INSIGHTS INTO THE 11 PSALMS OF MOSHE

Mizmor 90
Quality, Not Quantity: From dust to dust - but in between?
By Yaakov Bieler

Psalm 90 contrasts the parameters of man’s very limited life, with His Creator’s eternity and high expectations.
One verse (10) delineates the quantity and quality of typical human existence:
The span of our life is seventy years, or, given the strength, eighty years; but the best of them are trouble and
sorrow. They pass by speedily, and we are in darkness.
Metaphors employed by the Psalmist concerning the tenuousness of people’s lives, are reminiscent of one of the
liturgical poems recited during the Days of Awe:
(v. 3) You return man to dust…
(v 5) … like grass that renews itself.
(v. 9) … we spend our years like a sigh.
Compare these with the conclusion of the “U’Netaneh Tokef” prayer:
“We come from dust and return to dust. We labor by our lives for bread, we are like broken shards, like dry grass,
and like a withered flower; like a passing shadow and a vanishing cloud, like a breeze that passes, like dust that
scatters, like a fleeting dream…”
The psalm concludes with a personal plea that our lives, however long or short they may prove to be, should at
least be rendered worthwhile by G-d: “May the favor of the Lord, our G-d, be upon us; let the work of our hands
prosper, O prosper the work of our hands!”
The most ambiguous of the many circumlocutions in Psalm 90, appears in v. 13: “Return, O LORD! How long?
Show mercy to Your servants.” Earlier (v. 3), this verb appears in the causative, “You return man to dust.” Here,
though, the reader is left to wonder: What are we pleading with G-d to “return” to? And how to understand the
question: “How long?”
“Return” is often associated with “repentance,” as in (Hosea 14:2) “Return, O Israel, to the LORD your G-d, for
you have fallen because of your sin.” However, whereas man understandably sins, can the same be said of G-d?
Classical commentators divide the psalm into two portions. V. 1-12 describe the comparatively “harsh” measures,
i.e., “limiting” human life expectancy and physical capabilities that G-d employs to curb the harm that man is
liable to perpetrate during his time on earth, whereas v. 13-7 are asking G-d to be merciful to His creation and
extend kindness to mankind.
In this regard, verse 13 parallels that which the congregation proclaims during the reading of the Torah on a
communal fast: “Turn from Your blazing anger, and renounce the plan to punish Your people” (Ex. 32:12).
The psalmist is implicitly pointing out that the righteous unfortunately face the same restrictive measures that
evildoers confront, even though such limitations have been put into place to cause consternation to the latter rather
than the former. At the end of the day, what an individual does with their life is of greater significance than its
length.
Image: Jewish cemetery in Oude Pekela/The Netherlands - ‫" עפר אתה ואל עפר תשוב‬dust you are and to dust you will return." (Genesis 3:19), 2010
 Mizmor 91
“He shall dwell in the shadow of the Almighty”
Berachos 55a: The architect and builder of the Tabernacle was ‫בצלאל‬, Bezalel, whose name implies “in the shadow
of G-d. Betzalel anticipated aspects of the Divine blueprint before Moshe revealed them. So amazed was Moshe
that he asked, “Perhaps you reside in the shadow of G-d?”
Medrash Tanchuma (Naso 23): Moshe composed this Mizmor when he ascended Har Sinai. Moshe dwelt there
in the secret refuge of the Most High for three periods of forty days, total of 120 days. The Hebrew word ‫צל‬,
shadow, totals 120.
This Mizmor uses the word Shakai for the Divine Name, which alludes that the Almighty, although infinite,
confined Himself into a finite world. Talmud (Chagigah 12a) explains that at creation, the world continued to
grow until G-d said ‫“ די‬enough.” Thus, only people like Moshe and Bezalel can dwell with G-d in the hiddenness
of the world and still recognize Him as the Most High.
Mizmor 92
Our Rabbis tell us that Moshe Rabbeinu wrote Megillos for the Jewish People, which they used to read on the
Shabbos. Pharaoh tried to stop the Jews from reading those Megillos [scrolls] on Shabbos [Shemos 5:9].
What were those Megillos? What was in them?
Rav Yaakov Kamenetsky suggests the following. The Talmud [Bava Basra 14b] says that Moshe Rabbeinu
authored some of the chapters of Tehillim [Psalms]. Those were the scrolls that the Jews read in Egypt. One of
the chapters was “A Psalm to the Day of Shabbos” [Tehillim Chapter 92]. However, if you examine that chapter,
you will find that Shabbos is not mentioned at all. What is its connection to Shabbos? Rav Yaakov Kamenetsky
suggests that the connection is that the Jewