol, the tomb. (19) Let the lying lips be silent, those that speak
with insolence against the Just, with pride and disdain. (20) How abundant is the blessing that You
as a refuge for those who fear You, that You have accomplished for those who seek refuge in You, in
presence of the sons of man. (21) Hide them in the shadow of your face, from conspiracies of
the man. Hide them, in a shelter, from the conflict of languages. (22) Blessed be the Lord, Who has
He bestowed his benefits in a wonderful way, in a besieged city. (23) And, I, in my
panic, I said: 'I was cut in front of Your eyes'. Indeed, You heard the sound of my
supplications, when I called upon You. (24) Love the Lord, all His godly ones. The Lord
preserve the one who is faithful and strongly sanction those who act with arrogance. (25) Be
Be strong and let your heart take courage, all you who hope in the Lord!

Comment

(6) It is advisable to meditate on this verse before going to sleep and one will tremble when recalling it.
mistakes that have been made. This is how the soul can draw strength during sleep
spiritual ones she needs to exist (Sefer Ha Maamarim 5666, page 292).
The divine soul wears out when it no longer captures the heavenly Light. It then becomes incapable of
reject the coarseness imposed on him by the animal soul (Sefer Ha Maamarim 5672, page 140).
What happens to man, at any moment, whether it is good or bad, always emanates from
God (The Praise of David).
The Light of G-d illuminating this world, insofar as it remains hidden, does not know the
limit. That is why it allows man to know the highest elevation.
Your commandments, page 40a.
The great goodness of God is not tempered by any form of rigor. Not undergoing the
limit, it remains hidden, including down here (Tanya, page 120a).

Psalm 32 (By David)

This Psalm deals with the forgiveness of sin and the good fortune of one who repents and confesses his faults.
sins to God with all his heart.
 32

(1) A Maskil of David. Blessed is the man whose transgression is forgiven, whose sin is
covered. (2) Blessed is the man to whom the Lord does not impute iniquity, and in whose spirit there is no deceit.
of malice. (3) While I was silent, my bones declined by my roar of anguish, all
throughout the day. (4) For, day and night, Your hand is heavily placed upon me. My marrow has
dried up, as if by the aridity of summer, for eternity. (5) I will make my fault known to You and I do not
I will not hide my iniquity. I said, 'I will confess my transgressions before the Lord', but You
as always forgiven my wicked fault. (6) For this, each pious man will implore You, when You
can be found. In fact, the flow of numerous waters will not sweep it away. (7) You are a refuge for
Hello. You protect me from distress. You wrap me forever with songs of deliverance.
I will instruct you and enlighten you on the right path to walk on it. I will point out to you what I have seen.
Do not be like a horse, like a mule, that understands nothing and that, with its
The muzzle and its strap, when buckled, must be held so that it does not approach you.
Many are the sufferings of the wicked, but he who trusts in God is
surrounded by goodness. (11) Rejoice in the Lord and be happy, you who are righteous. Sing
for joy, you who have a right heart.

Comment

(1) The Maskil is a Psalm intended to illuminate and convey knowledge (Metsoudat David).
(4) In this verse, the 'hand' of God refers to His punishment (Metsoudat David).
The 'flood of many waters' refers to the enemies (Rashi) and the 'moment when God can
"to be found" is the prayer that allows one to isolate oneself with the Creator. This is answered, in
in particular, when it is preceded by the Tsédaka (Tanya, page 118a).
By relying on God and embracing the conviction that everything will be fine, one can achieve
From Him that everything may indeed be well (Likutei Sichot, volume 36, page 2).

Psalm 33 (Ranenou)
This Psalm emphasizes that the righteous and the upright must praise God constantly. Indeed,
the more they possess the wisdom of the Torah, the more they must give thanks to God, for they know and
include His great achievements.

(1) Righteous ones, sing joyfully to the Lord. It is fitting for the upright to praise God. (2) Render
Homage to the Eternal with a harp, celebrate Him with a ten-stringed lyre. (3) Sing for Him
a new song, let your songs resonate with joy. (4) For the Word of the Lord is just
and all His actions are faithful. (5) He loves righteousness and judgment. The goodness of the Lord fills
the earth. (6) It is by the Word of the Lord that the heavens were made, by the breath of His mouth,
all their armies. (7) He gathers the waters of the sea like a mound. He places the waves
deep in reservoirs. (8) Let all the earth fear the Eternal. Let all those who dwell
in the world trembles before Him. (9) For, by His Word, everything exists, by His command, everything is
(10) The Eternal defeats the plans of the nations, leads the thoughts of the people to failure. (11)
The project of the Eternal will always endure, the thoughts of His heart, from one generation to another.
(12) Blessed is the people whose God is the Lord, the nation He has chosen for His inheritance. (13)
The Lord observes from heaven, He sees all the sons of men. (14) From the place of His residence, He watches.
all those who dwell on the earth. (15) He shapes the heart of all of them; understands
all their actions. (16) The king is not saved by his mighty army. The vigorous man is
not preserved by its great strength. (17) The horse is a deceptive guarantee for victory. All
his power will not allow him to escape. (18) Behold, the eye of the Lord is directed towards those
who fear Him, towards those who have faith in His goodness, (19) in order to save their soul from death, to
 33

to survive during the famine. (20) Our soul waits for the Eternal. He is our help and our shield. (21)
In Him our heart rejoices, for we have placed our trust in the name of His holiness.
Eternal, let Your goodness be upon us, as we have placed our trust in You.

Comment

The Just to whom this verse refers are those who are able to reveal the Light of
God here below, within the inherent limit of matter (Dére’h Mitsvoté’ha, page 181a).
Psalm 135 says that the world was created by the Will of God, whereas this verse makes
reference to His Word. In fact, creation has two aspects. The Word of God, on one hand, is to
the origin of the physical appearance of the world, separated from Him as words are from the one who speaks them
pronounce. On the contrary, His Will introduces the spiritual dimension of creation, which is unified with
He, just like desire, is an extension of the personality of the one who feels it (Sefer Ha
Maamarim 5711, page 69). Indeed, the purpose of creation is to highlight submission.
inherent to spirituality within matter (Sefer Ha Maamarim Meloukat, volume 5, page 110).
(19) In the situation described by this verse, it is indeed spirituality, the holiness of the
"famine", of fasting, which invigorates man. This applies, in particular, to Yom Kippur. The body
physique is then nourished, strictly speaking, by fasting (Sefer Ha Maamarim 5750, Volume 1, page
30).

Psalm 34 (David)
This Psalm recounts the grave danger that David faced when he found himself in the palace of Akish, brother of
Goliath, whom he had just killed. He then feigned madness, letting his saliva run down his beard, and he wrote
on the doors: 'Akish, king of Gath, owes me one hundred thousand pieces of gold.' From then on, Akish sent him away from his...
palace. David conceived an immense joy and he composed this Psalm whose verses follow the order of
the Hebrew alphabet.

(1) Psalm of David, when he pretended to be insane before Abimelech, who drove him away and he departed. (2) I
Bless the Lord at all times. His praise is continually in my mouth. (3) My soul glorifies
O magnify the Lord with me and let us exalt His name together.
Let's celebrate His Name together. (5) I sought the Lord, and He answered me. He delivered me from all
my terrors. (6) Those who observe Him are radiant. Their face is never humiliated. (7) This
poor man He cried out, and the Lord heard him. He saved him from all his troubles. (8) A
The angel of the Lord encamps around those who fear Him, and He delivers them. (9) Taste and see that
The Lord is good. Blessed is the man who places his trust in Him. (10) Fear the Lord, you
who are saints for Him, for those who fear Him lack nothing. (11) The young lions may
themselves to be deprived and hungry. On the other hand, those who seek God do not lack.
Of no good. (12) Come, children, listen to me, I will teach you the fear of God. (13) Who
Is it the man who desires life, who loves the long days in which he observes good? (14) Preserve
Your tongue is of evil and your lips are deceitful words. (15) Turn away from evil and do good; seek
peace and pursue it. (16) The eyes of the Lord are turned towards the Righteous and His ears towards their
complaints. (17) The anger of the Eternal falls upon those who do evil, to erase their memory from
the earth. (18) But when they repent and cry out, the Lord hears them and saves them from all their
torments. (19) The Lord is near to those who have a broken heart. He delivers those who have a spirit
The righteous person may have many troubles, but the Lord delivers him from them all.
protects all his bones, not one is broken. (22) Wickedness brings about the death of the wicked and the
Enemies of the Just will be condemned. (23) The Eternal redeems the soul of His servants. None of those
Whoever shelters in Him will not be lost.

Comment
 34

All the Philistine kings are called Abimelech, just as all the Egyptian kings are
called Pharaoh. In this case, however, the king was named Akish (Rashi).
The meaning of these words is clarified by another verse from the Tehilim (106, 3): "Blessed are those
who preserve justice, who act with righteousness at all times." David thus speaks without
cease the 'praise' of God in order to access this happiness (Or Ha Torah Na'h, volume 2, page 934).
Rachi Chimeon Ben Yo'haï remarks, regarding this verse: 'All my life, I have meditated on this
words 'to reach union, fusion with God,' but, on this day, 'as he was leaving the world,
I put them into practice, since my soul merges into God
same entity (Sefer HaMaamarim Meloukat, volume 3, page 151). Moreover, every Jew who has
knowledge of a concept of the Torah acquires the power to connect with God through it, y
understood when he does not yet understand it deeply (Sefer HaMaamarim 5672, page 829).
As this verse emphasizes, the Eternal hears the poor even before they have called upon Him.
Rabbi 'Haïm Vital). Indeed, this poor man, devoid of everything, receives the Light of God because he...
submitted to Him and He highlights it through His practice of the Mitzvot (Sefer HaMaamarim 5666, page
535).
The term 'Taste' refers to a spiritual vision, emanating from the heart, while 'see'
relates to physical vision, that of the eyes (Ibn Ezra). Nevertheless, it is not possible to taste and
to see a certain practice only after having acquired the habit. It is only after that that
one can take pleasure in it. Therefore, the verse then states: "blessed is the man who
place his trust in Him", whose primary approach is total submission, pleasure does not
which can only be tested afterwards (Sefer Ha Maamarim Kountrassim, page 584).
He who, dedicating himself to the activities of this world, comes into contact with matter must...
time "to turn away from evil" by rejecting physical pleasure, "to do good" by being filled with it
divine vitality, 'seek peace and pursue it' by establishing harmony between the spirit and the
matter (Hayom Yom, 5 Av). More specifically, it is in the Torah that he will be able to find this
harmony, for it transcends the notions of good and evil (Likutey Sichot, volume 8, page 235).
God observes the Just and grants him the infinite Light. Thus, He transcends the Attribute of
goodness that is revealed by love, a feeling that is necessarily limited (Sefer HaMaamarim 5705,
page 15).
The cry to which this verse alludes is that of the Techouva. And it is this cry that attests to his
sincerity (Sefer HaMaamarim 5688, page 165).
The evil destroys the one who commits it. Indeed, it turns against him and persecutes him.
David).

Reading of the sixth day of the month

Psalm 35 (David)
This Psalm is a prayer, both terrifying and wonderful, asking for David's enemies.
like tufts of straw in the wind, pursued by an angel of God. He proclaims,
Moreover, everything comes from the help of God, blessed be He.

O Lord, contend with my opponents. Fight against those who battle me.
the shield and the armor, then rise up to come to my aid. (3) Grasp a lance and block it.
route to those who pursue me. Tell my soul: 'I am Your deliverance'. (4) May those who ...
may those who take my life be humiliated and disgraced. May those who imagine evil for me retreat and
may be diminished. (5) Let them be like a straw before the wind and let an angel of God be
repulse. (6) May their path be dark and slippery and an angel of God pursue them. (7) For,
They placed their net in the pit for me without reason, dug it without motive.
 35

abysses for my soul. (8) May the twilight reach them inadvertently. May they be caught in
trap they have hidden themselves, may they be plunged into it, into the darkness. (9) And, my soul
rejoice in the Lord, will take pleasure in His deliverance. (10) All my being will cry out: "Lord, who is
like You? Who protects the poor from one who is stronger than him, the indigent and the destitute from
the one who robs him?" (11) Corrupt witnesses rise up against me. They ask me what
I don't know. (12) They repay me evil for good, evil for my soul. (13) For my part,
I was dressed in a sack when they were sick. I mortified my soul through fasting. Let my prayer be
return to my bosom. (14) I turned in anguish, like for a friend, like for a
Brother. Like a mother mourning her son, I bowed in bitterness. (15) But when I
they rejoiced and gathered. The most miserable have gathered against me,
without me knowing why. They mock and cannot be silent. (16) With flattery and scorn, for
at a meal, they gritted their teeth at me in anger. (17) My Master, how long
Do you observe? Free my mind from their darkness, my soul from these young lions! (18) I you
I will praise You in a large congregation. I will exalt You among a mighty nation. (19) Let those
those who hate me without reason do not rejoice at my expense. Let those who detest me without
justification do not blink. (20) For they do not speak of peace and they conceive
malicious stratagems against the oppressed of the earth. (21) They open their mouth wide to my
they found and said: "Aha! Aha! Our eyes have seen his misfortune!" (22) You have seen, Eternal,
Do not remain silent! My Master, do not stray away from me! (23) Wake up and be attentive to
my judgment, my cause, my God and my Master. (24) Judge me according to Your righteousness, Eternal my
God. Let them not rejoice over me. (25) Let them not say in their hearts: 'Rejoice'
our spirits!". Let them not proclaim: "We have engulfed it". (26) Let them be humiliated and
May they be ashamed together, those who rejoice in my misfortune! May they be clothed in shame.
and humiliation, those who stand arrogantly against me! (27) May those who desire me
Justifiers sing joyfully and be happy! May they always say: 'Let the Lord be exalted,'
Who desires the peace of His servant.” (28) My tongue will speak of Your righteousness, of Your praise, all to
long of the day.

Comment

A man must fully invest himself in the study of the Torah and in prayer, to the point that:
All my being cries out
page 611). It is only in this case that he will be able to maintain the Torah within him. For,
Forgetfulness emanates from the forces of evil, which one must therefore not allow to take hold (Tanya, page 47a).
Indeed, an enemy of David was asking him for the repayment of a loan he had not given him.
never granted and he even produced false witnesses to corroborate his claims (Radak).
David said here: "My prayer for the salvation of others was sincere and its effect must therefore now
to apply to my own person” (Metsoudat David).
These men flattered Shaul in order to obtain free meals from him (Rashi).
The young lions of this verse symbolize the animal soul, which constantly battles against the soul.
divine (Sefer HaMaamarim 5718, page 445). Indeed, the feelings of this animal soul are
particularly exacerbated. That is why David asks God here for the favor of their
to escape and put them at the service of the domain of holiness. Tsédaka, in particular, allows
to achieve it (Dére’h Mitsvoté’ha, page 278).
"Aha" is the joyful exclamation of someone witnessing the fulfillment of their fervent desire.
(Rachi).

Psaume 36 (La Menatséa’h)

 36

This Psalm delivers a message to those who might be tempted to follow their bad inclinations,
when he diverts them from the fear of the Almighty and encourages them to do wrong, then puts their fault into
highlight. Such is indeed his way of proceeding. He approaches a person and seduces them,
then he ascends to the Celestial Tribunal and brings charges.

To the chief musician, by the servant of the Eternal, of David.

The fault addresses the impious thus: 'There must be no fear of God before his eyes.'
For sin flattens the path before him, in his eyes, so that his iniquity may be revealed and he may be
Hi. (4) The speech from his mouth is wickedness and malice. He has stopped thinking about doing good. (5)
On his bed, he thinks of evil, he remains on the path of what is not good. He does not feel
of repulsion for evil. (6) Eternal, Your goodness is found in the heavens and Your faithfulness stands
up to the heights. (7) Your righteousness is as high as the mighty mountains. Your judgments
They exercise even in the deep abysses. Eternal, You save men and animals. (8)
O God, how precious is Your goodness! The sons of man take refuge in the shadow of Your wings.
They will be satisfied with the delight of Your house, and You will quench their thirst with the stream of Your pleasure.
For the source of life is with You. It is by Your Light that we see the light.
Extend Your goodness to those who know You and Your righteousness to those who have a pure heart. (12) Do not
Do not let the foot of the arrogant come near me, and may I not be driven by the hand of the wicked.
This is where those who practice iniquity have fallen. They have been pushed back, are unable to
straighten up.

Comment

David asserts here that he is aware of the schemes of the evil inclination, intended to divert
the man of the way of God (Metsoudat David). More generally, this verse affirms that fear
God's will must be tested by man in his heart. Indeed, he who possesses it solely
in front of his eyes
to integrate it into his behavior (Likutei Torah, Bamidbar, page 43c).
The bad inclination makes sin pleasant to man, but its only motivation is to make
this hateful man for God (Metsoudat David).
(6) This verse responds to the ungodly, asserting that God is indifferent to the earth. It claims that in
reality, His 'benefit' and His 'fidelity' remain the same, from the lowest point of creation
up to the heights
The Baal Shem Tov teaches that divine Providence operates even in the smallest detail.
insignificant created worlds and the Admour Hazaken cites, in support of his words, the passage
Talmudic as follows: 'When Rabbi Yo'hanan observed a cormorant, he would say: 'Your judgments
exercise themselves even in the deep abysses
Celestial is necessary for a certain bird to take the life of the fish that has been designated for this purpose.
by Providence (Likutei Sichot, volume 30, page 149). Furthermore, this verse also states that
You save men and animals,
although men are infinitely higher creatures than animals. Indeed, David
here refers to a revelation of God transcending the world and revealing His compassion as it is
is by essence. In relation to such a revelation, all creatures are identical (Sefer Ha
Maamarim 5701, page 39.
(8) This verse states: 'how precious is Your goodness,' for it brings life to all worlds and it
highlights the obvious benefit of God, surpassing His Attribute of strictness, whose aspect
positive is not perceived by men (Tanya, page 135a).
 37

God transcends 'the source of life', which is therefore found only 'with You'. From this
Indeed, it is the light of the Torah and the Mitzvot that must be the light of man, illuminating his
path and granting him success (Sefer HaMaamarim 5734, page 57). Furthermore, after that the
Chandelier that illuminated the Temple has gone out, it is now only by 'Your light' that
we see the light
(11) "Those who have a right heart" are distinguished by their good deeds, but they may not
"to know" God, not to be engaged in study. On the other hand, how to imagine that "those who
Do they not perform good deeds? It must be concluded that the verse is making here
allusion to men whose behavior is indeed impeccable. Nevertheless, they
are distinguished, above all, by their perception of the Divine, more than by their way of acting (Sefer Ha
Maamarim 5705, page 217.
(12) The initials of the first four words of this verse form the term Ethrog, the citron. Indeed,
this fruit grows through all the seasons of the year and thus undergoes climatic changes
extremes. As a result, it symbolizes humility, the rejection of the 'foot of the arrogant' (Sefer Ha Maamarim
5717, page 102).
David asks God here for his detractors to be defeated at the exact place where they intended.
to make it fall (Metsoudat David).

Psalm 37 (The David)

King David exhorts his generation not to envy the prosperity of the wicked, which could
lead to imitating them. It shows that, on the contrary, one must place their trust in God and have
an upright behavior. Therefore, God will do the rest.

Psalm of David. Do not compete with those who do evil. Do not envy their success.
of those who commit injustices, (2) for they will be swiftly cut off, like grass and
they will wither like vegetation. (3) Trust in the Lord and do good, so that you may dwell in
the earth and to feed you with faith. (4) Find your delight in the Lord and He will grant you all your desires.
your heart. (5) Transmit your needs to the Lord, place your trust in Him and He will act for you. (6) He
will reveal your righteousness as clearly as the light and your justice, like noon. (7) Get back on track
The Eternal and place your hope in Him. Do not compete with the one whose way is prosperous, with
the man who carries out his wicked plans. (8) Abandon anger and reject wrath. Do not
do not compete with one who only seeks to do harm. (9) For those who do evil will be
cut off, while those who place their hope in God will inherit the earth. (10) Very soon,
the employee will have disappeared. You will observe their place, but they will no longer be there. (11) In contrast, those who are
the humble will inherit the earth and they will experience the pleasure of abundant peace. (12) The wicked
plot against the Just and he grinds his teeth against him. (13) But, my Master mocks him, for
He knows that his day is approaching. (14) The wicked have drawn their sword and bent their bow to make
to bring down the poor and the destitute, to slaughter those who walk on the right path. (15) Let their sword
pierce their own hearts and let their bows be broken! (16) The few possessions of the Just
are preferable to the great abundance of the wicked. (17) For the arms of the wicked will be broken,
while the Lord supports the Righteous. (18) The Lord knows the days of those who are upright and
their legacy will last for eternity. (19) They will not be humiliated in times of calamity and they will be
sated, during a time of famine. (20) For the wicked will perish and the enemies of the Lord will be
like the fats of the rams, consumed, consumed in the smoke. (21) The wicked borrows and does not
does not repay, while the Just takes pity and gives. (22) For those who are blessed by Him
will inherit the earth and those whom He curses will be cut off. (23) For the steps of man are
prepared by the Lord and He will approve his way. (24) If he stumbles, he will not be cast away, for the Lord
supports his hand. (25) I was a young man. I have also grown old, but I have not seen a Just
abandoned, whose children ask for bread. (26) Throughout the day, this Just One gains favor.
 38

and he lends. As a result, his descendants are blessed. (27) Turn away from evil and do good, so that you may dwell
in peace for eternity. (28) For the Lord loves justice and He will not forsake those who are godly.
towards Him. (29) The Righteous will inherit the earth and they will dwell there forever. (30) The mouth of
He only speaks of wisdom and his tongue speaks of justice. (31) The Torah of his God is found in
his heart. As a result, his steps will not falter. (32) The wicked observes the Just and desires to kill him. (33)
But the Lord will not abandon him to his hand, nor let him be condemned when he is judged.
Place your hope in the Lord and keep His way. Thus, He will lift you up to make you inherit the earth.
You will observe the downfall of the wicked. (35) I have seen an ungodly tyrant, well established like the greenery.
fresh, (36) but he has passed and now he is no longer here. I searched for him and I did not find him. (37)
Observe the one who is pure and consider the one who is upright, for there is a future for the man of peace.
(38) while the wicked are destroyed together, the future of the wicked will be cut off. (39) And,
the deliverance of the Just comes from God, their strength in times of distress. (40) The Lord their
comes to help and saves them. He saves them from the wicked and frees them, for they have placed their trust in
Him.

Comment

(3) This verse states four propositions, "trust in the Lord", "do good", "dwell
on earth " in calm and " feed you with faith ". The first two are injunctions, the two
last promises. The one who puts the two Orders into practice is assured of obtaining the
fulfillment of the two promises (Sefer HaMaamarim 5702, page 83). More specifically, it
It is the responsibility of Moses, shepherd of Israel, and his equivalent in every generation, to nurture the faith of
each one. Without its intervention, this faith would remain superficial, abstract, disconnected from
daily behavior. This is how a thief can have a sincere faith in God and yet,
Ask Him, from the bottom of your heart, to come to your aid to commit this theft (Likutei)
Sihot, volume 16, page 16.
(5) This verse emphasizes that the prerequisite for praying is to fully rely on
God, being assured that He knows the needs of man and that He will work to meet them
(Dére’h Mitsvoté’ha, page 118a)
King David notes in this verse that the success of the wicked is necessarily fleeting.
Metsoudat David
The definition of divine Providence, as taught by the Baal Chem Tov,
clearly highlights how each step of man is traced by God. The mission entrusted to
Each soul is fixed from the outset, in the most meticulous manner. In every place he goes, a
A Jew must introduce a positive achievement (Hayom Yom, 3 Ellul). One who becomes aware
From all this, one will know that every event that happens to him necessarily has a positive outcome, even
if this one does not appear obviously, to our fleshly eyes. And, this faith will allow her to transform
the good hidden in a clearly stated good (Tanya, page 117a).
He who seeks elevation and must transition from one level to another can
sometimes knowing the fall. He must, however, know that this is only temporary, that in
As a consequence, we should not experience it as a decline. It is only an intermediate stage for
reach the highest peak (Tanya, page 76a).
The 'Just' here refers to the people of Israel, who 'will inherit the land', will enter the Gan.
Eden, because it "will dwell there forever", will reveal the infinite Light of God within the
matter of the world (Sefer HaMaamarim 5710, page 111). More specifically, it is the Righteous who
are responsible for revealing, here below, the Presence of God Who, by Essence, transcends nature (Sefer
Ha Maamarim Meloukat, volume 5, page 149.
 39

A man is 'well established' in the material world when he widely seeks it.
all pleasures. The verse therefore qualifies him as a 'wicked tyrant' (Metsoudat David).

Psalm 38 (Mizmor)
This prayer is that of the man who laments, individually, about the length of exile. It
will be recited by all those who are in distress. That is why it is introduced by
a "reminder", inviting the one who suffers to pray to God. It also teaches various principles.
morals.

Psalm of David for a reminder.

do not chastise me in Your wrath. (3) For Your arrows have deeply struck me and Your hand has
heavily placed upon me. (4) There is not a part of my flesh that has remained intact, due to
Your anger. There is no peace for my bones because of my fault. (5) For my iniquities
they flooded me, above my head. They are too heavy for me, like a heavy burden.
My wounds are infected and putrid, because of my madness. I am hunched over, deeply bent and,
All day long, I move forward in gloom. (8) For my deep thoughts are filled with
futility and no part of my flesh is unscathed. (9) I am weakened and deeply discouraged.
I scream, because of the groaning of my heart. (10) My Master, all my desires are before You and
my complaint is not hidden from you. (11) My heart is engulfed by grief, my strength has left me.
abandoned and the light of my eyes is no longer with me. (12) My friends and companions are
away from my affliction. My loved ones keep their distance. (13) Those who want my life
They set traps for me. Those who speak ill of me talk about destruction. They
they are contemplating tricks throughout the day. (14) But, I am like a deaf man, who
does not hear, like a mute, who does not open their mouth. (15) I have deliberately become like
a man who does not hear, who does not formulate reproaches, through his mouth. (16) For it is You,
Eternal, how I have waited. You will answer me, my Master, my God. (17) For I have said: 'I am afraid
that they rejoice about me, that they elevate themselves on my own account,
when my foot stumbles.” (18) For I am accustomed to suffering from my side and my pain is
always before me. (19) For I acknowledge my iniquity, I am anxious because of my sin,
while my enemies receive abundant vitality and those who hate me without reason
are flourishing. (21) Those who repay evil for good denounce me because I pursue the
Good. (22) Do not abandon me, Eternal. Do not stay away from me, my God. (23) Hurry up.
to help me, my Master, to save me.

Comment

(1) David deliberately chose to present this Psalm as a “reminder.” Indeed,

Anyone who suffers or knows misfortune must 'remember' that salvation lies in repentance and
return to God
(5) This verse specifies that: 'my iniquities have inundated me, above my head,' thus highlighting
that the faults obscure the "head" of the soul, the love of God that each one feels in a way
natural. They prevent this feeling from revealing itself in the deep forces of the personality
It follows that the perception of the one who
the fault is altered. His intellect and his heart are no longer able to function
normally. Hence, even at the cost of intense reflection, he will be unable to feel any
the love for G-d (Sefer HaMaamarim 5713, page 368).
(17) David said here: “I do not respond to my detractors, for fear of not deserving divine salvation, this
which would have the effect of filling them with joy and ridiculing my faith in God" (Metsoudat David).
 40

Reading of the seventh day of the month

Psalm 39 (For the conductor)

David composed this Psalm because of his sufferings, not that he complained about them. Nevertheless, he
was saddened to see that they prevented him from studying the Torah. Indeed, man has
In a few days, and if he doesn't study now, when will he? He could very well leave this world.
on this day or the next. David consequently asks to be delivered from his sufferings,
in order to be able to devote oneself to study and gain a share in the world to come.

To the chief musician, for Yedoutun, a Psalm of David.

my ways of erring through my tongue. I will protect my mouth with a muzzle, while the ungodly...
find in front of me ”. (3) I became mute, in the silence. I remained silent, including for
what is good, although my pain was intense. (4) My heart was warmed within me. While
I was meditating, the fever was rising. Finally, I spoke, with my tongue: (5) "Eternal, make me
to know my end and what the measure of my days is. Thus, I will know how short my life is.
Behold, you have given to my days the measure of a hand and the duration of my life is insignificant.
before You. For all is vanity, all the existence of man, forever. (7) Surely,
the man moves forward in the darkness. Certainly, he struggles in vain. He gathers wealth and
does not know who will appropriate them. (8) And now, what is my hope, my Master? My desire
Ardent turns to You! (9) Save me from all my transgressions. Do not place me in disgrace,
not even among the deviants! (10) I have become mute. I will no longer open my mouth, for You have
caused my suffering. (11) Remove Your affliction from me! I am overwhelmed by the onslaught of Your hand. (12) You
rebuke the man by blaming him for his wickedness. You destroy what is pleasing to him, like a
Mite. Certainly, everything human is vanity, for eternity. (13) Hear my prayer, Eternal
and hear my complaint. Do not remain silent before my tears, for I am a stranger among
You, a resident, like all my ancestors. (14) Keep Your punishment away from me so that I may recover.
my forces to serve You, before I disappear and no longer exist.

Comment

The Yedoutoun is a musical instrument (Metsoudat David).

Man sins with his tongue by questioning God's Judgments or by taking him...
plaintiff. And, David asserts here that he will not groan about his sufferings in the presence of the wicked for
prevent them from rejoicing (Metsoudat David).
He who suffers must also refrain from good words, for fear that his pain will
leads to a verbal deviation (Metsoudat David). Moreover, the Jews remain silent during the period of
exile, for their perception is then limited. And such silence constitutes, for them, the greatest fall.
considerable in any way (Sefer Ha Maamarim Admour Hazaken 5565, page 595).
The 'darkness' mentioned in this verse is the source of the soul of a Jew, which remains up there, not
that can enter the body, which therefore only receives a small part of it. This source is at
the origin of all human achievements, here below. And it is about this that it is said:
"The soul that You have placed in me is pure" (Sefer Ha Maamarim 5701, page 88). According to another
interpretation, this 'obscurity' is the 'garment' of the soul, or its intermediate stage which it
allows one to connect to the animal soul and the body in order to make them live (Dére’h Mitsvoté’ha, page 67a).
(13) David recalls that his ancestors lived on the land, but they died later.
As a consequence, he knows that it will be the same for him (Metsoudat David).
 41

Psalm 40 (To the chief musician)

This Psalm describes the many wonders that the Blessed Holy One has accomplished for Israel and David.
asks: 'Who can truly express His power? I will tell of these wonders and I'
I will speak, but there are too many to list them all!”. God created the world for
Israel. He split the Red Sea for Israel. He does not demand sacrifices, but only that we
understands Her Voice.

(1) To the chief musician, of David, Psalm. (2) I have placed my hope in the Lord, He has reached out to me.
the ear and He heard my complaint. (3) He lifted me out of the turbulent pit, out of the mud
muddy. He placed my feet on the rock, firmly established my steps. (4) He put in my
mouth a new song, a praise for the Eternal. The multitudes will see it, will be filled with
fear and will entrust themselves to the Eternal. (5) Blessed is the man who has placed his trust in
The Eternal, who has not turned to the arrogant, to those who wander in lies.
You have accomplished great deeds, Eternal, my God. Your wonders and Your thoughts are for
us. No one can compare to You. To recount and speak of them is impossible, as they are many
too numerous to enumerate. (7) You desire neither sacrifice nor offering, but You have me
pierced obedient ears. You did not ask for holocausts and atoning sacrifices.
I then said: 'Here I am, I have come, with the scroll of the Book written for me.' (9) I desire
to accomplish Your Will, my God, and Your Torah is within my innards. (10) I have proclaimed Your
straightforwardness before a large assembly. Behold, my lips will not be restrained when they
they will proclaim Your praise. Eternal, You know that it is indeed so. (11) I have not hidden Your justice in
my heart. I have spoken of Your faithfulness and Your salvation. I have not concealed Your goodness and Your truth to
the numerous assembly. (12) You, Eternal, You will not withhold Your mercy from me. Your goodness and Your
truth protects me constantly. (13) For countless misfortunes have surrounded me. My sins
caught up with me and I couldn't see. They became more numerous than the hair on my head and
My heart has abandoned me. (14) Eternal, please help me. Eternal, hurry to my aid.
May they be humiliated and disgraced together, those who wish to take my life.
they retreat and are brought low, those who wish to do me harm. (16) Let those who rejoice and
they say about me: "Aha, Aha!" should be afflicted, due to their humiliation. (17) What happens
Let all those who seek You rejoice and be happy in You. Let those who love Your salvation
they always say: "Let the Lord be exalted!". (18) As for me, who am poor and needy,
My Master will consider me. My God, You are my help and my support. Do not delay to come to me.
help!

Comment

(3) In this verse, David compares the slavery of Egypt to a 'turbulent pit' and the Red Sea,
which was then crossed by the children of Israel, to "a muddy mire" (Rashi).
(4) This "new song" is the Song of the Sea (Rashi).
This verse is the proclamation of all those who, having observed the wonders of God,
are filled with fear and rely on the Eternal
All the wonders, spiritual and material, of creation are nothing compared to
The Essence of God. They were therefore created solely for Israel (Sefer HaMaamarim)
Meloukat, volume 3, page 235). Indeed, the Essence of G-d does not undergo mutations in any way.
related to time and space. It transcends creation (Tanya, page 110a). This is the meaning of: “You
as accomplished broad achievements", an expression that alludes to the countless aspects of the
 42

creation, which remain negligible, compared to the Essence of God (Sefer Ha

Maamarim, Meloukat, volume 2, page 235.
David, after having been restored, expresses here his gratitude to God, not by offering Him some
sacrifices, but by proclaiming that he submits to the Torah, to the 'scroll of the Book' (Radak). He
Behold, I have come in the covenant of God, when Israel proclaimed, before the mountain
Sinai: "We will do and (then) we will understand." And this commitment was recorded in the
Scroll of the Book (Metsoudat David).
He who studies the Torah unites his intellect with the Wisdom of God, of which it is the expression.
Indeed, the intellect of man is invested in this Wisdom and the latter, in turn, introduces itself into
his intellect, to the fullest extent of what he can grasp. There is indeed a union there
marvelous and profound, to which no other situation is comparable (Tanya, page 10a). From
Indeed, the revelation conveyed by the Torah is comparable to the seminal drop, which is the origin of the
life. The man who receives her introduces her "into my bowels," makes her a part of himself and it is
On this subject, we ask: 'Give us our portion of Your Torah' (Sefer HaMaamarim)
Meloukat, volume 4, page 238). When the Light of God is revealed through His Wisdom, it can
revitalize all worlds, to become their 'food'. This is also the meaning of: 'Your Torah'
"find in my entrails" (Dére’h Mitsvoté’ha, page 133b).
It is the entire Jewish people that is described here by the expression: 'poor and needy.'
(Rachi).

Psalm 41 (For the Chief Musician)

This Psalm teaches many favorable traits of character. It invites to be scrupulous and
conscientious in the giving of Tzedakah, to determine to whom it should be allocated as a priority.
Happy is he who perceives the needs of the sick and works to satisfy them.

(1) To the chief musician, Psalm of David. (2) Blessed is he who understands the needs of
the modest man. On the day of disaster, the Eternal will come to his aid. (3) the Eternal will protect him
and He will keep him alive. He will be blessed on the earth and You will not deliver him to the Will of his
enemies. (4) The Lord will support him on his bed of pain. You will overturn everything that is
his bedside, during his illness. (5) As for me, being ill, I said: 'Eternal, take me in
thank you. Heal my soul, for I have sinned against You." (6) My enemies speak of the evil that
awaits me: "When will he die and when will his name perish?". (7) If someone visits me, he
speak lies in my presence. In his heart, he gathers thoughts of wickedness. Then, going to
Outside, he talks about it. (8) Together, they whisper against me, all my enemies. Against me, they
talk about my misfortune: (9) "Let his wickedness pour out upon him and, since he is lying down, let it
does not recover!" (10) And even my close friend, whom I trusted, who ate my
pain has raised his heel against me. (11) But You, Eternal, take me in grace, uplift me and I
you will punish them. (12) Thanks to this, I will know that You take pleasure in me: when my enemy does not
will not raise triumphant cries about me. (13) As for me, due to my integrity, You
You have supported me and You have placed me before You for eternity. (14) Blessed be the Eternal, God.
of Israel, for all eternity, Amenet Amen.

Comment

He who understands the needs of the humble man knows how to help him without humiliating him.
(Metsoudat David). And, here it is a matter of understanding because the one who transmits to the other must
even possessing a deep knowledge in order to find the terms that will allow him this
 43

transmission (Sefer Ha Maamarim 5672, page 344). In this case, the one who receives it is
the modest man
the understanding he receives will thus give him a new vitality that will free him from such
situation (Siddur of the Admor Hazaken, page 158b).
He who wishes to help a sick person is ready, to achieve this, to "overturn everything that occurs".
finds by his bedside (Metsoudat David).
(14) Concluding this first book of the Tehilim, David expresses his gratitude to God, Who has
permission to proclaim His praise and he repeats Amen twice to affirm his conviction that he does
it will be good like this (Metsoudat David). Such a blessing reveals the Kingship of God here below and it
suggests submission to each one (Likutei Torah, Devarim, page 67a). Furthermore, it is granted
"for eternity", literally "from world to world", which means that it passes from the world
from Thought to that of Speech (Siddur of the Admor Hazaken, page 103c), or even from the World
hidden from the revealed world. And, just as it is clear, in the hidden world, that the revelation is
conditioned by the submission of creatures to the Source of their life, it is the same as well
in the revealed world. Submission is imperative (Sefer Ha Maamarim 5687, page 65). The
the passage from one world to another is also that of the higher phase of the Divine Name Avaya towards
In the lower phase. Thanks to it, the highest divine perception also becomes possible within
of the matter (Sefer Ha Maamarim Meloukat, volume 5, page 342).

Second book of Psalms

Psalm 42 (For the conductor)

This Psalm is meant to inspire the hearts of the children of Israel who do not feel the immense
devastation, the loss and the sorrow that comes from being exiled from the Father's table. For, if they
if they were informed, they would understand the great advantage of being able to go to the Temple,
three times a year, on the occasion of the holidays, with immense joy and deep fear, in the absence
from all adversary and from all misfortune. May God have mercy on us, from now on and for
eternity, Amen, Selah.

To the chief musician, a Maskil of the sons of Korah.

the streams of water, my soul also calls out to You with thirst, God. (3) My soul thirsts for God, for the
Almighty Who lives: when will I come and appear before God, in the Temple? (4) For
My part, my tears have been my bread, day and night, while I was told, throughout the day:
Where is your God? I remember this and I pour out my soul for what has happened to me:
as I was moving with the crowd, gently directing myself with it towards the House of God, with
joyful songs and acts of thanksgiving, a multitude in celebration. (6) Why are you demoralized,
my soul and do you lament in me? Place your hope in God, for I will praise Him again for the
Deliverances that will come from His Face. (7) My God, my soul is discouraged within me, for I am
remembers You, from the land of the Jordan, from the peaks of Hermon, from the mountain of Mitsear. (8) The abyss calls
the abyss, at the rumbling of Your water channels. All Your crashing waves and Your surges are
passed over me. (9) In the day, the Lord will command His goodness and at night, His song is with me, a
prayer to the Almighty of my life. (10) I will say to the Almighty, my Rock: 'Why have You
Forgotten? Why must I move forward in sadness, under the oppression of my enemies?
the executioners mocked me, as if they were introducing a dagger into my bones, as they said,
All day long: "Where is your God?" (12) Why are you downcast, my soul? Why
Do you complain to me? Place your hope in God, for I will praise Him again for my deliverance.
light of my face and because He is my God.
 44

Comment

The Maskil is a Psalm intended to illuminate and convey knowledge (Metsoudat David).
(2) The lack of water here evokes the obscuration of light. This gives rise to a cry of dissatisfaction,
who tears the veil and reveals this light (Sefer Ha Maamarim 5670, page 235).
The thirst for God emanates from the fire element that is found in the heart of man, while the
the source of water is the moisture of his brain (Tanya, page 7b). And, we pray to G-d that our
may the heart be filled solely with this thirst, so that it rejects all the pleasures of this world (Tanya,
page 127a).
The tears of man stem from the following question: does he really think about God all the time?
long of the day, including when he eats and when he sleeps, or does he only do it during the
time for prayer and the study of the Torah? (Likutei Sichot, volume 1, page 149). Moreover, these are
tears that allow to obtain the 'bread', the Torah, for no one can suffice with revelation alone.
divine which is obtained through prayer (Likouteï Torah, Bamidbar, page 30b). Such tears are
the expression of bitterness felt by one who becomes aware of their distance from God
(Likoutei Torah, Bamidbar, page 96d)
David said, "My heart is painful when I remember the pilgrims arriving from the lands
who are to the east of the Jordan, of Hermon and of Mitsear. All of them went to Jerusalem at
the occasion of the festivities (Radak).
Before the end of one misfortune, one 'abyss,' the next one appears, as if one attracts the other.
(Metsoudat David). In our generation, all the waves have indeed passed over us, from
luckily we are fully prepared to receive the ultimate deliverance (Sefar Ha Sichot 5750, page 705,
Book of Collected Essays, volume 4, page 171.
In this verse, day and night refer to the time of redemption and the period of exile.
(Rachi).

Psalm 43 (Judge Me)

This Psalm is a remarkable prayer for all the sufferings that have been inflicted upon us by the
unjust nations. May God send us the Messiah king and the prophet Elijah, who will lead us.
in the Temple, where we will offer the sacrifices, as before.

Avenge me, O God, and plead my cause against a nation without mercy. Save me from a man.
foolish and unjust. (2) For You are the God of my strength. Why have You forsaken me? Why
Should I move forward in sadness, under the oppression of my enemies? (3) Send Your light and Your
truth. They will guide me. They will lead me to the mountain of Your holiness and to Your
Sanctuaries. (4) Then I will go to the altar of God, to God the Almighty, source of joy of
my exultation and I will praise You with the harp, God, my God. (5) Why are you demoralized my
soul? Why do you lament in me? Put your hope in God, for I will praise Him again for my
deliverance, the light of my face and because He is my God.

Comment

The "nation without kindness" referred to here is Babylon (Radak).

"Your Light" alludes to the Messiah and "Your truth" to the prophet Elijah. Indeed, the Messiah
Illuminates the world and Elijah is a prophet of truth (Rashi).

Reading of the eighth day of the month

 45

Psalm 44 (For the conductor)

This Psalm is a complaint, a painful lamentation about this bitter exile. Every day,
We ourselves and our Torah are humiliated, for those who persecute us claim that God
We have been replaced by another nation. We are considered as a herd led to
the slaughterhouse, objects of sarcasm and mockery. As a result, it is appropriate to free ourselves, for His great
Name that we bear during the time of exile.

(1) To the chief musician, by the sons of Korah, a Maskil. (2) God, we have heard from our
ears, our fathers have told us what You have accomplished in their days, before. (3) You, by Your
arms, You have sent away nations and You have placed our fathers in their place. You have afflicted these nations and
You have banished them. (4) For it is not by their sword that they inherited the earth and their hand does not...
You did not save them, but rather Your right hand, Your arm, and the light of Your face, for You favored them.
You are my King, God. You command the deliverances of Jacob. By You, we will gore.
our enemies. By Your Name, we will trample our opponents. (7) For, I do not rely on my
arc and my sword will not save me. (8) For, You have saved us from our oppressors and You have humiliated
those who hate us. (9) It is through God that we glory all day long and we
We will praise Your Name for eternity and forever. (10) Thus, You have abandoned us and disgraced us, You
did not accompany our armies, (11) You led us to withdraw from before the enemy, those
those who hate us have plundered for themselves, (12) You have delivered us like sheep destined for
to be devoured, You have scattered us among the nations, (13) You have sold our people for no gain, You
did not set a high price for them, (14) You have placed us in disgrace among our neighbors, You have made
made us an object of mockery and disdain for those around us, (15) You have made us
let us be an example to the peoples, who nod their heads about us. (16) Throughout the
Today, my humiliation is before me and the shame of my face covers me. (17) Before the voice of
railer and of the blasphemer, before the enemy and the avenger, (18) all of this has happened to us, but we
We have not forgotten You, we have not violated Your covenant. (19) Our heart has not turned back.
and our foot has not deviated from Your path. (20) Even when You crushed us at the place of
serpents, buried in the opacity of the shadow of death, (21) have we forgotten the Name of our
God or did you stretch your hands towards a foreign god? (22) In fact, God can examine this, for He
knows the secrets of the heart. (23) For it is because of You that we are martyred throughout
of the day, that we are considered as a herd led to the slaughterhouse. (24) Wake Up,
Why do you seem to be dozing, my Master? Wake up and do not abandon us, for
eternity. (25) Why do You hide Your face, do You forget our affliction and our oppression? (26)
For our soul has been inclined to the dust, our stomach sealed to the earth. (27) Stand up,
be our help and free us, according to Your grace.

Comment

(1) The Maskil is a Psalm meant to illuminate and convey knowledge (Metsoudat David).
David reminds that our ancestors told us about the miracles that God performed for them.
children of Israel, when they took possession of the Holy Land. And this story is passed down, from a
generation to generation to commemorate God's blessings for Israel (Radak).
The 'deliverances of Yaakov' are those that Yaakov obtained in the world when he sought,
here below, a revelation comparable to that which exists up there, thus removing the inherent contraction in
the creation (Torah Or, pages 21c and 22a). In contrast, it is explained, elsewhere, that he who
wearing a Chaatnez garment, mixing wool and linen, hinders such a revelation (Dére’h
Your commandments, page 198b.
 46

(13) Some were devoured like sheep, others scattered among the nations, others
they are still sold as worthless slaves (Ibn Ezra).
The Jewish people is the example commonly cited when referring to a person.
who is in great pain (Metsoudat David).
(20) 'The place of the serpents' refers here to the idolatrous nations (Metsoudat David).
The secrets of the heart are its deep dimension that is never hidden, not even
during the time of exile. Thanks to her, a Jew is always thirsty for God and is ready, at any moment,
to offer his life for Him (Sefer HaMamarim 5669, page 105).
(24) Each event experienced by the Jewish people is a reflection of what happens in the spheres
celestial. When the Jews are 'asleep' here below, marking their indifference to the Torah and the
Mitzvot, God engages with Himself in a phase of 'sleep', if we can use this term for Him.
proposes. Conversely, when they experience a spiritual awakening, they also awaken God and they
They obtain His blessing in all their needs (Sefer HaMaamarim Meloukat, volume 2, page 265).
When God withdraws in this way, the worlds appear in all their insignificance, all
just as the man who sleeps loses the ability to think, retaining only the strength of imagination.
Torah Or, page 35a.
"Our soul" here refers to the Divine Presence, so called because it is, strictly speaking,
to speak, our life and our soul. This one is 'inclined to the dust' and, to straighten it, our
Sages emphasize that 'great is the Tsédaka, which hastens redemption' (Tanya, page 134a).

Psalm 45 (For the conductor)

This Psalm was composed about King Messiah. It describes his greatness, his qualities, his honor,
its wealth and its power. In every generation, the Jews await it, remember it and they
They ask: 'When will King Mashiach come?'

(1) To the chief musician, on the Chochanim, by the sons of Korah, a Maskil, a song of love. (2)
My heart is agitated for a noble theme. I say: 'My actions are in honor of the king.'
Messiah, my language is clear and lucid like the pen of an expert scribe. (3) You are the most
beautiful son of man. Grace has been poured over your lips. As a result, God has blessed you for
eternity. (4) Place your sword on your hip, you who are mighty, for such are your majesty and your
splendor. (5) By your splendor, know success and ride for truth and just humility.
May your right hand lead you to formidable achievements. Your arrows are sharpened.
Peoples will fall before you, for these arrows will strike the hearts of the king's enemies. (7) Your
the throne, emanating from God, will last for eternity, for the scepter of righteousness is the scepter of
Your royalty. (8) You love justice and hate wickedness. Therefore, God, your God, has anointed you with
the oil of gladness, among your peers. (9) Myrrh, aloe, and cassia are the fragrance of all
your clothes. Because, the ivory palaces that will delight you are Mine. (10) The daughters of the king are among
those who visit you. The queen stands at your right, adorned with the precious gold of Ophir.
Listen, young girl, observe and lend an ear, forget your people and the house of your father.
Thus, the king will desire your beauty, for he is your master and you will bow down before him." (13) And, the daughter
from Tyr, with a gift, will seek your presence, although they are the richest of nations. (14) He
It will be the same for every honorable princess, who resides in her chambers, whose clothing
surpasses all those who are set with gold. (15) With embroidered clothes, she will be brought to the king.
The young girls will make up her retinue. Her friends will also be directed towards you.
will come into the festivities and satisfaction. They will enter the king's palace. (17) Your
Children will succeed your parents. You will make them princes throughout the land. (18) I will therefore obtain
that Your Name be remembered in all generations. Thus, the nations will praise You for
eternity.
 47

Comment

The Chochanim is a musical instrument shaped like a rose, Chochana and the Maskil.
is a Psalm intended to illuminate and transmit knowledge (Metsoudat David). In
This Psalm is a song of love as it expresses God's love for His anointed one.
Messiah (Radak).
(3) By practicing the Mitsvot, we cut beautiful garments for the King, the Supreme King, the Holy One.
Blessed be He and let any hold that the forces of evil could exert on the revelation be removed.
divine within matter (Likoutei Torah, Song of Songs, page 18c).
The Messiah receives the anointing by "the oil of joy" because his kingship will be pleasing to all.
(David's Megillah)
(11) The "daughters of the king" referred to here are a metaphor, describing the splendor and the
majesty of the Machia ’h. In this verse, the call: 'Listen, young girl' is addressed to the nations of
world so that they submit to the Machia'h and do not wage war against him (Metsoudat David).
According to another explanation, this call is directed at Israel, to maintain itself on the paths of the
Torah (Rashi). More generally, this verse describes the beginning of the service of God, which consists of
four steps, two injunctions and two prohibitions. It is indeed important to observe the right path and
to listen to the words of the Torah. Furthermore, we will forget the foreign people among whom
we have grown and we will abandon idolatry, which signifies the coarseness of the world (Sefer Ha
Discourses 5705, page 85.
This "honorable princess" is the essence of the soul, the Ye'hida, which is a part of God and
who therefore wishes to put His Will into practice (Sefer HaMaamarim 5717, page 6). However, it
is introduced into a physical body and an animal soul, attracted by the pleasures of the world. It is there
so she finds herself imprisoned and she only maintains it at the cost of a constant struggle, until
the revelation of the Messiah (Path of Your Commandments, page 185a).

Psalm 46 (To the Chief Musician)

This Psalm describes the time of Gog and Magog, during the final redemption, when the nations
will lay down their arms and there will be no more war in the world.

(1) To the chief musician, by the sons of Korah, upon the Alamoth, a song. (2) God is for us a
refuge and power, a help in times of distress. It is particularly accessible.
As a result, we will not be frightened by the transformation of the earth and the collapse of
mountains at the heart of the seas, (4) when its waters roar and fill with mud. The mountains
trembling by His Majesty, for eternity. (5) There is a river, whose current will bring joy to the
house of God, the holiest of abodes of the Almighty. (6) God is within her. She does not
the chancellor will not. God will come to his aid, as morning approaches. (7) The nations are in turmoil. The
kingdoms tremble. When He raises His voice, the earth melts. (8) The Lord of hosts is with
us. The God of Jacob is our fortress for eternity. (9) Go and observe the actions of
The Eternal, Who has forged the devastation of the earth. (10) He ceases wars to the ends of
the earth. He will break the bow and He will shatter the lance. He will burn the chariots with fire. (11) Cease from
Provoke the war and know that I am God. I will be exalted among the nations, exalted on the earth.
The Lord of Hosts is with us. The God of Jacob is our fortress forever.

Comment

The Alamot is a musical instrument (Rashi).

 48

The 'transformation of the earth' and nations will occur just before the final redemption.
(Metsoudat David)
This river flows from the Garden of Eden (Rashi). According to another opinion, it flows from the Temple.
(David's sword). It is, moreover, an image that alludes to understanding, irrigating the
sentiments, so that it results in a concrete action (Sefer Ha Maamarim 5563, page 169).
The expression 'as morning approaches' alludes to the proximity of final redemption.
(David's Metesoudat).
The 'devastation of the earth' emphasizes that worlds are insignificant compared to the Essence.
of God. In fact, Chamot, destruction can be read as Chemot, the names. Now, a name is totally
superficial in relation to the one who wears it and it does not describe his personality in any way (Likutei
Torah, Vaykra, page 41d). Moreover, this 'devastation of the land' alludes to the seventh
millennium of creation, that of destruction, which will precede the messianic coming (Torah Or,
page 22d).
This verse emphasizes that God is very close to Israel, even in concrete action.
Maimonides 5672, page 136.

Psalm 47 (For the Conductor)

This Psalm specifies that there will be no more war after that of Gog and Magog. The Blessed Holy
He will then grant us salvation and we will have the merit to make a pilgrimage to the
Temple, during the holidays, Amen.

(1) To the chief musicians, of the sons of Korah, Psalm. (2) All nations, clap your hands.
Blow the horn for God, with a sound of jubilation. (3) For the Lord is exalted and fearsome. He
is a great King, over all the earth. (4) He will subdue the peoples and place the nations under our
feet. (5) He will choose for us our inheritance, the glory of Jacob that He loves forever. (6) God
rises by the staccato sound of the Teruah, the Eternal by the sound of the Shofar. (7) Sing, sing for
The Eternal. Sing, sing for our King. (8) For God is the King of all the earth. Sing,
wise man. (9) God reigns over the nations. God takes His place on the Throne of His holiness. (10) The
the most generous among the nations have gathered, the people of the God of Abraham, in order to establish
that the power to protect the earth belongs to God. He is considerably elevated.

Comment

When the Messiah comes, all nations will applaud, thus showing their satisfaction.
of the reign of God (Metsoudat David).
In this verse, "our heritage" corresponds to the Holy Land and "the glory of Yaakov" to
Temple (Metsoudat David). The election of Israel, which is described here, has no logical justification and
it can only be explained by the fact that God and Israel are one and the same entity,
excluding any other existence (Likutei Sichot, volume 19, page 282). In fact, this verse is recited
before blowing the Shofar, on Rosh Hashanah, because, on this day, it is the creation, as a whole,
who reintegrates its source. Hence, evil itself receives an elevation and could therefore divert,
to his benefit, the revealed Light for the new year. So that it may not be so, we
let us ask God to renew the pleasure He has in Israel and to pronounce once again.
his election (Dére’h Mitsvoté’ha, page 56b).
The different ways to sound the Shofar that are listed by this verse, Teruah, the sound
saccaded and Choffar, the long sound, will echo in the Temple, after the deliverance, when the sacrifices
and will be offered again (Metsoudat David). Moreover, the divine Name Elokim is the origin of the
creation, while Avaya, the Tetragram, transcends it and corresponds to the true Infinite. Thus, the
 49

The present verse states that 'God (Elokim) rises' until it reaches Avaya. It will indeed be so.
in the future world. Hence, the Divine Infinite will also reveal itself within the natural order (Sefer
Ha Maamarim Meloukat, volume 1, page 479). Then, the 'great Shofar' will be sounded, the one that
transcends all divine Names and will reveal the stage of Divinity 'hidden within that which is
cache". This is when God will reside, strictly speaking, down here (Sefer Ha Maamarim Meloukat,
volume 5, page 3.
God reigns over the nations through the seventy stars, which distribute vitality.
to the seventy peoples, although His Light remains completely hidden within its stars
(Your Commandments, page 6b).

Psalm 48
This Psalm is a prophecy concerning the messianic era. It praises Jerusalem.
reconstructed and the sacrifices that will be offered there. At that time, Israel will proclaim: “What we
Heard from the mouths of the prophets, we now have the merit to see it!

(1) Song, Psalm, of the sons of Korah. (2) Great is the Lord and greatly to be praised, in
the city of our God, His holy mountain. (3) It stands in its beauty, bringing joy to all the
land, the mountain of Zion, whose sides are turned towards the north of Jerusalem, the city of the great
King. (4) God is found in His palaces, He is known as His fortress. (5) For behold, the kings
had banded together. They moved forward together to conquer it. (6) Then, they saw the wonders of
God and they were surprised. They were seized by terror and they fled. (7) There, at
Jerusalem, the shiver seized them, as well as the pangs, like a woman giving birth.
By an east wind, You broke their ships, coming from Tarchich. (9) As we had heard,
we saw it, in the city of the God of hosts, in the city of our God. May God the
refined for eternity. (10) God, we hoped that Your goodness would be revealed within Your
Sanctuary. (11) God, Your praise is according to the measure of Your Name, to the ends of the earth. Your
the right is filled with justice. (12) Let the mountain of Zion rejoice, let the cities of Judah
be in jubilation, because of Your Judgments. (13) Go around Zion, encircle it and count its
tours. (14) Turn your heart towards its ramparts, admire its palaces, so that you can recount its
majesty and beauty to the next generation. (15) For He is God, He is our God for eternity.
He will guide us forever.

Comment

The greatness of the Eternal is fully manifested "in the city of our God," when He is there.
reveals. It is then that this greatness can be perceived and appreciated by all (Likouteï
Indeed, the greatness of God transcends us and we perceive it.
only through creation, in this case the 'city of our God', which is a set
harmonious houses (Sefer HaMaamarim Meloukat, volume 4, page 374). In fact, this greatness
is specifically related to the Tsédaka, which has the same nature, since it is said: “All the
small pieces add up to make a large sum” (Tanya, page 104b). And, the effort of
the man who offers this 'great sum' is of a nature to reveal the greatness of God (Tanya, page
151b).
It was to the north of the altar that the offering of the man who had committed a fault was sacrificed. Now,
it is indeed the atonement for the fault that "brings joy to all the earth" (Rashi). In fact, the south symbolizes
the desert, an uninhabitable place, while the north is the dwelling place of men (Sefer Ha
Admour Hazaken's Maamarim, Writings, page 50.
We will see with our own eyes, during the deliverance, what the prophets had announced to us,
the era (Metsoudat David).
 50

Justice contracts the revelation of Goodness emanating from the Right Hand of God and it grants
thus at each stage of creation the Light that is necessary for it to perpetuate (Siddur of
the Admour Hazaken, page 278d.
(13) This verse is specifically addressed to those who will be responsible for the reconstruction of
Jerusalem (Rashi).

Reading of the ninth day of the month

Psalm 49 (For the conductor)

This Psalm delivers a great message, providing inspiration to all men, rich, poor or
devoid of everything. He warns against the mistakes that are no longer even considered as such,
because it is customary, but which nonetheless allow to incriminate the man, on the day of
judgment. More specifically, he accuses the rich of not trusting God and of distancing themselves
return only their money.

(1) To the chief musician, of the sons of Korah, Psalm. (2) Hear this, all you peoples! Give ear,
all the inhabitants of this declining world, (3) sons of Adam and sons of man, rich and poor
together! (4) My mouth will speak wisdom. The meditation of my heart will bring understanding.
(5) I will listen to a parable. I will solve the riddle with my harp. (6) Why should I have
fear, during the bad days? Because the mistakes I have trampled surround me.
Those who rely on their opulence and feel pride because of their great wealth
They do not understand that man is incapable of redeeming his brother or fulfilling his obligations towards God.
from their own ransom. (9) The redemption of their soul is too costly and it can never be
obtained. (10) Could someone live forever, never see the grave? (11) For he will see
that wise men die, that foolish and stupid ones perish as well, but they leave
their goods to others. (12) Despite this, in their inner selves, their homes will last for eternity,
Their homes will remain from one generation to another. They have proclaimed their names in all countries.
(13) But man will not rest in glory. He is like the silent animals. (14) Such
is their way. Their madness accompanies them, but their descendants always take pleasure in their
speech. (15) Like sheep, they are destined for Sheol, for the grave. Death will be their shepherd.
and those who are upright will dominate them in the morning. Their appearance, taken from the place where they reside,
will rot in the grave. (16) But, God will free my soul from Sheol. He will take me to Him for
Always. (17) Fear nothing when a man becomes wealthy, when he enhances the splendor of his
house. (18) For at his death, he will take nothing with him. His honor will not descend after him. (19)
Car, he alone speaks his own praise, while living, whereas everyone will glorify you if you improve.
(20) He will join the generation of his ungodly fathers, who will never see the light, forever. (21)
The man who lives in splendor but does not possess understanding resembles animals.
silent.

Comment

(3) The 'sons of Adam' refer here to ordinary men, while the 'sons of man'
corresponding to the leaders of the people (Metsoudat David). According to another explanation, the 'sons
The 'sons of Adam' refer to the descendants of Abraham and the 'sons of man', those of Noah (Rashi).
(5) This verse alludes to the Torah which is the 'parable of God' (Rashi). Music fosters the
reflection, allowing to solve the riddle, hence the presence of the harp (Metsoudat David).
This verse is the statement of the riddle: “What should one be afraid of in times of adversity?”
(Metsoudat David). David notes, moreover, that 'the faults I have trampled underfoot surround me.'
 51

Indeed, he who commits a fault slips and deviates from the right path, sometimes without realizing it.
conscience. From then on, the trap awaits him, because once this process is set in motion, he no longer measures the
scope of his actions (Likutei Torah, Devarim, page 62d). Certainly, such offenses are 'trampled on
foot", because we do not measure its true importance. They are nonetheless, strictly speaking
to speak of the transgressions of the Will of God, separating man from his Creator (Sefer Ha
Maamarim 5636, volume 2, page 371). And, whoever turns away from the right path is placed under
the grip of the forces of evil, which soil him in different ways, complicating his return all the more.
That is why it is important to protect oneself, to the highest degree, from such influence (Sefer Ha
Maamarim 5666, page 266.
Wealth is an obstacle insofar as it leads to considering something as negligible.
even more important number of mistakes (Metsoudat David).
All the possessions of the rich bear their name, which leads them to think that they
will keep life eternally (Metsoudat David).
Having established free will as a principle, God allows good and evil to coexist in the world.
That is why someone who behaves badly can, nonetheless, experience material wealth. His
existence is then similar to that of an animal (Tanya, page 96a).
The rich man who does not think, but relies solely on his wealth is
comparable to the animal that has no intellect and is driven only by its instinct (Metsoudat David).

Psalm 50 (Mizmor)
This Psalm formulates some reproaches and states great ethical principles. It condemns
the absence of Techouva, practiced with humility and submission or the study of the Torah does not
not subject to a concrete application, leading to adopting only a behavior
hypocrite. Those who act this way commit a fault and lead many others to
to imitate them.

(1) Psalm of Asaph. The Almighty, God, the Eternal speaks. He has called the inhabitants of the earth, from
from the place of sunrise to that of its setting. (2) God appears from Zion, the perfection of His beauty. (3)
Our God will come and He will not keep silent. A fire devours His enemies before Him and His entourage is
swayed by the turmoil. (4) He calls the heavens above and the earth to judge His people: (5)
Gather towards Me, My pious men, those who have made My covenant with a
"sacrifice". (6) Then, the heavens will recount His justice, for God is the Judge, for eternity. (7)
Listen, My people, and I will speak; Israel, and I will admonish you, for I am God, your God.
It is not for the absence of your sacrifices that I reprimand you, nor for your burnt offerings that are not
not constantly in front of me. (9) I will not take an ox from your house, nor the rams from your
properties. (10) For all the beasts of the forest are Mine, the animals that roam thousands
of mountains. (11) I know all the birds of the hills. Everything that moves in My fields
is to Me. (12) If I were hungry, I would not tell you, for the universe and what it contains
They belong to me. (13) Do I eat the flesh of bulls? Do I drink the blood of
rams?" (14) First offer the confession as a sacrifice to God, then fulfill your vows towards
the Most High. (15) "And you will call upon Me in the day of your distress. I will deliver you and you will honor Me."
But to the wicked, God says: "Why do you question My Decrees? Why do you have My
alliance at the mouth? ”. (17) For you hate discipline and cast My words behind you. (18)
If you see a thief, you run with him and associate with immoral men. (19) You focus your
mouth about evil and your tongue clings to deceit. (20) You sit down to speak against your brother. You
dishonor your mother's son. (21) You did all this and I remained silent. Do you imagine that
I am like you? Know that I will scold you and that I will put all this before your eyes.
Please meditate on this, you who forget God, lest I punish you, without anyone knowing.
 52

may save you. (23) “He who offers a sacrifice of confession honors Me. To him who places himself
On the path of repentance, I will show the salvation of God.

Comment

God wanted to grant the world an independent existence, to which He could bestow His
Goodness. The First Divine Name mentioned in this verse, El, the Almighty, precisely describes this.
Attribute of goodness. Then, Elokim, God, is mentioned, alluding to the Attribute of strictness, originally.
from the effective creation and Avaya, His mercy that He then granted to His creatures. It is therefore
the entire process of creation that is described here (Sefer Ha Maamarim Meloukat, volume 4, page 83).
This verse refers to the sacrifice offered by the children of Israel near Mount Sinai when they
concluding an alliance with God by accepting the Torah (Metsoudat David).
God observes that the animals belong to Him. However, they are characterized by their strength, by their
work capacity. They therefore symbolize the transformation of matter, which is thus found in the
the hand of God. The particles of holiness residing in matter, after being refined, rise up.
then to the highest levels of creation (Likutei Torah, Vayikra, pages 19a and 36a).
Just as food maintains the link between the body and the soul, sacrifice connects God to
world, which receives its vitality in this way. One could conclude that God has a "need" for these
sacrifices, just as a man cannot stop feeding himself. This verse therefore asserts that there is no...
nothing. The sacrifices do not satisfy a need of God. They have no other purpose than to reveal the
blessing for humanity (Likutei Sichot, volume 12, page 11).
(16) The impious person who studies the Torah has only a purely intellectual approach. Their self-love
will therefore lead him to disregard all the Precepts that do not suit him. God is showing him here the
criticism of such a study, emphasizing that it must be, above all, marked by humility (Sefer
In addition, the forces of evil would exert their influence over such a
study and they would be strengthened, beyond the vitality granted to them in the design
divine of creation (Dére’h Mitsvoté’ha, page 10a).
Repentance filled with humility and submission to God are considered as sacrifices.
offered in the Temple. In fact, they are the means to sacrifice one's evil inclination (Sefer Ha
Maamarim 5716, page 540.

Tuesday's lecture

Psalm 51 (To the Chief Musician)

This Psalm recounts what was said to David by the prophet Nathan regarding the wrongdoing he had committed.
committed with Bathsheba. David then isolated himself, formulating intense and vibrant prayers, to
may God forgive him his fault. It was at that moment that the prophet Nathan came to see him. The terms
Psalms are a prayer suitable for anyone who wishes to repent.

(1) To the chief musician, a psalm of David, (2) when the prophet Nathan came to admonish him, after
that he was with Bat Sheva. (3) Take me in grace, God, by keeping Your goodness towards me. Erase my
faults, according to Your immense compassion. (4) Wash me deeply of my wrongdoings and
Purify me from my sin. (5) For I am aware of my transgressions, and my fault is before me.
always in front of me. (6) It is solely against You that I have acted poorly. I have done what is wrong to Your
eyes. Forgive me so that justice may be recognized in Your verdict, righteousness in Your
judgment. (7) Behold, I was shapen in iniquity; and in sin did my mother conceive me. (8) Behold,
You desire the truth even in the innermost elements. Teach me the wisdom of what
It is hidden. (9) Rinse me with hyssop and I will be pure. Wash me and I will be whiter than snow.
 53

Make me hear joyful and happy news, so that the bones you have may rejoice.
crushed. (11) Turn Your face away from my sins, which accuse me, and erase all my iniquities. (12)
O God, create in me a clean heart, renew in me a right spirit. (13) Do not cast me away
before You and do not take away from me the spirit of Your holiness. (14) Restore to me the joy of Your salvation and
support me with a magnanimous spirit. (15) Thus, I will teach Your ways to sinners and to those
who commit mistakes, the way to return to You. (16) Save me from the guilt of blood,
O God, God of my deliverance. Thus, my tongue will sing of Your righteousness. (17) My Master, open my...
lips and my mouth will declare Your praise. (18) For You do not desire the sacrifice that I would have brought to You.
You do not desire the offerings that are consumed. (19) The offerings desired by God are a
contrite spirit. God, You do not despise a humble and broken heart. (20) By Your good will, lavish
the good in Zion, rebuild the walls of Jerusalem. (21) Then, You will desire the sacrifices offered
with righteousness, the burnt offerings and the consumed sacrifices. Then, oxen will be presented to You
altar.

Comment

As soon as a Jew seeks forgiveness from God, he is assured of receiving it. That is why
we say in prayer: 'Blessed are You, Eternal, Who is merciful and Who multiplies the
pardon.” Or, if there had been the slightest doubt regarding the obtaining of this pardon, our Sages would not have us
do not ask to recite a blessing that may turn out to be unnecessary (Tanya, page 100a).
Techouva is a feeling of the heart, which presents different levels, one higher than
the other. As a consequence, the one who repented the day before reached the highest perfection,
receives new strength, the next day. From then on, in relation to what he must now accomplish,
the trace of his fault has not completely disappeared. This is the meaning of: 'my fault is still there'
in front of me” (Tanya, page 36b). Nonetheless, this mark should not make man sad. Quite the opposite
On the contrary, the most perfect stage of Teshuva is precisely linked to joy (Tanya, page 100b).
If You forgive me, the wicked will not be able to say that they did not repent because they
they thought it would be of no use to them (Rashi).
We can observe that 'my mother conceived me in sin', as the conception renders
necessary a physical desire and only the Perfect Just can make abstraction of it, the Light of
God being perfectly revealed in His brain (Shaarei Teshuva, page 62d).
It is the one who truly grieves over their faults who can then say: 'Make me hear of...'
joyful and happy news.” That is why the Ari Zal established the reading of this Psalm at
the outcome of Tikoun Hatsot, during which we lament the destruction of the Temple, in order to
to be able, subsequently, to study the Torah in joy (Tanya, page 32b).
David is requesting here not to be punished for the death of Ourya, Bat Cheva's first husband.
(Rachi).
(17) This verse precedes the Amida, in order to suggest the following idea. Just as the study of the Torah
consists of repeating the words of G-d, the prayer itself must be 'repeated after G-d'. If it is
phrased this way, it is certain that it will be fulfilled (Sefer HaMaamarim 5714, page 111). In
In fact, we ask God, through this verse, that a parallel be established between prayer and the study of the
Torah. The latter consists of repeating the words that God places in the mouth of man. From
even, the prayer of the one who is submissive is the expression of God's needs, which will therefore be
necessarily fulfilled (Sefer Ha Maamarim Meloukat, volume 4, page 388).
For the spirit to be contrite, the heart must be so as well. To this end, one must regularly
assess one's moral situation, take stock, and sincerely regret one's faults (Tanya, page 97a).
Such is the purpose of God's service, allowing man to rid himself of crudeness.
inherent to his personality, to refine himself and have good feelings, although he is naturally
 54

attracted by the pleasures of the world (Sefer Ha Maamarim Kountrassim, volume 1, page 110)a). He who has
The contrite spirit will be deeply humble and will completely set aside its own ego.
to the point of ignoring the humiliations he might be subjected to. That is why David
You do not humiliate a humble and broken heart.
At Ketsarim, page 215.
The "good of Zion" will be its reconstruction during the messianic period (Metsoudat David).
(21) When the Messiah comes, all sacrifices will be "offered with integrity." As a result,
God will want them (Metsoudat David).

Psalm 52 (For the conductor)

This Psalm laments about Doeg, who boasted about the evil he had done and was proud of it.
David wonders here about him: "What does he think then? Would a bad deed be
interpreted as proof of his power?". David also cursed Doeg and all those who have
the same attitude as him.

(1) To the chief musician, A Maskil of David, (2) when Doeg the Edomite came and spoke to Saul and said to him
"David arrived at the house of A'himelech." (3) Why do you boast of evil, you who are...
powerful? The goodness of God is exercised throughout the day. (4) Your tongue speaks of what is
bad, like a sharp razor that works mischievously. (5) You prefer evil to good,
lie to the words of righteousness, for eternity. (6) You cherish all the devouring words and the
language of deceit. (7) Likewise, the Almighty will break you forever. He will dislocate you, pull you out of
it will attempt and uproot you from the land of the living, forever. (8) The Just will see, will be filled with
fear and they will mock Doeg: (9) "Here is the man who did not make God his Fortress, who
returned to his great wealth, which has strengthened in its wickedness." (10) But I, to the
difference of Doeg, I will be planted like a young olive tree in the house of God, for I place my
trust in the goodness of God, for eternity. (11) I will praise You forever, for You have done according to
my prayer. I have hope in Your Name, for You are good to those who are pious towards You.

Comment

(1) The Maskil is a Psalm intended to illuminate and convey knowledge (Metsoudat David).
A’himéle’h fed and housed David while he was fleeing from Saul. He was a priest.
In November. Following the denunciation by Doeg, all the Cohanim of this city were executed, on
order of Chaoul (Samuel 1, 21-22).
Doeg was 'powerful', a great scholar of the Torah. Despite this, he paid no attention to kindness.
from God and he was convinced that David would be killed, following his denunciation (Metsoudat David).
The verse notes here that 'God's goodness is exercised throughout the day' and, in fact, it is indeed there.
a goodness of truth, infusing vitality into creation, at every moment. And men reveal
this kindness, in particular, when they, in turn, perform an act of kindness and give Tsédaka to
their next. That is why Tsédaka does not suffer the limits imposed on other Mitsvot,
that one can therefore contribute significantly to it, since it allows for the atonement of one's soul
However, God's goodness does not undermine His character.
infinite. God is identical in blessing and in the act of strictness (Path of Your Commandments, page
116a). Moreover, this infinite character is inherent in goodness, and that is why it was also revealed.
at Avraham's, whose generous acts knew no limits (Sefer Ha Maamarim 5636,
volume 2, page 255.
Doeg strengthened himself in his wickedness because it was through it that he found favor in the eyes of Saul.
(David's woodwind)
 55

Psalm 53 (For the conductor)

This Psalm recalls that Titus split, with his sword, the veil of the Holy of Holies and that he thought
having thus killed God Himself, if one can put it that way.

(1) To the chief musician, on the Ma'halat, A skillful song of David. (2) Titus the depraved said in his heart:
There is no G.d. He and his people have corrupted themselves. They have committed abominations.
None of them has done good. (3) From heaven, God has observed the sons of man to see if
one of them is wise and seeks God. (4) But they have all regressed together, have become
perverse. None of them has done good, not even one. (5) Besides, let those who do the
but all those who devour My people as they would consume bread, know that it is
thus because they do not invoke the Eternal. (6) There, in Jerusalem, they were seized by terror,
a terror that had never been, for God has scattered the bones of those who camped against you. You
the humiliated because God has rejected them. (7) Let the deliverance emanate from Him Who dwells in Zion
from Israel! When God restores the captivity of His people, Jacob will rejoice, Israel will be glad.

Comment

The Ma’halat is a musical instrument (Rashi) and the Maskil is a Psalm meant to illuminate.
and to transmit knowledge (Metsoudat David). This Psalm, which alludes to the destruction of
The second Temple should be associated with Psalm 14, which relates to the destruction of the first (Rashi).
At the origin of creation, pieces of Holiness have 'regressed together' and they have penetrated.
the substance of the world. The service of God aims to liberate them and ensure their elevation
(Dére’h Mitsvoté’ha, page 147a).
This refers to the time of Sennacherib. He and his people wanted to capture
Jerusalem, but they were 'seized by terror, a terror that had never been' and they
died. Titus, on the other hand, was able to "humiliate" the children of Israel only "because God has
rejected due to their bad actions (Metsoudat David).
When the Jews realize that God has freed them, they will be aware of living the redemption.
and everyone will rejoice (Metsoudat David).

Psalm 54 (For the Conductor)

This is a prayer addressed to God to deliver, in His power, all those who place their
hope in His goodness. By becoming aware of it, one will discover a terrifying and wonderful prayer,
that each one will recite, at the appropriate time.

(1) To the chief musician, with the Neguinot, a Maschil of David, (2) when the people of Zif came and said
in Chaoul: "Indeed, David is hidden among us". (3) God, save me by Your Name and
justify my cause, by Your power. (4) God, listen to my prayer, hear the words of my mouth.
For strangers have risen against me, ruthless men have sought my soul. They do not
they never place the fear of God before them. (6) Behold, God comes to my aid. My Master is
with those who support my soul. (7) He will repay evil to those who await my downfall. Destroy them.
by Your Truth. (8) I will willingly offer You sacrifices. I will praise Your Name, Eternal, for
this is good. (9) For you have delivered me from all my troubles and my eye has seen the downfall of my enemies.
enemies.
 56

Comment

The Neguinot is a musical instrument and the Maskil, a Psalm intended to illuminate and to
transmit knowledge (Metsoudat David).
The men of Zif were 'strangers' to Shaul. Despite this, they 'stood up.'
against David in an attempt on his life (Metsoudat David).
After offering sacrifices, it is still necessary to 'praise Your Name' in order to reveal the Light.
obtained through these sacrifices down to the lowest stage of matter (Sefer Ha Maamarim 5672,
page 379).
A kind man is distinguished by his goodness and a strict man by his rigor. God, in
revenge can combine, at the same moment, these two opposing feelings (Sefer Ha Maamarim)
5715, page 277).

Reading of the tenth day of the month

Psalm 55 (For the Lead Musician)

This Psalm was composed by David when he had to flee from Jerusalem because of the slanderers, Doeg and
Ahithophel. Indeed, they had declared that he deserved death. Now, David regarded Ahithophel as
a friend and he honored him respectfully, but he stood against him and broke their alliance. David
cursed here his enemies, so that future generations become aware of the gravity of such a
behavior and do not commit such a fault anymore.

(1) To the chief musician, with the Neguinot, a maskil of David. (2) God, hear my prayer and do not...
Do not turn away from my supplication. (3) Hear me and answer me. I lament in my distress.
and I groan, (4) at the cry of the enemy, under the oppression of the wicked, for Doeg and Ahithophel overwhelm me
and they persecute me with fury. (5) My heart trembles within me and a deadly terror has seized me
of my person. (6) Terror and trembling assail me. Dread covers me. (7) I said:
Oh, I wish I had wings like a dove! I would fly away and rest somewhere else.
I would go far away and take refuge in the desert forever. (9) I would hurry to
find a refuge, against the storm wind and the hurricane of my pursuers." (10) My Master,
destroy and confuse their language, for I have observed the violence and the dispute they have caused in the
City of Jerusalem. (11) Day and night, they patrol around its walls. Crime and injustice.
It inhabits. (12) There is wickedness in it. Oppression and cunning do not leave its streets. (13)
For it is not an enemy who insults me, something I could endure. It is not my opponent.
who looks down on me, because I could hide from him. (14) In this case, it is you, Ahithophel, a
man who is my counterpart, my friend and my confidant. (15) Together, we exchanged
sweet secrets, we went, with emotion, to the House of God. (16) May He grant them
So send death! Let them descend alive into the grave! For evil is within them.
stay and in their person. (17) As for me, I invoke God and the Eternal saves me. (18) In the evening,
In the morning and at noon, I pray to Him, I complain and He hears my voice. (19) He has delivered my soul in the
peace, in the fight waged against me, for they were numerous with me. (20) May God hear
my humiliation and that He responds by punishing them, He Who reigns in the heavens and Who has made the
creation, before. He will reduce my enemies for eternity, for they are not concerned by the
change and they do not fear God. (21) Ahithophel raised his hand against those who were in
peace with him. He has transgressed his covenant. (22) The words of his mouth were smoother than
the butter, but her heart was at war. Her words were sweeter than oil. They were
yet sword blades. (23) Therefore, you will rely on the Lord. He will satisfy your needs. He will not
will not allow the Just to stumble. (24) And You, God, will bring them down to the abyss of
perdition, these men of blood and treachery. They will not see half of their days. As for
me, I place my trust in You.
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Comment

(1) The Neguinot is a musical instrument and the Maskil, a Psalm intended to illuminate and to
transmit knowledge (Metsoudat David).
There are two types of prayer. The first is used to express a common need, while the second
is a request concerning what is vital. From the first, it is said: "Hear my prayer".
Formulating the second, on the other hand, man is like a son before his father and implores: "Do not
do not turn away from my plea", just as a father cannot remain insensitive to the need
of his son (Yaabets).
(10) David asks: “Confuse their language,” so that they stop understanding each other. In this way,
their conspiracy will be thwarted (Metsoudat David).
(13) David realizes that he had never been afflicted by an enemy before, but he was now,
revenge, by A’hitofel, for he was a scholar of the Torah, "a man who is my equal,
my friend and my confidant (Rashi).
David and Ahithophel studied together the deepest secrets of the Torah (Rashi).
David wishes a sudden death upon his enemies so that it is clear that this is indeed a
punishment of God (Metsoudat David).
The salvation emanating from God reveals itself to the lowest point of the earth.
5704, page 211). In fact, the ordeal breaks the man. It is then up to him to perceive the message of
Creator and access to the Techouva. It softens the heart, opens the hands to Tsédaka. It is
as one obtains salvation and accesses goodness (Sefer Ha Maamarim 5710, page 204).
As this verse specifies, prayer is also a complaint. In formulating it, one must
to pour out one's heart before God (Likutei Torah, Bamidbar, page 66a).
"They were many with me" can also be read as: "Many are those who have prayed for
Hi” (Rashi). In fact, God appreciates prayer that is not made solely because of the...
need, but which is said regularly: “in the evening, in the morning and at noon.” And, He does not turn away from
that which is said by the entire community. These two conditions are indeed met.
here (Yaabets). The removal of God's veil within matter, the revelation described by
the expression: 'He freed my soul in peace' is itself obtained through Tsédaka, which is
also an act of "peace" (Tanya, page 106b). In fact, the liberation of the soul occurs during the
prayer, which is the moment of the struggle against the animal soul (Sefer HaMaamarim HaKetsarim, page
215). This fight is a close combat between two opposing elements, each of them seeking to
achieving victory. To win, one must be able to set aside one's own will. In this way,
we liberate the essence of the soul, the Ye'hida, which can only be accomplished in peace (Shaarei
Techouva, pages 49a and 55c). Such a prayer, during which man meditates on the greatness of
God is the necessary prelude to the transformation of matter subsequently, throughout the day, into
all material activities. Indeed, this transformation is itself a constant struggle.
That is why the struggle of prayer can introduce it. The study of the Torah, on the other hand, is, to
properly speaking, a 'liberation in peace' (Sefer HaMaamarim 5703, page 190). And, the study
but here it is indeed a question of the deep teaching of the Torah, which takes place " in the
peace", since there are no controversies, questions, and objections found there (Itvaadouyot
5726, 10 Chevat, paragraph 6). The study of the Torah and the giving of Tsédaka introduced by this verse
are also the means to hasten the end of the exile, as it is said: "Zion will be redeemed by Judgment (the
Torah) and its captives, through Tsédaka" (Sefer Ha Maamarim Meloukat, volume 1, page 158).
(23) This verse is the answer that God gives to David (Rashi). Whoever experiences a moment of happiness does not
cannot support the vision of a poor man, who suffers. He then tries to comfort him and to make him
pleasure, because he wants everyone to share in his joy. Thus, a king, when he is joyful,
 58

will announce the release of the prisoners. Now, it is the same when God is joyful. He who
He who prays then with a humble and contrite heart, expresses his needs to God, is certain to be answered.
(Book of Discourses 5688, page 29).
(24) The numerical value of the word Ba’h, "in You", is twenty-two, alluding to the twenty-two
letters of the Hebrew alphabet. Moreover, this term designates the Essence of God and, in fact, it is indeed
Through the study of the Torah, one perceives His Essence (Itvaadouyot 5732, Vayéchev, paragraph 1).

Psalm 56 (To the Chief Musician)

David composed this Psalm when he was with Akish, the brother of Goliath. His life was in danger.
danger and he risked being recognized. He expresses here his regret for having gone to the house of his
enemy and he makes wishes, due to his distress.

(1) To the chief musician, on the silent and distant dove, A Miktam of David, when the
The Philistines captured him at Gath. (2) God, have mercy on me, for men desire to swallow me,
Every day, my opponents oppress me. My enemies want to engulf me, every day.
many fight me, God Most High. (4) On the day of my fear, it is to You that I turn.
I will praise God for His word. I trust in God. Therefore, I do not fear what
could make me a man of flesh. (6) Every day, they darken my words, for all their
thoughts are meant to harm me. (7) They gather, hide, observe my steps, hoping to capture
my soul. (8) Could they escape, in retribution for this injustice? God, provoke, by Your
anger, the fall of these peoples. (9) You Yourself have counted my wanderings, because of them. You
have gathered my tears in Your bottle. Are they not recorded in Your book? (10) If my
enemies retreat, on the day I call You, I will know that God is with me. (11) When God judges
With diligence, I will celebrate His word. When the Eternal acts with kindness, I will celebrate His word.
I have placed my trust in God and I fear nothing. What could a man do against me? (13)
As for me, God, I will fulfill my vows to You. I will offer You sacrifices of thanksgiving.
Thanks. (14) For You have preserved my soul from death, my feet from falling, so that I may walk before
God, in the light of life.

Comment

The Mi’htam is a Psalm that was particularly precious to King David (Metsoudat David).
Here, David defines himself as a 'silent and distant dove', because he found himself then
far from home, in Jerusalem, victim of the Philistine trap and defenseless, like the dove
made mute by fear (Rashi).
The Midrash teaches that all sacrifices will cease after the coming of the Messiah and the
resurrection of the dead, except for the thanksgivings. Indeed, these sacrifices will become
useless when the fault no longer exists and when everyone will have obtained proximity to God. On the contrary,
thanksgiving will remain necessary as it is the means to acquire humility and the
submission to God (Sefer Ha Maamarim 5717, page 157).
The 'light of life' alludes to the Torah and the Mitzvot (Metsoudat David).

Psalm 57 (To the choirmaster)

David composed this Psalm while he was hiding in a cave, in great danger of being captured.
by Chaoul, as Yaakov did when he met Esav. He then prayed to God not to be killed and
not having to kill in order to defend oneself. And, the Blessed Saint may He be exalted performs wonders for
David, because he had faith in Him.
 59

(1) To the chief musician, for not destroying, of David, a Mi’htam, when he was fleeing, before
Chaoul hid himself in a cave. (2) Have mercy on me, O Lord, have mercy on me, for it is
In You my soul finds refuge. I shelter, under the shadow of Your wings, until misfortune
Let it be done. (3) I invoke the Most High God, the Almighty God Who keeps His promise to
Hello. (4) From the sky, He will send me and free me from the humiliation of my oppressor, forever,
God will bestow His goodness and His truth upon me. (5) My soul will lie among the lions. I will take
place among those who are flamboyant, the sons of man whose teeth are spears and
arrows, whose tongue is a sharp sword. (6) God, show Your height above the heavens. Your
glory is over all the earth. (7) They have placed a net under my feet. They have bent my spirit. They have
dug a pit in front of me, but they themselves fell into it, forever. (8) My heart is ready,
God, my heart is ready. I will sing to You and celebrate Your redemption. (9) Wake up, my
honor, wake up, the lyre and the harp, when I awaken in the morning. (10) I will praise You among the
Nations, my Master, I will sing to You among the peoples. (11) For Your goodness rises up to the heavens.
and Your truth reaches the firmament. (12) Thus, You will be exalted above the heavens, God. Your glory
will be on all the earth.

Comment

(1) The Mi’htam is a Psalm that was particularly precious to King David and he is, in
the occurrence, a prayer that God saves the people of Israel from destruction
David.
(5) The 'lions' referred to by this verse are Abner and Amasa, the two generals of the armies of
Chaoul, who were 'lions' of the Torah, great scholars, but despite this, did nothing to
discourage Chaoul from pursuing David. And, “those who are flamboyant, the sons of man whose
the teeth are spears and arrows..., the tongue a sharp sword" is the people of Zif, who
burned with the desire to harm David (Rashi).
The repetition of this verse highlights that David is ready to receive both the rigor of God and
His mercy (Rashi).

Psalm 58 (For the conductor)

In this Psalm, David expresses the anguish caused to him by Abner and his other enemies when they
They affirmed to Chaoul that he was right to pursue David.

To the chief musician, to not destroy, of David, a Mi’htam.

justified, while you should speak of righteousness, while you should judge the sons of man
with fairness? (3) Furthermore, in your heart, you practice injustice in the land. Your hands
they soften violence. (4) From conception, the wicked are lost. From birth, those who
those who tell lies are misguided. (5) The venom of their anger is like the venom of a snake,
the deaf viper that plugs its ear, (6) that does not hear the voice of the charmers, nor even the
most skillful spellcasters. (7) God, break their teeth in their mouths! Eternal, shatter them
jaws of cubs! (8) May they liquefy like water and disappear! When
God shoots His arrows at them, may they be like they were already cut!
like the slug that dissolves while crawling, like the stillborn of a woman who has not seen the
sun! (10) Before your young shoots become hardened brush, with vigor and
anger, He will uproot them by the storm. (11) The Righteous will rejoice when he sees the punishment. He
tread your steps in the blood of the wicked. (12) And, men will say: "Thus, there is a recompense
For the Just! Thus, there is a G-d Who judges on the earth!
 60

Comment

Le Mi’htam is a Psalm that was particularly precious to King David and this is a
Prayer for God to save the people of Israel from destruction (Metsoudat David).
David asks his pursuers to justify their silence. These men knew, in fact, that
David could have killed Shaul, but he did not do it (Rashi). This verse also highlights that
the beginning of the service of God is 'silence', total submission. Then, afterwards, we must still
to talk about righteousness, so that holiness and the Torah penetrate the material world. Nevertheless,
one who achieves such an accomplishment could therefore become arrogant. He is, in
consequence, emphasized that the judgment pronounced in this regard must be made 'with equity' (Sefer
The Discourses of 5719, page 664.
The "young shoots become hardened thickets" when the children of the wicked
turning, in their turn, into hardened criminals (Metsoudat David).

Psalm 59 (To the chief musician)

This Psalm evokes a great miracle that was accomplished for David when Saul sent
soldiers in his house with the aim of killing him, but he managed to escape through the window, without
that the guards notice it. This Psalm contains prayers, supplications, deep
requests made by David at that time.

(1) To the chief musician, for not destroying, of David, Mikhtam, when Saul sent
men who kept his house to kill him. (2) My God, save me from my enemies, protect me.
me against those who rise up against me. Strengthen me against those who attack me. (3)
Come to my aid against those who do evil and deliver me from those who thirst for blood. (4) For,
Here, they have set a trap against me. Shameless men gather against me.
But I have not sinned and I have not wronged them, O Eternal. (5) Without me having acted badly.
against them, they run and prepare to fight me. Therefore, wake up, come to me
and observe. (6) And, You, Eternal, God of hosts, God of Israel, awaken and remember all
these peoples. Never feel pity for those who do evil. (7) In the evening, they come back, barking.
like dogs and surround the city. (8) Here, they express it with their mouth, they have swords
to the lips because, they say in their heart, who could hear them? (9) But You, Eternal, You
mocking them, You laugh at all these nations. (10) Because of the power of Saul, I am waiting for You,
God is my fortress. (11) God of my goodness, come meet me. May God me
allows to observe the fall of my enemies. (12) Do not kill them, for fear that my people
Forget. Make them lose their prosperity, by Your strength. Cause their fall, our Shield, God.
Almighty, (13) because of the fault of their mouth, the words of their lips. Let them fall.
in the trap of their own arrogance! Let others recount their lies and their perjuries
to learn a lesson from it! (14) Annihilate them in Your anger, annihilate them and let them exist no more!
Thus, they will know that God reigns over Jacob, to the ends of the earth, for eternity.
And, in the evening, when they return, they bark like dogs and surround the city!
Let them roam to be able to eat, and if they are not satisfied, let them complain! (17) As for
I will sing of Your power. In the morning, I will celebrate Your goodness, for You have been my fortress and
my refuge, in the day of my distress. (18) You Who are my Strength, it is You that I celebrate, for
God is my fortress, the God of my goodness.

Comment
 61

The Mi’htam is a Psalm that was particularly precious to King David and this is a
prayer for God to save him from destruction. Indeed, Saul was placing guards in front of his
house, every night, in order to kill him in the morning (Metsoudat David).
During the day, these men will denounce David to Saul and, at night, they keep watch over his house.
to prevent him from escaping. Moreover, when David tried to flee, they surrounded the city to
find it (Metsoudat David).
If these enemies were to die, their punishment would soon be forgotten. They must therefore lose their
prosperity, so that their punishment is prolonged and serves as an example (Metsoudat David).

Reading of the eleventh day of the month

Psalm 60 (To the Chief Musician)

This Psalm refers to the departure of Joab, David's general, to wage war against Aram Naharaim. But, this
The people objected that he had no right to act this way: "Are you not the descendants of Yaakov? Do you not hold..."
So no account of the oath that he made to our ancestor Laban?" Yoav, not knowing what to answer, questioned.
the Sanhedrin, which enlightened him. And this Psalm is also the prayer formulated by David for the success of this war.

(1) To the chief musician, upon the rose of testimony, a Mikhtam of David, to teach, (2) when
David fought against Aram Naharaim and Aram Zobah. Joab returned and struck Edom at the Valley of Salt,
causing the loss of twelve thousand men. (3) God, You have abandoned us, You have shaped us into
breach, You have grown angry with us. Restore us! (4) You made the earth tremble, You split it.
Restore its fragments, for they are shaky! (5) You have shown hardness to Your people. You
We have made to drink the wine of numbness. You have given to those who fear You a banner.
to rise, in the name of truth, forever. (7) To deliver those whom You love, come in
help, with Your right hand and save us! (8) God said, in His holiness, that I will rejoice, that I
I will divide Che'hem and I will measure the valley of Soukkot. (9) Gilead is mine, Manasseh is to
me, Ephraim is the fortress of my head, Judah is my legislator. (10) Moab is the basin of
My ablutions. I will cast my shoe upon Edom. Philistia will resound with a sound of coronation.
(11) Who will lead me into the fortified city to conquer it? Who will guide me to Edom? (12)
It is You, God, Who has done this, Who has forsaken us up until now, Who
do not accompany our armies, God. (13) Grant us now Your help against our
adversary, for man's help is vain! (14) Thanks to God, we will achieve great things and He
will trample our opponents.

Comment

The Mi’htam is a Psalm that was particularly precious to David and the rose is a
musical instrument shaped like this flower (Metsoudat David). According to another explanation,
This Psalm is dedicated to the rose of testimony, that is to say, to the members of the Sanhedrin who are
compared to roses, an image that evokes the beauty and aroma of the Torah (Rashi). All the members
the Sanhedrin were indeed great Sages, but David surpassed them (Sefer Ha Maamarim)
5680, page 64). In addition, he also wrote this Psalm "to teach" that everything is the result of the
divine Providence (Metsoudat David).
While David was preparing for war against Aram, Joab went out to fight Edom, which was coming at that time.
lend a hand to Aram (Metsoudat David). In its deeper dimension, the fight against Aram
alludes to the love of God burning like a fire, while the war against Edom symbolizes the
revelation of the highest celestial light (Sefer Ha Maamarim 5680, page 66).
 62

The reason why: 'You have thrown yourself against us' is the following: 'You have forsaken us,'
You have challenged us. Indeed, it is precisely the awareness of being distant from God that
is the origin of the fault. As a result, David asks: “Restore us,” because, from that moment on, the fault
will disappear! (Sefer HaMaamarim 5705, page 31).
(6) Ness means a banner, but also a trial. In fact, he who fears God is, well
often, subjected to trial, in different ways, but he must not be affected by it, because this
The trial is not reality. It is merely an illusion intended to bring him elevation, in the same
Title that we raise a banner (Torat Mena'hem, volume 2, page 204). Besides, the mere fact of
to consider the trial as such takes away all vitality from it and makes it disappear (Sefer Ha Maamarim
5680, page 106). In this case, David pronounced this verse in the name of every Jew, who is
confronted with the trial in order to reveal what he deeply carries within him, the truth of Avraham (Sefer
Ha Maamarim Meloukat, volume 1, page 185). The end of this Psalm is also repeated by the
Psalm 108.
All these countries were subject to David (Rashi).
Just as we find ourselves in distress precisely because You have forsaken us,
we will be set free because You will be with us (Metsoudat David).

Psalm 61 (To the Chief Musician)

This prayer was composed by David when he was fleeing from Saul. His thoughts, his request were focused on
the desire to have a long life, not to enjoy the pleasures of the world, but indeed with the aim of dedicating it to
the fear of God.

(1) To the chief musician, on the Neguinat, Psalm of David. (2) God, hear my song, listen
my prayer. (3) I call upon You from the ends of the earth, when my heart is faint. Lead me
to the rock that is higher than I. (4) For You have been my refuge, a tower of strength against
my enemies. (5) I will dwell in Your tent forever. I will take refuge in the shadow of Your wings,
forever. (6) For You, Eternal, You have heard my vows. You have granted the inheritance of those who
fear Your Name. (7) You will add days to the days of the king. May these years be equivalent to those of
all generations. (8) May he sit forever before God. Entrust goodness and truth to him
preserve. (9) Thus I will glorify Your Name for eternity, fulfilling my vows.
every day.

Comment

The "rock that is higher than me" here refers to the kings more powerful than David. He
ask God to grant him, nonetheless, victory in the war he is waging against them
(Metsoudat David).
David asks here not to die by the hands of his enemies, but to receive the life that
we find "the equivalent in all generations", that is to say seventy years (Metsoudat David).
If God charges goodness and truth to preserve David, he will no longer have to make war.
From then on, he will be able to "glorify Your Name every day" (Metsoudat David).

Psalm 62 (For the conductor)

David prays here for the downfall of his enemies. He urges his generation not to rely on material wealth.
emphasizes that the accumulation of goods is the greatest futility.

(1) To the chief musician, on the Yedoutoun, a Psalm of David. (2) It is only God that my
soul waits, in silence. It is from Him that my deliverance will come. (3) It is only He Who is
my Rock and my Deliverer, my Fortress. Therefore, I will not know a great fall.
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Until when, you others, the wicked, will you plot the destruction of man? What do you
may you all be assassinated! May you all be like a sloping wall, like a wavering fence.
It is solely because of their arrogance that they conspired to bring me down. They
they utter lies spoken before Chaoul. Through their mouths, they bless me, but, in
their inner selves, they curse me forever. (6) It is only God that my soul waits for.
in silence, for it is from Him that my hope comes. (7) It is solely He Who is my Rock and
my Deliverer, my Fortress. Therefore, I will not know the fall. (8) My deliverance and my
honor depends on God. He is the Rock of my strength. Therefore, my refuge is in God.
Trust Him at all times, my people. Pour out your heart before Him in prayer. God
is our refuge for eternity. (10) Relying on the sons of man is but vanity. The
distinguished men are nothing but lies. If all of them were placed on a scale,
would be nothing. (11) Do not trust in oppression! Do not place vain hope in the
Fly! If goods derived from corruption flourish, pay little attention to them! (12) God spoke
a word, from which I learned two things: power belongs to God (13) and goodness is
Only to You, my Master. For You reward each man according to his actions.

Comment

The Yedoutoun is a musical instrument (Metsoudat David).

David wishes his enemies to live in the permanent terror inspired by the proximity of a
leaning wall, ready to collapse (Metsoudat David).
David's enemies fear that if he takes power, he will punish them for their arrogance.
(Rachi).
The second of the ten Commandments effectively introduces two opposing elements in
affirming both that God 'has the power to punish' and, simultaneously, that He 'bestows good'.
David therefore expresses his conviction that God will punish the wicked and that He will bestow good upon the Just.
(Rachi). More generally, God, from His point of view, does not distinguish between the Commandments of
Prohibited, since they are all His Precepts. Man, on the other hand, "learns two elements"
for he must distinguish them (Sefer HaSichot 5748, volume 1, page 217).
God can grant His goodness to men for two reasons, either because they deserve it.
or because He has mercy on them. Nevertheless, 'the goodness is only Yours' and God is not bound
not to grant it to anyone. Therefore, the one who deserves it must still pray to obtain it.
Nevertheless, God reveals this goodness to man only
"based on his actions", otherwise the world would not be able to bear such a revelation
intense (Tanya, page 136b). Questioning this verse, the Baal Chem Tov asks the question
Next: if God "rewards everyone according to their actions", how can one speak of goodness?
He responds with the following parable: it is clear that a servant successfully completing the work that has been entrusted to him...
the entrusted must be rewarded by the Master. However, why would he be if the mission has been
accomplished by the Master Himself? Well, this is indeed the case, in this instance. The strength to act comes from
from God and, even more so, the reward granted to man is infinite, unrelated to his
achievement (Sefer Ha Maamarim Kountrassim, page 702).

Psalm 63 (Mizmor)
This Psalm is the prayer that David said while he was hiding, because of Saul. He felt the desire to...
find near the Holy Arch, like the man who is thirsty and seeks water. He composed this important prayer
for himself and also against his enemy.
 64

(1) Psalm of David, when he was in the desert of Judah. (2) My God, You are All-
Powerful and I will seek You. My soul thirsts for You. My flesh longs for You, like one who
is located in a dry and parched land, without water. (3) I thirst to see You in Your Sanctuary,
to witness Your power and Your glory. (4) Thanks to Your gift that gives life, my lips
can praise You. (5) That's how I will bless You during my life. In Your Name, I will lift up my
hands in prayer. (6) As with rich and abundant dishes, my soul is satisfied when with a
joyful language, my mouth exalts You. (7) I remember You when I am on my bed.
During the watch hours, I think of You. (8) For You have brought me help and, thanks to the
In the protection of the shadow of Your wings, I sing joyfully. (9) My soul unites with You, for Your hand
the right has supported me. (10) But my enemies seek the destruction of my soul. For that, they
will be introduced into the depths of the earth. (11) Their enemies will drag them with a sword.
They will be the prey of the foxes. (12) But the king will rejoice in God, and whoever takes an oath by
He will be glorified when the mouths of those who spread lies are closed.

Comment

The world is a desert, in which God hides. This is how a man can live a
great miracle, for example healing from a terrible illness, even more, recognizing the origin
supernatural nature of this event, but nonetheless deny the divine intervention that it constitutes (Sefer Ha
Sayings 5687, page 193.
The thirst for the Divine that one feels in the world emanates from the element of fire that each one carries within.
his heart. The one who seeks to satisfy it, without succeeding, is then affected by the
love sickness
God (Tanya, pages 7b and 70b). In fact, it is precisely in an arid land that one can
to be filled with the desire to study the Torah. Indeed, the many obstacles that arise set in place
Awakening in man the attribute of victory, Nétza’h, which allows him to overcome them. And, meditation
in the presence of this veil of God, within matter, awakens the thirst for the Light that in
transcend the limits (Sefer Ha Maamarim Kountrassim, pages 36 and 294).
The Baal Chem Tov offers another interpretation of this verse: "Ah, if only I could see You in Your ...
Sanctuary! David's request here is to always be thirsty for the Divine, even when he is
in the Sanctuary, exactly as if it were in the desert (Itvaadouyot 5717, A’haron
Passover, paragraph 17). Being in the world, in general and during the period of exile,
In particular, a Jew feels this thirst. However, he must overcome his feelings and build
for God a dwelling here below, since that is the purpose of creation (Sefer HaMaamarim
Kountrassim, page 51a).
The goodness of men can certainly bring life. This is, for example, the case of Tsédaka.
given to those who own nothing. Nevertheless, such an act of kindness only strengthens what
already exists, while the Goodness of God brings life, strictly speaking. Furthermore, it spreads
in every place, down to the lowest point (Sefer Ha Maamarim Kountrassim, pages 334a and 426b).
(6) For a man, what is greasy and abundant evokes pleasure. Unlike the
understanding, which is inherently limited, the pleasure of man increases his capabilities. It is appropriate
therefore to dedicate it to God, and this is achieved, in particular, through meditation on the greatness of
God, during the moment of prayer (Sefer Ha Maamarim Kountrassim, page 374a).
Memory is a particularly strong force. Indeed, understanding fades and the
sleep, limiting human consciousness, can even cause forgetfulness. Thus, it is thanks to the
particularly high source of the memory that man can retain his understanding for
a long period (Dére’h Mitsvoté’ha, page 98b).
 65

David is here referring to himself, and he states that he will rejoice in the salvation of God.
when his enemies have stopped uttering lies against him, in the presence of Chaoul
(Metsoudat David).

Psalm 64 (To the Chief Musician)

Our Sages teach that this Psalm refers to Daniel, the chamberlain of the King of Babylon, who was thrown into the
lion's den. David anticipated the event with his divine inspiration and he prayed for him. Indeed, Daniel was his
descendant, as it was said to 'Hezekiah, himself a descendant of David (Isaiah 39:7): "Among your children, those who
will descend from you and to whom you will give birth, there will be chamberlains, in the palace of the king of Babylon.
These were Daniel, Hananiah, Mishael, and Azariah.

(1) To the chief musician, A Psalm of David. (2) God, hear my voice when I share my
difficulties. Preserve my life from the terror of the enemy. (3) Keep me from the counsel of the wicked, from the
conspiracy of those who do evil, (4) who have sharpened their tongue like a sword in order to speak of
suffering from me to the king and who directed their arrow, an acid word, (5) to reach the innocent in
hiding place. Suddenly, they attack him and do not fear God. (6) One encourages the other to do evil.
They coordinate to set traps. They wonder who would see them. (7) They look for
pretexts to kill me. When they completed their careful search, each man hides his
falsehood within himself and he keeps it a secret, deep in his heart. (8) Suddenly, God shoots them
An arrow and they are injured. (9) Their own language has made them stumble. Anyone who sees them shakes their head.
head in mockery. (10) And all men will fear God, they will proclaim His great deeds. They will understand
what He has accomplished, the way they fell into their own trap. (11) The Just will rejoice
in the Eternal and he will find refuge in Him. All those with a right heart will glorify Him.

Comment

(8) Daniel's enemies were thrown to the lions themselves, who pierced them like a
arrow (Metsoudat David).

Psalm 65 (To the Chief Musician)

This Psalm formulates immense and formidable praises for the Blessed Holy One. It is a request, a prayer for our
faults. He emphasizes how inconceivable it is that one can express the greatness of God. Who could do so?
To do? It is therefore silence that is His praise.

(1) To the chief musician, Psalm of David, a song. (2) For You, God, in Zion, silence is praise and
The vows made to You will be fulfilled. (3) You listen to the prayer. All flesh will come to You to pray. (4)
What is related to sin has overwhelmed me, but You will forgive our sins. (5) Blessed is the people that You
choose and draw near, to dwell in Your courts. That we may be satisfied with the goodness of Your house, from
Your holy Sanctuary. (6) Answer us, God of our salvation, with wonders, thanks to Your righteousness. You
It is the security of all, from the ends of the earth and distant seas. (7) By His strength, He prepares the rain.
of mountains, for He is surrounded by power. (8) He calms the roaring of the seas, the noise of their
waves and also the tumult of the peoples who want to destroy us. (9) The inhabitants of the extremes are
terrified by Your signs. The emergence of morning and night leads man to joyfully sing Your
praise. (10) You remembered the earth and You watered it. You have abundantly enriched it by the
the current of God that is filled with water. And, this is how You prepare its harvests, for the abundant rain
is the way to prepare them. (11) You saturate its furrows, thus satisfying its legions. Through showers, You
You make the lands tender and You bless their expansion. (12) You have crowned the year with Your goodness, the rain and
Your clouds drip abundance. They drip on the arid meadows and the plains are encircled with joy.
The meadows are covered with herds and the valleys are filled with harvests. They echo and
also sing.
 66

Comment

Any prayer addressed to God would be insufficient, and therefore silence is the most eloquent.
Rachi.
(4) Mistakes invade man and are much more numerous than good actions. Each
must, nonetheless, rely on the benefits of God (Metsoudat David).
(5) This verse is recited before a circumcision, for it reveals, in the child, the Light emanating
of 'Your courses', of 'Your house' and of 'Your Sanctuary', terms that correspond to the four
worlds of creation, Atsilout, Brya, Yetsira and Assya (Sefer Ha Maamarim Meloukat, volume 5,
page 233).
The "current of God" diversifies creation by multiplying its aspects, by introducing,
each, a channel that directs and constricts the Light of God, according to the needs of each one
creature (Dére’h Mitsvoté’ha, page 5b). Furthermore, the water alludes here to the goodness of God, in
particular and to Its Attributes of emotion, in general. When these Attributes are fully revealed
in the world, this is indeed "filled with water" (Sefer HaMaamarim 5659, page 97).
Material abundance leads creation to sing the praise of God (Metsoudat David).

Reading of the twelfth day of the month

Psalm 66 (For the Conductor)

This Psalm describes the wonderful praises and prayers that we will pronounce before the Holy One, blessed be He, regarding the
gathering of exiles.

(1) To the chief musician, a song, a Psalm. Joyfully lift up your voice to God, all those
who are on the earth. (2) Sing the glory of His Name. Give His majestic praise. (3) Say to
God: "How fearful are your acts!" Because of your great power, your enemies
They will admit their treachery towards You. (4) All the earth will bow down before You. They will sing to You.
praises. They will sing praises to Your Name, forever. (5) One will say to the other: 'Go
observe the accomplishments of God. He is formidable in His schemes against the sons of
the man." (6) He transformed the sea into dry land. They crossed the river on foot. Over there, we
We are delighted by His deliverance. (7) He governs the world by His power. His eyes observe
the nations. The rebels will no longer congratulate themselves, for eternity. (8) Nations, bless our God.
May the voice of His glory be heard. (9) He has kept our soul alive and He did not allow that
our foot stumbles. (10) When You put us to the test, God, You refined us like
fine money. (11) And, even when You led us to imprisonment, when You have
placed the constraint on our hips, (12) when You caused a mortal to ride our head, we
we have crossed fire, water and You have led us to abundance. (13) I will enter into Your
house with holocausts. I will fulfill my vows, expressed by my lips, that my
mouths pronounced in the distress of exile. (15) I will offer You the holocausts of fat animals,
with the smoke of the rams. I will sacrifice bulls with goats, for eternity. (16) Go,
Listen, and I, David, will tell all those who fear God what He has done for my soul.
(17) I called to him with my mouth and exaltation was under my tongue. (18) If I had perceived
if there was iniquity in my heart, my Master would not have listened to me. (19) In fact, God listened to me. He has
heard the voice of my prayer. (20) Blessed be God, for He has not rejected my prayer. His goodness
is with me.

Comment
 67

(5) This verse alludes to all the trials that man faces. To overcome them,
first of all, it is necessary to identify these situations as trials. Their purpose is to
to lead men to the highest elevation (Likouteï Si’hot, volume 20, page 413).
The 'crossing of the river on foot' will happen in the future world. Thus, the same verse
both the Exodus from Egypt and the final redemption, for it is the first that introduced the
process whose outcome will be the second (Sefer Ha Maamarim Meloukat, volume 1, page 500).
During the crossing of the Red Sea, the water opened, and a similar event occurred in the
celestial spheres, so that the Lights which are usually hidden appeared evidently
(Séfer Ha Maamarim Meloukat, volume 5, page 245). As a result, a particular radiance illuminates the souls.
Jews, the seventh day of Passover, the date of the crossing of the Red Sea, even if we do not feel it.
not physically (Dére’h Mitsvoté’ha, page 24b).
During the crossing of the Red Sea, the Egyptians perceived the revelation of God Who surrounds the
creation. David here asks that it not be the same for the wicked, for God 'guides the
world by His power" and can therefore exercise His attribute of strictness towards them (Sefer Ha
Maamarim 5668, page 98)
(9) It is because God "has kept our soul alive" that our foot does not slip. For, the
simple daily life cannot exclude such a fall. It becomes inconceivable only for
the one who receives his vitality from a higher level, emanating directly from God and transcending the
nature (Sefer HaMaamarim 5710, page 256). Indeed, the person who dedicates himself to the Torah and to
A mitzvah is called 'head', while one who is absorbed by the concerns of the world is
qualified as 'foot'. In other words, the foot stops wavering when it is directly connected to the
head, when the ordinary acts become an integral part of the service of G-d (Sefer Ha
Maamarim Meloukat, volume 3, page 206.
The sacrifices that will be offered in the third Temple will be 'for eternity', for that...
it will never be destroyed (Metsoudat David).

Psalm 67 (For the Conductor)

This Psalm is considered an important prayer. It also refers to the gathering of the exiles, to
wars of Gog and Magog. At that time, the whole world will know that God is One.

(1) To the chief of the singers, with the Neguinot, a Psalm, a song. (2) May God take us in
grace and may He bless us. May He shine His face upon us forever, (3) so that Your way may be
known on earth, Your salvation among the nations. (4) Then, the peoples will praise You, God, all the
peoples will praise You. (5) The nations will rejoice and they will sing joyfully, for You will judge the
peoples with equity and You will guide the nations, on the earth, forever. (6) Consequently, the
The peoples will praise You, God, all the peoples will praise You. (7) Then, the earth will provide its produce and
God, our God, will bless us. (8) May God bless us and may we fear Him, from the farthest corners.
receded from the earth.

Comment

The Neguinot is a musical instrument (Metsoudat David). This Psalm alludes to the
the coming of the Messiah, when Israel will receive all the blessings and the nations will be judged.
It is about these two events that it is said: 'a Psalm, a song'. According to another
Explanation, the Psalm emanates from the angels, transmitting vitality to the nations of the world and the song,
of souls (Sefer Ha Maamarim Meloukat, volume 5, page 248).
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God 'shines His face upon us forever' thanks to the commandment of charity. This is in regard to
it is said: "He who sows charity reaps redemption". Thus, charity is, in particular, the
means of repelling the grip of the enemy (Tanya, pages 104b and 106b).
(3) One cannot understand why the wicked prosper while the Just suffer. David formulates
here, in this regard, the following request: "that Your way be known on earth," so that it may be possible
to understand why it is so (Yohel Or).
The blessing emanating from the divine Name Elokim is particularly elevated. It does not undergo the
restriction and it therefore highlights here below the highest light (Sefer HaMaamarim 5672,
page 482).
It is by observing the benefits bestowed by God upon those whom He blesses that men are
led to fearing Him (Metsoudat David).

Psalm 68 (To the Musician)

David composed this formidable and wonderful prayer about Sennacherib. He prophesied the siege of Jerusalem.
that he carried out during the reign of 'Hezekiah and which took place during the Passover festival. He also prophesied at
proposes the benefits that we will receive in the time of the Messiah.

(1) To the chief musician, a Psalm of David, a song. (2) Let God arise, let His enemies
may be scattered and those who hate Him disappear from before Him. (3) Just like smoke
It is easily dispersed, disperse them. Just as wax melts before the fire, may the wicked perish.
in the presence of God. (4) But the Righteous will rejoice. They will exult before God and delight.
with joy. (5) Sing to God. Pronounce praise of His Name. Praise Him Who rides the
Heavens, by His Name, let them rejoice before Him. (6) God is the Father of the orphans, the Judge of the
widows, in the dwelling of His Holiness. (7) God places those who are lonely in a dwelling.
He frees those who are imprisoned in chains. In contrast, the rebels reside in a
arid land. (8) God, when You take the lead, going ahead of Your people, when You cross
a desolate earth, forever, (9) the peoples of the earth tremble. Likewise, the angels of heaven
losing drops of sweat, for fear of the Presence of God This mountain of Sinai trembled
before God, the God of Israel. (10) You have sent down generous rains, God, when Your
heritage was concerned about their lack. You firmly established it. (11) Your flock settled there.
God, You have prepared Your goodness, Your harvest, for the poor. (12) My Master will say this Word and He
He will announce it to a large army: (13) "The kings of the armies will be scattered. They will be scattered. And,
the one who lives in the home will divide the spoils. (14) And, even if you had to lie down among the
casseroles, you would still be like the wings of the dove, which is covered with silver and whose
The ailerons are in shining gold. (15) When the Almighty scatters the kings, over there, in the Holy Land,
Those who are in dark places, the Jews of the exile, will be made white like snow.
The mountain of God is the mountain of Bashan. The mountain of peaks is the mountain of
Bashan. (17) Why do you prance, mountains of peaks? God desired that His Dwelling be
established on this mountain. And, God will reside there for eternity. (18) The chariots of God are
consisting of two times ten thousand, with thousands of angels. My Master is among them, at Sinai,
in holiness." (19) You have ascended to the summit, You have taken a captive and You have taken gifts for
the man, so that God, Ya, may also dwell among the rebels. (20) Blessed be my
Master Who, every day, abundantly bestows His blessings upon us. He is the Almighty and He us
delivers for eternity. (21) The Almighty is for us an Almighty of deliverance. Thanks to
God, my Master, the many ways of the wicked lead to death. (22) God Himself
will crush the heads of His enemies, the hairy skull of the one who advances, untroubled by his
guilt. (23) My Master promised: “I will bring you back from Bashan. I will bring you back from
depths of the sea of exile, (24) so that your foot wades in the blood of your enemy and that the
the tongue of your dogs receives its share from your enemies. (25) They have observed Your ways, God, the ways
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Of He Who is All-Powerful for me, my King Who dwells in holiness. (26) The singers
they began, followed by the musicians, in the midst of young girls playing the tambourine.
large assemblies, they blessed God. Bless my Master, you who come down from Israel. (28) There,
Binyamin, the youngest, led them. The princes of Yehouda stoned them, just like the
princes of Zevoulun and the princes of Naphtali. (29) Your God has decided your strength, that He
You will grant. This power of God, You have forged it for us. (30) Due to the glory of Your
Temple, in Jerusalem, the kings will bring you a tribute. (31) Rebuke the wild beast of the reeds,
the assembly of the mighty among the calves of the nations, until each one submits for
Silver pieces. Disperse the nations that desire wars. (32) At the time of redemption, of nobles.
will come from Egypt to worship God. Cush will hasten his hands with gifts for God.
Then the kingdoms of the earth will sing for God, they will sing praises for my Master, to
never. (34) Give thanks to Him who sits in the heavens of heavens beforehand. Behold, He makes
resound His voice, a powerful voice, to frighten man. (35) Grant power only to
God. He shows His majesty for Israel and His power through the wonders of the heavens. (36) God, You
is formidable because of the wonders that come from Your Sanctuary. The Almighty of Israel
grants strength and power to His people. Blessed be God!

Comment

Enemies seek to harm while those who hate feel only bad.
Sentiments. The first must therefore be scattered, while it is enough to make the ...
seconds (Yaabets).
(3) The personality of the wicked is driven by their feelings and they do not involve their reason.
reflection. Despite this, when they are subjected to a trial that challenges their faith in God, they
to make the grip of all the forces of evil disappear, as if they had never existed,
"they disperse as if they had never existed, melt like wax" (Tanya, page 25a).
This image is used here purposefully. Indeed, the wax, although liquefied by fire, does not remain
less whole. Nevertheless, it is then malleable and can take all the forms that one
wants to give her what was not the case when she was tough. However, the same definition applies
also to the love of God. Everyone naturally possesses this feeling, so that its revelation
is not a new fact. However, after this revelation, it can 'take all forms',
lead to all the accomplishments of the service of G-d (Sefer Ha Maamarim Ha Ketsarim, page
218).
Joy must be mixed with fear, otherwise it can have harmful manifestations.
When the Messiah comes, on the contrary, evil will disappear and all excess will then become
impossible. From then on, joy will transcend all limits and the Attribute of rigor will transform
in mercy. The severe judgment will be filled with pity (Yohel Or).
The divine Name Ya is half of the Name Avaya, the Tetragrammaton. Indeed, the Name of God will be
entirely only after the redemption of Israel. It follows that the deliverance of God is
indeed a certainty, for God will grant it for His Name. Hence, we will "exult before
Him” (Metsoudat David). And, even if God “rides the heavens,” one obtains, by studying the
Torah, His revelation here below (Yohel Or).
The Jewish people, in exile, are compared to a widow or an orphan. And God protects them.
(Metsoudat David).
In Egypt, the children of Israel were, at first, scattered throughout the land. Then, God...
gathered, before their delivery, in the city of Ramses. It was there that the house was established.
of Israel (Metsoudat David). Ye’hidim, the lonely ones, also means 'those who are unique.' This
the expression thus refers to God and the essence of the Jewish soul. This verse emphasizes that both are
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unite by putting into practice the Torah and the Mitsvot, in order to build a 'dwelling' for God
down here (Sefer HaMaamarim 5717, page 167). The expression Bakocharot, 'in chains',
also means 'at the appropriate time'. Indeed, God freed Israel from Egypt in the spring,
Nissan, when it is neither too hot nor too cold. On the other hand, 'the rebels remain in a
arid country", the Egyptians remained, subsequently, in their land struck by the plagues
(Metsoudat David)
Generosity is the gift of man that leads him to give up what he possesses for the benefit of
the other. It therefore represents the most perfect stage of submission. In this case, this
Generosity is linked to rain, often accompanied by frightening thunder. Likewise, he who is
generous thus repairs the twisted aspect of his heart. From then on, the goodness of God can be revealed in the
world (Sefer HaMaamarim 5759, page 140).
(13) David prophesies here that at the end of the exile, "she who dwells in the hearth", the people of Israel who
was previously established in the Holy Land, "will distribute the spoils" and will find its land. From then on, each
Jew will receive his share (Metsoudat David).
Those who have been sullied in exile still retain the beauty of the 'wings of the
"doves," "covered in silver and whose wings are in shiny gold" (Metsoudat David). The gold
it can be yellow or red and this mix of colors evokes the interweaving of different Attributes of
God, manifesting in the events of the world (Sefer Ha Maamarim 5672, page 229).
The mountain of Bashan was favorable for grazing. Likewise, 'the mountain of God',
the Sinai, where the Torah was given and 'the mountain of peaks', the Temple Mount, are the
sources of the sustenance of the people of Israel (Metsoudat David).
The kings of the nations are here compared to small mountains and David reproaches them for this.
Psalm, of wanting to dominate the mountain on which God has established His dwelling for eternity,
while it is clear that they will not be able to possess it indefinitely (Metsoudat David). But,
David also admonished the mountains: why do they seek to rise above
the one on which the Temple was built? (Meïri). Sinai, the lowest of all mountains, is
allusion to the Just, while Tabor and Carmel are 'peak mountains', rising with
pride and who, as a result, were not chosen for the gift of the Torah (Likutei Torah, Deuteronomy,
page 65c).
God is found "among them", among the angels, who are deeply submissive to Him and who
perceive His Presence at all times. However, the gift of the Torah allowed men to reach a
submission comparable to theirs, to the point of deeply uniting with God (Yohel Or). God associates
His Name to that of each angel, attaching it to the end of his own, Mi’haël, Gavriel, Raphaël. Likewise,
When the Torah was given, God introduced His Name "among them", in every Jew, who, thanks to this,
can submit entirely to Him (Sefer HaMaamarim Meloukat, volume 4, page 272).
Despite the myriads of angels in the heavens, Moses managed to 'rise to the summit'
from Mount Sinai and to 'seize a captive', the Torah (Metsoudat David).
The 'hairy skull' here alludes to the empire of Edom, descendant of Esau, the hairy one, who
advance without being troubled by his guilt
Nations are compared to the 'oxen of Bashan' and God therefore makes the promise that the
Jews will return from their exiles among the powerful nations (Metsoudat David).
The "young girls playing the tambourine" are Miriam and the women of Israel, who sang.
also a Canticle, when the children of Israel crossed the Red Sea (Metsoudat David).
Indeed, the praise of the children of Israel silenced the accuser who could have, at that moment, put forward a
objection, since God said: "Why do you complain to Me? Speak to the children of Israel and
They should move forward! " (Sefar Ha Maamarim 5672, page 850).
The fetuses, who were not yet born, also took part in the Song of the Sea (Rashi).
The tribe of Benjamin was the first to jump into the sea. Thus, it earned the first king.
of Israel, Saul, being one of its members (Metsoudat David). But the princes of Judah, envious,
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stoned the tribe of Benjamin. It was then Nachshon, son of Aminadav, prince of Judah, who
jumps the first, followed by his tribe (Rashi).
The 'wild beast of the reeds' is Essav, ancestor of Rome, the most powerful nation, which
soumit for silver pieces and who disseminates to other peoples, with arrogance, seeking
Systematically the war (Metsoudat David). The 'wild beast of the reeds' also describes the
male and female elements of the forces of evil. Assurance is given that both
will disappear in the future world. It is then that the revelation of God will be fully attained, at
the essence of matter (Sefer Ha Maamarim Kountrassim, page 417a). In fact, the forces of evil are
compared to a reed in order to emphasize the need to cut them, to break their arrogance, in the
but to obtain the revelation of the domain of holiness (Sefer Ha Maamarim Meloukat, volume 1, page
69).
(35) "Grant power to God" emphasizes that by refining matter and one's own personality, a
man makes it so up there. From then on, matter can indeed reveal its
divine character (Sefer HaMaamarim 5705, page 209).

Reading of the thirteenth day of the month

Psalm 69 (The Menatseach)

(1) To the chief musician, on the Chochanim, Psalm of David. (2) Deliver me, O God, for the waters...
the sufferings of exile have reached my soul. (3) I drowned in the swampy abyss,
without being able to hold on. I entered the deep waters and the current swept me away. (4) I am
there, by calling out. My throat is dry and my eyes have darkened, as I waited
My God. (5) More numerous than the hairs on my head are those who hate me without reason.
Powerful are those who want to hunt me down, my deceitful enemies. I have therefore been forced to
restore what I did not steal. (6) God, You know my folly and You know that it is not
great. My guilt is not hidden from You. (7) Let those who place their hope in You not have
no shame for me, my Master, God of hosts. May those who are not disgraced, because of me,
They seek You, God of Israel. (8) For it is for You that I was humiliated, that the disgrace has
covered my face. (9) I have become a stranger to my brothers, distant from the children of my mother. (10)
For the desire for the splendor of Your dwelling, of the Temple, has consumed me and the humiliation of those who
The consequence fell back on me. (11) And I cried, while my soul was fasting, which was a
humiliation for me. (12) I made a bag my clothing and I was designated by them. (13) Those who
those sitting at the door have spoken of me and the songs of those who are drunk refer to me.
As for me, may the prayer that I send to You, Eternal, be at a favorable time. God, in Your
abundant goodness, hear me through Your true and complete deliverance. (15) Save me from the mire of
the exile and that I do not drown in it. That I may be freed from my enemies and the deep waters.
That I am not swept away by a current of water and that the abyss does not absorb me.
Answer me, Eternal, for Your greatness is good. Turn towards me, by Your immense
mercy. (18) Do not hide Your face from Your servant. For I am in distress, hurry.
Respond to me. (19) Draw near to my soul and deliver it. Because of my enemies, set me free.
You are aware of my humiliation, my shame, and my disgrace. All my adversaries
are before You. (21) The mortification has broken my heart and I have become very ill.
I hoped for a sign of comfort but there was none, consolers but I did not find any.
(22) They put venom in my food. When I was thirsty, they watered me with vinegar. (23) That
let their table become a trap before them and their serenity be a delusion. (24) Let their eyes
are too obscure to see and consequently their loins are constantly staggering.
Pour out Your anger on them and let the fury of Your wrath overtake them. (26) Let their palaces be
destroyed. Let no one dwell in their tents. (27) For they have persecuted him whom You have struck, they are
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are maintained by the pain of those You have made suffer. (28) Add this fault to their
other mistakes and that they do not benefit from Your magnanimity. (29) Let them be erased from the book of the
life and that they are not registered with the Just. (30) Although I am distressed and in grief, may You
deliverance strengthens me, God. (31) I will praise the Name of God with a song and I will magnify Him.
with a thanksgiving offering. (32) This will be pleasing to the Lord, more than the sacrifice of a bullock having
horns and hooves. (33) When the humble see it, they will rejoice. When those
Those who seek God will observe Him; their hearts will be reassured. (34) For the Lord hears those who ...
are in need and He does not despise His prisoners. (35) The heavens and the earth will praise Him, the
seas and everything that moves in it. (36) For God will deliver Zion and build the cities of Judah. They will be there.
they will install and possess them. (37) The descendants of His servants will inherit them, and those who love
His Name will reside there.

Comment

(1) The Chochanim is a musical instrument in the shape of a rose, in Hebrew Chochana (Metsoudat
David).
In general, it is meditation that awakens the feeling of the heart. Nevertheless, it can
to arrive that a blockage prevents communication between the brain and the heart. Such a blockage is
shaped by the throat and one can say, in such a case, that 'my throat is dry'. From then on, only
The study of the Torah is capable of removing this obstruction (Sefer Ha Maamarim 5714, page
95).
If I am persecuted, those who place their hope in You will be ashamed when they see that I
I myself am filled with such hope, but I suffer nonetheless (Rashi).
It is because I did not want to get closer to Your enemies that I have been humiliated.
David).
(9) The "brothers" and the "descendants of my mother" refer here to the sons of Ishmael and Esau, whose
The children of Israel draw away in order to remain faithful to God (Metsoudat David).
I only possess my prayer while You can always be found in a time
and a favorable state (Meïri). In fact, when the 'abundant goodness' of God is revealed, salvation
emanates from the truth of the Eternal and, therefore, He is truthful. Indeed, he who is strong in his
the service of God belongs to the Almighty. For Him, every moment is therefore favorable and
susceptible of bringing him salvation (Sefer HaMaamarim Kountrassim, page 311).
The Light of God is concealed by creation, so that the eyes no longer allow
see (Sefer HaMaamarim 5672, page 548).
The Jewish people were struck by God, but their enemies pursued them beyond the Will of
God, because they wished to amplify his pain (Rashi).
God's prisoners have been punished by Him. Despite this, He does not despise them and He does not ...
do not turn away from their prayers (Metsoudat David).
(37) This verse alludes to the Torah, which is the heritage of the community of Jacob, to prayer,
service of God from the heart and to good deeds, which are an expression of love (Likutei Sichot,
volume 7, page 344). In reality, every Jew 'loves His Name', but this natural love is not enough
to serve God. An effort is still needed from man, and this allows him to
to surpass it and to modify its nature (Tanya, page 21a).

Psalm 70 (For the music director)

In this Psalm, David prays for his enemies to be humiliated and dishonored because they have shamed him and...
are delighted by his sufferings. Thus, the Righteous will be satisfied and they will sing songs, praising the Eternal in
permanence.
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To the chief musician, of David, a Psalm for remembrance.

Eternal, hasten to my aid. (3) Let those who attack my soul be dishonored.
and humiliated. Let those who wish me harm retreat and be brought low. (4) Let them
they come back on their steps, ashamed, for having brought me shame, those who say: "Ah! Ah!".
All those who seek You rejoice and be glad, by the deliverance coming from You.
Let those who love Your deliverance proclaim, continuously: 'Be magnified, God!'
As for me, I am poor and in need. God, hurry to help me. It is always
You who support me and who help me. Also, Eternal, now once again, do not delay.

Comment

This Psalm asks God to remember to deliver us as soon as possible (Metsoudat David).
Indeed, the previous Psalm observed that God "delivers Zion and builds the cities of Judah."
David also asks God to remember him during this reconstruction.
Maamarim Meloukat, volume 3, page 108.
If those who love Your deliverance are always delivered, they will continue to magnify You.
(David's court).
(6) Although he was a king, David states here that he is 'poor and in need.' It is
precisely because of this humility that he deserves to be the ancestor of the Machiach. The latter, at his
tour, will teach the Torah to all Israel, including Moses. Despite this, he will be deeply
humble (Sefer Ha Maamarim Meloukat, volume 6, page 84).

Psalm 71 (Be’ha)
This Psalm is a prayer inspiring fear, in which David refers to his enemies, who desired
to murder him and claimed that he was subject to the death penalty.

In You, Eternal One, I have found refuge. May I never be humiliated.

You will save me and You will rescue me. Turn Your ear to me and deliver me. (3) Be for me a rock
who shelters me, in which I can always enter safely, since You have constantly commanded that
I am delivered, for You are my Rock and my Fortress. (4) My God, rescue me from the hand of
the employee, of the palm of the intriguing and the violent. (5) For, You are my hope, my Master, God. It is
In You I place my trust since my youth. (6) It is on You that I rely since my
birth. You pulled me from my mother's womb and it is therefore to You that my ...
Praise. (7) Although I have become an example for the multitude, You have remained my powerful one.
Refuge. (8) Let my mouth be filled with Your praise all day long on the day of Your glory. (9) Do not leave me
do not reject me, at the age of old age. Do not abandon me, when my strength fails.
enemies speak of me and those who observe my soul conspire together. (11) They say:
"God has abandoned him. Pursue him and seize him, for no one will save him". (12) God, do not distance Yourself.
Not of me. My God, hurry to help me. (13) Let the adversaries of my soul be
humiliated and consumed. May those who seek my harm be covered with disgrace and shame.
(14) As for me, I will keep hope and I will add a praise to all Your previous praises. (15)
My mouth will declare Your righteousness, all day long Your deliverance, for I do not know its number.
(16) I come with the power of my Master, God. I will therefore mention Your justice, solely
Yours. (17) God, You have taught me since my youth and, until this day of my old age, I
I will relate your wonders. (18) Until old age, the age of gray hair, God, does not
do not abandon me, until I have described Your strength to the generation, Your vigor to all those who
will come (19) and Your justice, God, which reaches the highest heavens. You, Who have accomplished some
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grand deeds, God, who is like You? (20) You, who have shown me many troubles and
cruel, You will make me live again and from the depths of the earth, You will allow me to rise back up to
new. (21) You will strengthen my greatness. Thus, You will turn and comfort me. (22) And, I
I will also give You thanks with my lyre, for Your trust, my God. I will sing to You with the harp,
You who are holy in Israel. (23) My lips will rejoice when I sing to You and also my soul.
You have freed. (24) And, my tongue also, all day long, will declare Your righteousness, for they are
Dishonored, they are humiliated those who seek evil for me.

Comment

This Psalm does not begin with 'to the chief musicians' or with 'Psalm', according to the
current formulation, as it is the continuation of the previous one (Meïri). Only the one who finds refuge in
God is never humiliated and, if it seems that this is not the case, it is solely to grant to
man an increased reward in the future world (Yaabets).
The beginning of the verse, 'You will save me and You will help me', alludes to the most
serious and actual dangers. In this matter, man's mere prayer is not enough and the salvation of
God is, moreover, necessary. On the other hand, the end of the verse, 'Incline Your ear toward me and deliver-
me”, refers to less serious cases, for which prayer is sufficient, without any
specific intervention of God is necessary (Likouteï Si’hot, volume 7, page 215).
(3) Having reached an advanced age, David could no longer flee from his enemies. He also asked to
God that He may be 'a rock that shelters me', in a place that will always be the same, in the same way
that a rock cannot move (Yaabets).
(4) "The intriguing and the violent" allude to the descendants of Ishmael and Esau, while
"the impious" refers to all the other nations that have persecuted Israel. In fact, the palm, which is
specific refers to very specific peoples, while hand, a more general term, refers to
the whole of the peoples (Likouteï Si’hot, volume 7, page 219).
The expression 'since my birth' refers to the period of exile and 'the matrix of my
mother", at the delivery. Indeed, the fetus is alone and can only rely on its mother, all
like the Jews, isolated in exile, can only rely on God (Likutey Sichot, volume 7, page)
223).
David became an example because he was a leader and a king, despite the many enemies he had.
continued (Yaabets). And, 'the multitude' here refers to the many miracles that are accomplished for the
people of Israel. Indeed, nature encompasses the common behavior of man, whereas the miracle
exceeds its ordinary capacities. As a result, what is miraculous for one may only be natural for another.
for the other. Much more, what was miraculous yesterday can become natural today. In this sense, there is
well a "multitude" of miracles (Likutei Sichot, volume 7, page 225). But, according to its primary meaning, this
The verse highlights above all that a man must be 'an example for the multitude', for the greater good.
name. And for the one who wonders where to find the strength to achieve it, the verse specifies: "You have remained my
powerful refuge”, showing him that he will find strength in the power of the Torah (Likutei
Si’hot, volume 8, page 274.
The words of the Torah should not be considered as if they were ancient, having arrived "to
the age of old age.” On the contrary, they will be perceived as new and invigorating. Furthermore,
he who loses motivation in the service of God, when 'my strength fails', will ask Him to
do not abandon him," He reveals to him the divine source of his soul, so that he may regain inspiration.
(Likoutei Sihot, volume 7, page 230).
The 'power of my Master' will be revealed when the Messiah comes and, from then on, it will allow
to achieve victory in the war of Gog and Magog, which will stem from 'Your justice, solely Yours'
and not of that of men (Meïri).
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If You strengthen my greatness, I will multiply my acts of gratitude (Metsoudat David). Indeed,
the pleasure experienced by man can be related to what is purely superficial, while his
Will necessarily attaches to the quintessence (Sefer HaMaamarim 5666, page 74).

Reading of the fourteenth day of the month

Psalm 72 (Of Solomon)

David composed this Psalm for his son Solomon, praying that he may have the wisdom to render justice to the
poor.

(1) Psalm for Solomon. God, grant Your justice to the king and Your righteousness to the son of the king. (2) Let him judge
Your people in righteousness and Your poor in equity. (3) May the mountains bring peace to
people and the hills, thanks to their straightness. (4) May he judge the poor of the nation, save the children
from the one who is in need and unravels the oppressor. (5) Thus, they will learn from him how to You
fear, as long as the sun and the moon stand before them, through all generations. (6) That
her words flow like rain on a mowed lawn, like the showers that water the
earth. (7) May the Just flourish in his days, with abundant peace, until the moon ceases.
to be. (8) That he reigns from sea to sea and from the river to the ends of the earth. (9) That the
nobles kneel before him and his enemies lick the dust. (10) The kings of Tarchish and
the islands will constantly bring him tributes. The kings of Cheva and Seva will give him
offerings. (11) All the kings will bow down before him. All the nations will serve him. (12) For he
He will help the one in need, when he complains and the poor to whom no one comes to aid.
He will have pity on the poor and the needy. He will deliver the souls of those who are destitute.
free their souls from the evil thoughts of their enemies and from violence. Their blood will be precious
in his eyes. (15) Thus, the poor man will live and Chlomo will give him the gold of Sheba. The poor man will pray for
he continuously. He will bless it throughout the day. (16) May the cereal harvest be abundant
in the earth, at the top of the mountains. May its fruit tremble like the cedars of Lebanon and may the
people flourish in the city, like the grass on the ground. (17) May the name of Chlomo be eternal. So much
let the sun exist, may his name be magnified. May nations be blessed by him and may they
They praise. (18) Blessed be the Lord God, the God of Israel, Who alone performs wonders. (19) And,
May His glorious name be blessed for eternity, may the whole earth be filled with His glory, Amen.
Amen. (20) The prayers of David, son of Jesse, are completed.

Comment

David here asks God for the suffering to cease with his death and for peace to reign all over.
long of the reign of Shlomo (Rashi). Furthermore, this Psalm also relates to the Messiah, who will be
both a king and a son of a king, being a descendant of David (Likouteï Si’hot, volume 21, page 346).
(3) When the mountain tops are covered with crops, the people are filled with satisfaction and
peace reigns among men (Rashi). Furthermore, the Torah is qualified as 'peace' and it is
even linked to the mountains, since it was given on Mount Sinai. It is thanks to it that peace
reigns in the world. In contrast, 'righteousness', Tsédaka, corresponds to the Mitsvot, which receive
the influence of the Torah, although their source is higher than that of the Torah (Sefer Ha
Maamarim 5569, page 51). The "mountains" and the "hills" are also the Fathers and the Mothers.
from Israel, Abraham, Isaac and Jacob, Sarah, Rebecca, Rachel and Leah. In the future world, will be established
the elevation of the latter in relation to the former (Sefer Ha Maamarim 5569, page 67).
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The king Messiah "will rule from one sea to another", everywhere in the same manner. It is
while 'the honor of God will fill the earth' in the most perfect way (Sefer Ha Maamarim)
Meloukat, volume 4, page 158.
When the crops are in the heights, the wind makes them tremble like the cedars of
Lebanon (David's Citadel).
(17) He who wishes to bless his children will ask that they be like King Solomon.
David.
(19) The honor of God does not belong, strictly speaking, to His Essence. It corresponds more
exactly, to the vitality that emanates from it in order to animate the worlds (Dére’h Mitsvoté’ha, page 179a).
David composed this Psalm at the end of his life, when he appointed Solomon as his successor.
However, this is not the last Psalm of these five books, for the Torah is not stated.
in chronological order (Rashi). David symbolizes, moreover, the revelation here on earth of the Attribute of
celestial royalty. However, it will no longer be after the deliverance, when the Essence of God will
will be revealed within the matter of the world. Hence, "the prayers of David, son of Jesse, will be
completed" (Likutei Sichot, volume 7, page 218).

Third Book of Tehillim

Wednesday's lecture

Psalms 73 (Mizmor)
This Psalm asks the following question: 'Why does the righteous suffer, while the wicked is'
prosperous?". It also presents a plea for the redemption of this long and bitter exile. That
Whoever lies down will find comfort for their soul.

(1) Psalm of Asaph. Surely, God is good to Israel, to those who are pure in heart. (2) As for
To me, my feet have practically strayed. In an instant, my steps would have been sidelined.
For I envied the success of the arrogant when I observed the peace of the wicked. (4) For there is no
suffering, when they die and their health is solid. (5) They do not take part in the effort of
the man and they are not troubled like other mortals. (6) As a result, they bear pride
like an ornament. To deceive, they wrap their bodies when they are violent. (7) Their eyes
are swollen with fat. They have surpassed the fantasies of their hearts. (8) They consume others
and speak harshly about oppressing them. They speak condescendingly. (9) They place their mouth against
the heavens, while their tongue drags on the ground. (10) So His people will return here and they
they will sip a full cup of bitter waters. (11) And they will say: "How could God know? The Most-
Does He possess knowledge of it?" (12) Behold, such are the wicked. They are always
calm, they have obtained generosity. (13) It is surely in vain that I have kept my heart pure, that
I washed my hands in cleanliness to avoid doing harm. (14) Because of my good deeds,
I was struck, all day long and reprimanded every morning. (15) If I had said: 'I will recount
what is it, behold I would have led to rebellion the generation of Your children. (16) And, when I have
I wished to meditate on this, on the ways of God, it seemed to me that iniquity was before my eyes.
Then, I entered the Sanctuary of the Almighty and, from that moment, I understood what their end would be.
(18) You place them only in slippery places, in order to plunge them towards desolation. (19)
How they were decimated in an instant! They reached the end, they disappeared in terror,
(20) like a dream that one forgets upon waking. My Master, in the city, humiliates their image.
(21) When my heart was fermenting and my mind was sharp, (22) while I was ignorant and did not
didn't know, I was like an animal without judgment before You. (23) Nevertheless, I have always
I have been loyal to You. You have held my right hand. (24) You guide me with Your counsel and then You
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Will you receive me with glory? (25) Who else do I have in the heavens? And, apart from You, I have no one.
desire nothing on earth. (26) My flesh and my heart are drawn to You. God, You are the rock of
my heart and my share, for eternity. (27) For behold, those who are far from You will perish. You make
Let anyone who turns away from You disappear. (28) As for me, the closeness of God is my good. I have
found refuge in my Master, God, in order to recount all Your wonderful achievements.

Comment

The death of the wicked is sweet. It does not occur through illness and misery (Radak).
just before this one, they are still in good health and, when they leave the world, they do not suffer
pass (Rachi).
The suffering and turmoil inflicted upon men do not reach them (Metsoudat David).
The fat covers their eyes, which seem absent (Metsoudat David).
His people will return to the way of the wicked (Rashi). Indeed, when men observe
the success of the wicked, they turn, in their turn, towards their poisoned waters (Metsoudat David)
for the water of the Torah is thus removed from their existence and diminished in their eyes (Rashi).
Indeed, it is the entry into the Sanctuary that allows one to understand that the true
the reward is kept for the future world (Radak).
The benefits they receive in this world are the reward for the little good they have.
accomplished, so that no merit can save them from punishment in the future world
(David's Metsoudat).
(20) This verse refers to the Assyrian army of Sennacherib, which was defeated in Jerusalem, in the
city where she had committed abominations (Rashi).
The Wisdom of God transcends men, so that only the man who is completely His
submitted, "like an animal", is really found "before You" (Tanya, page 24a). Assaf, by
divine inspiration wrote this verse in the name of all Israel: 'Although I am like an animal'
Before You, may I not know, may I not feel in my soul how unified I am with You,
I fill myself naturally with love and fear for You.” (Tanya, page 66a-b).
The Tséma’h Tsédek specifies that the love of God defined by this verse disregards any
another attraction, including towards the highest level of Gan Eden. In fact, the Admour Hazaken,
when he experienced ecstasy, exclaimed: "I want nothing! I do not want Your Gan Eden! I do not
I do not want Your future world! I want only You!" (Hayom Yom, 18 Kislev). In fact, what
What importance can absolute nothingness have against eternal existence? (Tanya, page 62a). And,
How could man experience any pleasure other than that of God, even when this
Is pleasure related to the highest spirituality? Or, is the entire chain of worlds created only
by a contraction of the Light of G-d, infinitely lower than His Essence (Sefer Ha
Maamarim Meloukat, volume 4, pages 237 and 324, volume 6, page 99.
The proximity of God is beneficial for one who physically immerses himself in the Mitzvah and
thus experiences all the beauty (Torat Mena’hem 5711, volume 1, page 88)

Psalm 74 (Maskil)
The Psalmist groans and mourns for all the synagogues and houses of study that have been
burned. The Philistines had destroyed the Tabernacle of Shiloh. Nebuchadnezzar destroyed the
first Temple. And we have been in exile for so long, without seeing the signs of the
Deliverance. When will we obtain it? Read, you will find here lamentation and consolation.

Maskil of Asaph. God, why have You abandoned us forever? Why is Your anger?
Does she rage against Israel, the flock of Your pasture? (2) Remember Your assembly, that You
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as acquired a long time ago, the tribe of Your heritage that You freed from Egypt, Mount Zion in
which You have resided. (3) Lift Your steps to inflict eternal ruin, for all the evil that the
enemies have perpetrated in the Sanctuary. (4) Your adversaries have roared within Your places of
meeting. They placed the signs of their idols as signs. (5) The axes driven into the part
thick trees were considered as an offering made to the Most High. (6) And now,
they are destroying all its doors together, with hammers and axes. (7) They set fire to Tone
Sanctuary. They have desecrated to the ground the place where Your Name resides. (8) Their leaders have thought about it there.
together, in their hearts. They burned all the meeting places of the Almighty, on earth. (9)
We have not seen our signs of redemption. There are no more prophets and none of us knows.
when we will be delivered. (10) How long, God, will the adversary be insulting, the enemy
Will he blaspheme Your Name forever? (11) Why do You withdraw Your hand? Bring out Your hand
right of Your girdle to fight against Your enemies! (12) Indeed, God is my King since
previously, accomplishing acts of deliverance even within the earth. (13) By Your power,
You divided the sea, You crushed the heads of the sea monsters, on the waters. (14) You have crushed the
heads of the Leviathan, You have made it the food of the nation wandering in the desert. (15) You have split the
rock, causing a source and a river to emanate, You have dried up the mighty rivers. (16) The day
It is Yours, the night is also Yours. You have established the luminary of the moon and the sun. (17) You have erected
all the limits of the earth, You have formed summer and winter. (18) Remember this, the enemy has
injured the Eternal, a vile nation has blasphemed Your Name. (19) Do not deliver the soul of Your dove to the
wild beast, never forget the life of Your poor. (20) Consider the alliance, for the places
The obscured areas of the country have filled with violent homes. (21) May the prayer of the oppressed not go unanswered.
do not return, in disgrace. Thus, the poor and those in need will praise Your Name. (22)
Dress Yourself, God, defend Your cause. Remember Your disdain for this despicable man, who
was constant all day. (23) Do not forget the voice of Your adversaries, the tumult of those who
oppose to You, who constantly rise up to tarnish You.

Comment

The Maskil is a Psalm intended to illuminate and share knowledge. It emphasizes,

in this case, this exile, due to its length, leads one to think that God has us
definitely abandoned (Metsoudat David).
Nabuchadnezzar, before attacking Jerusalem, prayed to his idols for their assistance and
He asked them for a sign. When he claimed victory, he considered that he had received that sign.
David's Metrology
(5) The axes were planted in the trees to cut wood for construction.
Temple and all were then aware of performing an important act (Metsoudat David). According to
another interpretation, the enemies, noticing that their axes were breaking the wooden doors of the
They said to themselves that their attack on the Temple was, in fact, directed against God Himself (Rashi).
At the time of the Temple, when harmony prevailed, Divinity was revealed in the world.
who prayed, whether he made a material or spiritual request, was immediately granted.
During the period of exile, however, God does not always reveal Himself, due to our faults. It may therefore be...
that our prayers may not be heard (Sefer HaMaamarim 5712, page 180). The signs of God,
Veiled during the time of exile, Otot, are also the words constituting the Word of God which brings to life.
the worlds. During the exile, this Word is concealed, and the Presence of God is not perceptible.
Regarding the future world, however, it is said: 'Your Master will no longer hide.'
Your commandments, page 20b.
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God 'performs acts deep within the earth' by allowing His Attribute to be revealed there.
of goodness, in all its power, despite the inherent limit of matter (Sidour of the Admour
Hazaken, page 193b).
(13) This verse alludes to the crossing of the Red Sea, which split into twelve parts,
corresponding to the twelve tribes. The heads of the sea monsters refer to the Egyptians, those
from the Leviathan to the princes and ministers of the Pharaoh (Metzudat David). The division of the sea
also illustrates how divine vitality is distributed among creatures, each one receiving it
receiving according to one's capabilities and needs (Dére’h Mitsvoté’ha, page 106a). In this sense,
the vitality of God can be compared to food, which is digested by the body, each member in
integrating the elements that are necessary for him (Sidour de l'Admour Hazaken, page 61d).
During the crossing of the Red Sea, the Egyptians' goods became the 'food' of the people.
of Israel (Rashi).
Water flowed from the rock for the children of Israel in the desert, and God dried it up for them.
powerful rivers, the Red Sea and the Jordan (Metsoudat David).
The day here refers to the period of deliverance and the night refers to exile. In a situation
As in the other, God supports the Jews and gives them the 'luminary', the Torah.
(17) This verse is the response brought to the nations cursing the Name of God and becoming
His enemies when they claim that He has abandoned the earth to astral influences. For, in
In reality, natural phenomena are nothing but an emanation of Him. King David responds here to
injures to peoples by emphasizing that summer and winter, the boundaries of the earth are just signs of
In His Presence down here (Sidur of the Admor Hazaken, page 303a).
The turtle dove never changes its mate. Likewise, the Jews remain faithful to God.
understood when He distances Himself from them (Rashi).

Psalm 75 (To the Choir Master)

How great are the ways of the people of Israel. When they celebrate a festival, they do not multiply.
frivolous acts, but praise and glorify God. On the occasion of each festival, they study its laws.
Also, when the Torah was given, when they proclaimed: 'We will do and (then) we'
understood”, they allowed the world to continue. This Psalm also delivers a
important lesson in ethics for those who are satisfied with the pleasures of the world and think that their
prosperity is the fruit of their own efforts.

(1) To the chief musician, a plea to avoid destruction, Psalm of Asaph, a song. (2) We
We give thanks to You, God, we give thanks to You, for Your Name is near. Our ancestors we
They told of Your wonders. (3) When I choose the proper time, I will judge with fairness. (4) The
the earth and all its inhabitants were in danger of dissolution, but I have firmly established its pillars,
forever. (5) I said to the arrogant: 'Do not be arrogant' and to the wicked: 'Do not lift up'
your pride. (6) Do not raise your pride to the sky and do not speak with insolence, with a
but raised, (7) for greatness does not come from the east, nor from the west, nor from the desert. (8) For God is the
Judge. He lowers one and raises the other. (9) For a cup of reprimand is in the Hand of God,
with strong wine, a full blend and He pours it, but all the wicked of the earth will not find any
they will only drink the dregs. (10) As for me, I will always declare, I will sing for God of
Yaakov. (11) And I will cut off all the horns of the proud of the wicked, while the horns of glory
You Just will be enhanced.

Comment
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On the occasion of a celebration, a 'timely moment', we do not act lightly. We

"Let us judge with fairness" the theme of this celebration and we praise God accordingly (Rashi).
If the children of Israel had not accepted the Torah, the world would indeed have reverted to
nothing. Thus, it is indeed its creation that was confirmed by the acceptance of Israel (Rashi).
But if the arrogant and the impious lead the Jews astray from the right path, the world will lose its
assise (Metsoudat David).
God has prepared the cup of punishment and the wicked will not triumph indefinitely.
The lees is the residue of wine, which settles at the bottom. The longer the time passes, the more the
wine becomes strong and the deposit of lees is more significant. But this is only the case when the wine
and the lees are well separated. If they mix, however, the wine becomes cloudy. In this case,
Wine symbolizes Israel and the dregs, the nations seeking to divert its vitality (Sefer Ha Maamarim)
Admour Haémtsahi, Devarim, volume 1, page 67.
(11) The horn symbolizes the elevation that has been specifically entrusted to Israel. Nevertheless, the faults
committed and the resulting exile caused the loss of this horn. Since then, it has been passed on.
to other nations. To preserve the 'horns of glory' of the Just, it is necessary to study the
Torah, to put into practice the Mitsvot and, above all, to overcome the hard trials of the
period of the heel of the Messiah, which precedes his coming (Sefer Ha Maamarim Meloukat, volume 1, page
200).

Psalm 76 (To the Music Director)

This Psalm reveals the prophecy of Sennacherib, whose entire great army was seized by a
deadly stupor. His soldiers therefore did not have the strength to take up arms and were all defeated.

(1) To the chief musician, with the Neginot, A Psalm of Asaph, a song. (2) God is known in Judah.
His Name is great in Israel. (3) When His Tabernacle was in Salem, in Jerusalem and His Residence
at Zion, (4) He broke there the flying arrows of the bow, the shield, the sword, and the battle, to
eternity. (5) You are formidable, more powerful than the mountains with their dens, the armies of
Sennacherib. (6) Those who had a brave heart have lost their reason. They have slept from their sleep.
and not all the fighters have regained their abilities. (7) By your rebuke, God of Jacob,
The cart and the horse fell asleep. (8) You yourself are formidable, and who can stand before You,
During Your anger? (9) From the heavens, You pronounced the verdict, the earth was in fear, then it was
calm. (10) When God stands to render judgment, all the humble of the earth are
delivered, for eternity. (11) For the rage of man will lead him to praise You. Therefore, You will hold back the
rest of anger. (12) Children of Israel, make vows and fulfill them for the Lord
your God. All the nations surrounding Jerusalem will pay tribute to Him Who is to come.
fears. (13) He cuts the haughty spirit of the nobles. He is terrifying towards the monarchs of the earth.

Comment

The armies of Sennacherib had lost their reason and could no longer gather their forces.
to fight. All his soldiers fell into a deep sleep and were decimated (Metsoudat David).
Upon the defeat of Sennacherib, the Jews, previously in fear, were reassured.
(Rachi). According to another interpretation, God attached a condition to creation: 'If Israel accepts
the Torah, everything will be fine. If not, I will return the world to nothingness.” So it is the
Torah that grants true existence to the world. Also, the earth was in fear.
before the revelation at Sinai. Then, when the Torah was given, it calmed down (Sefer Ha Maamarim
Meloukat, volume 2, page 7.
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When the wicked are punished for their rage against Israel and they turn their sword into
Towards their own hearts, the Jews recognize the greatness of God (Metsoudat David).
Observing the fall of Sennacherib, the peoples surrounding Jerusalem were seized with fear in the face of the
the greatness of God, will bring Him offerings (Metsoudat David).

Reading of the fifteenth day of the month

Psalm 77 (for the conductor)

To the chief musician, upon the Yedoutoun, by Asaph, a Psalm.

I moan. My voice is to God and He will hear me. (3) On the day of my distress, I sought my Master.
My wound oozes constantly during the night. My soul refuses to be comforted. (4) I remember
my suffering, God and I groan. When I speak of it, my mind always fades away. (5) You grasp
my eyelids. I am broken and I cannot speak. (6) I thought of the days of yore, of the old
years. (7) I remember my song during the night. With my heart, I meditate and my spirit
diligent search: (8) "Will my Master abandon me for eternity? Will He not be...
more favorable? (9) Has his kindness ceased permanently? Has his promise to support us
reached its end for all generations? (10) Has God forgotten to grant us His
thanks? Has His anger forever restricted His compassion?" (11) And I said: "This
the change of the right hand of the Most High is to terrify me. (12) I remember the
accomplishments of God, when I remember Your wonders of old. (13) I will meditate on all
what You have done. I will speak of Your actions.” (14) God, Your way is in holiness. What
Is there power as great as that of God? (15) You are the Almighty Who accomplishes...
wonders. You have made Your power known among the nations. (16) With a mighty arm, You have
delivered Your people from Egypt, the sons of Yaakov and Yossef, for eternity. (17) The waters of the
The Red Sea saw You, God. The waters saw You and they were terrified. The depths themselves have
trembled. (18) The clouds have poured out water. The heavens have emitted a sound of thunder and Your arrows,
the lightning crossed them. (19) The sound of your thunder was in the swirling wind, confusing
the Egyptian chariots. The lightning illuminated the world. The earth trembled and shook. (20) Your
the way has passed through the sea and Your path, through the many waters. But, Your footsteps are not
known. (21) You have led your people like a flock, through Moses and
of Aharon.

Comment

The Yedoutoun is a musical instrument (Metsoudat David).

(3) The night alludes to this long exile (Rashi).
The Jews are the sons of Jacob, but also those of Joseph, for it is he who feeds them.
during the famine period, while he was viceroy of Egypt (Metsoudat David).
(20) After crossing the Red Sea, the water returned to its place. Subsequently, the wonders of
God, His "steps", could no longer be "known" (Metsoudat David).

Psalm 78 (Maschil)
This Psalm describes the miracles of God, accomplished for the Jewish people since their liberation from Egypt.
until David became the king of Israel.
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Maschil of Asaph. My people, be attentive to My Torah. Listen to the Words of My

mouth. (2) I will open my mouth with a parable. I will express riddles concerning the times
ancient ones, (3) that we have heard and that we know, that our ancestors have passed down to us
reported. (4) We will not hide them from their children, from future generations, including to the
last. We will recount the praises of the Eternal, His power and the wonders that He has
He established a testimony in Jacob and placed the Torah in Israel, which He commanded.
to our ancestors to make known to their children, (6) so that the last generation knows it, that the
children who will be born come and tell their own children (7) that they must place their trust
in God, not to forget the accomplishments of the Almighty and to keep His Commandments, (8)
so that they are not like their ancestors, a stubborn and rebellious generation, a generation
who has not prepared his heart for the Word of God, who has not been faithful to the Almighty, by
his spirit. (9) The sons of Ephraim, armed archers, turned back on the day of battle. (10) But,
The children of Israel did not respect the covenant of God. They refused to follow His Torah.
forgot His achievements and His wonders, which He showed them. (12) In the presence of their
ancestors, He performed wonders in the land of Egypt, in the field of Tsoan. (13) He opened
the sea and theirs made them cross. He raised the waters like a wall. (14) He led them by a cloud,
during the day and by the light of the fire, throughout the night. (15) He split the rocks in the desert
and quenches, like the deep abysses. (16) He made waves burst from the rock and water flow out,
like rivers. (17) But they continued to sin against Him, to rebel against the Most High,
in the desert. (18) They tested God in their hearts by asking for food to satisfy
their desire. (19) They spoke against God and said: 'Can the Almighty prepare a table'
in the desert? (20) It’s true, he struck the rock and water flowed out, streams emanated.
Will He also give bread? Will He prepare meat for His people?" (21) Also,
The Eternal heard him and was angry. The fire burned against Jacob, and moreover, the anger rose against
Israel. (22) For they did not have faith in God and did not place their trust in His salvation, (23)
although He has ordained the clouds up there and opened the gates of heaven, (24) that He has made
to rain down upon them manna to feed them and that he gave them the grain of heaven. (25) Man
He fed them the bread of angels. He sent it to them in abundance. (26) He caused the east winds to blow in the heavens.
And, by His power, He brought a wind from the south. (27) He made it rain meat for them, as much as the
dust and winged fowl, like the sand of the seas. (28) He made them fall in the midst of His
camp, all around His residences. (29) They ate and were satisfied in abundance, for He
satisfy their desire. (30) They had not yet strayed from their desire, still had the food
in the mouth (31) when the anger of God rose against them, killed the most important among them
they bent those who were chosen in Israel. (32) Despite this, they sinned again and they had no
not believed in His wonders. (33) He therefore led their days to their end in vanity and their
years in terror. (34) When He killed them in the desert, they sought Him, returned and were
turned to the Almighty. (35) They remembered that God is their Rock, that the All-
Powerful is their Liberator. They flattered Him with their mouth and deceived Him with their tongue.
Their heart was not faithful to Him, and they did not respect His covenant. Despite this, He-
even being merciful, expiates iniquity and does not destroy. He often calms His anger and
does not awaken all his wrath. (39) He remembers that they are just flesh, a breath that
passes and does not return. (40) How many times did they rebel against Him in the desert and
Did they afflict Him in this desolate place! (41) Ceaselessly, they tested the Almighty and
asked for a sign from Him who is holy in Israel. (42) They did not remember His hand, nor the
day when He freed them from the oppressor, when He placed His signs in Egypt and His wonders in
the field of Tsoan, (44) when He turned their rivers into blood, just like their streams,
lucky that they could not drink, when He sent them hordes of beasts that devoured them, of
frogs that ruined them, (46) when He delivered their harvest to the locusts and the fruit of their labor
to the locusts, (47) when He destroyed their vineyard by hail and their sycamores by the biting frost,
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(48) when He entrusted their flocks to the hail and their cattle to the lightning, (49) when He sent them
His anger, the wrath, the indignation and distress, a delegation of malevolent emissaries,
when He paved a way for His anger, He did not preserve their soul from death and delivered their corpses to the
pestilence, (51) when He struck every firstborn in Egypt, the first fruit of their power in the
tents of 'Ham, (52) when He made His people travel like small cattle and guided them like a
herd in the desert, (53) when He led them to safety, without them being afraid because the
But had covered their enemies, (54) when He led them to the edge of His Sanctuary, this
mountain that His right hand has acquired, (55) when He sent the peoples away from before them and made them
parts of His inheritance, when He made the tribes of Israel dwell in their tents. (56) But, they
they tested God and rebelled against the Most High. They did not respect His Testimonies.
They turned away and rebelled like their ancestors. They became like an archer.
deceiver. (58) They provoked Him to anger with their high altars and made Him jealous with their idols.
(59) God heard and He was angry. He conceived a deep aversion for Israel. (60) He abandoned
So the Tabernacle of Shiloh, the Tent in which He dwelled among men. (61) He placed His
power in captivity and His glory in the hands of an opponent. (62) He delivered His people to the sword and
He was angry about His inheritance. (63) His young men were consumed by fire and His young girls
therefore had no wedding songs. (64) Their priests fell by the sword and their widows did not
did not cry. (65) And my Master awoke, like one who has slept, like a powerful
fighter who rises from his wine. (66) He struck his enemies, who retreated. He them
inflicted an eternal humiliation. (67) And, He had a repulsion for the tent of Joseph, He did not choose
not the tribe of Ephraim. (68) He therefore chose the tribe of Judah, the mount Zion that He loves. (69) He
He built His Sanctuary, like the tops of the heavens, like the earth that He founded for
eternity. (70) He chose David, His servant and took him away from the activities of the flock. (71) From the
food of the ewes, He brought him to be the shepherd of Jacob, His people and of Israel, His
heritage. (72) And David made them graze according to the integrity of his heart and led them by the purity of
his hands.

Comment

The Maskil is a Psalm that aims to provide insight and confer the
knowledge (Metsoudat David).
The parable in question here is the Torah (Rashi).
Yaakov is, among the Patriarchs, the one who dedicated himself the most to the study of the Torah, just as he
It is said: 'And Jacob dwelled in the tents' of study. This is why this verse links the Torah to
his name (Likutei Sichot, volume 20, page 392). Furthermore, the Testimony in question here
includes all the Mitsvot, although they are usually divided into three groups, the
Decrees, Testimonies, and Judgments. However, this distinction is not retained here.
In fact, all the Precepts of the Torah are indeed a testimony to the divine revelation within the
material world (Sefer HaMaamarim Meloukat, volume 2, page 58, volume 4, page 216). In fact, Israel
describes, in this verse, the immense elevation of the Torah and that is why all the commandments are there.
are presented as testimonials. For each Mitsva indeed testifies to the
revelation of the Essence of God that is realized through her. Through her, the Jew who
The accomplished one can fully feel the Presence of God (Sefer HaMaamarim 5700, page 58).
(9) The descendants of Ephraim, relying only on their own strength, left Egypt.
before the other tribes, but they were defeated when they attempted to enter the land of Canaan,
in Gat. However, the children of Israel did not learn the lesson from this episode (Metsoudat David).
Tsoan was the capital of Egypt at the time (Radak).
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When the children of Israel crossed the Red Sea, which is very salty by nature, God softened it.
waters, so that they can also drink it and be refreshed (Rashi). The image that is suggested here
by the fact of 'watering like the deep abysses' is as follows. The water alludes to the
understanding, and it is only when it arises from the 'deep abysses' that it receives a wide
development that can then be passed on to other people, who will be able to
enter (Sefer Ha Maamarim 5752, page 5).
Manna is the bread of angels, and God made it so that each one could find the taste they desired.
It is for this reason that the children of Israel committed a sin by asking for meat. They
could indeed have found its taste in the manna (Rashi). But, the word Abirim, the angels,
can also be read Evarim, the members. Thus it is another characteristic of the bread of angels that is
underlined by the verse. For, the manna was completely integrated by the members of the body and it did not
did not produce any waste. Furthermore, Abirim also means 'the powerful' and thus alludes to the
the power of the Light of God that is granted to every Jew, whoever they are and regardless of what,
Furthermore, the good deeds he was able to accomplish (Sefer HaMaamarim 5672, page 1069).
The fault referred to in this verse is the sending of the explorers, who discouraged the people.
from Israel to enter the Holy Land (Fortress of David).
Indeed, the children of Israel spent forty years in the desert and they died before having
can contemplate the Holy Land (Metsoudat David).
God does not punish with all the rigor that should have been adopted towards the man who has acted badly.
He knows, indeed, that men are but beings of flesh, with limited means.
David).
God "cleared a path for His anger" by not allowing the angel of death to kill whom He pleased.
he seemed, but only the firstborn of the Egyptian households (Rashi).
The Egyptians are indeed the descendants of 'Ham (Metsoudat David).
the deceptive archer aims in one direction, but shoots his arrow in another. Likewise,
the children of Israel remained faithful to God for many years, then they became
idolaters (Metsoudat David).
(60) In the time of the High Priest Eli (Metsoudat David).
This refers to the capture of the Ark of the Covenant and the Tablets of the Law by the Philistines.
(Rachi).
The sons of Eli and other priests who carried the holy Ark were captured along with it by the
Philistines (Fortress of David). And the widows themselves died before they had the time to
to mourn the loss of spouses (Rashi).
The wisdom of the divine soul is asleep in the wicked. Although it has not been changed,
it therefore does not intervene in the functioning of their personality. However, when they do
are confronted with the trial, it is awakened. From then on, these wicked ones manage to overcome
this trial, without anything allowing to logically justify that they do not succumb to it. It is
For this reason, the simplest Jew is ready to give his life to sanctify the Name of G-d.
Moreover, he can do it at any moment, instantly, without even having to prepare for it.
(Tanya, page 25a).
The tent of Yossef refers to the Sanctuary of Shiloh, which was located in the territory of Ephraim.
son of Joseph (Metsoudat David).
God loves Mount Zion, for it is there that Abraham was to sacrifice Isaac.
David)
Similarly, as the heavens and the earth are immutable, the Temple of Jerusalem will also be
eternal (Radak).
There are two kinds of kings, the one who exercises power and the one who possesses it naturally.
God chose David not only for his descendants to wield power but also for
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that they possess royalty by the very nature of their personality (Likutei Sichot, volume 28,
page 110).
A shepherd leads each animal of his flock by an effect of divine Providence. Thus, he
leads to the best pasture, protects her from all dangers. Likewise, King David
cared about every Jew, sought to meet all of his needs, both material and spiritual,
he showed the necessity of putting into practice all the Mitsvot of the Torah. The reason is that
next. David possessed the Wisdom of the attribute of Royalty and this was granted only to him. His
successors, on the other hand, could not obtain it (Derech Mitzvotecha, page 108a).

Reading of the sixteenth day of the month

Psalm 79 (Mizmor)
Asaph addresses this Psalm to the Almighty, Who has directed His anger towards the wood and the stones of
Temple, thus sparing the people of Israel. Nevertheless, Asaph bitterly laments, lamenting
this immense destruction. Indeed, this place was so holy that the children of Israel were not
authorized to go there and only the High Priest would enter it on Yom Kippur, whereas currently this
the place is so desolate that foxes cross it.

Psalm of Asaph. God, the nations have invaded Your inheritance. They have defiled the Sanctuary.
of Your Holiness. They have made Jerusalem a heap of rubble. (2) They have given the bodies
of Your servants as food for the birds of the sky, the flesh of Your righteous men to the animals of
the earth. (3) They have shed their blood like water, around Jerusalem, without anyone
do not bury them. (4) We have become a humiliation in front of our neighbors, an object of mockery and
of derision for those around us. (5) Eternal, how long will You take away
Eternity? Will your jealousy burn like a consuming fire? (6) Pour out Your anger on the peoples.
who do not want to know You, on the kingdoms that do not invoke Your Name. (7) For they have
devoured Yaakov and devastated his dwelling. (8) Do not remember for us our sins of the past.
May Your compassion reach us quickly, for we have descended very low. (9) Come-
Help us, God of our deliverance, for the glory of Your Name. Save us and forgive us.
Our faults, for Your Name. (10) Why would the nations say: 'Where is their God?'
Let it be known by these nations, before our eyes, what is the punishment for the spilled blood of Your servants.
Let the moaning of the prisoner reach You. According to the greatness of Your
brass, frees those who are condemned to die. (12) And, give back to our enemy neighbors, sevenfold in
their bosom, the humiliation they think they have inflicted on You, my Master. (13) As for us, Your people
and the flock that You pasture, we will give You thanks for eternity. In every generation, we
we will pronounce your praise.

Comment

(1) Why speak here of “Psalm of Asaph” rather than “Lamentation of Asaph”? Because
The purpose of this text is to give thanks to God for pouring His anger on the wood and on the
stones rather than on the people of Israel (Rashi). More deeply, what the Torah states of a
The negative way nonetheless has a positive meaning in reality. In this case, the
the nations in question here refer to materiality and the grip it exerts. This psalm
emphasizes that we should not consider its lowliness. On the contrary, this material must receive
the elevation by immersing oneself in holiness and spirituality (Itvaadouyot 5747, volume 1, page 193)
(2) At the destruction of the Temple, the dead were not given burial (Metsoudat David).
 86

The highest form of Techouva transforms intentionally committed sins into

benefits. In such cases, transgressions disappear and there is therefore no longer any reason to ask for
God forbid forgetting them. One must conclude that this verse refers not to this form of
Fear of God, but one that is based on the fear of God rather than on His love. Such a
Techouva only transforms intentional sins into sins committed inadvertently.
That is why God is asked to forget them (Or Ha Torah, Chemot, page 1152).

Psalm 80 (To the Chief Musician)

This Psalm is a prayer inspiring fear, so that God may grant His closeness once again.
Israel, as it was before.

(1) Au chef des chantres, sur le Chochanim, témoignage d’Assaf, Psaume. (2) Berger d’Israël,
Listen. You who lead Yossef like a flock, you who dwell above the cherubim, appear.
to free us. (3) Before Ephraim, Benjamin, and Manasseh, awaken Your power, for it
It is up to us to be saved. (4) God, make us return. Shine Your face and we will be delivered. (5)
Eternal, God of hosts, how long will You be angry and ignore the prayer of Your
people? (6) You fed them with the bread of tears. You gave them drink in large quantities of tears. (7)
You have made us an object of discord with our neighbors. And our enemies mock You.
God of armies, bring us back, shine Your face and we will be delivered. (9) You have brought out a
vine of Egypt, You have cast out the nations and You have planted it. (10) You have made room before it,
You have planted its roots and filled the earth with it. (11) The mountains have been covered by it.
shadow and its branches have become powerful cedars. (12) It has stretched its branches to the
sea and its shoots up to the river. (13) Why then have You broken its fences, so that all
those who pass on the path may pluck its fruit? (14) The wild boar of the forest has devastated it
and the wild bird of the field feeds on it. (15) God of hosts, please return, observe the
heavens and see, consider this vine (16) and the foundation that Your right hand has planted, the son that You
as strengthen for Yourself. (17) For it is burned by fire and cut. By the reprimand of Your
face, they perish. (18) May Your hand rest upon the man at Your right, upon the son of man whom You
as you strengthen for Yourself. (19) Thus, we will not turn away from You. Let us live and
we will invoke Your Name. (20) Eternal, God of hosts, bring us back, shine Your face and
we will be delivered.

Comment

The Chochanim is a musical instrument in the shape of a rose, Chochana (Metsoudat David).
The Jewish people is defined here as the flock of Yossef. It is indeed he who came to the aid of
needs of his brothers, when he was the viceroy of Egypt and who showed them love, despite
the attitude they had toward him. Now, such behavior marked by kindness is indeed the
characteristic of the Jewish people. Yossef adopted it concretely and thus deserved for his name to be carried.
throughout Israel (Likutei Sichot, volume 22, page 253). Indeed, Joseph ensured not only the
material sustenance of Israel, but also its spiritual sustenance. Thus, it is thanks to him that the
sons of Jacob, when their father proclaimed: 'Hear, O Israel: the Lord is our God, the Lord is
One replied to him: "Just as there is only the one God in your heart, so it is the same.
for ours.” Then Yaakov said: “Blessed be the glorious Name of His kingdom forever.”
This proclamation was the origin of the Shema Israel, which is thus linked to the merit of Joseph (Sefer Ha
Maamarim 5636, volume 2, page 303.
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(3) At three different times, these tribes, Ephraim, Benjamin, and Manasseh were confronted with a
grave danger, because of their own recklessness. Although they were directly responsible
God saved them from this situation (Rashi).
Israel is compared here to a vine, and God, taking him out of Egypt, led him into the land.
from Canaan, from where he sent away the seven peoples to settle there (Metsoudat David). More generally,
the movement of this vine symbolizes the departure of the Jewish people for exile, from one country to another,
in order to elevate the matter of the world. In exile, the wicked know success and, well
often, persecutions follow one another. But this situation is nevertheless a blessing. Indeed,
when the Jews are oppressed in a country, they still have the possibility to fulfill the Mitsvot in a
another country. In this way, the Torah cannot be forgotten (Sefer Ha Maamarim 5687, page 201).
The kings of Israel are compared by this verse to the powerful cedars (Metsoudat David).
Israel settled, in fact, from the Mediterranean Sea to the Euphrates River (Rashi).
The 'wild boar of the forest' refers to the kings of the nations, who are powerful during the time.
of exile. In contrast, when the Messiah comes, they will be stripped of their power and,
Then, the reign will be an exclusive aspect of the domain of holiness (Sefer Ha Maamarim 5672, page
376).
When God observes the Jews from heaven, they gain importance and He grants them
thus His Providence, through the Torah, which is revealed to the Jews and which constitutes the
magnifying glass through which the Almighty observes every detail of the world (Sefer Ha Maamarim
5708, page 272.
The "foundation" here refers to the Holy Land and the "son" refers to the Jewish people (Metsoudat David).
May Your hand always protect Israel, which You delivered from Egypt by Your right hand.
David).

Psalm 81 (To the conductor)

This Psalm was recited in the Temple on Rosh Hashanah, because, on this day, miracles occurred.
accomplished for the Jewish people.

(1) To the chief musician, on the Guitit, a Psalm of Asaph. (2) Sing praises to God, our strength, blow the trumpet.
Shofar for the God of Jacob. (3) Sing a hymn, play the tambourine, the pleasant harp and
Blow the shofar for the new moon, on the appointed day for our feast. For it is a
law for Israel, a judgment for the God of Jacob, (6) a testimony that He placed in Joseph,
when he marched against the land of Egypt. I then heard a language that I did not know.
(7) I removed the burden from his shoulder. His hands were freed from the cauldron. (8) In the
distress, You called and I delivered you. You called to Me in a hidden way, but I answered you.
with wonders like lightning. I have tested you by the waters of Meriva, forever.
Listen, My people, I will testify before You. Israel, may you hear me.
You shall have no foreign god, and you shall not bow down before a distant god. (11) I am
The Lord your God, who brought you out of the land of Egypt. Open your mouth wide for
formulate your request and I will grant it. (12) But, My people did not listen to My voice. Israel did not Me
did not obey. (13) Therefore, I sent them into exile, because of the desire of their heart. They followed their
bad thoughts. (14) If only My people would listen to Me, if Israel would follow My ways, (15)
I would have very quickly reduced their enemies and turned the Hand against their oppressors. (16) Those who
hate the Eternal will crawl before Him and the time of their punishment will last forever. (17) Then, I
I will feed Israel with the finest wheat, and I will satisfy you with honey from the rock.

Comment
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The Guittit was a musical instrument designed in Gat (Metsoudat David).

(4) This verse refers to Rosh Hashanah (Metsoudat David) and emphasizes, in particular, that the
practices of this celebration, even if they are repeated every year, must still be
celebrated, each time, as if they were new (Likouteï Si’hot, volume 15, page 284). The
Baal Chem Tov, in particular, teaches that the Shofar resonates, every year, as if for the
first time. Or, he specifies, everything that is accomplished up there depends on the effort of the Jews down here.
They must therefore blow the Shofar themselves each time in a renewed manner (Sefer Ha
Maamarim Meloukat, volume 1, page 422). Furthermore, the moon mentioned in this verse is related to
the Attribute of Heavenly Royalty, which must be precisely reconstituted on Rosh Hashanah, so that the
God's reign may be proclaimed for the new year. The Jews also crown Him by sounding
from the Chofar (Sefer Ha Maamarim Meloukat, volume 1, page 475). Nevertheless, the new fact that is
thus introduced by Rosh Hashanah only reveals itself later, at Sukkot. This is the reason for
which the service of God at Rosh Hashanah is accompanied by tears, while Sukkot is 'the
time of our joy" (Sefer HaMaamarim Meloukat, volume 4, page 28). And this joy of Sukkot
allows to internalize the intense lights that were revealed on Rosh Hashanah and Yom Kippur
(Sefer HaMamarim Meloukat, volume 5, page 29). Finally, it is the Shofar of Rosh Hashanah that
introduce the “great Shofar” that will be sounded when the Messiah comes (Book of Discourses)
Meloukat, volume 6, page 6.
According to the Law of Israel, the Shofar must be blown on Rosh Hashanah, so that each person may awaken to the
Techouva (Metsoudat David). Furthermore, the Law here alludes to the Torah and the judgment to
Mitzvot. The Torah, which is an intellectual perception, is related to Israel, describing the Jewish people.
in all its elevation, while the Mitsvot are related to Yaakov, in the same
etymology that Ekev, the heel, because they must be put into practice through objects
the most inferior materials (Sefer Ha Maamarim Meloukat, volume 2, page 104).
A testimony was "placed in Yossef" when he was released from prison and became, the same
day, the viceroy of Egypt. This happened on Rosh Hashanah. So that Joseph could take on this
function, the angel Gabriel taught him all the languages. In this way, he was able to understand the languages that only
Previously, he did not know (Metsoudat David).
The cauldrons in question here are those that allowed the children of Israel to prepare
the meals of the Egyptians who kept them in captivity (Rashi). Indeed, it is at Rosh Hashanah that they
"cleared of the cauldron" since the children of Israel ceased to be subjected to the
servitude in Egypt. Now, cooking was part of the tasks imposed on slaves (Metsoudat
David).
The expression: 'Open your mouth wide' emphasizes that a man can go beyond the limits.
inherent to his personality. He receives the strength from 'the Eternal your God, who made you.
leaving the land of Egypt, the source of narrowness and limitation (Likutey Sichot, volume 23, page)
These words also relate to the study of the Torah, for the more one pronounces the words and
the more we are filled with the most precious riches, including materially (Sefer Ha
Articles 5569, page 10).
Although He grants man free will, God says: 'If only My people
He listens to me because in this way, He imparts to each one a particular strength to make the right choice.
The sayings of 5686, page 50.
Israel will be encouraged to follow the path of God when it remembers that its ancestors were
fed by the manna from the heavens, better than rich wheat, and they drank the water flowing from the rock,
sweeter than honey (Ibn Ezra).

Psalm 82 (Mizmor)
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This Psalm delivers an important lesson to judges who render an unjust verdict against the poor and
the orphan, while they flatter the rich, agree to be bought and pretend not to know
the law.

Psalm of Asaph. God stands in the assembly of judges. He renders judgment among the judges.
(2) Until when will you pronounce an unjust verdict, always favoring those who do evil? (3)
Render justice to the one who is in need and to the orphan. Be respectful towards the poor and
he who is devoid of everything. (4) Save the unfortunate and the indigent from the hand of the wicked. (5) They do not
do not know and they do not understand. They move forward in darkness. As a result, all the foundations
of the earth tremble. (6) I said that you are all angels, the sons of the Most High. (7) But, you
Die like a man, you will fall like one of the princes. (8) Rise up, O Lord, judge the
earth, for You inherit all the nations.

Comment

God stands among the Jews to observe their loyalty (Metsoudat David).
(2) The expression "he who does evil" is an image introduced here to describe the body. Assaf
accuse here the Jews of allowing their body to be the sole judge, in the final instance, of everything that concerns them.
concerns. He asks to prioritize 'the one who is in need,' the soul, so that it is not
not "orphan", but rather feel, quite the contrary, that "you are the children of the Eternal your
God" (Book of Short Teachings, page 220).
Dishonest judges walk in darkness, for they do not know and they do not understand.
the immense responsibility that rests upon them. Indeed, justice is one of the pillars upon which the
the world rests and, without it, this one loses its stability (Metsoudat David).
(6) By giving you the Torah, I wished for you to be like the angels, for whom death
makes no sense, but you were like the first man, who died because He did not me
listened (Metsoudat David). According to another interpretation, God grants man strength.
necessary to rise to the level of angels, sons of the Most High. However, this one must
to want to achieve it and invest all its strength in it (Likutei Sichot, volume 22, page 278).
standing before Mount Sinai, the children of Israel renounced all impurity, and if they had not
if they had not committed the sin of the golden calf, they would have obtained eternal life. Nevertheless, they received
then the Second Tables of the Law, on Yom Kippur, and they rose then towards the Techouva which
repair all the faults (Sefer HaMaamarim 5636, page 341).
With human justice being corrupted, it is up to You to restore it, for You must defend Your
heritage, the nation that is the most deprived of all (Metsoudat David).

Reading of the seventeenth day of the month

Psalm 83
This is a prayer concerning the war against Israel, during the time of King Jehoshaphat. It was then that
Nations secretly conspired against Israel, as this text indicates.

(1) Psalm of Asaph. (2) God, do not be silent, do not remain quiet, do not be still,
Almighty. (3) For behold, Your enemies rage, Your adversaries have lifted up their heads. (4) They
They plot with malice against Your people and conspire against those who take refuge in You.
They say: 'Come, let us decimate them from humanity and let the name of Israel be remembered no more.'
(6) For they conspire together, with one heart. They have made an alliance against You. (7)
The tents of Edom and the Ishmaelites, Moab and the Hagarites, (8) Gebal, Ammon and Amalek, the Philistines,
 90

the inhabitants of Tyre (9) and even Assyria have joined them, have become the arms reinforcing the sons of
Loth, forever. (10) Act towards them as you did towards Midian, as towards Sisera and Jabin,
near the Kishon stream, (11) which were destroyed at Eïn Dor and became like refuse
on the ground. (12) Make their nobles like Orev and Zeev, all their princes like Zeva'h and
They said: 'Let us inherit pleasant dwellings from God.'
God, make them like a spinning ball, like a straw in the wind, (15) like the
fire that burns the forest, like the flame that engulfs the mountains. (16) Thus, You will pursue them.
by Your tempest and You will terrify them by Your storm. (17) Fill their face with shame, so that they
they seek Your Name, Eternal. (18) May they be humiliated and terrified forever. May they be
they perish. (19) Then they will know that You alone, whose Name is the Eternal, You are the
Most High, over all the earth.

Comment

(2) The Talmud derives from this verse that: 'the Just decrees and the Blessed Holy One endorses.' But,
Indeed, it can be so for everyone, since 'all Your people are composed of the Just.'
Each Jew can thus, through his prayer, ensure that the divine Decision aligns with his will.
(Likouteï Si’hot, volume 2, page 607)
Assyria observed the power of God when He destroyed Sennacherib. Despite this, it did not...
he takes the lesson and supports the descendants of Lot, Ammon and Moab, when they did the
war in Israel (Metsoudat David).
Midian was defeated by Israel during the time of the judge Gideon. Sisera and Jabin were beaten, near the
Kishon Stream, by Deborah and Barak (Metsoudat David).
(12) Orev, Zeev, Zeva'h and Tsalmouna were the generals of Midian (Metsoudat David).

Psalm 84 (To the Chief Musician)

This Psalm recounts prayers and supplications. The Psalmist laments bitterly, from the depths of
his heart, regarding the destruction of the Temple. He states blessings and promises,
concerning his reconstruction. Blessed is the man who has faith in his reconstruction, who is not
discouraged by the length of the exile.

(1) To the chief musician, on the Guitit, by the sons of Korah, a Psalm. (2) How pleasant are
Your dwellings, Eternal of hosts. (3) My soul longs, it thirsts for the courts of the Eternal.
My heart and my flesh want to sing with joy for the Almighty God who lives. (4) And, even
the bird has found a house, the swallow a nest for herself, in which she places her young, on the
ruins of Your altar, Eternal of armies, my King and my God. (5) Blessed are those who dwell
in Your house. They will praise You for eternity. (6) Blessed is the man who places his
power in You. The paths of righteousness are found in his heart. (7) For He will place near
from a source those who cross the valley of thorns. And blessings will envelop those who
the guide. (8) They will go from strength to strength and they will appear before God in Zion. (9) Eternal
God of hosts, hear my prayer. Listen, God of Jacob, for eternity. (10) See our
shield, God and observe the face of Your anointed one. (11) For a day in Your courts is better than a thousand.
days elsewhere. I prefer to stand at the threshold of the House of God rather than to reside
comfortably in the tents of the wicked. (12) For the sun, the shield is the Eternal God.
The Lord grants grace and honor. He will not withhold good from those who walk uprightly.
Eternal of hosts, blessed is the man who places his trust in You.
 91

Comment

The Guittit is a musical instrument designed in Gat (Metsoudat David).

(3) This verse defines God's love as a burning flame, a feeling that everyone possesses.
by the fire element of his divine soul (Tanya page 140).
(4) The birds build their nest on the ruins of the Temple of Jerusalem (Metsoudat David). Now,
These birds are there in complete tranquility and are not disturbed by anyone (Meïri). The swallow.
she herself, who moves constantly, nonetheless has a shelter. In contrast, the children of Israel,
people of God, still wandering in exile, which justifies each person's question: "Until when,"
God? (Itvaadouyot 5747, volume 2, page 686).
(5) Although the Temple is destroyed, blessed is he who dwells in the 'small Temples' that are
the synagogues and the study houses. He will deserve to see the Temple rebuilt (Yaabets). By
elsewhere, this verse also refers to those who earn their living at home, without having to travel
the roads. They find themselves in a place that is, in a way, the 'Temple' of their service
from God. They must therefore thank God because they do not fully feel the harshness of
exile, unlike those who must constantly wander (Sefer Ha Maamarim Ha Ketsarim, page
221).
The power being discussed here is the understanding of the Torah, providing the means to
perceive the truth. Indeed, those who serve God with their heart have managed to transform it and to
to penetrate the wisdom of the Torah. Furthermore, they practice the Mitsvot, thereby making the
proof that their understanding is correct (Sefer HaMaamarim 5705, page 104).
God provides water for those who make a pilgrimage to the Temple in Jerusalem.
luck, everyone blesses the guides who led them down the paths they do not miss.
You're welcome. This is especially the case for the thorn valley that was on the road leading to
towards Jerusalem and God caused it to be crossed by a spring (Metsoudat David).
A Jew "goes from strength to strength" in his service of God when he progresses through
bonds forward, each being in no way comparable to the previous one and rejects a
measured progress, of which each achievement is only relative (Likutei Sihot, volume 5, page 100). In
by adopting such a way of progressing, we will "see God in Zion" and it will then be clear that
Israel, the Torah, and the Holy Blessed be He are one.
true dimension of the Torah, rather, that they themselves will reveal new ones
explanations, 'from one power to another' (Sefer Ha Maamarim Meloukat, volume 6, page 121).
Remember the Temple and rebuild it, by the merit of Your anointed one, David (Metsoudat David).
The creation was made by a contraction of the celestial Light, so that the 'sun'
is covered by a 'shield', so that creatures can withstand its intensity. In this way,
The Essence of God is hidden within matter and each stage of creation receives.
only the amount of Light that is necessary for it to exist (Sefer HaMaamarim 5686,
page 23).

Psalm 85 (To the Chief Musician)

This Psalm is a prayer concerning the length of this bitter exile, surpassing that of all the
previous. He asks that God deliver us and that He quickly fulfill His promise.
Everyone will read it when they experience a moment of distress.

(1) To the chief musician, of the sons of Korah, a psalm. (2) Eternal One, You have granted Your favor to Your
earth. You have brought back the captivity of Jacob from Babylon. (3) You have forgiven the iniquity of Your
people. You have covered all their faults, forever. (4) You have removed all Your anger. You have
remove the fervor of your wrath. (5) Bring us back from exile, God of our deliverance
and remove Your irritation against us. (6) Will You always be angry with us? Your fury
 92

will it extend to all generations? (7) Here at the end, You will make us live again, so that
Let Your people rejoice in You. (8) Eternal One, show us Your goodness and grant us Your salvation. (9)
I will hear what the Almighty, the Eternal, will say, for He will speak peace to His people and to His
pious men, who will no longer return to their folly. (10) His deliverance is surely very close to
those who fear Him, so that glory may dwell in our land. (11) Goodness and truth have come
met. Righteousness and peace have embraced. (12) Truth will spring from the earth and loyalty
will be observed from the skies. (13) The Lord will also give the good, and our land will produce its fruit.
(14) Integrity will go before him and he will set his steps on the path.

Comment

There are two forms of Techouva, one that occurs at the initiative of God, as during the exodus.
of Egypt, and that which is the work of men, such as during the month of Elul. This verse specifies
that the first must precede the second, so that one can invoke the mercy of God for
the divine soul, which has experienced a dizzying descent and has entered a physical body
(Book of Discourses 5705, page 37).
The goodness of God exceeds all limits and transcends our perception. Despite this, it is
asked here to reveal himself down here so that we can appreciate and perceive him
(Itvaadouyot 5746, volume 2, page 219).
The words of truth reveal the goodness of God and the acts of righteousness allow for doing
reign peace among men (Metsoudat David).
"The truth will spring up from the earth" particularly thanks to Tsédaka, which has the virtue of
to stir up the mercy of God (Tanya, page 111a).
Honesty must be the permanent guide for everyone (Metsoudat David). Moreover, it must
"precede" man. This is particularly true for Tsédaka and it is said: "Israel will be redeemed
"only through Tsédaka" (Tanya, page 105a).

Psalm 86 (Tefila)
This Psalm contains numerous prayers related to David's difficulties, to his enemies Doeg and
Ahithophel. He formulates, furthermore, various praises of the Blessed Saint may He be.
moment of distress.

(1) Prayer of David. Eternal, lend Your ear, answer me, for I am poor and devoid of everything. (2)
Guard my soul, for I am pious. Save, O my God, Your servant who trusts in You.
My Master, take me into grace, for it is You that I invoke all day. (4) Rejoice the soul of Your
Servant, for I lift my soul to You, my Master. (5) For You are good, my Master and You
Forgive. Your kindness is abundant towards all who call upon You. (6) Hear my prayer,
Eternal one, hear the sound of my supplications. (7) On the day of my distress, I call upon You, for You me
You will respond. (8) No one is like You among the superior beings, my Master, and there are no actions
like Yours. (9) All the nations that You have made will come and bow down before You,
my Master. They will honor Your Name. (10) For You are great and You accomplish
wonders, You alone, God. (11) Eternal, teach me Your way, that I may walk in Your truth.
Unite my heart to fear Your Name. (12) I will give You thanks, my Master, my God, for all
my heart and I will honor Your Name forever. (13) For Your goodness towards me has been great and You have
saved my soul from the depths of the tomb. (14) God, wicked men have risen against
Hi, a band of arrogant ones has attacked my soul and they do not pay attention to You. (15) And You,
my Master, God magnanimous and merciful, slow to anger, generous in good deeds and the
truth, (16) turn to me and take me in grace. Grant Your power to Your servant and
 93

deliver the son of your servant. (17) Show me a sign of favor. Thus, my enemies will see it and they
they will be ashamed, for You, Eternal, You will have helped and comforted me.

Comment

(1) The Zohar distinguishes the prayer of the rich from that of the man who possesses nothing. And, what is true
materially it is also in the spiritual dimension. These two prayers are fundamentally
different and, from a certain point of view, that of the poor is higher, for he himself is truly
submitted to God and humble (Sefer HaMaamarim 5737, page 439). The prayer of the poor is that of
David and the prayer of the rich, that of Moses. The first is an expression of submission, while
the last one also allows to intercede on behalf of the other (Sefer Ha Maamarim Meloukat, volume 5,
page 221).
David's piety consisted in not taking vengeance on his enemies, although he could have done so.
(Metsoudat David).
The slave who must serve his master by disregarding his own person, his preferences and
of his desires could do it without joy. This is why David asks: "Rejoice
the soul of Your servant." He thus expresses the wish that the Master’s joy be his, that he may not be without it.
feel no other, as it is said, regarding the Mitzvot: 'They are a pleasure before Me,
I spoke and My Will was done." (Sefer HaMaamarim 5666, pages 313 and 361).
(8) Indeed, superior beings are merely the emissaries of God (Radak).
(11) David asks here that the deep dimension of his heart unite with its outward part so that
that he sincerely feels the love and fear of God (Torah Or, page 7b).
(13) King David said: "You have saved my soul" by informing me through Nathan the
Prophet, may the sin I committed with Bathsheba be forgiven (Metsoudat David).
I am devoted to You like the slave, born of a servant, in captivity and not only as
the one who was previously a free man and still remembers it (Rashi).
Make me a sign so that everyone knows that my sin has indeed been forgiven.
(Metsoudat David).

(Livneï)
This Psalm was composed to be recited in the Temple. It praises the honor of Jerusalem.
where many wise men and great individuals can be found, who have gained fame, multiplying the
good deeds. He also explains all the good that we will have in the future world.

(1) A Psalm, a song by the sons of Korah, whose fundamental theme is the praise of the saints.
mountains of Zion and Jerusalem. (2) The Lord loves the gates of Zion more than all the
Sanctuaries of Jacob. (3) For grand statements are made there about you, eternal city.
of God. (4) I will mention Rahab and Babylon concerning those I love. Here is, the Philistia and
Tyr, as well as Ethiopia: "This one was born there". (5) And in Zion, it will be said: "This person and
those were born there" and He will establish it above the other cities. (6) The Lord will count when He
Review the nations for Judgment, those who say: 'This one was born there' for eternity. (7)
The singers, just like the flute players, will say: 'All my deep thoughts are for
You.

Comment
 94

(1) This Psalm highlights the value of Teshuvah. Indeed, the sons of Korah, who participated in the
rebellion against Moses in the desert, nevertheless reached such a high repentance that their prayer
future considered as if it were based on the mountains of holiness (Likutei Torah, Ve Zot Ha
Moreover, these 'mountains of holiness' refer to the wisdom that transcends
the understanding and that man can only perceive through his concrete action (Sefer Ha Maamarim
5672, page 1365.
The term Rahav, which means arrogant, refers to the proud empire of Egypt.
(Metsoudat Tsion). At the time of redemption, God will summon all these nations, who will then have to
testify that the roots of Israel are indeed in Zion and that he has now returned home
him (Metsoudat David).
"Sion" designates the Jewish souls located near the Temple and benefiting from it.
lighting. During the time of exile, on the other hand, these souls are exclusively 'daughter of Zion', not
possessing only a derived state, a reflection of this illumination (Torah Or, page 37c). Thanks to the revelation
at such a high level as 'Zion', each 'is born there' and receives all spiritual forces
necessary to serve God (Sefer HaMaamarim Meloukat, volume 4, page 195).
When the Messiah comes, God will bring back the most distant Jews and, considering their
ancestors, He will proclaim: 'This one was born there', in Zion.

Reading of the eighteenth day of the month

Psalm 88
The Psalmist complains and laments bitterly upon seeing the pain and suffering endured.
by the people of Israel, in exile. This text describes it in detail.

(1) A psalm by the sons of Korah, to the chief musician, on the Ma'halat Leanot, a skillful song of
Heïman the Ezrahite. (2) Eternal, God of my deliverance, I cry out to You, by day and I offer You my
prayer, the night. (3) May my prayer reach You. Lend an ear to my song. (4) For, my
my soul is satisfied with affliction and my life has reached the grave. (5) I have been counted among those who
descended into the pit. I was like a man without strength. (6) I am considered among the dead,
who are freed from the concerns of the world, like the corpses lying in the grave, of which one does not
no longer remembers, who are still cut off from life by Your Hand. (7) You have placed me in the abyss the
lower down, exile, the darkest, the deepest places. (8) Your anger has weighed heavily on
me and, through all the waves of Your fury, You have constantly afflicted me. (9) You have driven away my friends
of me. You made me repugnant to them. I am like a prisoner, unable to free myself.
(10) My eye is troubled by distress. Eternal one, I call upon You every day. I stretch out my palms.
To You in prayer. (11) Do You perform wonders for the dead? Those who have lost their lives...
Will they dress to praise you forever? (12) Is your kindness recorded in the grave, your trust?
in the place of perdition? (13) Are Your wonders known in the darkness of the tomb and Your
righteousness in the land of forgetfulness? (14) As for me, Eternal, I bring my complaint to You. All the...
morning, my prayer reaches You. (15) Eternal, why do You abandon my soul? Why do You
Caches - Are You Doing? (16) Since my youth, I have been afflicted and I approach death. I have borne Your
fear, which is firmly established in me. (17) Your furies have passed over me. Your terrors have overwhelmed me.
cut out. (18) They surrounded me all day long, like water. Together they
surrounded. (19) You have distanced from me the person who loves and the friend. My acquaintances have been in
the darkness.

Comment
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The song has lyrics while the Psalm is a melody accompanied by instruments of
music. In this sense, singing transcends limits, while the Psalm exists in a dimension
finished. Yet, both are combined here, thus highlighting that the infinite spirituality of the soul can
penetrate the finite measurement of the body (Sefer HaSichot 5749, volume 1, page 394). Ma'halat Leanot
literally means 'the sickness of love'. This expression refers to the desperate search for
God by the people of Israel, during the time of exile (Rashi). Moreover, Ma'halat is of the same
etymology that Ma'hol, the dance and Leanot also means singing aloud. Thus, despite the
sufferings of exile, a Jew can loudly express his joy in serving G-d (Itvaadouyot 5747,
volume 1, page 232). Heïman was the son of Zera’h, who was the son of Yehouda. That is why he
is called here the Ezra’hi. He was a musician and this Psalm was composed for him to interpret in the
Temple (Rachi).
(2) Our Sages explain: "When does the deliverance come during the day? When I cried, the night."
Thus, the night serves to prepare the divine revelation that will be granted during the day (Or Ha Torah,
In the beginning, page 148.
The dead referred to in this verse are the wicked who "in their lifetime, are considered
like the dead” (Rashi).
(19) My friends being far away, no one can comfort me in my pain. In fact, my acquaintances
they hide, as if they were in the darkness (Metsoudat David).

Psalm 89 (Maskil)
This Psalm was said about the kingship of David. He laments its interruption, during
many years, because God has taken us in aversion and disgust.

1. A maskil of Ethan the Ezrahite. 2. I will sing the praises of God for eternity. In each
generation I will make Your trust known by my mouth. (3) For I have said: 'Your goodness will be established to
never", like the heavens in which You establish Your trust. (4) I have made a covenant with
the one I have chosen. I made an oath to David, My servant. (5) I will establish your lineage for
eternity. I will build your throne for all generations, forever. (6) And the heavens will praise Your
wonders, Eternal, just as Your faithfulness, in the assembly of those who are holy, Israel.
Who in the heavens can be compared to the Eternal? Who among the superior beings can
resemble the Eternal? (8) The Almighty is celebrated in the great assembly of those who are
saints, the angels. He inspires fear in all those who surround Him. (9) Eternal, God of hosts, who
Is there anyone as powerful as You, God? Your trust surrounds You constantly. (10) You govern the expanse
from the sea. When its waves rise, You immobilize them. (11) You crushed Rahab, Egypt,
like a corpse. By Your mighty arm, You have scattered Your enemies. (12) The heavens are Yours, the
the earth is also. It is You Who has established the world and everything in it. (13) The north and the south,
It is You Who created them. The Tavor and the 'Hermon sing Your Name. (14) The arm that has the
Power is Yours. Strengthen Your hand, lift up Your right. (15) Righteousness and justice are Yours.
foundation of Your throne. Goodness and truth go before Your face. (16) Blessed is the people who
knows the sound of the Shofar, Eternal. They advance in the light of Your Face. (17) All day long, they are
rejoice in redemption through Your Name and they are exalted by Your righteousness. (18) For, You are the
splendor of their power and, by Your good will, our pride is exalted. (19) For, our
protectors turn to the Eternal, to He Who is holy in Israel, our king. (20) Then You have
spoke, in a vision, to Your pious men and You said: “I have granted My help to David, who is
powerful. I have exalted the one who has been chosen from among his people. (21) I have found David, My
Servant. I have anointed him with My holy oil. (22) It is he whom My hand will prepare to assist.
the arms will also strengthen it. (23) The enemy will not prevail against him and the wicked man will not
He will not be afflicted. (24) I will crush his adversaries before him and I will strike those who hate him. (25)
My trust and My good will be with him. By My Name, his glory will be exalted. (26) I will place
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Of He Who is All-Powerful for me, my King Who dwells in holiness. (26) The singers
they began, followed by the musicians, in the midst of young girls playing the tambourine.
large assemblies, they blessed God. Bless my Master, you who come down from Israel. (28) There,
Binyamin, the youngest, led them. The princes of Yehouda stoned them, just like the
princes of Zevoulun and the princes of Naphtali. (29) Your God has decided your strength, that He
You will grant. This power of God, You have forged it for us. (30) Due to the glory of Your
Temple, in Jerusalem, the kings will bring you a tribute. (31) Rebuke the wild beast of the reeds,
the assembly of the mighty among the calves of the nations, until each one submits for
Silver pieces. Disperse the nations that desire wars. (32) At the time of redemption, of nobles.
will come from Egypt to worship God. Cush will hasten his hands with gifts for God.
Then the kingdoms of the earth will sing for God, they will sing praises for my Master, to
never. (34) Give thanks to Him who sits in the heavens of heavens beforehand. Behold, He makes
resound His voice, a powerful voice, to frighten man. (35) Grant power only to
God. He shows His majesty for Israel and His power through the wonders of the heavens. (36) God, You
is formidable because of the wonders that come from Your Sanctuary. The Almighty of Israel
grants strength and power to His people. Blessed be God!

Comment

Enemies seek to harm while those who hate feel only bad.
Sentiments. The first must therefore be scattered, while it is enough to make the ...
seconds (Yaabets).
(3) The personality of the wicked is driven by their feelings and they do not involve their reason.
reflection. Despite this, when they are subjected to a trial that challenges their faith in God, they
to make the grip of all the forces of evil disappear, as if they had never existed,
"they disperse as if they had never existed, melt like wax" (Tanya, page 25a).
This image is used here purposefully. Indeed, the wax, although liquefied by fire, does not remain
less whole. Nevertheless, it is then malleable and can take all the forms that one
wants to give her what was not the case when she was tough. However, the same definition applies
also to the love of God. Everyone naturally possesses this feeling, so that its revelation
is not a new fact. However, after this revelation, it can 'take all forms',
lead to all the accomplishments of the service of G-d (Sefer Ha Maamarim Ha Ketsarim, page
218).
Joy must be mixed with fear, otherwise it can have harmful manifestations.
When the Messiah comes, on the contrary, evil will disappear and all excess will then become
impossible. From then on, joy will transcend all limits and the Attribute of rigor will transform
in mercy. The severe judgment will be filled with pity (Yohel Or).
The divine Name Ya is half of the Name Avaya, the Tetragrammaton. Indeed, the Name of God will be
entirely only after the redemption of Israel. It follows that the deliverance of God is
indeed a certainty, for God will grant it for His Name. Hence, we will "exult before
Him” (Metsoudat David). And, even if God “rides the heavens,” one obtains, by studying the
Torah, His revelation here below (Yohel Or).
The Jewish people, in exile, are compared to a widow or an orphan. And God protects them.
(Metsoudat David).
In Egypt, the children of Israel were, at first, scattered throughout the land. Then, God...
gathered, before their delivery, in the city of Ramses. It was there that the house was established.
of Israel (Metsoudat David). Ye’hidim, the lonely ones, also means 'those who are unique.' This
the expression thus refers to God and the essence of the Jewish soul. This verse emphasizes that both are
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142a). Power essentially pertains to essence, for that which is merely an emanation must
necessarily weaken over time. In fact, Etan also means ancient, a term that evokes this
absence of modification (Sefer Ha Maamarim 5687, page 55).
The world was created by the divine attribute of goodness, which was conceived with this creation in mind.
This Attribute can therefore be defined as the source of the worlds (Sefer Ha Maamarim Meloukat,
volume 4, page 82.
It will be so at the future deliverance (Metsoudat David).
It is by righteousness and justice that God guides the world and those who reside in it.
David).
Blessed are those who bring pleasure to God by sounding the Shofar on Rosh Hashanah.
(Rachi). Once, on Rosh Hashanah, Rav 'Haim Avraham, son of the Admor Hazaken, who was
sick, asked to be taken to the synagogue of Tséma’h Tsédek, in order to hear the
shofar sound. He was asked why he didn't organize a service at his place, and he replied:
The verse states: 'Blessed is the people who knows the sound of the Shofar.' It clearly specifies 'to know' and
not 'understand'. However, Tséma’h Tsédek knows” (Sefer HaSi'achot 5751, volume 1, page 190). In fact,
the Baal Chem Tov explains that the purpose of serving God is to have a broken heart and to refuse
ostentation. To achieve this, one must "know" the sound of the Shofar, and be humble until
deeper within oneself, while displaying a joyful appearance. This is the meaning of the present
David's request: 'that they advance in the light of Your face' (Sefer HaMaalot 5708, page 284).
But the Baal Shem Tov also asserts that all Jews 'know' the sound of the Shofar, that they
they know how to fight against their bad inclinations and highlight the Presence of God in their
existence (Sefer HaMaamarim 5703, page 191).
The pious man mentioned in this verse is the prophet Samuel (Metsoudat David)
or the prophet Nathan and Gad the seer (Rashi).
Its domination also extends to distant travelers, whether they are at sea or on.
rivers (Metsoudat David).
This verse highlights that the sufferings inflicted on the repentant man are a means of
to hasten the atonement of his faults and thus a benefit that is granted to him. Nevertheless, it is so.
only for the trials that God sends Himself to man. This is not the case, in
revenge, of the mortifications that he imposes on himself, of his own initiative. That is the reason for
which such mortifications are not desirable (Tanya, page 180).
Why mention the moon here? What quality does it possess that the sun does not have?
In fact, David states that his throne will shine like the sun, which is brighter than the moon.
but his reign will last like the moon, which remains visible during the day, while the sun
disappears during the night (Yaabets). In fact, the moon is indeed the faithful witness of the reign of David. In
Indeed, even when it does not shine, everyone knows it is present. And the same goes for David.
When her royalty is hidden, everyone is convinced that it will soon reappear (Radak).
You observed the faults of David's descendants, and then you abandoned them, at the time of
Zedekiah (Rashi).
David did not even achieve the victories in battle that he was entitled to expect, according to the
natural pathways (Metsoudat David).
What is the point of having created man if he dies before even having witnessed divine redemption?
(Metsoudat David).
Nations mock the delay of the coming of the Messiah and the redemption of Israel, arguing
that the Jews will never be delivered (Metsoudat David). This verse refers to the 'heels' of
exile, at its darkest part, proving that the outcome is imminent. It is in this regard that he
says: 'Amen and Amen', a double affirmation of blessing, emphasizing that not only this
darkness will disappear, but, much more, it will be transformed into light (Itvaadouyot 5743, 18)
Elloul).
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Despite all that has been said, David praises the Lord for all that He has accomplished (Rashi).
Moreover, he acts here as an author, who thanks God when he reaches the end of his work.
Finally, Amen is repeated twice to signify that the highest Light has the
the ability to reveal oneself to the lowest point, as it is said: "The beginning is linked to the end and the end
at the beginning” (Sidur of the Admor Hazaken, page 71c).

Fourth book of the Psalms

Thursday's lecture

Reading of the nineteenth day of the month

Prayer
David discovered this Psalm in a manuscript that Tradition attributed to Moses, our master, and he
he includes it in his book of Tehilim. It contains important teachings about the brevity of life,
the necessity of Teshuva and the rejection of arrogance, in this world.

Prayer of Moses, man of God. My Master, You have been our shelter in every generation.
Before the mountains were brought into existence, before the earth and the world were created,
From all eternity, You have been the Almighty God. (3) You reduce man until he is
crushed and You say: "Return, sons of man". (4) For a thousand years are, in Your eyes, like the
yesterday, which has passed, like a vigil, into the night. (5) The flow of their life is like a
softening. In the morning, they are like the grass that regrows. In the morning, they bloom and they
They are pushed back, but in the evening, they are mowed down and withered. (7) For we are decimated by Your anger.
and Your wrath fills us with dread. (8) You place our faults before You. Our hidden shortcomings
are exposed to the light of Your face. (9) For all our days have disappeared by Your anger, we
let's flee our years like a breath. (10) The duration of our life is seventy years and, with
the rigor, of eighty years. The greater part is nothing but struggle and misery, which passes quickly and
takes flight. (11) Who knows the intensity of Your anger? Your wrath is proportional to the fear that
You inspire. (12) Teach us then how to count our days, when we have acquired a
wise heart. (13) Return, Eternal! How long will Your anger last? Have mercy on Your servants!
Satisfy us each morning with Your goodness. Thus, we will sing and rejoice,
throughout our days. (15) Make us rejoice according to the measure of the days of our affliction, the years
during which we faced adversity. (16) May Your servants observe Your actions and
their children, Your glory. (17) May the pleasure of my Master, our God be with us. Establish
for us the action of our hands. And, that the accomplishment of our hands be established.

Comment

(1) According to the Midrash, this Psalm and the following ten were written by Moses and David included these.
texts to his Tehilim (Rashi). The Midrash relates that God asked Moses: 'Why are you praying?'
Do you not already possess opulence, both material and spiritual?" Moché
answered: "I do not pray for myself, but for others." In fact, the concern of the
Justice is the well-being of one's neighbor (Sefer HaMaamarim 5712, page 139) and true wealth.
is the attainment of God's revelation in the world (Sefer Ha Maamarim Meloukat, volume 4,
page 325). The Zohar says however that "the prayer of the poor precedes that of Moses", at the same
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title that one places the Tefillin of the arm before those of the head (Sefer Ha Maamarim Kountrassim,
page 119a).
God imposes suffering on man in order to suggest to him the Techouva (Metsoudat David).
done, Tachev, You reduce, is the anagram of Chabbat, because Techouva is also the means to
prepare to receive Shabbat and the elevation it reveals in creation (Tanya, page 198). It is said
that God considered the whole of creation at a glance. The six millennia of the universe
then formed only a single moment. Then, time segmented and each millennium received a
specific content (Dére’h Mitsvoté’ha, page 58b).
When a thousand years have passed, they are nothing, just like yesterday's day which
has passed (Metsoudat David).
The morning and the night allude to youth and old age. He who possesses vigor,
when he is young, he will not be less like dried grass, when he reaches an advanced age
(Metsoudat David).
If the lives of men who know peace are but vanity, how much more so for
the one of Israel, which is found, in exile, pursued by the anger of God (Metsoudat David).
(10) Moses lived to be one hundred and twenty years old. Nevertheless, he refers here to the average duration of the
life (Radak). Furthermore, he prophesies about what will happen next, during the period of
exile (Méïri). The expression: "of our life" means, literally: "in them." David defines it this way.
the purpose of existence, the reason why the soul descends here and enters a body
physique. Its mission is indeed to introduce the elevation "within them," in the animal soul and the
bad tendency (Yohel Or). Moreover, the seventy years correspond to the seven emotions
fundamentals of human personality, that understanding must elevate, until everyone
reaches the perfection of the number ten (Sefer HaMaamarim 5686, page 53).
(11) The right way to fear You has not been revealed to us. Similarly, we do not know what
provoke your anger the most (Metsoudat David).
We do not have the necessary time here below to understand Your ways, since our
life is limited to seventy years. To overcome this obstacle, we ask You to grant us
a wise heart, so that we may still attain understanding (Metsoudat David).
If God shows us the right path 'in the morning', when we are still young, we
we can "rejoice throughout our days" by serving him in the appropriate manner during
all our existence (Ibn Ezra). Moreover, this verse alludes to the period of deliverance, after
the long and dark night of exile. Then, we will rejoice for all our "days", including
those we have experienced in distress (Rashi).
Moses asks here that the divine Presence be revealed in the actions of Israel's hands, that is to say
in the building of the Tabernacle, but also in all the personal achievements of each one
The Midrash Tehilim indeed says that Moses pronounced these verses when he completed this
building, so that God reveals His Presence in the Tabernacle. And, it results in a lesson for
all generations. Each person is, certainly, capable, by their own means, of achieving some
grand achievements, to build a Sanctuary. Nevertheless, by focusing on Moses and the one
who, in each generation, is its equivalent, we can also obtain the revelation of the Presence
divine (Likutey Sichot, volume 11, page 169). Furthermore, it may happen that a person's actions do not
may not be pleasant, although they are useful, or those that provide pleasure
turn out unfortunate. David therefore asks here both that the actions be pleasant and that
their effect be positive (Méïri). He thus expresses the wish that the pleasure gained from the study of the Torah
or the practice of the Mitsva reveals itself up there, beyond all limits. For, its introduction into
our mind would only reduce it (Tanya, page 136a).

Psalm 91 (He who dwells)

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This Psalm aims to inspire the heart of the people, so that they may place themselves under the protective shadow of
Almighty. It also defines the four periods of the day and the angels who oversee them,
stating that those who wish to remain faithful to God must distance themselves from them.

You who dwell in the secret place of the Most High, who abide under the shadow of the Almighty, I
I say of the Lord, He is my refuge and my fortress, my God, in whom I trust,
(3) that He will keep you from the snare of the fowler, from the deadly pestilence. (4) With His feathers, He will cover you.
He will cover you. You will take refuge under His wings. His truth is a shield and armor. (5) Do not fear
so neither the terror of the night, nor the arrows that fly by day, nor the plague that walks
In the darkness, nor the destruction that wreaks havoc at noon. (7) A thousand may fall at your side.
left and ten thousand, to your right. But, these plagues will not reach you. (8) It will be enough for you to observe from
your eyes to be the witness of the punishment of the wicked, (9) when you will say: "The Lord is my
refuge. And you will place your shelter in the Most High. (10) From then on, no harm will come to you, no
No plague shall come near your tent. (11) For He will command His angels to protect you in all your ways.
paths. (12) They will bear you up in their hands, so that your foot will not strike against a stone. (13) You
you will march on the lion and on the viper. You will crush the young lion and the serpent. (14) Because He Me
Desire, I will deliver him. I will strengthen him because he knows My Name. (15) Also, when he calls on Me, I
I will answer him. I will be with him in trouble. I will deliver him and honor him.
I will satisfy him with a long life and I will show him My salvation.

Comment

These words are addressed to the man who meditates on how to serve God and intends to dedicate himself to.
the study of the Torah (Metsoudat David). They suggest a theme for reflection by making a
allusion to the 'hidden world' that creatures cannot grasp, but which will be revealed after the
deliverance, when "the sun will come out of its sheath" (Tanya, page 33a).
(2) During the time of exile, the Jews, deprived of divine revelation, still find
“refuge” and “fortress” in Him. That is why He manifests His love to them (Sefer Ha
Maamarim Admour Haémtsahi, Na’h, page 93.
(6) Darkness and the midday clarity are two opposing situations. The latter corresponds to the enemy.
asserted that we are fighting in an obvious way and the first against the sneaky adversary who hides.
However, both must retreat (Sefer HaMaamarim 5711, page 338).
For the soul has the ability to perceive the Divine, but the body hides the truth and puts forward the
lie. Much more, if the matter is obscure, the lie, for its part, corresponds to twilight.
absolute (Book of Discourses Kountrassim, page 237).
You will witness the punishment of the wicked without it causing you the slightest harm.
(Metsoudat David)
Just as there are angels who assist man down here in times of distress,
others keep her soul when it ascends up there (Sefer Ha Maamarim 5717, page 121). Of
Indeed, God surrounds the Just with a Light that removes all hold of evil forces upon them, thus
it is said: "No instrument designed will prevail against you" (Sidour of the Admour Hazaken,
page 257c).
From this verse, the words that God addresses to the angels are reported, affirming to them that He
Blessed is he who fears Him (Ibn Ezra).
Our Sages say in this regard: "He who delves deeply into the word 'One' of the Shema Israel
receives long days and long years." The days correspond here to feelings and, more
precisely, to love. The long days are therefore an intense love of God or else, according to
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the expression of the Sages, 'a day that is completely long', since its beginning (Sidour de l'Admour)
Hazaken, page 162d).

Psalm 92 (Mizmor)
This Psalm was sung by the Levites in the Temple during the Sabbath. It describes the glory of
future world and it encourages the hearts of those who are wounded by suffering.

(1) Psalm, a song for the day of Shabbat. (2) It is good to give thanks to the Eternal and to
singing for Your Name, Most High, to proclaim Your goodness in the morning and Your faithfulness during the
nights, (4) with the ten-stringed lyre and the lute, with a melody accompanied by the harp. (5) For,
You have delighted me, Lord, by Your great deeds. I will joyfully celebrate the work of Your hands.
How great are Your works, O Lord, how deep are Your thoughts!
The foolish man does not know it, the madman will not understand this. (8) When the wicked flourish
like grass, when those who do evil bloom, it is so that they may be destroyed for
eternity. (9) But You, Eternal, You are exalted forever. (10) For behold, Your enemies,
Eternal, here are Your enemies who will perish, all those who do evil will be scattered. (11) But, You
You will raise my power like that of the buffalo, You will revitalize my decrepitude with fresh oil.
My eyes will behold the fall of my enemies who scrutinize me, my ears will hear
the choking of those who stand against me for evil. (13) The Righteous will flourish like a
palm tree will rise like a cedar of Lebanon. (14) They will be planted in the house of the Eternal,
they will blossom in the courts of our God. (15) In their old age, they will still bear fruit.
They will be filled with sap and freshness, (16) to proclaim that the Lord is upright, that He is my
Rocher, foreign to injustice.

Comment

(1) This Psalm relates to the 'day that will be entirely a Sabbath and rest for eternity', that of
the deliverance (Rashi). Then, we will cease to eat and drink, to dedicate ourselves solely to the
perception of the Divine (Sefer Ha Maamarim 5751, page 54). In fact, it is Shabbat that, already at
at the current hour, introduces the rest, within the creation (Sefer Ha Maamarim Kountrassim, page
336). Moreover, this Psalm was also said by Adam, the first man, when he was sent away from
Gan Eden and that Shabbat protected him (Prayer Book of the Admor Hazaken, page 187c).
The words of the day condition dreams and the night. Every morning, a man must therefore
to feel that his faith has been strengthened by the night (Sefer Ha Maamarim Admor Hazaken Ha Ketsarim,
The morning light emanates from the Attribute of goodness. It is then preserved throughout the day,
while night is linked to confidence, whose effect on human personality is not as
deep (Sefer Ha Maamarim Kountrassim, page 269). On the morning of the redemption, we
we will proclaim the goodness of God and, during the night of exile, we must celebrate His faithfulness
(Rachi).
The wicked do not understand that their success is only temporary, that it is meant to
to reward, here below, for the little good they have done, so that they may be lost in the future world
(David's Song)
When "those who do evil disperse," the spark of Divinity that each person carries within themselves
she straightens up and again directs the body. She achieves this, in particular, when the man is
confronted with the trial (Tanya, pages 23a and 25a).
The Baal Shem Tov teaches that there are two categories of Righteous, one who is like the cedar and
the one who is compared to the palm tree. The first is tall and strong, fully investing himself in the
practice of the Torah and the Mitzvot. Nevertheless, it does not bear fruit and its action therefore does not affect
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not the others. The second, on the other hand, may not have as many qualities, but it produces fruit.
and he cares about the well-being of others. The Baal Chem Tov expresses the wish that his disciples
belong to the second category (Likutei Sihot, volume 2, page 557).

Psalm 93 (Adonai)
This Psalm relates to the messianic period, when the Blessed Holy One will be robed in majesty.
From then on, no one will be able to show pride before Him, as they did.
Nebuchadnezzar, Pharaoh, and Sennacherib, the kings who defied God and persecuted Israel.

The Lord reigns. He has clothed Himself with grandeur. The Lord has clothed Himself and girded Himself with power. Thanks to
He, the universe stands firm and he shall not falter. (2) Your throne is ready, since
the origin. You have always existed. (3) The rivers resound, Eternal, the rivers resound their
rumblings, the rivers raise their crashing waves. (4) More than the voices of the waters
tumultuous, as the powerful fractures of the sea, the Eternal is majestic in the heights.
Your testimonies are very faithful. Holiness adorns Your house, O Eternal One, for all the duration of
days.

Comment

(1) At the time of redemption, all will acknowledge that God is the King and that He has firmly established the earth.
(Metsoudat David). This verse mentions two garments, one of grandeur, that of the world, and the other of
power, that of the Torah. Indeed, God "clothed Himself" with the Torah to create the world. From
Indeed, the man who dedicates himself to the Torah preserves the world (Sefer HaMaamarim Meloukat, volume)
1, page 436). Furthermore, there is a direct link between royalty and clothing, as the latter is
the instrument of power, which allows it to be exercised over others. The king appears in public only in
important this garment (Sefer HaMaamarim 5666, page 297).
(2) "Since the beginning" means since creation and "always" means even before the
creation shall be realized (Metsoudat David).
(5) The testimonies given by the prophets regarding deliverance and reconstruction of the
Temples are very faithful. They will be realized in the most rigorous way (Metsoudat David).

Psalm 94
This Psalm is a wonderful prayer, inspiring dread, that everyone will formulate for deliverance.
It delivers an important lesson.

(1) The Eternal is the God of vengeance. God of vengeance, appear! (2) Judge of the earth,
Dress yourself, inflict punishment on the proud. (3) Until when, O Eternal, will the wicked,
When will the wicked rejoice? (4) They always formulate their speech with arrogance. All those
those who do evil glorify themselves. (5) Eternal, they crush Your people and they oppress Your inheritance. (6)
They assassinate the widow and the stranger, kill the orphans (7) and say: 'God will not see it, the'
God of Jacob will not know it." (8) So think, you who are foolish among the people.
You who are foolish, when will you understand? (9) He Who planted the ear, would He not hear?
He who shaped the eye, would He not see? (10) He who punishes nations, would He not do so?
remonstrance, He Who grants wisdom to men? (11) The Eternal knows the thoughts of
Man knows that they are vain. (12) Happy is the man whom You rebuke, God, and to whom
You teach Your Torah. (13) You keep it safe from days of trouble, until the pit is
dug for the wicked. (14) For the Lord will not forsake His people. He will not abandon His.
heritage. (15) For judgment will return to equity and all those with a right heart will
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will continue. (16) Who will support me against those who do evil? Who will uphold me against those
who commit atrocities? (17) If the Lord had not come to my aid, my soul would have...
practically been reduced to the silence of the grave. (18) When I said to myself: 'My foot will
chancellor”, Your goodness, Eternal, has supported me. (19) When troubles multiply for me, Your
consolations through the prophets bring joy to my soul. (20) Could it be that there is
near You a throne of evil, which forges iniquity and establishes it as law? (21) They mobilize against
the soul of the Just. They condemn the blood of the innocent. (22) But the Lord has been for me a
fortress against them. My God has been a rock of protection. (23) And, He will bring back upon them their
pure violence. He will annihilate them for their wickedness. The Eternal our God will surely annihilate them.

Comment

(7) How can one imagine that 'God does not see'? In fact, some might imagine that God
transcends human senses. David therefore strongly rejects such a conception. Indeed, He
He who grants vision to man must necessarily possess it Himself (Sefer HaMaamarim)
Kountrassim, page 552).
(8) How to ask the fool to think and how could the foolish understand? One must
therefore deduce from this verse that both, if they truly desire, are able to
understand the Torah and perceive divine Wisdom (Sefer Ha Maamarim Yiddish, page 24).
King David chose here, among all the forces of the soul, the example of vision and hearing.
which describe, more specifically, the divine Providence granted to the world (Sefer HaMaamarim)
Yiddish, page 28.
(12) The Just who suffers is blessed, for God only tests those He loves, as
He teaches it in His Torah (Radak). A man must therefore rejoice in the trial, just as he
the fact, in the face of a happy event. In the future world, the benefit that will result will appear.
clearly (Tanya, page 33a).
The suffering of the Righteous 'shelters him from the days of misfortune' in the future world, where he
will experience a peaceful life, while a "pit has been dug for the wicked" (Metsoudat David).
The question posed by David is as follows: What merit will ensure my protection against those
who do evil? (Rashi).
The ungodly will therefore be punished precisely by the evil they have prepared for me.
David).

Psalm 95 (Le’hou)
This Psalm refers to the period of redemption, when each will say to his neighbor:
Let us sing for the Lord and proclaim His praise, because of the miracles He has done.
for us!

Let us go, let us sing to the Eternal, let us blow the Shofar in jubilation for the Rock of our salvation.
(2) Let us come before Him with thanksgiving, let us raise our voice to Him with hymns.
(3) For the Lord is a mighty and great God, a high King above all beings.
Sovereigns. (4) He holds in His hand the hidden depths of the earth and the peaks of the mountains belong to Him.
(5) The sea belongs to Him and He created it. His hands shaped the dry land. (6) Come, we
We will incline, we will bow down and we will prostrate ourselves before the Lord, Who made us.
Lord, He is our God and we are the people He shepherds, the flock He leads by His hand,
including on this day, if only you would listen to His voice. (8) Do not harden your heart, like
at Meriva, as on the day of Massa, in the desert, (9) when your ancestors tested Me.
They tested Me, even though they saw My actions. (10) For forty years, I contended.
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with this generation and I said: "It is a people with a misguided heart, who do not want to know Me.
ways. (11) I have therefore sworn in My anger: "They shall not enter into the place of My rest."
Holy Land.

Comment

The Midrash states that Adam, the first man, as soon as he was created, pronounced this verse before
the whole universe so that all beings submit to God. Thus, it is not enough to recognize,
personal title, the Royalty of God. It is also appropriate to have it accepted by all. And, each
Jew receives the necessary forces to persuade those around him (Likutei Sihot, volume 14, page
123)
God fed the children of Israel in the desert by giving them manna, which is a 'food.'
of hunger”, not satisfying the one who feeds on it. Thus, they understood that: “it is not from bread
that man lives, but by the Word of God" (Sefer Ha Maamarim 5672, page 1100).
It was at Meriva that the people of Israel complained about the lack of water during their wanderings.
in the desert and it was then that he doubted God (Exodus 17).
The children of Israel were witnesses to the miracles of the Exodus from Egypt and the crossing of the sea.
Red. Despite this, they remained skeptical and put God to the test (Metsoudat David).

Psalm 96 (Chir)
In the future world, everyone will also say to their neighbor:
Come, we will sing for the Eternal.

Sing to the Lord a new song. Sing to the Lord, all the earth. Sing
For the Eternal, bless His Name. Proclaim His deliverance, from day to day. (3) Relate His
glory among the nations, His wonders among the peoples. (4) For the LORD is great and
considerably praised. He is formidable, above all the gods. (5) For all the gods of
Nations are vain, while the Eternal has made the heavens. (6) Majesty and splendor go before Him.
The power and beauty are in His Sanctuary. (7) Give to the Lord, families of the nations,
Give to the Lord honor and power. (8) Give to the Lord the respect due to His Name. Bring
an offering and enter into His courts. (9) Bow down before the Lord in holiness
resplendent of the Temple. Tremble before Him, all the peoples of the earth. (10) Proclaim among
the nations: "The Lord reigns!". In fact, the world is firmly established and it does not shake.
will judge the peoples with righteousness. (11) Let the heavens rejoice and let the earth exult. Let the
murmurs ground, with all the creatures they contain. (12) Let the fields rejoice, with
everything that is found there. Then, all the trees of the forest will sing joyfully. (13) They will rejoice
before the Eternal, for He will come, He will come to judge the earth. He will judge the world with righteousness and the
nations by His truth.

Comment

God created the world by introducing His Light into it, and so that it may endure, this
Light granted by God must be constantly 'new'. Therefore, it is Rosh Chodesh that it
will reveal for the whole month, the Shabbat for the whole week (Sefer Ha Maamarim 5563, page 383).
Furthermore, when the Messiah comes, all created beings will sing a new song to God.
(Metsoudat David). On this subject, the Midrash distinguishes Shir, the song, in the masculine, from Chira, the ...
melody, in the feminine. The last one, which is only whispered, is representative of exile, while the
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first, strongly expressed, will characterize the period of deliverance. Generally speaking, music
is a way to know the elevation. Certainly, in exile, it cannot be very high nor
constant. After the coming of the Messiah, however, she will actually possess these qualities
(Sefer HaMaamarim 5735, page 420).
The Eternal surpasses the sun and the moon, which the idolaters consider to be gods (Metsoudat David).
He also surpasses the heavenly angels (Radak).
The expression: 'the trees of the forest' here refers to the celestial angels (Sefer Ha Maamarim)
5714, page 126). In fact, for every created being, there corresponds an angel, who infuses it with the vitality it has.
need (Sefer HaMaamarim 5563, page 271).

Reading of the twentieth day of the month

Psalm 97 (Adonai)

(1) When the reign of God is revealed, at the time of the redemption, the earth will rejoice. The inhabitants of
Many islands will rejoice. (2) The clouds and the twilight will surround it. Justice and righteousness.
will be the foundation of His throne. (3) A fire will precede Him and consume His enemies all around.
(4) Their flashes will illuminate the world. The earth will see them and tremble. (5) The mountains will melt.
like wax before the Eternal, before the Master of all the earth. (6) The angels of heaven will say
In His righteousness, all peoples will see His glory. (7) All those who serve idols, who ...
Those boasting of their idols will be humiliated. All superior creatures, served like gods,
they will bow before Him. (8) When Zion hears it, it will rejoice. The cities of Judah
They will rejoice because of Your judgments, Eternal One. (9) For You, Eternal One, transcend all the earth. You
is far above the superior beings. (10) You who love the Lord, hate evil. He protects
the souls of His pious men. He saves them from the hands of the wicked. (11) The light is planted for
The Just and the joy, for those who have a right heart. (12) Righteous ones, rejoice in the Lord and exalt.
His holy name.

Comment

The joy of the earth is that of the man who is in constant contact with the
material concerns. One might think that such a feeling is a sign of frivolity,
of vanity. That is why the verse uses the term exult, which refers to
a joy mixed with fear of God. Indeed, joy is highly desirable, but it must not
in no way lead to lightness (Itvaadouyot 5747, page 292).
The mountains here refer to the arrogant wicked, who think they govern the world.
Ezra). They also correspond to the forces of evil, and this verse notes that they 'found'
like wax " when man is faced with trial. From then on, he reveals his nature
genuine and he manages to overcome this difficulty (Tanya, page 25a).
The reward of the Just is not granted to him in this world. It is "planted" so that he
obtained, greatly multiplied, in the future world (Radak). But, the Light that the Righteous has
planted in this world also retains a material dimension, so that this world
becomes, “a blessed field of God.” Thanks to this Light, the Just who has left this world...
finds again and he 'performs wonders within the earth' (Tanya, page 146a). In fact, the
The just one is the one who has chased evil from his personality and therefore possesses only light.
the opposite, the one who has a righteous heart still struggles to root out the evil from his personality. Even if he
does not obtain the light of the Just, yet he is joyful in observing that he is victorious in
son combat (Sefer HaMaamarim 5717, page 69). This 'planted light' is also that which God
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He awakened, the first of the six days of creation and which He then preserved for the Just.
future world. But just as the seed rots in the ground before it grows, the man who desires
to obtain the revelation must put aside their personality and give of themselves (Sefer Ha
Maamarim Meloukat, volume 1, page 199.
(12) Satisfaction and joy are manifestations of love. Now, the most perfect stage of love
of God consists in serving Him without seeking to satisfy the slightest personal interest, neither material nor...
same moral, having no other objective than the desire to submit to His Will (Sefer Ha
Maamarim 5717, page 110). Furthermore, one who fervently wishes to be a Righteous person can receive, in
gestation within his soul, the soul of a Just. Thanks to this, he will reach a level that, according to
the natural order of things should never have been his. There is indeed reason to rejoice (Tanya,
page 40).

Psalm 98 (Mizmor)
This Psalm specifies how the people of Israel will praise the Almighty when He
will grant the issuance.

Psalm. Sing to the Lord a new song, for He has done wonderful things. His hand
right and His holy arm have brought salvation for Him. (2) The Lord has made known His salvation. He
He revealed His justice to the eyes of the nations. (3) He remembered His kindness and His faithfulness towards the
house of Israel. All the ends of the earth have seen the salvation of our God. (4) Raise the
joyful voices for the Eternal, all the inhabitants of the earth, sing a melody and a song
Joyful. (5) Sing to the Lord with a harp, with a harp and the sound of melody, (6) with
the trumpets and the sound of the Shofar, rejoice before the King, the Lord. (7) Let the sea and what it
contains, the earth and those who inhabit it roar with joy, (8) let the rivers clap their hands, let the
mountains sing together. They will rejoice before the Lord, for He will come to judge the earth. He
He will judge the world with justice and the nations with righteousness.

Comment

All the songs that are described as new refer to the period of deliverance.
(Rachi). In fact, Psalm 96 also spoke of one of those new songs. Nevertheless, the same
The idea is repeated here to emphasize that after the coming of the Messiah and the attainment of the highest stage
At the height of spirituality, it will still be possible to know the progress (Itvaadouyot 5747, volume
1, page 292).
Even before His salvation is effective, God makes it known through His
prophets (Metsoudat David).
God remembers that He promised His goodness to the people of Israel (Metsoudat David). Moreover, "He
remembered (Za'har) His goodness" can also be read: "His goodness is masculine", that is to say
strong, powerful. In fact, the love of God, a feeling that arises from goodness, is complete in the one
who fully possesses His fear (Tanya, page 62a).

Psalm 99 (The Lord)

This Psalm refers to the war of Gog and Magog, a precursor to redemption.

When the reign of God is revealed, during the redemption, the nations will tremble. The earth
will tremble before Him who sits above the cherubim. (2) The Lord who is in Zion is
great. He is exalted above the peoples. (3) All will praise Your Name, for it is great, fearsome and
He is holy. (4) The King of justice loves power. You have established righteousness. You have made laws.
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of equity and loyalty for Yaakov. (5) Exalt the Eternal our God and bow down before His
step, the Temple, because He is holy. (6) Moses and Aaron among His priests, Samuel among those
Those who call on His Name invoke the Eternal and He answers them. (7) From a pillar of cloud, He speaks to them.
They kept His Testimonies and His Decrees, which He gave them. (8) Eternal, our God, You
You have answered. You have been the Almighty God Who forgives them, but Who punishes their wrongs
Exalt the Lord our God and bow down before the mountain of His holiness, for
The Eternal our God is holy.

Comment

The cherubim were above the holy Ark, in which Moses placed the Tablets of
the Law (Exodus 25:18-22).
Righteousness refers to the Torah, fairness, and loyalty to its Precepts that allow for
a righteous behavior. These were given to Israel, the people of Jacob, and God made them from His
main (Metsoudat David). One can appeal to God's fairness to obtain what one deserves from
full right. If this is not the case, however, we must seek His kindness. Nevertheless, that
who is deserving will also set aside their own self and invoke the magnanimity of
God. Indeed, this is unlimited and he will thus receive a much greater reward.
The straightness is also equity, for he who gives of the
Charity to others, from what one possesses, must first judge oneself in order to determine what
which truly belongs to him, and then offer everything else to those in need (Sefer Ha Maamarim)
5687, page 81).
Chmouel 'invoked His Name' by giving of his own person until he rose higher.
that the source of creation. It is in this way that he revealed the celestial Light to the world
higher (Dére’h Mitsvoté’ha, page 92a).
(8) Indeed, Moses and Aaron were punished for the waters of Meribah (Exodus 20) and, as a result, they did not
could enter the Holy Land. As for Chmouel, he died young for not having given to his
children the appropriate education (Metsoudat David).

Psalm 100 (Mizmor)

This Psalm was written to strengthen the hearts of men who know suffering in this
world. He emphasizes to them that they must, despite this, serve God with joy. Indeed, everything that
their arrival is for their good, for 'God chastens those He loves'. Besides, all
sacrifices will be abolished, in the future world, with the exception of thanksgiving.

(1) Psalm for the sacrifice of thanksgiving. Praise the Lord, all the earth. (2) Serve
The Lord with joy, present yourselves before Him with exultation. (3) Know that the Lord is God.
It is He who made us, and we are His; His people and the sheep of His pasture.
Enter His gates with thanksgiving, and His courts with praise.
Rent Him, bless His Name, for the Lord is good, His goodness is eternal, His faithfulness endures.
manifests in every generation.

Comment

(1) This Psalm, related to thanksgiving, is the one hundredth. It thus alludes to the necessity of
recite one hundred blessings every day (Itvaadouyot 5740, volume 3, page 511). In addition, the initials of
Words forming its first verse constitute the word Hala ’ha, advancement. For this one must
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manifesting at all levels of the soul, which are five in number. The first three are
perceptible by the intellect. The other two, on the other hand, transcend understanding.
only to be felt (Sefer HaMaamarim 5709, page 202).
The service of God being permanent, joy must also be so. This feeling allows one to
to depart from all the limits of personality. From then on, even the one who suffers can achieve
to truly rejoice (Sefer Ha Maamarim Meloukat, volume 2, page 78). It is indeed necessary to be happy
of one's fate, of the divine soul that one possesses. In this way, one can become aware of
the omnipresence of God (Sefer HaMaamarim Admor Hazaken HaKetsarim, page 229).
(3) This Psalm refers to the coming of the Messiah and the resurrection of the dead. It notes that
God "made us", for the birth of a child results from the joint action of God and the
parents, according to the treatise Nidda 31b. However, at the time of resurrection, God will 'make us' alone.
(Yaabets). The Baal Shem Tov emphasizes how it is the responsibility of each individual to dedicate themselves to the flock.
from God, to meet his needs, to nourish his faith, to lead him to praise God (Sefer Ha
Maamarim Yiddish, page 141.

Psalm 101 (The David)

In this Psalm, David describes his solitary meditations. It also reports various
principles of ethics and prudent practices he adopted in private.

(1) A Psalm of David. I will sing of the good deed and the judgment. For You, Eternal, I will sing of
praises. (2) I will contemplate the way of those who are upright. When the opportunity presents itself to me
to advance in the integrity of my heart, including in my home? (3) I do not place before my
eyes the achievements of wickedness. I feel hatred for harsh acts, so they do not
will not cling to me. (4) A perverse heart will be foreign to me. I will not know evil. (5) The one
who slanders his neighbor in secret, I will cut him off. He who has haughty eyes and a proud heart,
I cannot bear it. (6) My eyes turn to those who are faithful on the earth, so that they
residing with me. It is the one who walks on the path of righteousness who will serve me. (7) In
revenge, he who deceives will not reside in my house. He who tells lies will not take
Do not place before my eyes. (8) Every morning, I will cut off the wicked of the land, in order to make
to make disappear all those who do evil from the city of the Eternal.

Comment

David said: "I will praise You both for Your goodness and for Your judgement" (Metsoudat David).
In fact, apart from David, no one else was both king and judge. He himself decided the Law, decided this
what was allowed and what was prohibited. He did not expect any reward in return and he
I am pleased to note: “With the blessing and the judgment that I grant to the people of Israel, I
I will sing praises to God, to express my gratitude for entrusting me with such a
privilege" (Yaabets). Certainly, it is said that "judgment belongs to God." Despite this, it is
taught that 'the average man', the one who has managed to master the evil he carries within him, is not
no less "judged at the same time by both the good and the bad inclination". It is therefore only in the
future world, when 'I will remove the spirit of impurity from the earth', that judgment will belong
exclusively in the domain of good (Sefer Ha Maamarim 5633, volume 1, page 227).
The Talmud formulates, in the first chapter of the Tamid tractate, the following question: "On which path
Should man walk? In answering this question, he advises to live with faith and the
justice, to act honestly towards one's neighbor. That is why it is said: 'My eyes are focused
"towards those who are faithful". Furthermore, David specifies here that he only partakes in a judgment when ...
presence of upright and trustworthy people (Meïri).
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God reveals, of His own initiative, the highest celestial Lights, transcending everything
what man can accomplish. It is therefore solely up to him to protect its revelation,
to keep him as far away as possible from what can harm him. For this, such a man must avoid 'the'
who tells lies", who "will not take a place before My eyes". Indeed, "the seal of the Saint
Blessed be He is Truth," affirming the omnipresence of God (Sefer Ha Maamarim 5672, page 1091).
Every morning, I will take on the wicked of the land, for they are, in any case,
likely to a death sentence (Rashi).

Psalm 102 (Prayer)

This Psalm is a dreadful prayer, related to the Jewish people enduring the sufferings of exile.
Every person in distress will pronounce it before God.

(1) Prayer of the poor who wraps himself in affliction and pours out his speech before the Eternal. (2)
Eternal one, hear my prayer and let my complaint reach you. (3) Do not hide your face from me. To the
On the day of my distress, lend your ear to me. On the day I call to you, answer me promptly.
But my days are consumed like smoke and my bones are dried up like a hearth.
my heart is struck like grass and withered, for I have forgotten to eat my bread. (6) By the sound of my
complaint, my bone has adhered to my flesh. (7) I am like the pelican of the desert. I have become like the
owl of the devastated lands. (8) I hastened to escape, to be like the bird that lives
alone on the roof. (9) All day long, my enemies have mocked me. Those who ridicule me pretend
sworn by me. (10) For I have eaten ashes like bread and mingled my drink with
tears. (11) Because of Your indignation and Your wrath, You have lifted me up and then cast me away. (12) My
days are like a long shadow and I myself, like withered grass. (13) But, You,
Eternal, You will reign for eternity and Your remembrance is for all generations. (14) You
You will have pity on Zion, for the time has come to be gracious to it. The moment has arrived.
to do it. (15) For your servants desire its stones and they show favor to its dust.
(16) Thus, the nations will fear the Name of the Lord and all the kings of the earth, Your glory. (17)
When the Lord rebuilds Zion, He will appear in all His splendor. (18) He will turn towards the
the prayer of the fervent will not bring shame to their supplication. (19) This will be recorded for the generation
who comes and a newly created people will praise the Eternal. (20) For He has observed from the height of His
Sanctuary. From heaven, the Eternal looks down upon the earth, (21) to hear the anguished cry of the
prisoner, Israel, to free those who are doomed to death. (22) Thus, they will speak, in Zion, of the Name
of the Eternal and we will praise Him in Jerusalem. (23) Then the peoples will gather together and
the kingdoms, to serve the Eternal, (24) He has weakened my strength, on the way, He has shortened my
days. (25) I will say: "My Almighty God, do not make me disappear in the midst of my days,
You whose years endure in all generations. (26) At the beginning, You laid the foundations
the earth and the actions of Your hands are the heavens. (27) When they no longer exist, You will be
still there. All will wear out like a garment. You will change them like clothes and they
will disappear. (28) But You are the Same and Your years will not end. (29) The children of Your
servants will settle in safety and their descendants will be established before You.

Comment

The prayer of the poor is not meant to obtain anything for them. It is only
the expression of his deep desire, that of pouring out his heart before God (Likutei Sichot, volume 9,
page 271). In fact, David wished to be poor. Indeed, he knew that this character would allow him to
to address God more easily (Sefer HaMaamarim HaKetsarim, page 229). More generally,
Baal Chem Tov teaches that the poor person is one who pours out his heart before God in the
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prayer, but who asks nothing for himself because he is fully submissive to God, to the point of not
no longer experiencing personal desires (Sefer Ha Maamarim Meloukat, volume 4, page 324).
Just like the fire burns without leaving a trace, my days have been consumed by misfortune and they
are no more (Radak).
When they take an oath, they say: "If I lie, may I become like these wretches."
Jews, whose name has thus become synonymous with suffering (Metsoudat David).
The Jews languish for the Temple and eagerly await to find its stones.
(Metsoudat David).
It is the Torah that must be 'kept for the generation to come,' for it is eternal and
immutable (Sefer Ha Maamarim Meloukat, volume 4, page 315).
(27) After the coming of the Messiah, God will make appear (Isaiah 65): 'new heavens and a
new land” (Metsoudat David). In fact, man's will is an integral part of his being.
His modification is therefore a true change. On the contrary, the Will of God is just a
"clothing", which He can therefore change while remaining the Same (Dére'h Mitsvoté'ha, page 52b).
(28) This is about the 'years' of God. Now, a year is a period of time that is by nature
finished. Then it is said that these 'will not finish.' In fact, the Essence of God can unite two
opposite characters (Sefer Ha Maamarim Meloukat, volume 1, page 60).
When the children of the Patriarchs return to the Holy Land, they will find themselves " in
"security" and exile will disappear definitively (Metsoudat David).

Psalm 103 (By David)

David composed this Psalm while he was ill. In fact, it is good to say, when one prays for
the sick and how much more should do it, with immense emotion, the sick person himself, as long as he
is still capable. He can then rent the Blessed Saint by His body, by His soul, by His
entrails. One will consult this Psalm and find the solace of their soul.

(1) Psalm of David. My soul, bless the Lord and all my being, His holy Name. (2) My soul,
Bless the Lord and do not forget all His benefits. (3) He forgives all your iniquities. He heals all your
affections. (4) He frees your life from destruction. He crowns you with goodness and compassion. (5) He
satisfy your mouth with good things, so that your youth is renewed like the eagle's. (6) The Eternal
performed acts of righteousness and acts of justice, for all the oppressed. (7) He made known
His ways to Moses, His accomplishments to the children of Israel. (8) The Lord is magnanimous and
merciful. He delays His anger and grants abundant goodwill. (9) His animosity is not
forever and He does not hold His grudge forever. (10) He has not dealt with us according to our sins.
and He did not punish us according to our transgressions. (11) For as the heavens are high,
Above the earth, His goodness is strong towards those who fear Him. (12) As far as the east is from
from the west, He has removed our sins from us. (13) As a father has compassion for his children, the Lord
He feels compassion for those who fear Him. (14) For He knows our nature. He knows that
we are but dust. (15) As for man, his days are like grass. He blooms
like the flower of the field. (16) When a deadly wind passes over it, it is no longer there and its place is no longer
he no longer recognizes it. (17) But God's goodness is unchanging and everlasting, for those who fear Him.
He gives His righteousness to the children of their children, to those who keep His covenant, to those who
remember His Precepts and put them into practice. (19) The Lord has established His throne in the
heavens, but His royalty reigns over all. (20) Bless the Lord, His angels, mighty in strength,
fulfilling His Word, to hear the sound of His Word. (21) Bless the Lord, His armies,
His servants, fulfilling His Will. (22) Bless the Lord, all His works, in every place.
of His dominion. My soul, bless the Lord!
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Commentary

"My being" can also be read as: "My intestines" or even "My angels". Indeed, the intestines
refine the food, in order to extract the beneficial energy that will be retained by the body,
waste being subsequently pushed outside. Similarly, the angels are tasked with directing the flow of
the divine influence towards the world, their waste being at the origin of earthly pleasures (Sefer Ha
Maamarim Meloukat, volume 1, page 57). More specifically, it is during the night that the angels
fulfill this mission, when the Royalty of God is concealed and the gates of Gan Eden
are closed (Déré’h Mitsvoté’ha, page 6b). It is said, indeed, that 'just as G-d fills the
world, the soul fills the body.” Now, this soul is a “fragment of true Divinity.” By its
intermediate, man can thus grasp, through the power of his intellect, the Attributes of God and the
different aspects of His revelation (Tanya, page 121a).
The eagle, at regular intervals, renews its feathers, thus regaining an appearance of
youth (Metsoudat David).
The Blessed Saint may He be praised made known to the children of Israel the thirteen Attributes of Divine Mercy,
through the prophecy of Moses (Ibn Ezra).
It is said that: "His goodness is strong, towards those who fear Him." In fact, the goodness of God
surpasses its rigor. That is why this kindness can also be the dominant characteristic.
of Jewish souls. As a result, the Zohar calls the soul: "daughter of Cohen" (Tanya, page 118a).
God knows that man does not have the means to completely detach himself from materiality.
(Metsoudat David).
The revelation of God's Goodness here below, like the water that flows down from the high peaks towards
the lowest points is the appearance of His Light within creation. Even more, this Goodness
is infinite, like all the Attributes of God, while the qualities of man are by nature
limited (Tanya, pages 224 and 116a).
Angels carry out the Word of God solely for the purpose of hearing the sound of His
verb, but not to satisfy any personal interest (Metsoudat David). And, the verse
specifically: "fulfilling His Word" first and then: "hearing the sound of His Verb."
Indeed, the children of Israel prepared for the gift of the Torah by proclaiming: "We will do it."
and (then) we will hear” (Sefer Ha Maamarim Meloukat, volume 4, page 315). For it is clear
that submission to G-d must manifest not only in the practice of the Mitzvot, but also
in the study of the Torah, as it is said: 'may my tongue respond to Your Word', as if one
repeated the words spoken by God Himself. In fact, during the giving of the Torah, the children
the Israelites experienced ecstasy after each Commandment that was given to them by God (Sefer Ha
Maamarim Meloukat, volume 4, page 325.

Reading of the twenty-first day of the month

Psalm 104 (Bor’hi)

This Psalm praises creation, specifying what was introduced each day. It emphasizes its
grand and wonderful aspect. God provides for the needs of the least of his aspects, from the
majestic horns of the bison, down to the eggs of the lice.

(1) My soul, bless the Lord! Lord, my God, You are greatly exalted. You have clothed Yourself with
majesty and splendor. (2) You have donned light like a garment. You have stretched out the heavens
like a tapestry. (3) He covered His heavens with water. He makes clouds His chariot and moves them over
the wings of the wind. (4) He makes winds His messengers, His servants a blazing fire. (5) He has established the
earth on its foundations, so that it will never waver. (6) The depths have covered it
like a garment. The waters stand on the mountains. (7) At your exhortation, they have
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flee. At the sound of Your thunder, they escape. (8) They have climbed the mountains. They are
descended into the valleys, towards the place that You have appointed for them. (9) You have set a limit that they will not
should not cross, in order not to start swallowing the earth again. (10) He sends sources
in the currents that flow between the mountains. (11) They quench the thirst of all the animals of the
Champions. The wild beasts quench their thirst there. (12) The birds of the heavens reside there. They raise
the voice among the foliage. (13) He irrigates the mountains with His clouds. The earth is satisfied by the
the fruit of your action, the rain. (14) It grows grass for the cattle and the vegetation requiring the
the work of man, so that the earth produces bread (15) and that wine cheers the heart of
the man, may the oil make his face shine and may the bread restore the heart of man. (16) The
the trees of the Eternal drink their fill, the cedars of Lebanon that He has planted, (17) in which the
birds build their nests. The stork makes its home in the cypresses. (18) The high mountains are
for wild goats. The rocks provide refuge for the hares. (19) He made the moon to establish the
festivals. The sun knows the time of its passage. (20) You install the darkness and it is night, when
The wild beasts of the forest crawl. (21) The young lions roar for their prey and they
ask their food from the Almighty. (22) When the sun rises, they go back and they
tremble in their den. (23) Then, the man goes to his labor and his work, until the evening. (24)
How numerous are Your actions, Eternal! You made them all with wisdom. The earth is filled with
Your possessions (25) In this sea, vast and large, there is an incalculable number of creatures.
rampant, living beings, small and large. (26) There, boats travel. There is the Leviathan
that You have created for them to frolic in. (27) Everyone turns to You so that You may give them their
food in its time. (28) When You grant it to them, they harvest it. When You open Your hand,
they are filled with good. (29) When You hide Your face, they are terrified. When You take away their
spirit, they perish and return to dust. (30) When You send forth Your spirit,
they will be created anew and You will renew the face of the earth. (31) May the glory of the Eternal be
established forever. May the Eternal rejoice in His works. (32) He observes the earth and it
tremble. He touches the mountains and they smoke. (33) I will sing to the Lord with my soul. I
I will praise the Lord with all my being. (34) May my prayer be pleasing to Him. Thus, I will rejoice in
The Eternal. (35) May the faults disappear from the earth and may there be no more wicked. My soul, bless
The Eternal! Praise God!

Comment

The human soul is the most perfect stage of creation. It must therefore bless God for a
particularly high manner (Radak).
This verse alludes to the Torah, which presents two aspects, a revealed teaching and a
hidden part. The first is a garment, the second a light. Now, the garment is a veil, so
that the light brings direct illumination. (Sefer HaMaamarim 5699, page 208). The Torah is the
clothing through which God appears to men. It is thus the intermediary between the Holy
Blessed be He and the Jewish souls. Indeed, Light is the revelation of G-d and the garment, what
it allows to enter the limit (Sefer Ha Maamarim 5705, page 122). The light of the
The Torah is infinite, while its garment is finite, as its revealed teaching includes a
specific name of laws, applicable within the limits of time and space. It is therefore the responsibility of
the man to bring together the two parts of the Torah, to learn the garment with the inspiration of the
light, in order to reveal the divine infinite within the finite world (Sefer Ha Maamarim Meloukat, volume 3,
page 216).
The 'brilliant fire' refers here to the lightning (Ibn Ezra).
(6) Although the nature of water is to flow downward, God makes it so that it is also found
at the top of the mountains (Metsoudat David).
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(7) During creation, God commanded the waters to gather together (Genesis 1:9). Initially
time, these covered the surface of the earth. Then, afterwards, they 'fled' into the
places that had been designated for them (Metsoudat David).
The sands are the limit that the waters must not exceed in order not to engulf.
new the earth, as it was at the time of creation (Metsoudat David).
(14) According to the Zohar, this verse alludes to the angels, to whom a fleeting power is entrusted. It
there are indeed two categories of angels, those who appeared during the six days of creation and
who have been fulfilling their mission since then, on one hand, those who are created, praise God,
then disappear, on the other hand. It is to these latter that reference is made in this verse (Sefer Ha
Maamarim Kountrassim, page 371.
The revealed part of the Torah is the bread, which strengthens the heart of man when he is weak.
Then, his profound teaching is the wine that delights his heart. These two studies are therefore one and
the other, indispensable (Sefer Ha Maamarim 5699, page 59).
The cedars of Lebanon are those of the Eternal because He made them grow Himself, without intervention.
of man (Metsoudat David). According to another interpretation, it refers to the trees of the Gan Eden
(Rachi).
The 'high mountains' are those of darkness, the highest stages of the chain.
of worlds that are not revealed to men (Sidur of the Admour Hazaken, page 233a).
The Baal Chem Tov deduces from this verse that each soul receives a specific mission here on earth.
She must carry it out before 'the evening', as long as she can still do it. Indeed, youth
corresponds to morning, maturity at noon, and old age, in the evening. When morning and noon are
Positively, old age can be pleasant (Sefer HaMaamarim Yiddish, page 200). When a man
wakes up in the morning, he must first praise God and submit to Him. It is only in this way
that he will then be able to face the world that is Arev, "evening", "darkness". But, Arev also means
pleasant" and it is the man's responsibility to transform the matter of the world so that it is
Pleasant to God (Book of Collected Discourses, volume 1, page 356).
Creation encompasses an infinite number of stages, each of which is specific. Nevertheless, through
regarding the Essence of God, all are identical, so that 'wisdom' and action, 'you them
"At first", refer to the same reality (Tanya, page 172). Wisdom is revealed in Gan Eden and
everyone can then perceive it according to their abilities. After the resurrection of the dead, in
revenge will reveal what is still imperceptible at this moment. From then on, everyone will...
will receive in the same way (Tanya, page 250). Wisdom is the source of all forces.
of personality. Those who have not understood a concept are unable to feel the emotion that
this underlies (Dére ’h Mitsvoté ’ha, page 43a). Thus, Rabbi Akiva, analyzing this verse,
was marveling at the Wisdom of God: "There are creatures of the sea, creatures of the
Earth. When the first ones come to earth, they die. When the second ones penetrate into the
the sea, they also lose their lives. God made it so that everyone finds their place.” He who meditates on
the greatness and multitude of the actions of God, within creation, will be able to penetrate His
fear (Sefer Ha Maamarim, Yiddish, page 39). Furthermore, it is also important to know that the whole
The creation was accomplished only by the lowest stage of the Divine (Sefer Ha Maamarim
Meloukat, volume 4, page 374). Furthermore, a man should not keep his wisdom to himself.
It must be spread around him, just as the rose is surrounded by thorns (Sefer Ha Maamarim)
Meloukat, volume 4, page 59.
Exile is compared to a fight of wild beasts. Indeed, the seventy nations engage in it.
a constant struggle. The tribes of Israel are themselves compared to wild animals. In
in this sense, the Leviathan alludes to the assembly of Jewish souls, which God created for this 'game' of
Exile (Sefer Ha Maamarim Ha Ketsarim, page 230). True pleasure is conceived from what is
unusual, for example of a talking parrot, although it does so less well than a man. In
In this context, the Leviathan literally refers to a link and thus alludes to the one that exists.
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between the soul found here below and God. When this soul highlights the Presence of God at
the essence of matter, designed to veil it, it evokes His pleasure (Sefer HaMaamarim 5712, page
208).
This alludes to the resurrection of the dead, after the coming of the Messiah (Metsoudat David).
(33) This verse alludes to the body, which 'adds' to the soul. The latter 'sings for the Eternal with
his soul,” in order to bring elevation to the body and to the animal soul (Sefer Ha Maamarim 5708, page
14).
(35) David emphasizes here: "Let the faults disappear, but not those who commit them!" (Sefer
In the Royal Sayings, volume 4, page 328.

Psalm 105 (Hodou)

David composed this Psalm when he brought the holy Ark into the 'city of David'. He sang it.
So in front of this Ark. His text describes the miracles that were accomplished in Egypt. Joseph had them there.
he preceded and was taken to prison. Then, he was released and he rose to greatness. Then, he led the
ministers of the Pharaoh, only he being above him.

Praise the Lord, call upon His Name. Make known His deeds among the nations.
(2) Sing to Him, proclaim His praise, speak of all His wonders. (3) Be proud of His
Saint Name. Let the heart of those who seek the Eternal rejoice. (4) Seek the Eternal and His
power. Seek His face continually. (5) Remember the wonders He has done,
of His miracles and the judgments of His mouth. (6) Descendants of His servant Abraham, son of
Jacob, those whom He has chosen, He is the Eternal our God. His Judgments extend to the earth.
whole. (8) He has always remembered His covenant, the Word that He ordained for a thousand
generations, (9) of the covenant He made with Abraham and of His oath to Isaac. (10) He has
established in statute for Yaakov, in eternal covenant for Israel, (11) in these terms: "It is to you that
I will give the land of Canaan, the part of your inheritance.” (12) When they were very few there.
numerous and foreign, they wandered from one nation to another, from one kingdom to another people.
He did not allow any man to harm them and He admonished the kings regarding them: "Do not touch
do not harm My anointed ones and do not do harm to My prophets." (16) Then, He decreed famine in the
and he broke all the provision of bread. (17) He sent a man ahead of them. Joseph was sold
as a slave. (18) They weighed down his foot with shackles. An iron chain was placed on his
soul. (19) Until the moment came when His Word was to be fulfilled, God's Decree
purified. (20) King Pharaoh then sent emissaries who freed him. The leader of nations
He made him a free man. (21) He appointed him master of his house and director of all that belonged to him.
belonged, (22) to imprison his princes according to his will and to acquire wisdom
his ancestors. (23) Thus, Israel arrived in Egypt and Jacob lived in the land of Ham. (24) Then, He
made His people very fertile, so that they would be even more powerful than their adversaries.
He transforms the hearts of Egypt to hate His people, to conspire against His servants.
And He sent Moses, His servant, Aaron, whom He had chosen. (27) They placed among the
Egyptians the words of His signs, wonders in the land of 'Ham. (28) He sent darkness
and Egypt was dark. But they did not rebel against His Word. (29) He transformed their waters
in blood and He caused their fish to die. (30) Their land was invaded by frogs, even into the
chambers of their kings. (31) He ordered and hordes of wild beasts came. There were lice
in all their borders. (32) He turned their rains into hail and there were flames of fire
in their country. (33) He struck their vines and their fig trees. He broke the trees in their land. (34)
He ordered and the locusts came, as well as the crickets, beyond counting.
who consumed all the grass of their land and devoured the fruit of their soil. (36) Then, He struck
all the firstborns of their country, the beginning of their power. (37) He made them leave with money and
gold. None of their tribes stumbled. Egypt rejoiced when they departed, for they
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They inspired fear. (39) He spread a cloud to shelter them and He sparked a fire to illuminate them.
During the night. (40) Israel asked and He brought quails. He satisfied them with the bread of heaven. (41) He
opened the rock and the waters flowed, which traveled through parched places, as if it were
of a river. (42) For He remembered His holy Promise, made to Abraham His servant. (43) He
to lead His people out in joy, those He had chosen with a song. (44) And, He gave them
the lands of the nations. They inherited the efforts of the peoples, (45) so that they could keep His
Decrees and maintain His Laws. Praise God!

Comment

(1) Hodou, the first word of this verse, means 'Praise' and it can also be associated with
Hod, the splendor. Indeed, the praise is directed to the Essence of God, of which only a reflection is revealed.
Here below (Sefer Ha Maamarim Kountrassim, page 425a).
Singing is vocal, emanating from the person himself while praise is accompanied.
of musical instruments, which are external to it. Singing is that of the souls, while praise
is pronounced by the angels. The song thus expresses the submission of the divine soul and praise,
that of the animal soul. But, singing is also the pleasure of Shabbat and praise corresponds to the
transformation of matter, during the week. As a result, the union between song and praise allows
to "speak of all His praises" and to observe in all things the divine Providence (Sefer Ha
Maamarim Kountrassim, page 425b.
(4) How to consider research about the Name of God? This must therefore focus on the
way to practice the Mitsvot and serve God, here below. For it is indeed in this way
that one can observe the Presence of God within matter (Sefer Ha Maamarim Kountrassim,
page 422a).
The Wonders of God were the creation of heaven and earth. His Miracles are those that He
made in Egypt and Its Judgments allude to the gift of the Torah, on Mount Sinai (Radak).
(8) This alliance is, according to one opinion, that of circumcision, concluded with Abraham, or else,
according to another opinion, that of the Torah, concluded with Moses. This extends over a thousand generations,
number that alludes to the spiritual world of Atsilout, the world of Emanation. In fact, the soul
the ones of Abraham and those of Moses emanate, both, from this world of Atsilut (Likutei Sichot,
volume 5, page 349.
The king of the Egyptians and that of the Philistines were "admonished" regarding Abraham. It is,
for this reason, that, afterwards, the king of the Philistines did not trouble Its’hak and Rivka
The David's Encounter.
God made Joseph arrive in Egypt to prepare for the arrival of his father and his brothers.
(Metzoudat David).
It seems that Yossef's suffering was only physical, but in reality, it was
also moral (Metsoudat David).
The Egyptians were descendants of 'Ham (Metsoudat David).
The plagues of Egypt did not result from a rebellion against God by the inhabitants of this
countries. In fact, it had been predicted from the outset that they were to take place (Metsoudat David).
Generally, retribution follows action. But, in this case, 'He gave them the
land of nations " even before they deserve it, so that they can fulfill the mission that
they were entrusted in serenity (Itvaadouyot 5746, volume 1, page 84).

Reading of the twenty-second day of the month

Psalm 106 (Hallelujah)

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This Psalm is a continuation of the previous one. It says, "Praise the Lord!" because of the other miracles.
what He accomplished for us and which had not been mentioned before. But, in reality, 'who
Can one express the mighty acts of God? Even if one tries to do so, who can claim
to completeness?

(1) Praise the Lord! Give thanks to the Eternal, for He is good, for His goodness is eternal. (2) Who will be able to
express the mighty acts of the Eternal? Who can proclaim all His praises? (3) Blessed
are those who preserve justice, who act with righteousness at all times. (4) Remember that
Lord, when Your people find favor before You, think of me for Your deliverance.
that I observe the good of those You have chosen, that I rejoice in the joy of Your nation, that I
glorify with Your heritage. (6) We have committed faults, with our ancestors, iniquities and
bad deeds. (7) Our ancestors, in Egypt, did not perceive Your wonders. They did not
remembering Your many benefits and they rebelled near the sea, in front of the Red Sea.
Nevertheless, He saved them for His Name, to make His power known. (9) He roared before the
the Red Sea and this one dried up. Thus, he led them into its depths like into a desert.
(10) He saved them from the enemy and delivered them from the adversary. (11) The waters covered them.
opponents. None of them survived. (12) Then they believed in His Word and sang His
praise. (13) But, very quickly, they forgot His actions. They did not wait for His advice. (14) They
they felt a desire, in the desert and they tested the Almighty, in this land
Sorry. (15) He granted their request, but He sent emaciation to their souls. (16) They became envious.
Moses, in the camp and Aaron, who is holy to the Lord. (17) The earth opened up, swallowed
Data and covered the assembly of Aviram. (18) The fire burned within their gathering. A
flame consumes the wicked. (19) They made a calf at Horeb and they bowed down before it.
image in fusion. (20) They exchanged their heavenly glory for the representation of a bull
consuming the grass. (21) They forgot the Almighty God Who had delivered them, Who had
accomplished grand acts in Egypt, (22) wonders in the land of Ham, acts
formidable on the Red Sea. (23) He said that He would kill them if Moses, whom He had chosen, had not
was on the brink for them, before Him, so that His anger would turn back from destruction. (24) They
they harbored a dislike for the pleasant land. They did not believe in His Word. (25) They murmured
in their tent. They did not listen to the Voice of the Eternal. (26) He raised his hand, taking an oath against
them to make them fall in the desert (27) and to cause the downfall of their descendants, among the
nations, to spread them in the countries. (28) They joined the idol of Baal Peor and they
they consumed the sacrifices of the dead. (29) They provoked His wrath by their actions and a
An epidemic broke out among them. (30) Pin'has rose up and executed judgment. The epidemic ceased. (31)
This was considered an act of righteousness on his part, for all generations, forever.
They provoked His anger at the waters of Meriba, and Moses suffered because of them,
They defied His spirit and He made an oath, with His lips. (34) They did not destroy the
peoples, as the Eternal had commanded them. (35) They mingled with the nations and they imitated
their behaviors. (36) They served their idols, which became a trap for them. (37) They sacrificed
their sons and their daughters to demons. (38) They poured out innocent blood, the blood of their sons and
their daughters whom they sacrificed to the idols of Canaan. And the land was defiled by blood. (39) They
they yielded impure by their actions and they went astray by their deeds. (40) The anger of God was
He unleashed against His people and He felt repulsion for His inheritance. (41) He delivered them to
the hands of the nations and their enemies dominated them. (42) Their opponents oppressed them and they
were subjected. (43) Many times He saved them, but they rebelled in their counsel and they
they were brought low, because of their iniquity. (44) He observed their affliction, when He heard their complaint.
(45) He remembered His covenant for them and He yielded, according to His great goodness. (46) He
awaken, for them, the mercy of all those who had captured them. (47) Deliver us, Eternal
our God. Gather us from among the peoples, so that we may give thanks to Your holy Name and
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that we may glorify You with Your praise. (48) Blessed be the Lord, God of Israel, forever and ever.
never. And may all the people say: 'Amen, praise God!'

Comment

(1) This Psalm and the previous one both allude to a deliverance. The previous one speaks of
the one from Egypt and this one presents future redemption. That is why this Psalm
concludes with: 'Amen', thus affirming that the deliverance of the Messiah will be eternal (Itvaadouyot
5745, volume 2, page 2434.
Already, during the passage of the Red Sea, the children of Israel doubted God and said: 'If
We ourselves have gone through it, so why wouldn't the Egyptians do the same?
the sea came back over the Egyptians and it was only then that they became aware of having
were saved (Metsoudat David).
(14) In the desert, the children of Israel desired to eat meat, but they were
victims of doubt (Chemot 11): "Will the Eternal be able to give us meat in the
desert?" (Metsoudat David).
This was the punishment for those who had consumed this meat. Instead of strengthening them,
this food makes them lose weight, even to the point of causing their death (Metsoudat David).
(16) This verse and the two that follow relate to the rebellion of Korach against Moses, our teacher.
(Metsoudat David).
Korah, who is the instigator of this revolt, is not mentioned here, out of respect.
towards their sons. Indeed, they reached the Techouva and they themselves were the authors of
certain Tehilim (Rashi).
This verse alludes to the explorers who discouraged the children of Israel from entering the Land.
Saint (Metsoudat David).
It was when the children of Israel lamented in the desert, refusing to enter Erets.
Israel, that God decided the destruction of the Temple and the exile of their descendants among the nations
(David's Victory)
It is because of the waters of Meriva (Numbers 20:7-12) that it was decreed that Moses, our master,
would not enter the Holy Land (Metsoudat David).
Due to the Meriva episode, God affirmed, with His lips, that Moses and Aaron did not
would not lead the people in the Land of Israel (Rashi).
When they invaded the land of Canaan, at the time of Joshua, the children of Israel did not
they did not kill the peoples, as God had asked them to (Metsoudat David).
(45) This verse alludes to the covenant of the Torah, which was made near Mount Sinai (Ibn Ezra).
(48) In this verse, the expression "forever and ever" means, literally: "since the
world to the world." Indeed, this formulation allows to refute the argument of the
Sadducees, who claimed that only this material world exists. Moreover, these words describe
the appearance of the hidden world within the revealed world (Dére’h Mitsvoté’ha, page 30b). The mission
entrusted to the Jewish people consists precisely in making such an appearance easier.
5745, volume 4, page 2524). The hidden world is that of the evident Presence of God, provoking the
total submission of the creatures that are there. Its appearance within the revealed world allows for
these creatures reaching a similar level of submission (Sefer HaMaamarim 5680, page 170).
Moreover, David concludes each of his five books of Tehilim with the expression: 'Praise God!'.
Nevertheless, he adopts, each time, a formulation related to the context. That's why
that this Psalm, describing the redemption of all Israel, specifies: "and let all the people say"
(Yaabets).
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Fifth book of the Psalms

Friday reading

Psalm 107 (Thanksgiving)

This Psalm refers to one who has been delivered from one of the four situations of distress for
for which it is necessary to give thanks to God, at the conclusion of this liberation. Indeed, these dangers
were incurred in order to atone for the committed mistakes. The delivery is then one
manifestation of the goodness of God. In such a case, it is good to express gratitude and to recount
publicly what happened.

(1) Praise the Lord, for He is good, for His mercy is eternal. (2) Thus shall speak those who have been
delivered by the Eternal, those who have been rescued from the hand of the oppressor. (3) He gathered them from
lands, from the east and the west, from the north and the south sea. (4) They became lost in the desert, while
the place of desolation. They did not find an inhabited city. (5) They were both hungry and
thirsty. Their soul was longing within them. (6) They cried out to God in their distress. He answered them.
delivered from their afflictions. (7) He guided them on the right path, to reach an inhabited city.
Let them thank the Lord for His goodness and proclaim His wonders before the sons of ...
the man. (9) For He has satisfied a thirsty soul, filled a hungry soul with goodness, (10) those who
residing in darkness, in the shadow of death, bound by misery and by chains of iron,
for they challenged the Words of God and scorned the counsel of the Most High. (12) Therefore, He bowed down their...
heart through suffering. They staggered and no one offered their help. (13) They cried out to the Lord, in
their distress and He saved them from their afflictions. (14) He brought them out of the darkness and the shadow of death.
death, He broke their chains. (15) Let them therefore praise the Lord for His goodness and proclaim His
wonders before the sons of man. (16) For He has broken bronze doors, twisted iron bars.
Foolish sinners are distressed because they take the path of wrongdoing and by their
bad deeds. (18) All food is repugnant to their soul and they have reached the gates of death.
(19) They cry out before the Lord in their distress, and He saves them from their afflictions. (20) He sends
At His Word, He heals them. He saves them from their graves. (21) Let them praise the Lord for His
goodness and that they proclaim His wonders before the sons of man. (22) Let them offer their
thanksgiving sacrifices and that they joyfully recount His great deeds, (23) those who cross the
sea on boats, which carry out their work in the turbulent waters. (24) They have seen the
the accomplishments of the Eternal and His wonders in the depths. (25) By His word, He has stopped
the storm wind and the waves have risen. They have climbed up to the sky, plunged
in the abysses. Their soul has melted from distress. (27) They have been stirred and carried away like a
drunk man. All their wisdom has been of no use to them. (28) They have called upon the Eternal, in
their distress. He delivered them from their afflictions. (29) He turned the storm into calm and them
waves were calmed. (30) Those who crossed the sea rejoiced when the waves became
silent and He led them to their destination. (31) Let them therefore praise the Eternal
for His goodness and proclaim His wonders before the children of men. (32) Let them exalt Him face to
the assembly of the people and that they glorify Him in the presence of the elders. (33) He transforms the rivers
in desert and water sources in arid regions, the orchard producing fruits in salty soil,
due to the wickedness of those who reside there. (35) He changes the desert into a lake, a barren land into
water sources. (36) He places those who are hungry there, and they build a dwelling city there. (37) They
teaches fields and plants vineyards, producing fruits and cereals. (38) He them
blessed and they multiply greatly. He does not reduce their livestock. (39) But, if they commit some
faults, they are diminished and scattered, under oppression, misery and pain. (40) He throws
the disgrace upon those who are distinguished and He leads them to lose themselves in the desert, where there is no
path. (41) He lifts the poor out of their distress, makes families as numerous as
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Herds. (42) Let those who are upright observe all this and rejoice, and let it be closed.
mouth of all the wicked. (43) Let him who is wise keep all this in mind. Thus, one
will understand the benefits of the Eternal.

Comment

(1) It is right to praise the Lord because He is the Creator of the world. And the verse specifies: 'for His
goodness is eternal", literally "is for the world", since He created it to reveal His
goodness (Sefer Ha Maamarim Kountrassim, page 54).
It is easy to get lost in the desert. Those who have managed to find their way there must therefore
give thanks to the Eternal (Rashi).
When someone is hungry and consumes food, they thus satisfy the desire of their soul to bring
the elevation to the parcels of Divinity that it contains. Indeed, each of these parcels is linked
to a specific soul, which is tasked with raising it and which, even more, sincerely wishes to achieve it
(Kéter Chem Tov, chapter 194).
Jews invoke God in the distress imposed on them by the chain of worlds, which
only lets a simple reflection of the Light emanating from the Essence of God filter through. He who meditates
The limits imposed by creation will want to free themselves and include themselves in the Divinity. It is
only at the end of this meditation will he perceive creation as it truly is (Sefer
In the teachings of 5701, page 80.
This verse alludes to those who have been imprisoned. Upon their release, these men are
held to express their gratitude to God (Rashi).
The fault of man is the true reason for his suffering (Metsoudat David).
Those who, due to their transgressions, have become senseless must understand that God
invites them to repent. If they refuse, their state of madness will be confirmed (Radak).
The Word of God bringing healing is more powerful than that of food. It is
for this reason, it restores health to the sick, something that food cannot do. In this sense, the
healing can be compared to the highest stage of Teshuva, which transforms faults
intentionally committed for good deeds (Dére’h Mitsvoté’ha, page 39b).
(23) This verse alludes to the descent of the soul into this physical world which materialism
invasive evokes tumultuous waters. There are, in fact, three categories of soul, those who...
arrive in "boats", are born in a privileged environment and can easily
to reach moral elevation, those who experience 'difficulties' in serving God, which is a
other meanings of the term Onyot that this text uses in the sense of 'boats' and, finally, those
who are tasked with "performing their work in turbulent waters," to help others,
in their service to God. And, these three categories are mentioned in the same verse so that
he who easily fulfills the mission entrusted to him does not forget that
others have difficulty achieving it and that some need help. Moreover, the one who must
turning to the help of others, belonging to the third category, is not exempted
to make a personal effort to serve God as if he were in the first category (Sefer
Itvaadouyot 5725, volume 1, page 295.
When the divine soul manifests only through the animal soul, the wisdom of man
he is no longer of any use to him. From then on, he loses the ability to marvel at God.
(Chaareï Techouva, page 5c).
The Talmud deduces from the words 'assembly of the people' that the blessing of thanksgiving, the
Gomel can only be recited when ten men are gathered. From the expression 'presence of the
"ancients", he learns that at least two members of this assembly must be scholars of
the Torah (Rashi).
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The one who meditates on the content of this Psalm will perceive the Kindness of God, in its manifestation to
course of his existence (Metsoudat David).

Reading of the twenty-third day of the month

Psalm 108

(1) Psalm of David. (2) My heart is steadfast, O God. I will sing and make music.
hymns, including by my soul. (3) Let the lyre and the harp awaken. I will awaken the dawn. (4)
I will praise You among the nations, O Lord, I will glorify You among the peoples. (5) For Your goodness is
greater than the heavens, and Your truth reaches the firmament. (6) Be exalted above the heavens, God and
show Your glory on earth. (7) So that those You love may be delivered, come to the aid of Your
right hand and save me. (8) God said, in His holiness, that I will rejoice, that I will divide Che'hem
and that I will measure the valley of Succoth. (9) Gilead is mine, Manasseh is mine, Ephraim is the
fortress of my mind, Yehouda is my legislator. (10) Moav is the basin of my ablutions. I
I will cast my shoe on Edom. I will make a shout over Philistia. (11) Who will lead me into the
fortified city to conquer it? Who will guide me to Edom? (12) Is it not You, God, Who has
do this, Who has abandoned us until now, Who does not accompany our armies, God? (13)
Grant us now Your help against the adversary, for the help of man is vain.
Thanks to God, we will achieve great feats and He will trample our oppressors.

Comment

According to the Talmud, David would rise every night at midnight when a north wind blew over him.
harp, made it vibrate (Rashi).
(4) This verse announces that, during the messianic deliverance, all the peoples of the world
will converge towards Jerusalem (Radak). And it is in this regard that it is said: "My kindness will not to you
will not abandon," including after the issuance (Or Ha Torah, Devarim, page 1214).
Salvation comes from the Right Hand of God, by which He expresses His love to each Jew in
particular (Sefer Itvaadouyot 5747, volume 4, page 9).
(8) The second part of this Psalm is the paraphrase of Psalm 60. God announces here, through
through His prophets, He will defeat the enemies of the children of Israel, to whom He will share
their land. The defeats inflicted on the oppressors are therefore listed here (Metsoudat David).

Psalm 109 (To the conductor)

David composed this Psalm while fleeing from Saul. At that time, he had many enemies.
who pretended to be his friends, but kept speaking ill of him. This is why he
They curse it here bitterly.

(1) To the chief musician, of David, a Psalm. God of my praise, do not be silent. (2) For, the
the mouth of the wicked and the mouth of the cunning have opened against me. They have spoken to me with a tongue
deceptive. (3) They surrounded me with hateful words and attacked me for no reason. (4) In
exchange of my love, they accused me, but I pray for them, despite that. (5) They imposed on me the
bad, in exchange for good, hatred in place of my love. (6) Therefore designate a wicked person above
of him and that an adversary stands at his right. (7) When he is judged, let him be condemned and let his
prayer should be considered a fault. (8) May his days be few. May his high
situation be taken over by someone else. (9) That his children be orphans and his wife,
a widow. (10) May her children wander and beg. May they solicit charity among their ruins.
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Let the creditor seize everything he possesses and let outsiders squander the fruit of his
work. (12) Let no one bestow their kindness upon him. Let no one take his orphans into favor. (13)
Let his offspring be cut off. Let his name be erased in another generation. (14) Let
The Eternal remembers the iniquity of his ancestors. May the fault of his mother not disappear.
May their transgressions always be before God and may He erase their memory from the earth.
Because he did not remember to practice kindness, he pursued the poor until death.
the deposed and the one with a broken heart. (17) He loved the curse and it reached him. He has not
not desired the blessing and she remained distant from him. (18) He covered himself with the curse
like a garment and she penetrated, like water, into her entrails, like oil in
let it be like a garment he wraps himself in, like a belt he fastens
always surrounds himself. (20) This comes from the Eternal, for the actions of my enemies and of those who
They speak ill of my soul. (21) And, You, God, My Master, act kindly towards me, for Your
Name. Because Your goodness is positive, save me. (22) For I am poor and destitute. My heart
died within me. (23) Like the passing shadow, I have vanished. I have returned, like a
grasshopper. (24) My knees tremble, due to fasting and my flesh is lean, without fat. (25)
I have become an object of disgrace to them. They see me and they shake their heads. (26) Come to me.
Help, Eternal my God. Deliver me, according to Your goodness. (27) And let them know that it is Your Hand, that
You have done this, Eternal. (28) Let them curse, but You, You will bless. They rise up, but they will be
humiliated, while Your servant will rejoice. (29) May my adversaries be covered with shame.
Let them wear their mortification like a cloak. (30). I will praise the Eternal abundantly, with my
mouth and I will glorify Him, in the midst of the multitude. (31) For, He stands at the right hand of the destitute, in order to
to deliver him from those who condemn his soul.

Comment

King David wishes here that the wicked be punished by being oppressed by other evildoers
(Metsoudat David).
The prayer of the wicked is a sin, for they seek the death of David, while he himself prays.
for their well-being (Ibn Ezra).
The wicked will be punished equally for the wrongs committed by their parents.
(David's Gift)
(17) The source of each person's soul holds the blessing. This one, even if it is granted by
the intermediary of the Just, emanates from the highest state and, in order to obtain it, it is therefore necessary to
to desire, to forge a receptacle capable of containing it, failing which it will remain out of reach.
However, the prayer of man allows for the emergence of a new blessing that, from the outset, does not belong to him.
had not been granted (Likouteï Si’hot, volume 10, page 38).
King David had no bad inclination, for he had killed it through fasting (Tanya, page 10).
As a result, he felt the deepest disgust towards evil (Tanya, page 36). Nevertheless, he is
sure that our generation does not have the strength to fast, as King David did, and therefore it should not
not to resort to this means (Tanya, page 97a). More generally, there are two ways to serve.
God, on one hand by fasting and mortifying oneself to submit one's soul and heart to the Will
of God, on the other hand being so absorbed in His service that one naturally becomes attached to Him,
without having to impose suffering on himself. David indicates here that by fasting, he has destroyed, in his personality,
any attraction towards evil. Avraham, on the other hand, by attaching himself to God, transformed his bad
tendency, which became good (Sefer HaSichot 5748, volume 2, page 423).
David strayed, like the grasshopper that constantly turns towards another place.
(David's Metsoudat)
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The allegory introduced by this verse is as follows. God helps the good inclination,
When he is attacked by the bad, He gives him the means to make the right choice. It is from this
so that free will can be respected (Tanya, page 18a).

Psalm 110 (Of David)

This Psalm reports the response of Eliezer, the servant of Abraham, when he was asked how his
the master had managed to defeat the four kings. Eliezer therefore recounted how Avraham had killed them.
powerful kings, with their armies. By reading this text, one will notice that it refers, as a whole,
to Abraham, who earned his fame because he recognized God as a child.

(1) Of David, Psalm. Here is the Word of the Eternal to my master Abraham: 'Stay at My right'
until I make your enemies a footstool for your feet." (2) The Lord will send the rod
supporting your power from Zion, so that you may reign among your enemies. (3) Your people have been
volunteer, on the day of your feat, because of your sacred splendor. For, since you emerged from the
matrix, you still possess the dew of your youth. (4) The Eternal has made an oath, on which He does not
will not return, "You will be a priest forever," as it was said about Melchizedek.
It is the Lord at your right hand who has crushed the kings on the day of His anger. He renders judgment.
among the nations. The battlefield will be filled with their corpses. He will smash heads on a wide
country. (7) He drank from the river, on the way. As a result, Avraham was able to hold his head high.

Comment

The nations of the world asked Eliezer, Abraham's servant, how he was.
capable of defeating many kings. Eliezer then replied that God had asked his master
to wait for the salvation that would come from His right hand and He had made the promise that He would not know
not at rest until Abraham's enemies were under his feet (Metsoudat David). According to
another opinion, David composed this Psalm about Saul, whom he calls here 'my master'
(Rachi).
It is precisely because Avraham sought God from his earliest childhood that he received
the blessing of being compared to the dew, which brings pleasure to all (Metsoudat David).
God granted the priesthood to Melchizedek (Genesis 14:18), then He also gave it to some
descendants of Abraham (Metsoudat David).
Among the enemies of Avraham, there were many dead, whose blood formed a river.
the corner of the road (Radak). According to another interpretation, this Psalm refers to the exit
from Egypt, when the Red Sea was filled with corpses. From then on, the head of the country, the Pharaoh, was broken.
and this one lost his arrogance, which had until then led him to hold his head high, because
Egypt experienced the floods of the Nile and therefore did without heavenly rains (Meïri).

Psalm 111 (Hallelujah)

This Psalm is written in alphabetical sequence, each verse containing two letters and both
last, three letters. It is brief, but fundamental. It describes the works of the Blessed Saint.
highlight their greatness.

Praise the Lord! I will praise the Eternal with all my heart, in the intimate circle of those who are upright.
and in their assembly. (2) Great are the works of the Eternal, but accessible to all those who
wish to contemplate them. (3) His action is majesty and splendor. His justice is established forever. (4) He
has perpetuated the memory of His wonders. God is gracious and merciful. (5) He ensures the
food for those who fear Him. He always remembers His covenant. (6) He has revealed the
the power of His deeds to His people, in order to grant them the inheritance of the nations. (7) The
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His actions are truth and justice. All His injunctions are faithful. (8) They are
supported forever, until the end of time, made of truth and righteousness. (9) He has sent freedom
to His people, by commanding His covenant for eternity. His Name is holy and fearsome. (10) The
The beginning of wisdom is the fear of God, a precious understanding for those who put it into action.
practice. His glory is established forever.

Comment

King David wrote this Psalm in an alphabetical sequence, with a letter of the alphabet
at the beginning of each verse and the following at the beginning of its second half. Psalm 112 follows the same
schema. However, both do not have the same content. The first praises God,
while the second glorifies the man who fears God and who conforms to His Precepts (Rashi).
The quality of the Just "is established forever," so that it can reveal itself here below in the same way.
such a revelation does not
will be fully achieved only in the world to come (Sefer HaMaamarim 5687, page 48).
Many Mitsvot aim to perpetuate the memory of the wonders of God. God
He has established them because He is merciful and compassionate, so that men may observe them and, thanks to
to them, improve their behavior (Metsoudat David).
The Torah relates the creation of the world so that everyone knows that God is its Master,
The earth belongs to Him and He can drive a people out of a region to install another in their place.
The seven peoples of Canaan could never claim that the Jews stole Erets from them.
Israel (Rashi). More generally, the soul descends here below and goes into exile among the nations in order to
to bring elevation to the material world. It draws strength for such an accomplishment from the fact that
God revealed the power of His mighty deeds to His people, in order to grant them the inheritance of
nations”, so that it can carry out its elevation (Sefer Itvaadouyot 5746, volume 2, page 323).
(7) The 'actions of God' were 'truth' when He took the Holy Land from the seven peoples who
inhabited Canaan in order to keep the promise made to Abraham, "justice" when He punishes these peoples
for their faults, through 'Faithful Injunctions', from which all injustice was absent (Metsoudat
David).
God supports His people, even during the time of exile, through a Light emanating from
His Essence. However, this support is currently limited to a hidden strength. It does not
will reveal that in the future world (Sefer HaMaamarim 5680, page 158).
Only the glory of one who fears God can be established forever (Metsoudat David). More
Generally, each material object carries within it a fragment of holiness emanating from Wisdom of
God. By making positive use of this object, man acquires this wisdom (Book of Discourses)
Meloukat, volume 1, page 330). Furthermore, Wisdom here refers to the Torah, and this, although it...
receives an intellectual formulation, receives perfection only to the extent that it is
accompanied by Techuva and good deeds (Sefer Ha Maamarim Meloukat, volume 5, page
93).

Psalm 112 (Hallelujah)

This Psalm is also expressed in an alphabetical sequence, each verse containing two.
letters and the last two, three letters. It describes the positive character traits that a man must
acquire, the Tsédaka that he must give, for which he should not rely on the
other creatures.

Praise the Lord! Blessed is the man who fears the Eternal, who intensely desires His
Commandments. (2) His descendants will be powerful on the earth. He will be blessed from generation to generation.
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right. (3) Abundance and wealth will reign in his house. His justice will be established forever. (4)
In the dim light, a light sparkles for those who are righteous, for He is gracious, merciful.
And just. (5) Good is the man who takes in grace and consents to a loan, but does not manage his own affairs.
that in parsimony. (6) For he will never waver. The Just one will always be remembered. (7) He
will not fear the bad news. His heart will be steadfast, full of trust in God.
the heart will rely on God. It will fear nothing, until it witnesses the fall of its oppressors.
He distributes his goods to the poor. His justice will be established forever. His power will rise with
honor. (10) The ungodly will see it and he will be enraged. His lips will gnash and he will melt. The desire of the
Hope will be lost.

Comment

(1) This verse refers to the man who practices meditation. When the fruit of his reflection...
fears God, he is truly 'happy' because he 'intensely desires His
Commandments". In such a case, it is indeed his fear of God that will lead him to the highest level.
elevated by love (Sefer Ha Maamarim Ha Ketsarim, page 233).
Thanks to the good behaviors of one man, it is the whole of his generation that can be
considered as "right" (Metsoudat David).
(4) When a man is kind, merciful, and just, he obtains the Light of God, which illuminates
his soul. This has been introduced into the darkness of his body, which is compared to a 'skin of
serpent", susceptible to shed its skin. For man, the revelation of this light is, strictly speaking,
to speak, a deliverance (Tanya, page 226).
One remembers the good deeds of the Just, even after he has left this world.
David's guitar.
(9) The purpose of this verse is to highlight the immense power of Tsédaka, both in this world and
in the future world (Sefer Ha Maamarim 5687, page 138). In fact, it is appropriate to provide it under the
in the form of a large 'distribution', without any limits. The blessing that we will obtain from this
will be established forever, so that it will not be subject to the constraints of time. Then, it will
will be fully revealed with the arrival of the Messiah, when 'His power will rise with honor.'
Indeed, the Tzedakah and the good deed that a Jew bestows from his
pure heart, in this world, then preserves life, within matter, until this man
obtain their full revelation, at the end of the redemption, after the resurrection (Tanya, page 304).

Reading of the twenty-fourth day of the month

Psalm 113 (Hallelujah)

This Psalm describes the wonders of the exodus from Egypt.

(1) Praise the Lord! Praise, you servants of the Lord, praise the Name of the Lord. (2) Let the Name of...
The Lord be blessed now and forever. (3) From the rising of the sun to its
To rest, the name of the Lord is praised. (4) The Lord is exalted above the nations. His glory
transcends the heavens. (5) Who is like the Eternal our God, Who dwells on high, (6) but
Who lowers himself to observe the heavens and the earth? (7) He raises the poor from the dust, He lifts up
the deposed of filth, (8) to place them with the nobles, with the nobles of His people. (9) He
transform the sterile woman into a housekeeper, into a joyful mother of the family. Praise God!
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Comment

According to the conception of other nations, God is far too high to take into account what is happening.
passes here below, on this physical earth. His residence is therefore solely in the heavens, because
His presence, within matter, would impose an unbearable limit on Him. But the truth is that
God transcends both heaven and earth, which are both equally insignificant.
before Him. It is therefore solely because this is His Will that He humbles Himself, in order to observe to
this time the heavens and the earth (Sefer Ha Maamarim, Meloukat, volume 1, page 53).
(9) According to 'Hassidut and Kabbalah, the expression 'mother of the family' designates the stage of the
understanding that has a sufficient maturity to awaken the feeling, its "child". In
in this occurrence, the verse refers to joy and this is true joy only when it results
from a deep perception (Sefer Ha Maamarim Meloukat, volume 2, page 77). For this joy to
physically manifested, it is necessary for understanding to reveal itself in the heart. It can
So being a joy of Mitsva. It is not the same, however, for the joy that would remain.
purely intellectual. It is buried in the brain and does not appear obvious.
therefore cannot be the joy of the Mitzvah (Sefer HaMaamarim 5688, page 111). According to another
interpretation, the 'mother of the family' corresponds to the Presence of God granted to each individual, emanating
of a stage that transcends the sequence of worlds, when it reveals itself in man and makes him
to live. All souls are emanations of this Light (Tanya, page 144).

Psalm 114 (When Israel Went Out)

This Psalm explains why Yehuda deserved to receive the kingship.

When Israel left Egypt, when the house of Jacob left a people of a strange language,
(2) Judah became His holy nation, Israel His dominion. (3) The sea saw it and fled. The Jordan
retreat. (4) The mountains danced like rams, the plains like young lambs. (5)
But how is it that you flee, Jourdain, that you retreat, mountains, that you dance
like rams, plains, like young lambs? (7) We do it before the Master, the
Creator of the earth, before the God of Jacob, (8) Who turns the rock into a basin of water, the
silex in a water source.

Comment

Yehouda was immediately distinguished as a 'royal tribe' because Nahshon, son

Aminadab, prince of this tribe, was the first to leap into the Red Sea, thereby sanctifying the
Name of God in the eyes of all the children of Israel who had to cross it (Rashi). Subsequently, the
the servitude of Egypt ceased and the children of Israel became the 'dominion' of God (Radak).
When the people of Israel approached, the Red Sea 'fled' to let them pass. Then, by the
Later, during the conquest of Erets Israel, led by Joshua, the Jordan did the same.
(Metsoudat David). Moreover, all the rivers of the world split simultaneously with the
Red Sea, so that all peoples may know about the miracle (Rashi).
The mountains danced in fear, like rams, when God gave the Torah, on the mountain
Sinai (Metsoudat David). But dance is also the ultimate expression of joy. Indeed,
he who is satisfied with a gradual moral advancement evolves only step by step, like a
man who walks. On the other hand, when he is happy, he can access immediately, without transition, to
highest stage. From then on, he jumps, dances like a ram, without even thinking, surpassing his
clean nature (Sefer HaMaamarim 5715, page 235).
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The seas fled because they knew that, at the time of creation, the dry land was spread out.
above the water. However, they intended to maintain their spirituality, to which this water refers,
while the dry land evokes the concrete practice of the Torah and the Mitsvot (Derech Mitsvotecha,
page 163a).
A rock can turn into water only because God is All-Powerful. God can
make the foot become the head, for, in relation to Him, darkness and light are identical.
Hence, "the darkness does not veil" and, according to the terms of the Talmud, "He Who made the oil
burn can only make the vinegar burn” (Dére’h Mitsvoté’ha, page 40a).

Psalm 115 (Lo Lanou)

This Psalm is a prayer for God to bring an end to this long exile, for His Name, so that He
do not be desecrated.

(1) Not to us, Eternal, not to us, but for the honor of Your Name, reveal Your
kindness and Your truth. (2) Why would the peoples say: 'Where is their God?'? (3)
Indeed, our God is in the heavens; He does all that He desires. (4) Their idols are
of silver and gold, works of human hands. (5) They have a mouth, but they do not speak.
They have eyes, but they do not see. They have ears, but they do not hear.
They have a nose, but they do not smell. (7) They have hands, but they do not touch. They
They have feet, but they do not walk. Their throat does not make any sound. (8) Those who have them
So let those who trust in them be like them! (9) Israel, trust in the Lord!
He is their help and their shield. (10) House of Aharon, trust in the Lord! He is their help and
their shield. (11) You who fear the Eternal, trust in the Eternal! He is their help and their
shield. (12) The Lord has remembered us and He will bless, He will bless the house of Israel, He will bless the
house of Aharon. (13) He will bless those who fear God, the small and the great. (14) May the Lord
multiply His goodness for you, for you and for your children. (15) You are blessed by the Lord, Who
made the heavens and the earth. (16) The heavens are the heavens of the Lord, and the earth, He has given it to the sons of
the man. (17) It is not the dead who will praise God, nor any of those who have descended
in the silence of the tomb. (18) But we will bless God, now and for eternity.
Praise God!

Comment

The question: "where is?" is asked about what escapes perception. In this case,
"God is in the heavens" and "He accomplishes all that He desires". Nothing distinguishes this
material world of the highest spiritual level, the world of Atsilout (Derech Mitzvotecha, page
The peoples symbolize here the part of human personality that is drawn to pleasures.
in the world. This one will admit that God is indeed the highest spiritual Existence, which one can
therefore, connect with Him through meditation or prayer. On the other hand, with regard to everything that is
material, she will exclaim: "Where is their God then?" This verse rejects such a conception, in
showing that God transcends both spirit and matter, that He makes no distinction between
these two dimensions. Moreover, His Will is expressed precisely in concrete action, which is
essential (Sefer Itvaadouyot 5746, volume 4, page 87).
(3) A creature can only understand that God "accomplishes all that He desires." Yet it is indeed...
thus the world was created from nothing. Indeed, God and His Will are one. As a result,
His Will is creative and His desire is sufficient for creation to be effective (Déréch Mitsvoté’ha,
page 130a)
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This verse describes the state of the creatures of the world after the sin committed by Adam, the first.
man. Indeed, this fault had the effect of introducing coarseness into the whole world, into it
limit the perception of the Divine (Dére’h Mitsvoté’ha, page 66a).
The house of Aharon refers here to the Cohanim, who have always participated in the service of God.
(Radak).
The expression: 'You who fear the Eternal' refers to the non-Jews who put in
practice the Noahide laws (Radak).
This verse emphasizes that all those mentioned earlier will be blessed in a way
identical (Ibn Ezra).
(16) Before God gave the Torah to Israel, the heavens and spirituality were not the domain of
men. The link between God and His creatures was not clearly visible. It was then 'the heavens
of the Eternal." Then, the Torah was given and the separation between spirit and matter was removed,
when God descended to Mount Sinai and Moses ascended to the heavens (Sefer HaMaamarim
5712, page 278). Then, God gave the land to men so that they could practice the Torah and the
Mitsvot, an activity that is compared to plowing and planting. This is how the
The royalty of God is revealed here below (Derech Mitzvotecha, page 168a).
(18) "But we, we will bless God": blessing is a sign of abundance and the Jews are
charged with multiplying it in the world. In this regard, it is said: 'You live against your will.'
(Book of Short Discourses, page 237).

Psalm 116 (I Loved)

This Psalm utters immense praises of the Holy One blessed be He. It also describes David's love for
He, because of the numerous miracles He performed in his favor. David did not know how to Him
to express his gratitude, for it was impossible for him to give back to God everything He had done for
him.

I would like the Eternal to listen to my voice, my pleas,

that I call upon Him during my days. (3) The chains of death have enveloped me and the misery of
The tomb seized me. I experienced distress and pain. (4) But, I called upon the Name of
The Eternal: "Please, Eternal, save my soul." (5) The Eternal is merciful and just. Our God has
pity. (6) The Lord protects those who are simple. I was in poverty and He saved me. (7) My
soul, find your peace, for the Eternal has granted you His blessings. (8) For You have saved my soul from
death, my eye of tears, my foot of the fall. (9) I will walk before the Lord, in the land of
living. (10) I am driven by faith, including when I proclaim: 'I am particularly
afflicted.” (11) In my haste, I had still said: “Everything in man is a lie!”
(12) How can I repay the Lord for all His goodness to me? (13) I will lift up the cup of salvation and
I will invoke the Name of the Eternal. (14) I will fulfill my vows to the Eternal, in front of everything.
His people. (15) The death of His pious men is painful for the Lord. (16) Please, Lord, I
I want to be Your servant. I am Your servant, the son of Your servant. Untie my bonds. (17) I will offer
For You, a sacrifice of thanksgiving, and I will invoke the Name of the Eternal. (18) I will fulfill my obligations.
my vows to the Lord, in the presence of all His people, (19) in the courts of the house of the Lord, at
the interior of Jerusalem. Praise God!

Comment

The 'land of the living' refers to the Land of Israel. It is there that David found life, then
that beforehand, fleeing from Chaoul, he claimed that he was now closer to death
(Metsoudat David). According to another explanation, the "lands of the living," in the plural in the verse,
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are the hidden world and the revealed world, that of unveiling and that of elevation, which
corresponding to Ra'hel and Léa, to the study of the Torah, through the power of intellect and to the practice of
Mitzvot, through speech and action (Sefer HaMaamarim Meloukat, volume 1, page 211).
(11) Fleeing from Chaoul, David became convinced that 'everything in man is a lie'.
Despite this, he did not lose his faith in God and remained convinced that in the end, he would reign.
as God had announced it to him (Metsoudat David). According to another interpretation, David made himself
this bitter reflection as he fled from his son, Absalom, who had rebelled against him
(Rachi).
The 'cup of salvation' refers to the wine libations that accompanied the sacrifices.
of thanksgiving, in the Temple (Rashi). Of course, one can only fill a cup in the
measure where it has been emptied beforehand. Likewise, divine blessing reveals itself in man at
the condition that this ‘empties’ itself, that it purifies itself of all physical attractions (Sefer Ha
Maamarim 5714, page 48). According to another explanation, this "cup" symbolizes the Jewish souls,
to which elevation must be brought so that they may be receptacles for divine Salvation. In
Indeed, every revelation in this world is systematically obtained through these souls.
(Sefer HaMaamarim Kountrassim, volume 3, page 107).
(14) In this verse, David alludes to the vows he made during his flight.
David).
The servant who is himself the son of a servant is more deeply submissive to his master.
that which has just been acquired by him. Consequently, David asserts here that this submission, to
which he has reached, justifies that God 'loosens his bonds' (Metsoudat David).

Psalm 117 (Hallelu)

This Psalm of two verses alludes to the messianic period, when the children of Israel
they will regain their previous glory. Then, everyone will praise God and invoke His Name.

(1) Praise the Lord, all you peoples. Glorify Him, all you nations. (2) For His goodness is immense.
against us and the truth of the Eternal is obtained forever. Praise God!

Comment

Each person has, within their personality, an aspect that resembles the "peoples", to the
nations, which is attracted by the world and its pleasures. Therefore, one must ensure that this is
transformed, so that in turn, it serves God. It is in this regard that the Talmud says: 'Those who
those who reach Techouva attain a level that the perfect Righteous cannot achieve” (Sefer Ha
Maamarim Ha Ketsarim, page 237.
The goodness of God must be revealed here on earth. From then on, the nations will be transformed and this goodness
will be exercised towards Israel (Sefer HaMaamarim Meloukat, volume 1, page 103). The seal of the Eternal
it is truth, Emet, a term that is spelled Aleph, Mêm, Tav, that is the first letter of the alphabet
Hebrew, its middle letter and its last letter (Talmud Yerouchalmi). Furthermore, the first letter,
the Aleph introduced the Unity of God within creation. This unity, granted from the outset, could
thus be preserved afterwards, until the Tav. On the other hand, if the Aleph were removed, it would not
only the word Met, death would remain (Likutei Sichot, volume 11, page 11).

Psalm 118 (Give thanks)

This Psalm describes the immense trust in God that inspires David. It also contains...
many praises to God, Who has fulfilled all His promises to us.
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(1) Give thanks to the Lord, for He is good, for His mercy is everlasting. (2) Let Israel say this,
His goodness is eternal. (3) Let the house of Aaron say so, for His goodness is eternal. (4) Let it be so
those who fear the Eternal speak, for His goodness is eternal. (5) In distress, I called out
The Eternal. He answered me in abundance. (6) The Eternal is with me, I am not afraid. What
Could men make me? (7) The Lord is with me, among those who help me.
I will observe the fall of those who hate me. (8) It is better to trust in the Lord, rather
what pleasure it is to trust in man. (9) It is better to rely on the Lord than to
to place their trust in noble people. (10) All the peoples surrounded me, but I
I will break them, in the Name of the Eternal. (11) Let them surround me and envelop me, I will break them by
the Name of the Eternal. (12) Let them surround me like bees, they will be burned like a fire of
brambles, I will dismantle them in the Name of the Eternal. (13) They have pushed me to make me fall, but
The Lord has come to my aid. (14) God is my strength and my glory, He has been my Savior. (15) The sound
Joy and salvation resound in the tent of the Righteous. The right hand of the Eternal accomplishes some
The right hand of the Lord is exalted. The right hand of the Lord performs wonders.
I will not die, I will live and I will declare the deeds of God. (18) God has placed me in
the trial, but He did not deliver me to death. (19) Open, for me, the gates of justice, I will enter them.
I will cross and I will praise the Lord. (20) This is the gate of the Eternal, the Righteous will pass through it. (21) I thank You
give thanks, for You have answered me. You have been my Savior. (22) The stone neglected by the builders is
became the cornerstone. (23) It is by the Lord that this has happened. These are wonders
before our eyes. (24) This is the day that the Lord has made for us to rejoice and be glad in it.
God, please grant us salvation. God, please grant us success.
Blessed is he who comes in the name of the Lord. We give you the blessing, from the
house of the Eternal. (27) The Eternal is a kind God and He enlightens us. Attach the sacrifice
from the feast, by ties, on the corners of the altar. (28) You are my God and I will give You thanks, my
I will exalt You, O Lord. (29) Give thanks to the Lord, for He is good, for His mercy is everlasting.

Comment

He who is aware of his own limitations, of his 'narrowness', of his inability to

transcending matter, as high as one's service to God may be, will conceive a deep
bitterness, to the point of crying out, 'I have called upon the Lord!'. Yet, such intense submission
will allow such a man to override these limits and, therefore: "He answered me in the
largesse” (Likouteï Si’hot, volume 9, page 210). This concept can be illustrated by the image of the
Shofar. When it is blown, breath is introduced through its narrow end and the sound bursts forth from it.
wide extremity. And, it is the same spiritually. He who cries out, feeling that he
find in the deep narrowness will be fulfilled by God in the abundance (Sefer HaMaamarim
Meloukat, volume 6, page 6.
In this verse, 'those who assist me' are the fragments of holiness found within
of matter. The elevation they bring should not be for man the 'bread of shame.'
He must earn it through his effort. On the contrary, 'those who hate me' are the parcels.
fallen into the three completely impure forces of evil. Only Techouva, indeed, allows them to
reinstate their source, in holiness (Sefer Ha Maamarim Meloukat, volume 4, page 327).
(10) This verse alludes to the nations of the world that will conspire against Israel during the war of.
Gog and Magog, just before the deliverance (Metsoudat David). According to another explanation, it is
also the divine soul of man which is 'surrounded' by his animal soul, within his
personality (Sefer Ha Maamarim 5716, page 543).
(15) This verse relates to the time of deliverance, when the tents of the Righteous will resound through the
praises of God that will be pronounced there (Rashi).
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David specifies that God tested him to purify his fault, without allowing him to die.
by the hand of his enemies (Metsoudat David).
This verse alludes to the Temple gate, through which the Righteous will enter to pronounce.
the praise of God. David emphasizes here that he will join these Righteous ones to thank God for having him
released (Metsoudat David).
(22) This verse refers to the Jewish people, humiliated by the nations, but who nonetheless remain the
cornerstone of creation (Metsoudat David).
Indeed, joy enhances deliverance, allows it to be even higher, makes
to eliminate all barriers and all limits, hindering the practice of the Torah and the Mitzvot.
In this way, the joy of a Jew can connect him to the Essence of God (Sefer Ha Maamarim Meloukat, volume
3, page 211).
The Light of God resembles His Essence, of which it is representative. Everyone can
receive this Light and ensure that it illuminates his personality (Sefer Ha Maamarim
Meloukat, volume 4, page 366.

Reading of the twenty-fifth day of the month

Psalm 119 (Achrei)

This Psalm is particularly important. David composed it in alphabetical sequence, with eight verses.
for each letter. Each verse contains one of the following words, Derech, the path, Torah,
the teaching, Edout, the testimony, Pekoudim, the Precepts, Mitsva, the Commandment, Amira, the
promise or the word, Dibbour, the statement, Michpat, the judgment or the mandate, Tsédek, the uprightness,
‘ Houkim, the statutes, terms describing the different aspects of Jewish Law. This Psalm delivers
different lessons and the formula of important requests. It is good to recite it every day in order to
to prepare effectively for the service of the Blessed Saint be He. In the verses starting with the letters
(* marked in the text) Pé, Reich, Tsaddik, forming the word Pérets, Beth, Noun, forming the word
Ben, Dalet, Mêm, Hé, forming the word Dama, the word Edoté’ha, Your Testimonies, is pronounced Edvoté’ha,
term that has the same meaning.

Blessed are those whose way is blameless, who walk in the law of the Lord.
The Eternal. (2) Blessed are those who keep His testimonies, who seek Him with all their heart.
(3) They have not been unjust either, they follow His ways. (4) You have commanded Your Precepts, in order to
that they observe them scrupulously. (5) My fervent wish is that my paths be directed
for You, in order to respect Your Statutes. (6) Thus, I will not be ashamed, in observing all Your
Commandments. (7) I will praise You with the equity of my heart when I learn to know the
Judgments of Your righteousness. (8) I will keep Your Decrees. Do not abandon me in any way.

Beth: (9) How can a young man cleanse his way? By keeping Your Precepts! (10) I
I have sought You with all my heart. Do not let me deviate from Your commandments. (11) I have
I have hidden Your Word in my heart, that I might not sin against You, intentionally.
Blessed are You, Eternal, teach me Your Statutes, (13) for, by my lips, I have declared all the
Judgments of Your mouth. (14) I rejoiced in following the path of Your Testimonies, as
if it were all the wealth. (15) I will discuss Your Precepts and I will contemplate
Deeply Your ways. (16) I will delight in Your Precepts and I will not forget Your Word.

Guimel: (17) Grant Your blessings to Your servant, that I may live and keep Your Word. (18)
Uncover my eyes and I will observe the hidden wonders of Your Torah. (19) I am a stranger on
the earth. Do not hide Your Commandments from me. (20) My soul is consumed with longing for Your
Judgments, at all times, (21) for You have rebuked the cursed arrogant, those who stray from Your
Commandments. (22) Take away my shame and reproach, for I have kept Your testimonies. (23) Even
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If the princes gather and speak against me, Your servant will meditate on Your Statutes.
Your Precepts are also my constant pleasure. They are like my advisers to me.

* Dalet: (25) My soul clings to the dust. Revive me according to Your Word.
(26) I have laid out my ways, and You have answered me. Teach me Your Commandments. (27) Make me
understand the path of Your Decrees and I will discuss the wonders of Your Torah with others.
(28) My soul melts with sorrow. Make me exist according to Your Word. (29) Turn me away from the path of
lie and grant me the grace of the way of Your Torah. (30) I have chosen the path of faith. I have
placed Your Judgments before me. (31) I have bound myself to Your Testimonies, Lord, do not make me
shame. (32) I will run on the path of Your Commandments, for You will enlarge my heart.

O Lord: (33) Teach me the way of Your precepts, and I will fully observe it. (34)
Grant me understanding, and I will keep Your Torah. I will observe it with all my heart.
Guide me on the path of Your Commandments, for that is what I desire. (36) Incline my
heart toward Your Testimonies and not toward a greedy and selfish gain. (37) Turn my eyes away from
futile visions. Let me live by observing Your ways. (38) Fulfill Your Word for Your servant,
for this leads you to fear. (39) Remove the shame that I dread, for Your Judgments are
Good. (40) Here, I have a passion for Your Precepts to put them into practice. You will make me live by
Your justice.

Vav: (41) Let Your goodness come to me, O Lord, and Your salvation, as You have promised. (42) I
I will respond to the one who insults me like this, for I have confidence in Your Word. (43) Never remove from my
mouth a word of truth, for I hope to know Your Judgments. (44) I will keep Your Torah in
permanence, for eternity. (45) I will advance in abundance, for I have sought Your
Commandments. (46) I will speak of Your Testimonies before monarchs and I will not be ashamed.
shame. (47) I will find pleasure in Your Precepts, which I love. (48) I will lift my hands to
to receive and apply Your injunctions, which I esteem, and I will discuss Your decrees.

Zain: (49) Remember the word promised to Your servant, by which You have given me hope. (50)
This is my consolation in my affliction, for Your Word has revived me. (51) The wicked have
thoroughly mocked, but I did not depart from Your Torah. (52) When I remember Your
Judgments from before, Eternal, I am consoled. (53) Although horror has seized me, from the
makes the wicked who have abandoned Your Torah, (54) Your Decrees are nonetheless, for me, of
Songs, in the places of my wanderings. (55) I remembered Your Name, during
at night, Eternal, and I have kept Your Torah. (56) This greatness has been my lot, for I have kept Your
Precepts.

‘Heth: (57) The Lord is my portion, I have declared to all, that they may keep Your Words. (58) I have
I seek Your face with all my heart. Have pity on me, as You said. (59) I have meditated on
my ways and I have brought my steps back to Your testimonies. (60) I hastened to respect Your
Commandments and I did not linger. (61) Hordes of the wicked grabbed me, but I did not
forgot Your Torah. (62) I rise in the middle of the night to praise You for the judgments of Your
justice towards the wicked. (63) I am the friend of all those who fear You and who respect Your
Commandments. (64) Your goodness, Eternal, fills the earth. Teach me therefore Your Precepts.

You have done good to Your servant, Lord, according to Your Word.
me the edifying discernment and the knowledge of Your Torah, for I have believed in Your Commandments.
Before being afflicted in the study of the Torah, I wandered through my practice of the Commandments.
Now, I keep Your Word. (68) You are good and You bestow goodness. Teach me in Your
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Precepts. (69) The wicked have invented lies against me. For my part, with all my heart,
I will respect Your injunctions. (70) Their heart is inflated like by fat. As for me, I find my
pleasure in the Torah. (71) It is good for me that I have been afflicted in the study of the Torah, so that I
may learn Your Decrees. (72) The Torah from Your mouth is more precious to me than
thousands of gold and silver coins.

Your hands have made me and have shaped me. Give me understanding, so that I
may learn Your Commandments. (74) Those who fear You will see me in glory and
they will rejoice, for they know that I have placed my hope in Your Word. (75) Eternal, I know that Your
Judgments are just and that You have afflicted me with fairness. (76) Please, let Your goodness console me,
as You said to Your servant, through Your prophet. (77) May Your mercies reach me and
I will live, for Your Torah is my delight. (78) Let the wicked be put to shame, for they have
they falsely convicted me. And I will discuss Your Precepts.
Let those who fear You return to me, as well as those who know Your
Testimonies. (80) May my heart be blameless in Your Decrees, so that I will not be ashamed.

My soul thirsts for Your salvation. I place my hope in Your Word. My eyes...
consumer awaiting the fulfillment of Your Promise, saying: 'When will you comfort me?
You?". (83) For I am like a skin, drying in the waves of smoke, but I do not have
forgot Your Decrees. (84) How many are the days of Your servant? When will You apply the
sentence to those who pursue me? (85) The ungodly have dug pits for me, in contradiction
with Your Torah. (86) All Your Commandments are faithful, but my enemies have pursued me from
deceitful manner. Help me! (87) They almost annihilated me from the earth but I, I have not
do not abandon Your Precepts. (88) Give me life, according to Your goodness and I will keep the Testimony of
Your mouth.

(89) Forever, Eternal, Your Word stands in the heavens. (90) Your faith is established in
all generations. You have established the earth and it stands firm. (91) The heavens and the earth
they stand ready, today, to execute Your Judgments, for all are Your servants. (92) If Your
If the Torah had not been my delight, I would have been lost in my affliction. (93) I will never forget
Your precepts, for it is because I have put them into practice that You have kept me alive. (94) I am
To You, save me, for I seek the fulfillment of Your Commandments. (95) The wicked have
I have the hope of making myself disappear, but I will meditate on Your Testimonies. (96) At every goal, I have
found a limit, while Your Injunction is extremely broad.

Reading of the twenty-sixth day of the month

Mêm: (97) How I have loved Your Torah! It is the subject of my discussion all day long.
Your precepts make me wiser than my enemies, for they are always with me.
All my masters, I have received wisdom. Indeed, Your Testimonies are the subject of my discussion.
My understanding surpasses even that of the elders, for I have kept Your commandments. (101) I have removed
my feet from all the bad paths, in order to keep Your Word. (102) I have not strayed
of Your Judgments, for it is You who have instructed me. (103) How sweet are Your words to my taste,
more than honey to my mouth! (104) By Your Commands, I gain understanding. As a result,
I feel aversion for any false path.

Your Word is a lamp to my feet, a light on my path. I have made the

oath, and I have adhered to it, to respect the Judgments of Your righteousness. (107) I am deeply
afflicted. Grant me life, Eternal, according to Your Word. (108) Eternal, accept the offerings of my
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mouth and teach me Your Judgments. (109) My soul is in constant danger, but I do not have
Forgot Your Torah. (110) The wicked have laid a trap for me, but I have not deviated from Your Precepts.
I have accepted Your Testimonies as an everlasting inheritance, for they are the joy of my
heart. (112) I have inclined my heart to fulfill Your Statutes forever, at every step.

Samé’h: (113) I hate vain thoughts, but I love Your Torah. (114) You are my secret place and
my shield. I have placed my hope only in Your promise. (115) Depart from me, you
you who do evil, for I want to observe the Commandments of my God. (116) Support me, according to
Your Word, so that I may live. Do not let me be ashamed, because of my hope. (117) Grant me
Your support so that I can be saved and constantly turn to Your Laws. (118) You push back
those who stray from Your Statutes, for their deceitful plea is nothing but a lie. (119) You make
make the wicked disappear from the earth like ashes. That is why I love Your
Testimonies. (120) My flesh trembles with Your fear and I dread Your judgments.

Aïn: (121) I have practiced justice and fairness. Do not abandon me to my oppressors. (122) Be the
Guardian of Your servant for the good. May the wicked not oppress me. (123) My eyes
they languish at the possibility of observing Your salvation and the Word of Your justice. (124) Act towards Your
servant, according to Your goodness, and teach me Your Precepts. (125) I am Your servant. Give me the
understanding so that I may know Your Judgments. (126) It is time to act for God, but
They have abrogated Your Torah. (127) That is why I love Your Commandments more than gold, more than
like refined gold. (128) Therefore, I consider the righteousness of all Your Precepts and I hate every path.
delusive.

The rewards of Your Testimonies are wonderfully hidden. That is why

may my soul observe them. (130) The introduction of Your Precepts illuminates, grants intelligence to
simple. (131) I opened my mouth and I absorbed them, for I have the passion of Yours
Commandments. (132) Turn to me and take me in grace, according to Your judgment towards
those who love Your Name. (133) Prepare my steps to direct towards Your Word. Ensure that none
Iniquity does not dominate me. (134) Deliver me from the oppression of man and I will respect Your
Ordonnances. (135) Illuminate Your face to Your servant and teach me Your statutes. (136) My eyes
they shed rivers of tears, because they did not keep Your Torah.

You are Just, Eternal and Your Judgments are right.

Testimonies in justice possess great fidelity. (139) My zeal consumes me,
for my enemies have forgotten Your words. (140) Your Word is exceedingly pure, and Your servant
I love Him. (141) I am young and despised by my enemies, but I have not forgotten Your commandments.
(142) Your Justice is an eternal justice and Your Torah is truth. (143) Distress and anguish have me
found, but Your Commandments are my delights. (144) Your Testimonies are just for
eternity. Allow me to understand them and I will live.

I call upon You with all my heart. Answer me, Eternal One. I will keep Your Precepts.
I invoke You. Save me and I will respect Your Judgments. (147) I rise before dawn and I
I implore You. I have placed my hope in Your Word. (148) My eyes open before the watches.
nocturnes, so that I may converse about Your Words. (149) Hear my voice, according to Your goodness.
Eternal one, make me live according to Your usage. Those who pursue infamy have approached.
from it, but they keep away from Your Torah. (151) You are near, Eternal, to those who
They call upon You and all Your Commandments are Truth. (152) I have become aware of the oldest
wisdom by Your Statutes, for You have established them forever.
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* Reïch: (153) Consider my affliction and deliver me, for I have not forgotten the Torah. (154) Lead
my fight and free me. Grant me life, so that I may fulfill Your Word. (155) Salvation is
distant from the wicked, for they do not seek Your Precepts. (156) Your mercy is great,
Eternal. Grant me life, according to Your purpose. (157) My persecutors and my enemies are
many, but I have not strayed from Your Testimonies. (158) I have observed those who are
they are revolting and I quarreled with them, for they did not fulfill Your Word. (159) Look how
I love Your Commandments. Eternal One, let me live according to Your goodness. (160) The beginning of Your Word is
Truth and the judgments of Your righteousness are therefore all eternal.

Princes have pursued me without cause, but my heart fears Your Word.
I rejoice in fulfilling Your words, as if I were discovering a vast treasure. (163) I hate and
I abhor lies, for I love Your Torah. (164) I proclaim Your praise seven times a day, because
the judgments of Your righteousness. (165) Those who love Your Torah know abundant peace. They
do not face any obstacles. (166) I have placed my hope in Your deliverance, Eternal, and therefore
I have fulfilled Your Commandments. (167) My soul has kept Your Testimonies and I love them.
intensely. (168) I have respected Your Injunctions and Your Prescriptions, for I know that all my
ways are revealed before You.

Let my song of praise approach You, Eternal. Grant me understanding,

according to Your Word. (170) May my supplication come before You. Save me, according to Your
promise. (171) My lips declare Your praise, for You have taught me Your statutes. (172) Let my
let your language echo your words, for all your commandments are just. (173) May your hand me
I seek your salvation, Eternal and Your
Torah makes me rejoice. (175) May my soul live and praise You. May Your Judgments, inflicted upon
my enemies come to my aid. (176) I wander like a lost sheep. Seek Your servant
to bring him back, for I have not forgotten Your Instructions.

Comment

(1) Psalm 119 is made up of twenty-two groups of eight verses, all beginning with the
the same letter of the Hebrew alphabet and presented in alphabetical order. Its introduction lists
the words that are frequently found in these verses. According to some, it is appropriate to read, in
this list, the word Emouna, faith, in place of Tsédek, righteousness (Min'hat Chay).
The expression: 'Discover my eyes and I will observe the wonders' refers to
the esoteric teaching of the Torah, which will only be fully revealed with the coming of the Messiah.
As a result, the revelation at Sinai is only compared to the betrothal of the Blessed Holy One and
from Israel, while the marriage, allowing deep union, will be celebrated after the deliverance, when
this hidden dimension of the Torah will be fully revealed (Sefer Ha Maamarim Meloukat, volume 4,
page 240). Furthermore, Gal, 'discovers', is the anagram of Lag, which evokes Lag Ba Omer, date of
the Hilloula of Rabbi Shimon Bar Yochai, who was the origin of the revelation of this
deep dimension of the Torah. For it is by observing the wonders of the Torah, like
this verse indicates that we should prepare for the full revelation of its hidden dimension, through
The teaching of the Messiah (Sefer Ha Maamarim Meloukat, volume 5, page 271).
(19) Man's presence in this material world is only temporary. Consequently, David
ask God not to hide His Precepts from him during the short duration of his life here below, from him
to grant the possibility of fully perceiving them and putting them into practice (Metsoudat David).
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(23) The princes referred to in this verse are the leaders of other peoples, who are
they mocked David when they observed the considerable time he dedicated to studying
the Torah (Rashi).
God had promised David, through the prophet Nathan, that He would bring him back to life.
This is what David reminds us of here. Likewise, the promises mentioned below, in verses 58 and
107 were also made to Nathan (Metsoudat David).
In this verse, David asks God not to let him stray in the establishment of the
Law. Indeed, his dearest wish was to put into practice the Commandments of the Torah,
in the appropriate manner (Metsoudat David).
A Jew, when he begins to serve God, must show the greatest humility. Then,
Subsequently, as he progresses, he will feel a sense of pride arise within him, due to
the opportunity granted to him to fulfill the Commandments. From then on, this Jew
advance in generosity (Sefer Ha Maamarim Meloukat, volume 1, page 22). By adopting such
behavior, we eliminate everything that is an obstacle to the service of God, everything that prevents one from
to dedicate extensively to the study of the Torah, to give charity generously, to feel
this abundance also in the practice of the other Mitzvot. Indeed, one should not have for
the sole objective of fulfilling one's obligation. On the contrary, it is necessary to truly reject all
the limits (Tanya, page 118b).
David recalls here what he remembers: certainly, God inflicts suffering on man in the
but to punish him, but right after that, He calms His anger and forgives him. It is by meditating
to all this that David: "is comforted" (Rashi).
(54) David referred to the Precepts of the Torah as "songs," because they delighted his heart,
in times of distress. Despite this, he was punished for calling the essence of the Torah
"canticle". Indeed, although it is true that it gives life to all worlds, that is only its
the most superficial aspect, from which it is inconceivable to praise him (Tanya, page 320).
More generally, the hymn and the song express the wonder of the soul. Thus, the
the song of the Levites in the Temple evoked pleasure. David thus alludes in this verse to the
pleasure that is hidden in the wisdom of the Torah and is the source of all forms of pleasure,
within creation. This is why David, in times of misfortune, consoled himself by studying the
Torah, from which everything depends. This study allowed him to understand how much these
unfortunate events were insignificant (Sefer Ha Maamarim Kountrassim, volume 3, page
173).
(66) What is the meaning of this verse and who could claim to not believe in the Mitzvot? In fact, David
here refers to the Rational Commandments, emphasizing that he puts them into practice by
submission and not by intellectual adhesion (Sefer Ha Maamarim Kountrassim, volume 3, page 175).
Indeed, it is clear that we study the Torah with the goal of putting the Mitsvot into practice.
best possible way. But, in reality, the source of the Mitsvot is higher than that of the
Torah. Indeed, the Torah is the Wisdom of God, while the Mitsvot are His Will. Now, the desire
is deeper, higher than the intellect. In this verse, David therefore asserts: 'Teach me the
edifying discernment" in order to perceive the innermost dimension of the Torah, for "I have believed in
Your Commandments" and I have put them into practice. In such a case, the will must indeed
leading to the revelation of the intellect (Sefer HaMaamarim 5665, page 19).
(70) David notes here that physical pleasures, when man succumbs to the attraction they
they evoke a 'heart swollen like by fat' (Metsoudat David).
Isn't it obvious to state that the Torah is more precious than gold and silver?
Indeed, the meaning of this verse is as follows. Gold and silver represent here love and fear of
God that the soul experiences when it is still up there, before entering a body
David asserts here that the Torah studied in this world is preferable to these heavenly feelings, because
only this study brings true elevation to the soul (Sefer Ha Maamarim Yiddish, page 86).
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(78) This verse clearly states that one finds the protection necessary to preserve oneself from
enemy attacks, in the act of 'discussing Your Precepts', in the study of the Torah (Ibn Ezra).
(79) This verse refers to the episode of Bathsheba, after which the Sanhedrin took its
distances, in relation to King David. The latter here asks his members to grant him, to
new, their support (Rashi).
David notes here that on many occasions, his enemies could have killed him, but did not.
parvenus. He himself has had many opportunities to take revenge, but he did not do so, because he
has not abandoned Your Precepts which prohibit doing so (Metsoudat David).
The Word of God, spoken at the time of creation, "stands in the heavens," still at this hour.
current. As a result, creation is a permanent process because God continuously maintains this
Words in the world. If it were removed from matter, it would immediately return to nothingness.
Each Word of creation, combination of
letters and words are thus constantly found in the heavens and are the source of Providence,
governing every detail concerning each creature (Tanya, page 276).
As indicated by the Talmud Yerushalmi, the word Mitsva, Commandment, when it is used by
the verse without any further specification alludes to Tsédaka. In this case, it specifies that
this Mitzvah is 'extremely broad'. Indeed, a participation, full of mercy, in the
Charity reveals the infinite Light of God in the soul of the one who gives it. But at that moment, this
the soul still endures the limitation of a physical body. For it, such a revelation is therefore of value
inestimable (Sefer Ha Maamarim Meloukat, volume 3, page 216). In this sense, Tsédaka can be
compared to a wide path, leading easily toward the ultimate goal (Tanya, page 125a).
David declares here: "Your Precepts are always with me, for I study the Torah in order to
determine, at any time, the behavior that should be adopted. In this way, I will be wiser
that my enemies Doëg and A’hitofel, who themselves did not study the Torah in the same
perspective” (Rachi). Indeed, each soul receives, here below, a mission that is specific to it and does not
can only be accomplished by her. How to determine its content? By being "more discerning than my
enemies", in searching for the achievements that raise the most significant difficulties,
raised by the 'moral enemies' of man, his animal soul and his bad inclination. This
It is precisely these difficulties that need to be overcome (Hayom Yom, 8 Nissan).
(107) This verse alludes to the promise made by the Torah, that of breathing life into man.
who puts it into practice, as much as is appropriate (Ibn Ezra).
(122) This verse is the only one in this Psalm that does not contain any of the terms listed in
introduction (Min'hat Chay).
(126) This verse refers to exceptional periods during which the teachings of the
Torah must be set aside, in order to sanctify the Name of G-d. This was the case, for example,
when the prophet Elijah, found on Mount Carmel, facing the priests of Baal, built an altar and
offered sacrifices outside the Temple, despite the prohibition to do so, as reported
Mela’him 2 (Rashi). In fact, the Law on the annulment of the Law is itself a Law of the Torah.
However, its effect is indeed an annulment. This is possible because the power to dismiss...
momentarily the Law emanates from the divine soul, which is itself higher than the Law and which is
therefore able to modify it (Sefer HaMaamarim 5717, page 23).
David's eyes weep for the fault they have committed themselves, while looking at the
path on which these eyes desired to embark, of their own initiative, without the counsel of the Torah
(David's Scepter)
David would wake up before the start of the last two thirds of the night to dedicate himself to
the study of the Torah, throughout the rest of the night (Metsoudat David).
The Mitzvot are 'the oldest wisdom', the true truth. One can be certain, indeed,
that they will never be changed and that they are 'established forever'.
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The 'beginning of Your Word', which 'is truth', was spoken on Mount Sinai: 'I am the Lord'
to God” (Metsoudat David).
These 'princes' are those who took a stand for Saul or for Absalom, when
They pursued David.
Joy allows to be the receptacle that can contain 'Your Words' (Sefer Ha Maamarim Ha
Ketsarim, page 242). Furthermore, the initials of the Hebrew phrase meaning: 'as if I
I discovered a large booty 'forms the word 'to hide'. Indeed, the respect for Kashrut of the
Food and drink, their consumption with the appropriate intention, allow for elevation and
to conquer the parcels of Divinity found in these foods, 'as if one were discovering a
large booty” (Likouteï Si’hot, volume 13, page 264).
The number 'seven' here is a metaphor meaning 'many' (Metsoudat David). According to a
another explanation, it alludes to a continuous movement, just like the weekly cycle
constantly renewed (Ibn Ezra).
The Talmud deduces from this verse that the study of the Torah establishes peace in the world.
Indeed, its purpose is to create harmony between two opposing elements, namely between
the material world and Divinity. To achieve this, one must be among 'those who love Your Torah',
do not seek only wisdom or knowledge, the intellectual aspect, but truly love
its essence, which transcends all its other aspects and encompasses them (Sefer Ha Maamarim
Meloukat, volume 4, page 199.
The Torah consists of 'Your words' and the person who studies it is therefore only repeating the
words of God. Indeed, thanks to the gift of the Torah, every Jew is able to study it while being
deeply submitted to God, not limiting oneself to perceiving His rational dimension, but in
exceeding to unite with Him who gives it (Sefer Ha Maamarim Meloukat, volume 4, page 260). For
To achieve this, it is necessary to subject one's mind to the divine intellect that is expressed by the Torah.
for it is she who is the source of life, at all stages of creation. It is in such a case that
The study can be qualified as 'great' (Sefer Ha Maamarim 5699, page 193).

Reading of Shabbat

Reading of the twenty-seventh day of the month

Psalm 120
David is here attacking those who gossip, highlighting the harm that is caused in this way, well beyond
of that of a weapon, even at a long distance.

(1) Song of Ascents. I called upon the Lord in my distress, and He answered me. (2) Lord,
save my soul from deceitful lips, from a treacherous tongue. (3) What will it bring you, what will it add to you
all this, treacherous language? (4) You resemble the sharp arrows of a powerful warrior and to the
braises of gorse. (5) Woe is me, for I have stayed in Méche’h. I have lived under the tents of
Kédar. (6) For too long, my soul has been among those who hate peace. (7) I am for
peace but, when I talk about it, they opt for war.

Comment

(1) The following fifteen Psalms are 'Songs of Ascents', composed for the Levites.
they sang while climbing the fifteen steps that led to the entrance of the Sanctuary, in the
Temple (Metsoudat David). The Midrash reports that our father Jacob, during the twenty years
difficulties he faced with Laban, recited, he too, these fifteen 'Songs of Ascents'
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corresponding to the fifteen years during which the three Patriarchs at the same time, Abraham, Isaac and
Yaakov lived together in this world. These twenty years were very difficult for Yaakov.
but he knew that his situation would improve later and his difficulties did not stop him
to sing joyfully (Likutéi Si’hot, volume 20, page 413).
David addresses the treacherous language here: 'What more can be done to prevent you from causing harm? Haven't I...'
We have not yet entrusted the lips and the teeth to two guardians?" (Metsoudat David).
The embers of the broom burn for a very long time, even when they seem to be already
consumed. Similarly, the harm caused by gossip is lasting (Metsoudat David). Furthermore, the
Brambles of broom are hot inside and cold outside, just like gossip can be.
to hide and even take on the appearance of a good intention (Rashi).
(5) Meche'h and Kedar allude to the peoples among whom Israel was in exile. Indeed, the
Slander is also the source of exile (Metsoudat David).

Psalm 121
This Psalm describes the quality of the lower Gan Eden, and then the elevation towards the upper Gan Eden.
as well as from divine Providence.

(1) Song of Ascents. I lift my eyes to the mountains. Where does my help come from? (2) My help
comes from the Eternal, Who makes the heavens and the earth. (3) He will not allow your foot to slip. Your
The Protector does not slumber. (4) Behold, He neither slumbers nor sleeps, the Guardian of Israel. (5)
The Lord protects you, the Lord is your shadow, near your right hand. (6) By day, the sun will not harm you
will not strike, neither the moon, during the night. (7) The Eternal will keep you from all evil, He will guard your
Soul. (8) God will protect your departure and your arrival, now and forever.

Comment

The man who is lost in the mountain will go to its summit in order to observe,
as well as the arrival of his rescuers (Metsoudat David). In the same way, one who is in distress
lift your eyes to the sky and he exclaims: "Where will my help come from?". However, the answer is found in
the very statement of the question. In this case, he needs to look up at the sky and understand
that divine salvation comes from a stage that transcends human rationality. It is therefore certain that
the final outcome will be positive, even if, temporarily, it may seem that this is not the case
And this single thought is enough to change distress into joy and a song of rejoicing.
Si’hot, volume 4, page 405.
(4) This verse describes the divine revelation that was obtained when the Temple existed. As a result, the
Michna teaches that the High Priest Yo'hanan removed from the divine service the reading of the verse:
Wake up! Why are you sleeping? Indeed, at that time, sacrifices removed the veil of the
Divinity in the world. The 'sleep' of God was therefore inconceivable (Sefer Ha Maamarim)
5569, page 233).
In the simplest sense, this verse emphasizes that 'God is your shadow', doing everything Himself.
which is accomplished by man. When the latter forces himself to act against his will, he can therefore
reveal a blessing transcending the ways of nature (Sefer Ha Maamarim Meloukat, volume 5,
page 161). Furthermore, just as the shadow is only the reflection of the body, the relationship with God is
also based on reciprocity. A man must put into practice the Will of God, so that
God answers His own (Sefer HaMaamarim 5714, page 138).
The man will be protected from both the heat of the sun and the coldness of the night (Radak).

Psalm 122 (Chir)

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The Psalmist praises Jerusalem and the miracles that have been accomplished there.

(1) Song of Ascents, of David. I was glad when they said to me: 'We will go to the house
of the Eternal." (2) Our feet stood within your gates, Jerusalem. (3) Jerusalem is built
like a city in which all its builders unite, together, to showcase its beauty. (4) There,
They mount the tribes, tribes of God, as a testimony for Israel, to praise the Name of the Eternal.
For that is where the seats of judgment are established, the thrones of the house of David. (6) Therefore pray
for the peace of Jerusalem. May those who love you know tranquility. (7) May peace reign
within your walls, serenity in your palaces. (8) For my brothers and for my friends, I ask that you have
peace. (9) For the house of the Eternal our God, I will seek your well-being.

Comment

It is necessary to stop in front of the doors of Jerusalem. Traffic cannot be there.

fluid due to the immense crowd wanting to enter and the resulting turmoil (Metsoudat
David)
Jerusalem, here on earth, is built in the image of the heavenly Jerusalem (Rashi). Therefore, the city
Saint escapes the limits of creation and the divine Light that surrounds creation, Sovev, can
to unite with the Light that penetrates matter, Memalé (Likutei Torah, Devarim, page 15d).
The tribes bore witness, in Israel, to the great miracle that was taking place in the Temple: the
the crowd gathering there to celebrate the festivities was particularly dense. However, everyone managed
to enter the Temple, despite its relatively small dimensions (Metsoudat David). Indeed,
The twelve tribes were, in fact, thirteen, if one counts that of Levi. They thus introduced into the
the world of the revelation of the thirteen Attributes of divine mercy that are never invoked in vain and
who repair all flaws (Likutei Torah, Deuteronomy, page 71b).
It is in Jerusalem that the members of the Sanhedrin and the kings of the house of David convened.
(Metsoudat David)
Jews are defined here as the brothers and friends of God, whom they put into practice the
Precepts (Likutey Sichot, volume 24, page 604).

Psalm 123
The Psalmist laments here about this long and difficult exile.

(1) Song of Ascents. I lift my eyes to You, Who dwells in the heavens. (2) Behold, as
the eyes of the servants are turned toward the hand of their master, as the eyes of the servant girl are turned
turn to the hand of its mistress, our eyes turn to the Eternal our God, until He us
have sinned against you.
We are thoroughly sated with humiliation. (4) Our soul has been abundantly filled with mockery.
by those who are confident in their prosperity and disdain by those who are arrogant.

Comment

Although God "dwells in the heavens," He lowers Himself towards the world so that His creatures
may perceive His Wisdom (Sefer HaMaamarim 5636, volume 2, page 366). In fact, God ...
Find in the spirit as in matter. Nevertheless, a man 'lifts his eyes towards You' because he must
to transcend one's physical existence and rise towards spirituality in order to understand that God is
also present within the matter (Sefer Itvaadouyot 5743, volume 1, page 458).
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The servants referred to in this verse are the angels, eager to receive the enlightenment of
the highest stages of creation. Now, "our eyes" do the same, for, although the souls
emanating from the Essence of God, they aspire to obtain its Light as well when they
found here below, within a physical body (Torah Or, page 72c).

Psalm 124 (Chir)

(1) Song of Ascents. A song of David. If the Lord had not been on our side, let Israel say, (2) if
The Lord had not been with us when men rose up against us, (3) these ones us
would have swallowed us alive, when their anger was unleashed against us. (4) Then the waters overwhelmed us.
would have overwhelmed, a torrent would have swept away our soul. (5) Then, the tumultuous waters would be
passed upon our soul. (6) Blessed be the Lord, Who has not allowed us to be the prey of their
Our soul is like a bird that has escaped from the hunters' trap. The trap has broken.
and we have been saved. (8) Our help comes only from the Name of the Lord, Who made the
heaven and earth.

Comment

(2) The repetition, in this verse, of the terms from the previous one, introduces here the idea of Teshuva. Indeed,
he who commits an offense goes against the first and most important of the ten
Commandments, "I (Ano’hi) am the Eternal your God." To atone for his behavior, he must
So to rise to a higher level than this 'I', the one of which the prophet Isaiah says: 'I, I'
(I am) I will erase your faults. At such a high level, forgiveness indeed becomes
possible (Sefer Itvaadouyot 5744, volume 1, page 482).
David notes that, for himself, God has not allowed everything described above to happen.
effectively happens (Ibn Ezra). More generally, when the Jews do not respect
scrupulously the prohibitions of the Torah, the forces of evil absorb the Light of G-d that they
they bear in their soul. Therefore, one must praise God when one observes that the Jews have not been 'the prey
of their teeth” (Sefer HaMaamarim 5666, page 252).

Psalm 125

(1) Song of Ascents. Those who place their trust in God are like Mount Zion, which does not
will never cease and will remain for eternity. (2) Jerusalem is surrounded by mountains and the Eternal is
around His people to protect them, now and forever. (3) For the rod of the wicked
will not dwell long on the fate of the Just. Thus, the Just will not extend their hands
towards iniquity. (4) Eternal, bestow goodness upon those who are good, upon those who are upright in their
heart. (5) As for those who turn to crooked paths, God will lead them with those
who commit injustices. May peace be upon Israel!

Comment

(4) This verse is also a formula of blessing and, in fact, several letters from the Admour
Hazaken concludes with the words: 'Eternal, bestow good upon those who are good (Tanya, pages
125a, 138a and 153a). Furthermore, commenting on this verse, the Midrash Tehilim indicates that 'he who is
good" applies to Moses, to whom "the good was bestowed" by giving the Torah, emanating from Him.
Who is good, the Almighty, for the good, the Jewish people. Indeed, man is judged 'measure for
 141

measure”. If he wishes to obtain the goodwill of God, he must therefore put into practice the good of
the Torah in its existence, by doing good deeds, for oneself and towards others
(Sefer Itvahadouyot 5745, volume 1, page 631).
(5) Such men do good only to deceive others (Metsoudat David). According to a
another explanation, they are those who always seek the evil of others and take pleasure in doing so
to suffer (Rashi).

Psalm 126
This Psalm refers to future deliverance. It compares the effort made during the period of exile to
the labor of a man who plants in a barren land, then implores God to grant him rain, so that
that he does not suffer a loss. Subsequently, when he has the merit to reap the fruits of his labor, he
pronounce a thanksgiving for the Blessed Saint be He, as we will do ourselves, during the
deliverance.

(1) Song of Ascents. When the Lord restores the captives of Zion, we will be like those
dreamers. (2) Then, our mouth will be filled with laughter and our tongue with joyful songs. Then, it will be said,
among the nations: 'God accomplishes great deeds for those.' (3) God accomplishes
great achievements for us. We were joyful. (4) Eternal, bring back our exiles, like the
Streams on arid soil. (5) Those who sow in tears will reap with songs of joy.
He who departs weeping, bearing the seed bags, will return joyfully singing.
important his sheaves.

Comment

(1) After the coming of the Messiah, it will seem that the exile was just a bad dream.
David). In fact, exile is compared to dreaming, during which two opposing elements can emerge.
to manifest simultaneously. And the same goes for the period of exile. A man can then
pray with the greatest fervor, then, for the rest of the day, behave as if he
had not prayed at all (Torah Or, page 28c). The dream offers man a perfect vision. His body
is then calm, quiet, and rested. Likewise, the action of man, in this world, can be
fruitful as well when it relates to evil. A man must therefore express the wish that after the
deliverance, "our mouth will be filled with laughter", that he will not be ashamed of his behavior (Sefer
In the Short Letters, page 243.
The numerical value of the word Az, 'then', is eight, a number that alludes to the supernatural, by
opposition to the seven, corresponding to the weekly cycle. "Then", when will the deliverance come,
we will be specifically connected to our ancestor Its ’hak, as stated in the Talmud, in the tractate
Shabbat, whose name etymologically evokes laughter. Furthermore, the numerical value of Its'hak is
two hundred eight, or eight times twenty-six, that is to say eight times the numerical value of the divine Name, the
Tetragrammaton (Sefer HaSichot 5748, volume 2, page 416).
(5) The Jews sow good deeds, in exile, and it may sometimes happen that they do so while crying,
in suffering. But when the deliverance is effective, they will receive their reward in
singing joyfully (Rashi).
(6) This verse alludes to the divine Light that is granted to the Righteous. He may weep in it.
receiving, just as Joseph wept on his brother Benjamin's neck. Indeed, he will fear that she ...
lost or diminished, by being here below. Then, when he leads to its conclusion the
mission entrusted to him down here, he can sing joyfully, while observing the many
harvests that he will have obtained, thanks to this light (Chaareï Techouva, page 64b).

Psalm 127 (Chir)

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This Psalm recounts how King David admonished his generation. Above all, he
teaches his son Chlomo the necessity of dedicating all his actions to the Name of God. This Psalm
also condemns the merchants who invest, day and night, in their material activities.

(1) Song of Ascents, of Shlomo. If the Lord does not build a house, its builders
they invest their efforts in it in vain. If the Eternal does not protect a city, the vigilance of its
the guardian is useless. (2) It is in vain that you rise early and sit late, you who
eat the bread of labor, for He grants it to those He loves, knowing how to set aside sleep.
Behold, the heritage of the Lord is His children. The fruit of the womb is a reward. (4) As
the arrows in the warrior's hand are like the children of youth. (5) Blessed is the man
who fills his quiver. They will not know shame when they address the enemies,
in public places.

Comment

It is known that David himself gathered all the raw materials that were intended for the
construction of the Temple. Despite this, God granted his son Solomon the merit of building it.
David therefore notes here that: “if the Lord does not build a house, its builders invest
their efforts in her vainly", for the success of man depends solely on the Will of
God (Ibn Ezra). In fact, the previous Psalm alluded to the gathering of the exiles, when
that this one talks about the reconstruction of the Temple. Divergent opinions are expressed on the order in
which will intervene these two events and an indication on this subject can be found here.
In effect, the gathering of exiles alludes to the reintegration, in the realm of holiness, of the
fragments of Divinity that are scattered within matter. This Psalm thus allows to establish
that the Temple will be rebuilt only after this reintegration (Sefer Itvaadouyot 5747,
Furthermore, the builders who have the blessing of God are those who study the Torah.
and who give to Tsédaka. In the future world, everything that has been built in this way
will appear evidently (Likouteï Torah, Devarim, page 30d).
Those who dedicate their day to their business activities, completely absorbing them,
tiring in vain. They will not earn a penny more than what has been allotted to them in this way.
by God, Who, in reality, grants His blessing to those who set aside sleep in order to
dedicate to the study of the Torah (Metsoudat David).
The one who wishes to accumulate immense wealth to later leave it as inheritance to his
Children must know that these children are themselves the greatest wealth that God grants to whom
He wishes (Metsoudat David).
(4) The death of the enemy is attributed to the warrior and not to the arrow. Likewise, a child who has received
a good education is the true praise of its parents (Metsoudat David).
The 'enemies' mentioned in this verse are the scholars of the Torah, discussing the Law.
and expressing differing opinions about him. Children who have received a good education will know
talk in an intelligent and scholarly manner, in the presence of these scholars. They will therefore not know the
shame (Metsoudat David).

Psalm 128
This Psalm expresses various praises about the man who earns his living through his own efforts.
hands and who does not live at the expense of others, including when they wish to offer him gifts.
Such a person will resort even less to theft and will not be treacherous before the work of God. One will find here
many positive behaviors that are good to adopt when one is motivated by the fear of God.
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(1) Song of Ascents. Blessed is the one who fears the Lord and walks in His ways. (2) If you eat
Thanks to the effort of your hands, you will be happy and you will know good. (3) Your wife will be like
a fruitful vine, within Your house. Your children will be like olive plants,
around your table. (4) Behold, in this way, blessed is the one who fears the Eternal. (5) May the Eternal bless you
bless Sion and may you see the good of Jerusalem all the days of your life. (6) You shall see the children
of your children. May peace be upon Israel.

Comment

The one who earns a living by the effort of his own hands will receive the full reward of
his study of the Torah, which he must not share with those who would have supported him
financially, if he lived at the expense of other people (Metsoudat David). Indeed, the
God's blessing applies only to the extent that man's work does.
allows to reveal itself. However, it is clear that man derives his livelihood from this
blessing and not just from his own work. As a result, he should invest in his work only
the most superficial part of his personality. That is why the verse speaks of:
the effort of your hands, but not that of the brain or the heart. The one that manages to adopt
such an attitude "is happy and knows good" (Likutei Sichot, volume 1, page 62). The effort
Man's work is necessary to atone for the sin of the tree of knowledge.
good and evil. Indeed, it is thanks to this effort that man manages to abstract from his
clean person and to submit. From then on, he "is happy" in this world and he "knows the
good" in the future world. Through every action, he brings elevation to the pieces of Divinity
located within matter (Sefer HaMaamarim 5666, page 335).
(3) At that time, it was customary to prepare wine inside the house (Radak). Furthermore, the
Olive trees have the peculiarity of maintaining their beauty throughout the year.
David.

Psalm 129
The Psalmist laments here over the suffering of the people of Israel.

(1) Song of Ascents. "They have greatly persecuted me from my youth," Israel may declare:
They have largely persecuted me since my youth, but they have not been able to overcome me.
The plowmen have plowed on my back. They have made their furrows there. (4) But the Eternal is righteous.
He cuts the cords of the wicked. (5) Those who hate Zion will be covered with shame and they will retreat.
(6) They will be like the grass growing on the roofs, dried by the sun before it is cut. (7)
The reaper was unable to fill his hand with it and the one who binds the sheaves, to hold it in his.
giron. (8) And the passersby never said: 'May the blessing of the Lord be upon you. We
we bless you, in the Name of the Eternal

Comment

When the deliverance is effective, the people of Israel will remember all the sufferings of
exile, of 'persecutions since youth' (Radak). This 'youth' refers here to slavery.
from Egypt, during which the persecutions first took the form of a ban on the
circumcision. But the Egyptians "could not overcome" the children of Israel, who continued with it.
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to practice. This is why Yochoua, referring to those who had left

Egypt called them: "the circumcised" (Yaabets).
(3) When a farmer plans to plow his field, he measures it, then he arranges his oxen
in such a way that they can till the whole place without interruption. Similarly, the impact of
The exile on the Jews is such that the 'furrows' have been sufficiently 'stretched' for them to suffer.
permanently (Meiri). According to another interpretation, this verse specifically refers to
the Roman emperor Turnus Rufus, who worked the ruins of the Temple, on Mount Morya (Yaabets).
(7) Before the reaper fills his hand with grass, it withers. Likewise, the designs
Israel's enemies will be defeated before they can come to fruition (Metsoudat David).
It was customary to greet the harvesters by invoking God's blessing upon them.
however cannot do it for the roof grass, which dries before being cut. Similarly,
The enemies of Israel will perish before reaching an old age (Metsoudat David).

Psalm 130 (Chir)

This Psalm is a prayer for the deliverance from this endless exile.

Song of Ascents. Out of the depths, I cry to You, Eternal.

my voice. May Your ears be attentive to the sound of my supplications. (3) God, if You keep
my mistakes, my Master, who can survive? (4) For, forgiveness is found with You, so that
You shall be feared. (5) I place my hope in the Lord. My soul hopes in Him and I thirst for His Word.
(6) My soul longs for the Eternal, more than the watchmen look for the morning look for the morning. (7) Israel,
put your hope in the Lord, for with the Lord is goodness, with Him is
find the abundant deliverance. (8) And he will deliver Israel from all its iniquities.

Comment

This is a call from the 'depths'. In fact, the deep dimension of

The heart plays a decisive role within the personality. It is the foundation of life, and when it does not...
not revealing, a man can be led to act or speak in an inconsiderate manner. In fact, it is
the 'depth' of the heart that transcends understanding and reveals to man the Wisdom of
God. She is the spark of Divinity present in her personality (Tanya, page 105a). Furthermore,
this verse speaks, literally, 'of the depths', in the plural, as it refers to, as specified
the Zohar, both to the depth of the soul and to the Depth of God. Moreover, for these two
dimensions at the same time, the verse refers to 'the depth of the depth'. When a stage
as high reveals itself, it is enough to 'invoke' and this simple action is sufficient to obtain the
revelation of God. Indeed, at this height, the soul and the Divinity are but one and
same entity (Sefer HaMaamarim 5734, page 1). One who achieves repentance inspired by the
"depth" of the heart will weep bitterly and will plead with God to remove all the shackles
which prevent him from getting closer to Him. Therefore, he will make the firm decision to abandon his
previous situation and to submit to God (Sefer HaMaamarim Kountrassim, page 150). It is
for this reason this Psalm is recited during the ten days of Teshuvah, starting from Rosh
Hachana. It is, indeed, a prayer for Techouva, through which its content can be realized,
establishing that 'Israel and the Holy One, blessed be He, are one' (Sefer Ha Maamarim Meloukat,
volume 2, page 115
This verse should be read as follows: "I long for the morning of deliverance. Even if the
Warning signs seemed to indicate that she is not close, I would not be discouraged.
for that and I will keep my hope” (Rashi).
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Even if the Jews have sinned, God will not delay the redemption, for He Himself
He will also free Israel from all its iniquities (Metsoudat David).

Psalm 131 (Chir)

This Psalm recounts David's prayers, emphasizing that he was never prideful throughout.
of his life. He did not emphasize his own greatness and he never devoted himself to the pleasures of men.

(1) Song of Ascents, of David. Eternal, my heart is not haughty, my eyes are not.
arrogant and I did not seek what is too big for me, beyond my reach. (2) Had I not
but I had not soothed my soul and had I not silenced it, like the weaned child on its mother? My soul was
like this weaned child. (3) Let Israel place its hope in the Lord, now and forever.
eternity.

Comment

David asserts here that he did not have monuments erected to celebrate his greatness, as has
custom of doing it like the other kings (Metsoudat David).
Just as the child fully relies on his mother, David felt absolute trust.
In God (Metsoudat David). His submission was total and it is regarding this that it is said (Samuel 2,
6, 16): "And David danced with all his might." Moreover, the Rambam cites this verse to prove
the necessity of joy, in the service of God. Indeed, even if it is true that joy, taken to
its paroxysm, can lead to frivolity, it is clear that this cannot be the case for the joy of
service of God, which involves submission and therefore excludes any overflow. It was indeed so
for David whose immense joy never questioned the deep submission (Sefer Ha
Maamarim Meloukat, volume 2, page 153). Indeed, David was a king, multiplying the
grand accomplishments, succeeding in everything he undertook. He was no less
deeply humble, regarded all situations in the same way, for he was in
permanence attached to its Source, in God (Book of the Discourses Kountrassim, volume 3, page 105).

Psalm 132
David composed this Psalm while the plague was raging. He and the elders of Israel had put on sackcloth,
in mourning. They were at a distance from the Sanctuary, so David could not offer there.
sacrifices. He also strengthened himself in prayer so that the Blessed Holy One would remember what he had
himself accomplished, of his efforts and his sufferings in order to prepare the building of the Temple and for
that He grants it accordingly.

(1) Song of Ascents. O Lord, remember for David all his afflictions, (2) of the oath
that he made to the Eternal, of his vow to the Almighty God of Jacob: (3) "I will not enter into the
attempt of my house, I will not climb on the extended bed for me, (4) I will not allow
surely not sleep in my eyes, drowsiness on my eyelids, as long as I do not find
not a place for the Eternal, a residence for the Almighty God of Jacob." (6) Here we
We heard about it in Ephrat, we found it in the fields of the forest. (7) We will go to
His dwellings. We will bow down before His footstool. (8) Stand up, O Eternal, towards the
place of Your rest, You and the ark of Your power. (9) Your priests will be clothed in righteousness and Your
Pious men, the Levites, will sing joyful songs. (10) For David your servant, do not reject
not the face of your anointing. (11) The Eternal has sworn to David and He will not go back on this truth: "I
I will place on your throne the fruit of your loins". (12) If your children keep My covenant and this,
My testimony, which I will teach them, their children, will also take place in turn.
your throne, until the end of time. (13) For the Lord has chosen Zion. He desired to make it His
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habitation : (14) "This is the place of My rest for eternity. This is where I will reside, for I have
desired. (15) I will abundantly bless his supply. I will satisfy his poor with bread. (16) I
I will dress his priests in salvation. His holy men will sing joyful songs. (17) There, I will make grow the
pride of David. I will prepare the lamp of My anointed. (18) I will cover his enemies with shame, then
that her crown will shine on her head.

Comment

(1) David only managed to find the place where the Temple was to be erected at great cost.
sufferings (Metsoudat David).
David was born in Ephrat and it is there that, from his birth, he heard about the Temple, without knowing
where it would be built. Subsequently, he understood that this Temple was to be located in the part of
Binyamin, who was compared to the animal of the forest (Bereishit 49:27), that is to say, to Jerusalem. As soon as
then, he could say: “we will go to His residences” (Rashi).
The Temple is indeed defined as God's footstep within the material world.
David's game
(8) The Zohar recalls that Moses said: “Arise, Eternal One, and let Your enemies be scattered.”
then David declared: "Rise up, O Lord, to Your resting place." Indeed, the desert was
plenty of snakes and scorpions, enemies against whom one had to fight. Moses therefore issued the
wish that they be decimated. Conversely, the revelation of God in the Temple was obtained.
in calm and tranquility, peacefully. At that time, King Chlomo remained in his place and
the scattered particles of holiness in the world were converging towards him. As a result, David spoke of the
place of Your rest (Sefer Ha Maamarim Meloukat, volume 6, page 50).
The garments of the Cohanim are 'clothes of justice' in that they allow
to obtain the atonement for the sins of Israel (Metsoudat David).
By the merit of David, Your servant, You will not reject the efforts of Shlomo, his son, who
are meant to bring the holy ark to its definitive place, the Holy of Holies (Rashi).
(14) This verse was pronounced when the holy ark could be brought into the Temple. Who it
recitation? The Zohar gives three opinions on this subject. According to the first, it was said by the ark itself. For
Rabbi Yossi, it is the entire Jewish people who pronounced it, whereas according to Rabbi 'Hizkya, it was the
declaration of God Himself. In fact, the purpose of this discussion is to determine what is
the essential function of the Temple. According to the first opinion, it is the place of rest of God and
from His ark, within the matter, for the second the affirmation of Israel's ability to serve Him and,
according to the third, the place of the Presence of God within each Jew, as it is said: "They Me
They will make a Sanctuary and I will dwell among them,” meaning in every Jewish soul (Likutei Sichot,
volume 21, page 260.
This verse asserts that David's kingship will flourish and prosper.
David). Furthermore, the 'lamp' in question here is the king himself, namely David,
whose clarity lights the way, for all his people (Radak).

Psalm 133

(1) Song of Ascents of David. Behold, how good and pleasant it is for brothers to dwell together,
(2) like the good oil poured on the head flows down on the beard, the beard of Aaron, which descends on his
clothes, (3) like the dew of Hermon descends on the mountains of Zion, for there the Lord has
ordained the blessing, “life for eternity”.
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Comment

There are two levels of unity, brotherhood on one hand, and the union of marriage on the other. But, only
this last one allows the full revelation of God's love, without any restriction, in the
a person that one loves (Sefer Ha Maamarim Meloukat, volume 4, page 256).
Aharon's beard here alludes to the Laws of the Torah. This being a 'Torah of
light”, reveals and illuminates the soul which, by nature, seeks elevation. Now, the possibility of
ascending remains accessible to him when she is here below, within a physical body, as it is
said: "When you elevate the lights" (Sefer Ha Maamarim, volume 5, page 296).
Just as the anointing oil poured on the head flows down over the beard and the clothes,
just as the dew of Hermon flows down toward the mountains of Zion, the dwelling place
the children of Israel, all together, allows them to receive the blessing of God, in this case
“ la vie pour l’éternité ”, qu’ils obtiennent par l’intermédiaire du roi se trouvant à Sion (Metsoudat
David

Psalm 134
The Psalmist awakens here the hearts of the wise and the pious, so that they may leave their bed in the midst
from the night to go to the house of God and to praise Him.

Song of Ascents. Behold, bless the Lord, all you servants of the Lord, who stand
in the house of the Lord, during the nights. (2) Lift up your hands in holiness, in the Sanctuary
and bless the Lord. (3) May the Lord, Who made heaven and earth, bless you from Zion.

Comment

The Talmud explains at the end of the tractate Menachot that this verse refers to the scholars of the
Torah, the student during the night. They are then considered as if they were offering sacrifices.
in the Temple. Indeed, sacrifices could not be brought there during the night, while
the study of the Torah is possible at any time. Despite this, it effectively replaces the
sacrifices for it transcends time (Likutei Sichot, volume 32, page 39).
The raising of the hands refers to the sublimation of feelings towards the intellect, then to
the illumination of these feelings by the intellect. It is at the end of this process that the
blessing of God emanating from Zion, by which the heavens and the earth can be sustained
(Hayom Yom, 6 Av). In fact, the service of God essentially consists of 'lifting the hands'.
corresponding to the feelings, in order to inscribe them in the realm of holiness and to put
evidence the Name of G-d in the world. Hence, the blessing emanates from Zion, from the
quintessence of the soul and God can fulfill the purpose of creation, revealing His Light within
the subject (Sefer HaMaamarim 5687, page 221).
Indeed, it is Zion that is the source of all blessings (Metsoudat David).

Reading of the twenty-eighth day of the month

Psalm 135 (Hallelujah)

(1) Praise the Lord! Praise the Name of the Eternal, glorify Him, servants of the Eternal, (2) you who stand
in the House of the Eternal, in the courts of the Dwelling of our God. (3) Praise God, for
The Eternal is good, sing for His Name, for He is pleasant. (4) For God has chosen Jacob for
He, Israel as His precious treasure. (5) And I know that the Lord is great, that our Master
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surpasses all superior beings. (6) The Eternal fulfills all that He willed, in the heavens and on
the earth, in the seas and in the depths. (7) He brings up mists from the ends of the earth, He
He makes lightning for the rain, He brings the winds of His stores. (8) He has struck the firstborn.
from Egypt, men and beasts. (9) He sent signs and wonders in the midst of
Egypt, to the Pharaoh and his servants. (10) He struck many nations and He executed
powerful kings, (11) Si’hon, king of the Amorites, Og, king of Bashan and all the kingdoms of Canaan. (12)
And He gave their territory as an inheritance, an inheritance for His people, Israel. (13) Eternal, Your Name
It is immutable, Eternal, Your memory is in all generations. (14) Indeed, the Eternal will judge in
favor of His people and He will have pity on His servants. (15) The idols of the nations are made
of silver and gold, shaped by human hands. (16) They have a mouth but they do not speak.
they have eyes but they do not see, (17) they have ears but they do not hear. There is
no breath in their mouth. (18) Let those who conceive them be like them, all
those who place their trust in them. (19) House of Israel, bless the Lord. House of Aaron,
Bless the Lord. (20) House of Levi, bless the Lord. You who fear the Lord, bless
The Eternal. (21) Blessed be the Eternal whose light comes from Zion, Who dwells in Jerusalem. Praise.
God!

Comment

(4) This verse alludes to Jacob himself, personally and not to the entire Jewish people,
together. Indeed, Yaakov was fleeing from Essav, who wished to harm him. Yaakov was
deeply humble and submissive. And, God unites with the one who is humble. That is why "God
He chose Yaakov for Himself.” According to another interpretation, this verse actually relates to
the entire Jewish people, who are sometimes called Jacob and it is precisely for this reason that
The Jewish calendar is lunar. Indeed, just as the moon wanes each month, Israel, in a way
naturally, adopt a behavior of humility (Yahel Or).
God created the world and He maintains it through His Attributes and by the
manifestations of His light, the celestial Sefirot, for example those of Wisdom,
Understanding, of Goodness or of Severity. Nevertheless, creation emanates, above all, from His
Will, of His Desire. Now, it is the same for man, who thinks, feels, walks, speaks.
All manifestations of his personality are nonetheless linked to his will. This is the meaning of
present verse: 'The Lord accomplishes all that He wills', for the Will is indeed the source
first (Sefer Ha Maamarim Meloukat, volume 2, page 247). More precisely, the materiality of
each creature emanates from the Word of God, while its spirit derives from His Will. Thus, the
Ten words of creation do not specify the spirit of each creature, nor its nature and abilities.
All these elements stem from the Will, and it is concerning this that it is said: "You made them all by Your
Wisdom", for the Will is revealed through Wisdom (Sefer Ha Maamarim Meloukat, volume 5,
page 110).
Among all peoples, it is those of Si’hon and Og who are mentioned here, for they are the most
powerful (Metsoudat David).
(13) This verse mentions, first of all, the Name corresponding to the Essence of God, "Your Name is
immutable”, then he specifies the way we “remember” this Name here below, “Your memory is
in all generations." It is said, indeed, that "before creation, there was only Him and His
The Name of God therefore predates creation, it is its origin. As a result, one must
to remember in this world (Pirouch Ha Milot, page 103c).
Those who serve idols make the mistake of thinking that celestial beings possess a
free will and bestow their blessing on those who serve them. They therefore conceive of
representations of celestial stars, without understanding that the idols shaped in this way: " have a
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mouth, but do not speak

(Yaabets).
(20) These verses enumerate all categories of peoples and also mention those who
fear God among the nations. All will bless God and the terms of their blessing are
reported by verse 21 (Metsoudat David).

Psalms 136 (Hodou)

This Psalm has twenty-six verses, which correspond to the twenty-six generations that lived between the
creation of the world and the reception of the Torah by Israel on Mount Sinai.

Praise the Lord, for He is good, for His goodness is eternal.

His goodness is eternal. (3) Praise the Lord of the heavenly hosts, for His goodness is eternal. (4) He
He alone accomplishes great wonders, for His goodness is eternal. (5) He fashioned the heavens with
discernment, for His goodness is eternal. (6) He spread out the earth above the waters, for His goodness is
eternal. (7) He made great lights, for His kindness is eternal, (8) the sun to govern the day,
for His mercy endures forever, (9) the moon and the stars to govern the night, for His mercy endures forever. (10)
He struck Egypt down with its firstborn, for His mercy endures forever. (11) And He brought Israel out,
for His mercy endures forever, (12) with a strong hand and an outstretched arm, for His mercy endures forever. (13)
He split the Red Sea into sections, for His kindness is eternal. (14) And He allowed Israel to
traverse, for His mercy endures forever. (15) He hurled Pharaoh and his army into the Red Sea,
His goodness is everlasting. (16) He led His people into the desert, for His goodness is everlasting. (17)
He struck down great kings, for His mercy endures forever. (18) And He eliminated powerful monarchs,
for His goodness is eternal, (19) Sihon, king of the Amorites, for His goodness is eternal, (20) Og, king of
Bless the Lord, for His mercy is everlasting. (21) He gave their land as an inheritance, for His mercy is
eternal, (22) as an inheritance to Israel, His servant, for His mercy is eternal. (23) He remembered
us, in our humiliation, for His goodness is eternal. (24) He has freed us from our oppressors, for
His goodness is everlasting. (25) He grants his food to every being, for His goodness is everlasting. (26) Praise
the God of heaven, for His goodness is eternal.

Comment

In this verse, the higher beings, the angels, bear the Name of God, Elokim, corresponding
to the natural manifestations of His Presence. Indeed, only this stage of the Divine is revealed to them.
revenge, they do not perceive His Essence at all, to which corresponds the Name Avaya,
revealed only to Israel (Tanya, page 94a).
" He alone accomplishes great wonders " insofar as " He alone " can perceive to what
these points are “great wonders”. In fact, miracles occur daily,
Throughout the exile, but the men, due to the limitation of their means, have not even
knowledge and our Sages say about this: 'He who witnesses a miracle does not even have'
conscience" (Sefer HaMaamarim 5712, page 203). Indeed, the wonders of God are
parcels of His Goodness, inscribed in nature by the Name Elokim, to the point of becoming
imperceptible. This is why we are not aware of the miracle (Chaareï Techouva, page
144d).
Water naturally sits above the earth. In this case, however, God 'has spread out
the earth above the waters" and it can only be so "because His goodness is eternal", thanks to
a supernatural manifestation of His Permanent Presence (Likutei Sichot, volume 5, page 175). At
At the beginning of creation, indeed, the whole earth was covered with water. Then, God commanded: 'Let the
waters gathered and the dry land appeared”. From then on, the waters receded and the land
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It is the meaning of the verse: "Those who go down to the sea in ships." The passage
from dry land to the sea can indeed be described as a descent (Ki Ner Mitsva Ve Torah Or,
page 50a).
(10) When the firstborns of Egypt learned, through Moses, that they would be the victims of the
tenth and last plague, they sparked a civil war against the elders of the land, for they
they refused the liberation of the people of Israel. That is why the verse says: 'He struck Egypt
by its firstborns" (Rashi).
Because God intervened in Egypt with 'a strong hand and an outstretched arm,' He allowed the
Children of Israel to leave the country with dignity and not as slaves fleeing.
(Metsoudat David)
The Red Sea was split into twelve sections, so that each tribe of Israel would have its own.
way (Rashi). Indeed, each tribe has its specific way of serving God, of revealing His
Light in the world and to introduce it into the vessels of matter (Ki Ner Mitsva Ve
Torah Or, page 68b.
A first verse notes that: 'He split the Red Sea into sections', then a second
add: "He allowed Israel to cross it." This is indeed two different benefits. All
First, God delivered the children of Israel from servitude. Then, afterwards, He allowed them to reveal.
fully the Light in the world through the practice of the Mitsvot, just like the opening of the sea
highlighting what was at the bottom of it (Ki Ner Mitsva Ve Torah Or, page 82a).
(18) These verses allude to the kings of Canaan, among whom the most powerful are Sihon and Og.
specifically mentioned. They had to be defeated for the children of Israel to take possession of
the Holy Land (Metsoudat David).
Israel only intended to cross the lands of these peoples, but God gave them to him.
bequeathed (Metsoudat David).
After praising God for His goodness towards Israel, this Psalm shows His blessings.
towards all of creation and reminds that: 'He gives His food to every being' (Metsoudat
David).

Psalm 137 (By the Rivers)

This Psalm refers, prophetically, to the destruction of the Temple. Then, Nebuchadnezzar
demand the Levites to sing, in captivity, as they did in the Temple. They told him
they answered: "How shall we sing the Lord's song in a strange land?" They were
then comforted by divine inspiration.

On the banks of the rivers of Babylon, we sat down, there and we wept, as we
remembering Zion. (2) By the willows that line it, we have suspended our harps, (3) for there,
our oppressors asked us for songs, our torturers for joyful melodies: "Sing-
How shall we sing the Lord's song in a strange land!
foreigner? (5) If I forget you, Jerusalem, let my right hand forget me. (6) Let my tongue stick to
my palace, if I do not remember you, if I do not place Jerusalem at the top of my joy. (7)
Eternal, remember, against the sons of Edom, the day of Jerusalem, when they said: 'Destroy'
destroy it, down to its foundation." (8) Daughter of Babylon, doomed to destruction, blessed is
he who will repay you for the harm you have done to us. (9) Blessed is he who will seize your children and crush them.
will shine on the rock.

Comment

(1) The term Zion refers to the submission of each Jew before the heavenly Kingship. By submitting
Remembering Zion, a Jew truly perceives how far he has strayed from God's Will.
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From then on, he will conceive a deep bitterness and it is in this way that he will reveal the Light.
divine, in his last soul and in the world (Likutei Torah, Bamidbar, page 30b).
The Levites hung their harps on the willows so they could later claim that they
had lost and were therefore unable to interpret the melodies of the Temple
Metsoudat David
It was the sons of Edom who suggested to the Babylonians to raze Jerusalem to its foundations.
The Sanctuary, in the desert, was made of plant and animal elements, so
the Temple of Jerusalem was built of earth and stones. Indeed, the Divinity revealed itself there.
with such force that it could also penetrate minerals. Moreover, the place where
the Temple was raised, it became transformed and sanctified. Subsequently, this holiness remained unchanged, there
understood when the sons of Edom razed the city (Likutei Sichot, volume 6, page 167).
Babylon, "doomed to destruction", was indeed conquered and destroyed later by Darius.
King of Media (Metsoudat David).
The punishment of the sons of Babylon will be 'measure for measure'. Just as they afflicted Israel.
by massacring their children, they will themselves be punished in this way (Radak).

Psalm 138 (By David)

In this Psalm, David expresses immense praise for the Blessed Holy One for the good deed that He
accomplished towards him, by keeping His promise and granting him royalty.

Psalm of David. I will praise You with all my heart. I will celebrate You in the presence of the mighty,
judges and wise ones. (2) I will bow down in the Sanctuary of Your holiness. I will praise Your Name, for
Your goodness and for Your truth, for You have exalted Your word above all Your Names. (3) On the day
where I called upon You, You answered me. You encouraged me. My soul is strengthened. (4) Eternal, all
The kings of the earth paid homage to You when they heard the words of Your mouth.
they will sing on the ways of the Eternal, for great is the glory of the Eternal. (6) For the Eternal resides
in the heights, but He observes the one who is humble to uplift him. The Most High makes Himself
to know from afar. (7) When I move through distress, You keep me alive. You send the
Your hand to counter the fury of my enemies and Your right hand saves me. (8) The Lord will do
triumph my cause. Eternal, Your goodness is unchanging. Do not abandon the works of Your hands.

Comment

All the Names of God express His greatness and His reign. Nevertheless, His Word surpasses.
His Names and, if someone commits an offense against Him, deserving death, this Word promises
he will grant forgiveness to the one who achieves Techouva (Metsoudat David).
The Most High makes Himself known from afar, so that, even if He resides in the spheres
celestial, He judges, from afar, the actions of man, carried out here below (Metsoudat David).
David defines himself here as the work of the hands of God, who granted him the kingship.
(Metsoudat David). According to another interpretation, this expression refers to the Temple, which is
The work of the hands of God (Rashi).

Psalm 139 (To the Chief Musician)

This Psalm is particularly important. No other, in the five books of the Tehilim, guides a
no one, in his service to God, as clearly as this one. Blessed is the man who recites it
every day.

(1) To the chief musician, Psalm of David. Eternal, You have searched my heart and You know. (2) You know where
I take my place and where I stand. Well in advance, You are aware of my thoughts.
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The servants referred to in this verse are the angels, eager to receive the enlightenment of
the highest stages of creation. Now, "our eyes" do the same, for, although the souls
emanating from the Essence of God, they aspire to obtain its Light as well when they
found here below, within a physical body (Torah Or, page 72c).

Psalm 124 (Chir)

(1) Song of Ascents. A song of David. If the Lord had not been on our side, let Israel say, (2) if
The Lord had not been with us when men rose up against us, (3) these ones us
would have swallowed us alive, when their anger was unleashed against us. (4) Then the waters overwhelmed us.
would have overwhelmed, a torrent would have swept away our soul. (5) Then, the tumultuous waters would be
passed upon our soul. (6) Blessed be the Lord, Who has not allowed us to be the prey of their
Our soul is like a bird that has escaped from the hunters' trap. The trap has broken.
and we have been saved. (8) Our help comes only from the Name of the Lord, Who made the
heaven and earth.

Comment

(2) The repetition, in this verse, of the terms from the previous one, introduces here the idea of Teshuva. Indeed,
he who commits an offense goes against the first and most important of the ten
Commandments, "I (Ano hi) am the Eternal your God." To atone for his behavior, he must
So to rise to a higher level than this 'I', the one of which the prophet Isaiah says: 'I, I'
(I am) I will erase your faults. At such a high level, forgiveness indeed becomes
possible (Sefer Itvaadouyot 5744, volume 1, page 482).
David notes that, for himself, God has not allowed everything described above to happen.
effectively happens (Ibn Ezra). More generally, when the Jews do not respect
scrupulously the prohibitions of the Torah, the forces of evil absorb the Light of G-d that they
they bear in their soul. Therefore, one must praise God when one observes that the Jews have not been 'the prey
of their teeth” (Sefer HaMaamarim 5666, page 252).

Psalm 125

(1) Song of Ascents. Those who place their trust in God are like Mount Zion, which does not
will never cease and will remain for eternity. (2) Jerusalem is surrounded by mountains and the Eternal is
around His people to protect them, now and forever. (3) For the rod of the wicked
will not dwell long on the fate of the Just. Thus, the Just will not extend their hands
towards iniquity. (4) Eternal, bestow goodness upon those who are good, upon those who are upright in their
heart. (5) As for those who turn to crooked paths, God will lead them with those
who commit injustices. May peace be upon Israel!

Comment

(4) This verse is also a formula of blessing and, in fact, several letters from the Admour
Hazaken concludes with the words: 'Eternal, bestow good upon those who are good (Tanya, pages
125a, 138a and 153a). Furthermore, commenting on this verse, the Midrash Tehilim indicates that 'he who is
good" applies to Moses, to whom "the good was bestowed" by giving the Torah, emanating from Him.
Who is good, the Almighty, for the good, the Jewish people. Indeed, man is judged 'measure for
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became a 'light around me' (Midrash). According to another interpretation, this Psalm is about
reference to the period during which David was pursued by his enemies. He then said:
"Surely darkness will envelop me" forever and I will lose my share of the future world. By the
Later, David understood that God had forgiven all his faults and, from then on, the twilight in
the one in which he found himself became a "light around me" (Talmud, tractate Pesaḥim 2b). When
Did David understand that he had been forgiven? He became certain of it when his son, Chlomo, tried
to introduce the Holy Ark into the Temple, but was unable to do so, as its doors remained closed.
Chlomo prayed to God, but the doors remained closed. So he made another prayer, in
specifying this time that it was said: “by the merit of my father David.” From then on, the doors
they opened and each understood that David's fault had been expiated (Talmud, Tractate Moed Katan)
9a).
(12) It is, indeed, about transforming darkness so that it, in turn, becomes light and
be radiant (Likutei Sichot, volume 15, page 438). In fact, the contraction of the Light does not affect
not of God, for it remains a part of Himself, is not separate from Him. Therefore, it is not a
veil for Him (Tanya, page 27a).
(13) In the darkness of my mother's womb, You covered me with flesh and bone. I concluded that
Darkness is not a veil for You (Metsoudat David).
The 'depths of the earth' here refer to the matrix of the mother (Metsoudat David).
This "sole" day is that of the Sabbath or also that of Yom Kippur, which God placed at-
above the other days that He created (Rashi).
The wicked and the bloodthirsty deserve death because of their vile schemes.
Metsoudat David
The enemies of God pronounce His praise in order to show that He has withdrawn from the world.
and that He no longer intervenes in the events taking place there (Metsoudat David).
(22) Hatred towards enemies is proportional to the intensity of the love for G-d (Tanya, page
15a). However, one cannot consider as such an enemy only the man who possesses a
deep knowledge of the Torah, but does not put it into practice. If this is not the case, one must,
on the contrary, showing him love, considering that he is not fully responsible for
his actions, to fill with compassion for him and bring him closer to the Torah (Tanya, page 82).
David notes here that if he has committed a fault, God will guide him 'on the path of the world.'
by giving him life back. Indeed, death is preferable to the path of wrongdoing (Metsoudat David).

Reading of the twenty-ninth day of the month

(If the month has only twenty-nine days, we then read both the passage of the twenty-ninth day and
the thirtieth one

Psalm 140 (The Menatse'ach)

David composed this Psalm about the slanderers and, in particular, about Doeg, who was the most virulent.
of them. Anyone who is a victim of slander will recite it.

To the chief musician, Psalm of David.

Protect me from violent men, who conceive evil in their heart and, all day long, they
gather for wars. (4) They sharpen their tongue like a serpent. The venom of a viper is
under their lips, forever. (5) Eternal, keep me from the wicked, protect me from the violent man,
who plans to trip my steps. (6) Arrogant people have set a trap for me and ropes. They
They have stretched a net along the road. They set traps for me, constantly. (7) I told to
The Eternal: 'You are my God. Hear, Eternal, the voice of my supplication.' (8) God, my Master,
power of my salvation, You cover my head on the day of my battle. (9) Eternal, do not grant the
wishes of the wicked. Do not allow his design to be fulfilled, lest he be exalted, for
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eternity. (10) May the iniquity of their lips fall upon the heads of those who surround me. (11) May
burning embers fall upon them, may this iniquity plunge them into the fire, into the abyss
from which they will not be able to recover. (12) That the man with the treacherous tongue should not be able to
maintain on the earth. May the violent man be brought down by his own wickedness.
Eternal, I know that You defend the cause of the poor, the rights of those who are in need.
Thus, the Righteous will honor Your Name, and those who are upright will perceive.
Your face.

Comment

(10) This verse refers to Doeg, the main slanderer who targeted David and everyone.
those who followed him (Radak).
(13) The assurance is given here that one day, God will avenge the suffering of His people (Rashi).
It is inferred from this verse that after having prayed and 'rendered homage to Your Name', it is necessary
to study the Torah, to 'perceive Your face' (Talmud, tractate Bera'hot 32a). It is customary to
conclude the three daily prayers with this verse, in order to ask God for peace and
tranquility, which returns to the Just. Indeed, "all Your people are made up of Just" and each
is entitled to make such a request. Thus, we can 'honor Your Name'
in well-being and 'to perceive Your face' (Sefer Itvaduot 5744, volume 2, page 680).

Psalm 141 (Mizmor)

This Psalm teaches a great moral lesson. It is good for man to ask the Blessed Holy One.
may He come to his aid so that his mouth and tongue do not say what he does not think in his heart
heart. His lips will act as the guardian that allows the door to open only in case of
need.

Psalm of David. Eternal One, I have called upon You. Hurry to my aid. Hear my voice, when I
Call upon You. (2) Let my prayer be considered before You as a sacrifice of incense, my hands
stretched in prayer like the evening offering. (3) Eternal, place a guard before my mouth, observe
the door of my lips. (4) Do not let my heart be directed towards what is bad, to conceive of
perfidious plots with the men who do evil. May I not partake in their feasts. (5) May the
Just rebuke me gently and correct me, like oil poured on the head. May my
the head does not refuse it. Because, as long as I can pray, it will be to escape their wickedness. (6) Good
that their judges slipped on the rocks, although they heard how my words were
pleasant, (7) like the ground fine wood scattered on the earth, our bones have been dispersed by them
before the tomb. (8) For, towards You, God, my Master, I lift my eyes. I take refuge in You. Do not
do not spread my soul. (9) Protect me from the trap they have set before me, from the snares of those
who do evil. (10) Let the wicked fall, all together, into their own nets, so that
Me, I can pass.

Comment

Prayer, in general, is compared to a sacrifice, and that of the afternoon, in particular, to

sacrifice of incense, as indicated by this verse. Now, this sacrifice occupied a decisive place, in
being in the service of God, in the Temple. The afternoon prayer is linked to him, because of a
specific difficulty it raises. Indeed, this is said in the middle of the day, so that
A man must withdraw from his work to utter it. By acting this way, by putting
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Alongside his material occupations to attach himself to God, this man submits even more to Him.
clearly his animal soul, just like the sacrifice of incense also involved
nauseous elements, which nevertheless became an integral part of the divine service (Sefer Ha
Maimonides 5716, page 418). The verse speaks, in this regard, of "the evening offering (Arev)"
expression that can also be read as: 'pleasant offering'. David therefore asked that his prayers
may be considered by God as a pleasant offering (Meïri). Even more, the sacrifice of the...
incense had no expiatory role and, likewise, David wished that his prayers would not be limited
to obtain forgiveness for his sins. As a result, he is referring here to the afternoon offering, which is
the last sacrifice of the day and for which no additional supplement is therefore necessary afterwards
(Yaabets).
The rebuke of the Righteous is a blessing, allowing one to correct their behavior and therefore to
to keep on the head the anointing oil by which David received the kingship (Metsoudat David). According to
another interpretation, this verse alludes to those who pursued David. Thus, David
asked here God to save him from Avner, a virtuous general, whom Saul tasked with killing him.
David expresses the wish that he may be reprimanded kindly. Then, he refers to King Saul,
who had 'oil poured on his head' since he himself had been king. David expresses the wish
that: "my head does not refuse" to judge him with leniency, due to his royalty, to "pray" for
him, despite his 'evilness' (Yaabets).
Upon reaching a rock, Chaoul and his men, while pursuing David, were going to
capturers suddenly turned back, after learning that the Philistines were invading the
Holy Land. From then on, everyone could see that God was protecting David, as the book relates.
Chmouel 1. Later, David cut the hem of Shaul's cloak and took his spear. Then, he
addressing pleasant words to the men of Chaoul, highlighting that he could have struck him,
but he abstained from it (Metsoudat David). According to another interpretation, the judges, the leaders
enemies followed their bad inclination and their hearts which were as hard as a rock, although they
had heard David speak pleasant words before them and comment on the Commandments
from God for them (Rashi).
David suffered from those who pursued him, to the point of being brought 'before the tomb.'
(David's Commandments).
If God were to take back David's life, his soul would be 'poured out' outside of his body.
(David's Efforts).
Upon his arrival, David could "pass" as the traps would have already closed around him.
enemies (Metsoudat David).

Psalm 142 (Maschil)

David composed this wonderful and fearsome prayer as he found himself in the cave,
hiding from Chaoul. He had then cut the edge of his cloak and he said this: 'Where should I go?
turn? Where should I flee? I can only turn to You to deliver me!

1. A Maskil of David, a prayer when he was in the cave. 2. With my voice, I will cry out to
The Eternal. By my voice, I will implore the Eternal. (3) I will pour out my speech before Him. I will make to Him
part of my distress. (4) When my soul fainted within me, You know my way. On the path that I
I want to follow, they have set a trap for me. (5) Look to my right and see, no one wants me
to know. I have lost all means of escape. No one cares for my soul. (6) I have implored You,
Eternal. I said: 'You are my refuge, my portion in the land of the living'. (7) Listen to the song of my
prayer, for I have been seriously humbled. Save me from those who pursue me, for they are more
powerful than me. (8) Bring my soul out of confinement, so that I can praise Your Name. With
Hello, the Just will crown You, for You will fill me with Your blessings.
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Comment

(1) The Maskil is a Psalm intended to enlighten and to convey knowledge (Metsoudat David).
God 'knows the way' of David and He knows that he does not want to harm his enemies, well
that they have "hidden a trap against me" (Metsoudat David).
David notes here that no one was able to defend him against Chaoul (Metsoudat David).
(8) If God saves David, the Righteous will praise Him by recounting the miracles He has accomplished for him.
(The Psalms of David).

Psalm 143 (Mizmor)

Psalm of David. Eternal, listen to my prayer, hear my supplications. By Your faithfulness, answer me.
me with Your justice. (2) Do not submit Your servant to judgment, for no creature could
justifying myself before You. (3) For an enemy has pursued my soul. He has crushed my vitality to the ground. He
plunged me into darkness, like those who have died for eternity. (4) My mind falters in
Hello. My heart is overwhelmed with amazement. (5) I remember the days of yore. I have pondered over everything.
Your actions. I have spoken of the works of Your hands. (6) I have stretched out my hands toward You. My
soul seeks you, for eternity, like a dry land seeks water. (7) Answer me.
swiftly, Eternal. My soul is burning. Do not hide Your face from me, lest I be like
those who go down to the pit. (8) In the morning, let me hear of Your kindness, for I have placed my
trust in You. Make known to me the path I should follow, for I have lifted my soul to You.
Deliver me from my enemies, O Lord. I have hidden my pains from everyone, except You. Teach me
me to do Your Will, for You are my God. May Your gracious spirit guide me on a path
equal. (11) For Your Name, Eternal, You will grant me life. By Your justice, You will draw my soul from the
distress. (12) By Your goodness, You will make my enemies disappear. You will remove all those who are
hostile to my soul, for I am Your servant.

Comment

Remembering the days of old and the miracles You performed for me then, I stretch out my hands
hands in prayer towards You, in the hope that You will renew these blessings for me (Metsoudat David).
I hid my sorrows from other men, for their help would be of no use to me.
David
It is by having an 'equal path', a consistent behavior that man deviates.
durably of the fault (Metsoudat David).

Psalm 144 (Of David)

This Psalm was composed by David, after he had been victorious in all the wars, for the purpose of
pronounce the praise of the Blessed Saint.

Psalm of David. Blessed be the Lord, my rock, who trains my hands for battle, my ...
fingers at war. (2) He is my source of goodness, my fortress, my tower, my salvation, my
shield. In Him, I take refuge. He submits my people to my dominion. (3) Eternal, who is
the man for You to know him, the son of a mortal for You to care about him? (4) The man
It is like a breath, its days like a shadow that passes. (5) Eternal, incline Your heavens and
descends, touch the mountains and they will turn to smoke. (6) Make the lightning shine and scatter them.
Send your arrows and confound them. (7) Stretch out your hand from above. Help me and deliver me from
numerous waters, from the hands of strangers, (8) whose mouth speaks falsely and whose hand
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the right is a deceitful right hand. (9) God, I will sing a new song for You. I will
I will celebrate with the ten-stringed harp. (10) It is He Who grants salvation to kings, Who will assist
David son servant, of the sword of evil. (11) Deliver me and free me from the hand of strangers, whose
the mouth utters falsehood and the right hand is a deceitful right hand. (12) Because, our sons
are like plants, growing broadly during their young age, our girls like stones
of angles, sculpted for the construction of the palace. (13) Let our barns be full up to
their extremities, overflowing with provisions from one harvest to another, that our herds multiply
by the thousands, by the tens of thousands, in our open fields. (14) That our oxen be
heavily loaded. Let there be no breach, no capture, no cries in our streets. (15)
Blessed is the people for whom it is so. Happy is the nation whose God is the Lord.

Comment

The mountains referred to in this verse are the ungodly kings of the nations, thus called
because of their pride. David here asks God to judge them (Metsoudat David).
The 'many waters' are the attacks of the 'hands of foreigners', the enemies of David.
David's Mitzvah
David observes in this verse that God has freed him from 'the sword of evil' of Saul.
David).
Our sons, innocent as young shoots, have been educated, since their earliest childhood, to
to conform to the Will of God. And, our daughters do not commit faults, just like some
corner stones are shaped to fit precisely into the building (Metsoudat
David).
During David's reign, Israel was always victorious in war. There was therefore never any
cries of despair and mourning, in the streets (Metsoudat David).
The service of God must bring elevation to the world, until one can observe that within
the matter, "so be it", according to God's perception and not according to that, limited, of men
(Sefer HaMaamarim HaKetsarim, page 243).

Reading of the thirtieth day of the month

Psalm 145 (Tehila)

Whoever recites this Psalm three times a day, with deep concentration, can be certain
that he will have a share in the future world. Due to its great importance, David composed it in sequence.
alphabetical.

A psalm of praise, of David. I will exalt You, my God, the King, and I will bless Your Name for
eternity. (2) Each day, I will pronounce Your blessing and I will praise Your Name forever. (3) Great
is the Eternal and greatly exalted. His greatness has no limit. (4) A generation will boast
Your actions to the other and he will tell you Your acts of power. (5) I will speak of the splendor of Your
glorious majesty and of Your wonderful achievements. (6) They will proclaim the power of Your deeds
formidable and I will recount Your greatness. (7) They will recall the memory of Your immense kindness and they
They will sing of Your justice. (8) The Lord is merciful and gracious. He is slow to anger and He
Great is the goodness. (9) The Eternal is kind to all. His mercy extends to all His
creatures. (10) Eternal, all Your actions will praise You and Your godly men will bless You. (11) They
they will declare the glory of Your Kingdom and they will speak of Your power, (12) to make known to the sons
of man His great deeds and the glorious majesty of His reign. (13) Your Royalty is a
sovereignty over all worlds and Your dominion extends over all generations.
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The Lord upholds all who fall and raises up all who are bowed down. (15) The eyes of
All look to You, and You give them their food in due time. (16) You open Your hand.
And You satisfy the needs of every living being. (17) The Eternal is just in all His ways, amen in
all His actions. (18) The Lord is near to all who call on Him, to all who
They truly invoke Him. (19) He fulfills the desire of those who fear Him. He hears their complaint and He
He saves them. (20) The Lord protects all who love Him and He destroys all the wicked. (21) My
Mouth will proclaim the praise of the Eternal and all flesh will bless His holy Name for eternity.

Comment

(1) The exaltation and the height, which are mentioned in this verse, are specifically characteristic.
related to the Attribute of God's royalty. Indeed, He has ten Attributes and Royalty is just one of them.
of them, the others being, for example, wisdom, knowledge, kindness, rigor. But, in fact,
a difference exists. All other Attributes assume a proximity relationship with Light
of God. Kingship, on the other hand, establishes a certain distance between the King and His people. Making
reference to the Royalty of G-d, this verse thus acknowledges His height (Sefer Ha Maamarim 5715, page
288). More generally, different interpretations are given to this verse. According to Rabbi Avraham
Ibn Ezra, 'I will exalt You' is understood through the word and by the faith of the heart, while 'I will bless Your'
The term 'name' is the means of emphasizing the greatness of God. According to Be’hayé, 'I will exalt You'
is applied through thought and "I will bless Your Name," through word. Indeed, David expresses here the
wish that the attribute of his own royalty knows the elevation to receive the heavenly Light
the highest (Sefer ha Maamarim Kountrassim, volume 3, pages 33 and 51).
It is said here that "His greatness has no limit." Indeed, God "fills the worlds" and He
"surrounds the worlds". Moreover, He created an infinite number of sanctuaries and worlds. In each one
from them, he made an infinity of angels and all are deeply submissive to His Word. Nevertheless, the
the greatness of God is fully expressed when He reveals Himself in all His humility and manifests His
Presence within matter, limited and obscure (Tanya, pages 130 and 16). It is indeed through
His greatness that God dispenses life, that He creates from nothing, that He brings His creatures into existence in
bestowing His kindness upon them without any compensation (Tanya, page 79a).
God's goodness is the origin of creation, but this does not apply to all worlds.
in the same way, because there are an infinite number of them. Not everyone can therefore obtain a revelation.
identical. This is why this verse speaks of the 'remembrance of Your immense goodness.' When
we refer to all worlds at once, we can only invoke the 'memory' of His goodness
(Sefir Ha Maamarim Ha Ketsarim, page 244).
(9) It is said here that: "The Lord is good to all." In fact, He grants His goodness to everyone.
He also brings the forces of evil to life, at least by granting them a reduced vitality. Each
Existence, whatever it may be, is enlivened by Him (Sefer HaMaamarim, Kountrassim, page 164).
But it is also said that: "God is good to those who place their hope in Him." For, the good
What He reserves for them knows no limits (Sefer Ha Maamarim Meloukat, volume 5, page 19).
(13) This verse mentions two forms of authority, kingship on one hand, domination on the other.
The first assumes that the people accept their sovereign willingly and with love.
secondly, on the other hand, can be exercised coercively. At the time of the Temple, in particular of
first, the people of Israel had a high level of spirituality and therefore accepted with love
the royalty of God. During the exile, however, the relationship between the creature and the Creator is, before
everything, imprinted with fear, as if it were imposed by constraint (Likuttei Sichot, volume 15,
page 237).
God is near to all who call upon Him, whoever they may be, as long as they do so.
They invoke it in truth" (Radak). Or, "there is no truth but the Torah," of which each term is a
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Name of the Blessed Saint. It is therefore by studying Him that one can truly call God 'in truth' (Sefer)
Ha Maamarim Yiddish, page 59.

Psalm 146 (Hallelujah)

This Psalm inspires man to Teshuva, suggests the achievement of good deeds.
during the course of his life, here below. He emphasizes that one should not place their trust in
the man, who cannot even save himself, since at any moment, he can lose his life. He
It is therefore wise to rely solely on the Blessed Saint, may He be exalted, Who Alone can accomplish everything.
what He desires.

Praise the Lord! Let my soul praise the Eternal.

I will celebrate my God during my existence. (3) Do not place your trust in men.
generous, in a son of man who cannot save. (4) When he loses his soul, he returns to
on earth. That day, all his plans are destroyed. (5) Blessed is he who receives help from the God of
Jacob, who places his hope in the Eternal, his God. (6) He makes the heavens, the earth, the sea, and all that
that they contain. It upholds the truth for eternity. (7) It delivers justice to those who are
oppressed. He gives bread to those who are hungry. The Lord frees those who are bound. (8) The Lord
He opens the eyes of the blind. The Lord raises up those who are bowed down. The Lord loves the righteous.
The Lord protects foreigners. He supports the orphan and the widow. He overturns the way of the wicked.
The Eternal will reign forever. He is your God, Zion, in all generations. Praise God!

Comment

(1) In this verse, David first addresses the whole people of Israel, to them
to ask to 'rent God', then he refers to himself and makes a wish: 'that
my soul praises the Eternal" (Ibn Ezra). More generally, the Hebrew root Hallel means both
rent and reveal. Indeed, it is by praising God that one obtains His revelation. The proximity of
these two notions can be deduced from the following image. A scholar, meditating on a very
abstract, detaches itself from its surroundings to delve deeper into its reflection. Consequently, if one
wants to convince this scholar to help another person, one must, first of all, restore his
relationship with concrete reality. To this end, we will, in his presence, praise his generosity, which
it will allow him to become aware that he indeed possesses such a feeling and can use it.
The same goes for what is the subject of our discussion. In praising God,
We awaken His attribute of compassion. Thus, we ensure that it does not remain hidden.
(Yohel Or)
during my existence
addition. Such a reading specifically refers to the body, which 'adds' to the soul. Thus,
the soul is indeed the essence of human personality and the body only adds to it.
This verse therefore emphasizes the necessity to praise God both with one's soul and with one's body (Sefer Ha)
Maamarim 5717, page 13). Indeed, each of them does not have the same nature. The soul, linked to the Name
divine Avaya is not the origin of the creation of the body, emanating itself from the Name Elokim.
revenge, this soul is submissive to God, Who realized the entirety of creation from nothing.
Through this submission, the union between the soul and the body becomes possible (Tanya, page 80b).
The expression "Those who are oppressed" in this verse refers to the shares of holiness.
who fell within matter during creation and were thus placed under the influence
of evil forces. By 'rendering justice' to them, God has pity on them and allows them to reintegrate.
their source, the realm of holiness (Sefer HaMaamarim 5659, page 173).
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God "turns the path of the wicked" by directing their hearts towards treachery, as soon as that happens.
is their natural inclination (Metsoudat David).

Psalm 147 (Hallelujah)

This Psalm describes the greatness of God, His immense benevolence and His goodness toward His creatures.

Praise God! Sing to our God, for He is good. It is pleasant and delightful to Him.
rent. (2) The Lord rebuilds Jerusalem. He gathers the exiles of Israel. (3) He heals those who have
the broken heart and He heals their wounds. (4) He establishes the count of the stars. He gives a name to
Each one. (5) Great is our Master and His power is immense. His understanding has no limits.
measure. (6) The Eternal supports those who are humble. He brings the wicked down to the ground. (7) Raise
the voice to express your gratitude to the Eternal. Celebrate our God with a harp. (8) He covers
the sky of clouds. It prepares the rain for the earth. It makes the grass grow on the mountains.
feeds its food to the animal, to the young of the raven who call to Him. (10) He does not desire those who
neither those who place their trust in the power of the horse, nor those who rely on the strength of man
to win victory. (11) The Lord wants those who fear Him, those who wait for His goodness.
(12) Jerusalem, praise the Lord. Zion, exalt your God. (13) For He has strengthened the bars of your
gates. He has blessed your children within you. (14) He has placed peace within your borders. He has filled you with the finest wheat.
rich. (15) He sends His Command on the earth. His Word runs swiftly there. (16) He spreads
the snow like wool, sows the frost like ash. (17) He casts His ice like
flakes. Who can resist His cold? (18) He commands His Word and He makes them melt. He causes to blow
His wind and the waters flow. (19) He told His sayings to Jacob, His statutes and His ordinances to
Israel. (20) He did not do the same for the other nations and He did not make His known to them.
Injunctions. Praise God!

Comment

God "heals" Himself "the one who has a broken heart", regardless of their situation.
elsewhere, insofar as this man is troubled, filled with bitterness. Noticing his desire to
improve, God "will heal his wounds" (Sefer Ha Maamarim Ha Ketsarim, page 246).
The young raven has a very different physical appearance from what it will be as an adult. As a result, its
mother abandons him, not recognizing her child in him. From then on, he calls out to God, Who
will perform a miracle and send him insects so that he can feed on them (Radak).
The "Word" of God that "runs swiftly" on the earth is the rain, to which God...
entrust the mission of irrigating the fields (Metsoudat David). More generally, there are two kinds
of influences that God grants to creation, on one hand 'His Commandment', which reveals itself therein
slowly and gradually, crossing the different stages of the chain of worlds and
permeating, on the other hand "His Word" which "runs swiftly", revealing itself instantly in His
Final destination. The first form of influence comes from a limited stage and it reveals itself as
tells, while the second is the reflection of the divine Infinite, which transcends all limits (Likutei
If'hot, volume 20, page 98.
(16) Snow, like wool, is white. Frost, on the other hand, is compared to ashes, which do not
are not white and spread easily. It is the same when frost forms,
during the icy mornings. Such is the image suggested by the terms of this verse (Metsoudat David).
God sends the sun or the rain to the world and, in this way, He melts the snow and the frost.
After this thaw, "He makes His wind blow and the waters flow" (Metsoudat David).
The "Words" of God are the Torah, which He gave to Jacob, that is to say here to the entire
people of Israel, including those who do not grasp its hidden dimension. Nevertheless, God did
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specifically know the deep meaning of 'His Statutes and His Ordinances' at
"Israel", that is to say only to the greatest scholars (Zohar). The Midrash deduces from this verse
that God Himself accomplishes what He asks the Jews to do, so that the commandments are
well "His" Statutes and "His" Precepts. One can deduce the reciprocity of this relationship. In
consequently, the man who practices the Torah and the Mitsvot will be able to obtain the
satisfaction of one's own needs (Sefer Itvaadouyot 5745, volume 4, page 2568).

Psalm 148 (Hallelujah)

The Psalmist calls to praise God, both for His heavenly creatures and for His creatures.
terrestrial beings, all of whom exist by the power of the Blessed Saint.

Praise the Lord! Praise the Lord of heaven. Praise Him from the heights. Praise Him, all His
Praise Him, all His hosts. (3) Praise Him, the sun and the moon. Praise Him, all the stars.
Brilliant. (4) Praise Him, O heavens of heavens and the water that is above the heavens. (5) Let them praise
the Name of the Eternal, for they were created at His command. (6) He has established them for eternity. He has issued
a decree that will not be repealed. (7) Praise the Lord on the earth, monsters of the sea and all those
who live in the abysses. (8) The fire and the hail, the snow and the vapor, the stormy wind put in
Practice His Word. (9) The mountains and all the plains, the fruit tree and all the cedars, (10) the beast
wild and all domestic animals, the creeping ones and the winged birds, (11) the kings of the earth and
all the nations, the princes and all the judges of the world, (12) the young men and the young girls, the
old and the young, (13) that they praise the Name of the Lord, for His Name is exalted. Only a reflection of
He is perceivable on earth and in the heavens. (14) He raises the glory of His people, the praise of
All His pious men, children of Israel, a nation close to Him. Praise God!

Comment

(1) David first invokes "the heavens" and "the heights," thus referring to the spheres
celestial beings, in their entirety, then details the different superior creatures and emphasizes the
mission of each one (Metsoudat David). In fact, all the contractions of the divine Light that
are the origin of creation, they themselves praise God and are totally submissive to Him.
Having created them from nothing, God does not separate them from Himself at any moment (Sefer Ha
Maamarim Ha Ketsarim, page 250.
The expression "His armies", used by this verse, refers to the planets and the
constellations (Metsoudat David).
(4) As this verse states, there is indeed water above the heavens. This can be established.
also from the verses Genesis 1, 6-7 (Metsoudat David).
(5) As soon as God gave the command, the creatures immediately appeared in the world, without
transition and without prior phase. This is why they do not have existence
pure. They are only emanations of God and are totally submissive to Him (Sefer Ha
Maamarim Meloukat, volume 5, page 107.
The planets are "installed for eternity" and, as a result, they do not deteriorate.
difference of human beings (Radak).
(13) This verse asks to: 'praise the Name of the Lord for His Name is exalted.' It then specifies
that: "only a reflection of Him is perceptible on earth". In fact, the creation of the entire chain
worlds only arise from a "reflection" of the Light of God, and it is this reflection that is defined here.
like "His Name". The Essence of God, on the other hand, is separate from creation. It cannot therefore
not to be considered as its source (Sefer HaMaamarim 5687, page 98). Furthermore, this reflection is,
he too, distant from the creation. That is why it was made from the
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nothing and not based on a cause-and-effect relationship between the Creator and the creature (Sefer Ha
Maamarim 5628, page 39.
In the end, it is certain that God will grant glory to His people, who will thus be able to proclaim His
praise (Metsoudat David). And, even more, this glory will emanate from the Essence of His Light,
transcending even the Light that surrounds the worlds (Sefer Ha Maamarim Meloukat, volume 5,
page 180).

Psalm 149 (Hallelujah)

Praise the Lord! Sing to the Lord a new song, His praise in the assembly of the faithful.
pious men. (2) Let Israel rejoice in Him who made it. Let the sons of Zion delight in
their King. (3) Let them praise His Name in the dance. Let them play music for Him with a
tambourine and a harp. (4) For the Lord desires His people. He adorns the humble with salvation. (5) The
pious men exult in His glory. They sing on their bed, (6) they have the greatness of God in the
gorge and a double-edged sword in hand, (7) to bring vengeance to the nations, the
reprimands to the peoples, (8) to bind their kings with chains and their dignitaries with
iron chains, (9) so that the prescribed judgment may be fulfilled in them, which will be the glory of
all His pious men. Praise God!

Comment

(1) At the time of deliverance, the Jews will sing 'a new song'. Indeed, all the old songs
will no longer be sufficient, in the face of the intensity of the revelation (Radak). Then, each will obtain perception
of the Blessed Saint, may He be exalted, and thus will be connected to 'the assembly of the pious men', of which it is mentioned
in this verse. Thanks to this, everyone will be able to “sing” to God this “new song”, with the
greatest strength (Sefer Ha Maamarim Meloukat, volume 1, page 485).
(2) This verse emphasizes how each Jew must rejoice in G-d, by contemplating the fact that He
feels pleasure in residing here below, within matter, close to him, despite the distance
incommensurable that separates the Creator from the creature (Tanya, page 84).
The fact of being 'on one's bed', according to the expression used in this verse, evokes calm and
peace, leading man to praise God (Metsoudat David).
Victory in battle is achieved only because one has 'the greatness of God in the...
"gorge", while possessing "a double-edged sword in hand" is not one of its elements.
determinant (Metsoudat David). This Psalm alludes to the period of deliverance, of which it
It says (Ichaya 2, 3): "A nation will not lift the sword against another" and it is here a matter of a
double-edged sword, because redemption itself will count two periods. During the
first, the existence of the world will not be altered. War will remain possible and thus one will be able to
to resort to a sword. During the second period, however, existence will be changed and the
peace will reign (Sefer Ha Maamarim Meloukat, volume 1, page 485).
(9) David prophesies in this verse about the judgment of the nations that is announced by the verse
Ezekiel 25, after which God will avenge the suffering of Israel. From then on, the 'pious men'
will receive 'glory' and they will thus be able to 'praise God'.

Psalm 150 (Hallelujah)

This Psalm contains thirteen praises of God, corresponding to the thirteen Attributes of Mercy.
divine through which the Blessed Saint directs the world.
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(1) Praise God! Praise God in His holiness. Praise Him in the firmament of His power. (2) Praise-
Praise Him for His mighty deeds. Praise Him for His immense greatness. (3) Praise Him with the sounding of the Shofar.
Praise Him with the harp and the lyre. (4) Praise Him with the tambourine and the dances. Praise Him with the
string instruments and the flute. (5) Rent it with the resonant cymbals. Rent it with the
resounding cymbals. (6) Every being possessing a soul praises God. Praise God!

Comment

In this verse, the 'holiness' corresponds to the realm of angels and the 'firmament of His
power" to the celestial spheres, through which this power can be revealed
(David's Metsooudat).
(2) These verses describe the greatness of God, the way the angels glorify His Name. It is
the meaning of: "Praise Him for His great deeds. Praise Him for His immense greatness." Indeed, His
immense grandeur is established through these praises, concerning His great deeds, which He accomplished after
to have contracted His Light to make room for creation. His Essence, on the other hand, is infinite
and one does not know how to express it in words, nor, moreover, to give a long description of it. It is
so it is impossible to praise it (Sefer HaMaamarim 5565, page 701).
(3) All these instruments were played in the Temple by the Levites. Each of them corresponded
to a certain form of emotion, emanating from the heart. Thus, the Shofar symbolizes the attribute of severity,
provoking bitterness and breaking the heart, while the harp and the lyre, emanating from the attribute of
goodness evokes joy and pleasure. According to this definition, the service of God by the Levites had
indeed to give a concrete expression to these emotions and the praise of God
revealed His Light here below (Sefer HaMaamarim 5563, pages 210 and 236).
According to a literal reading, the expression: 'every being possessing a soul praises God' means
also: “that the entirety of the soul praises God,” which means it must do so with the
ten forces at her disposal, which correspond precisely to ten praises of this verse (Sefer
Itvaadouyot 5747, volume 3, page 415). According to another interpretation, one can also read: "all
breath praises God." The verse thus emphasizes that anyone who breathes must praise God.
(Yalkout Chimeoni). More generally, all the praises of God that are spoken by
The man's actions must emanate from his soul. It is under this condition that they will enable him to acquire a part.
in the future world (Meïri).

After reading the Tehilim, we recite the following verses:

For out of Zion comes the deliverance of Israel. When the Lord restores the captivity of His people,
Jacob will exult and Israel will rejoice. But the deliverance of the righteous will come from the Lord, their
Power at the time of distress. The Eternal helped them and He allowed them to escape. He gave them
will allow to escape the wicked and He will save them, for they have found refuge in Him.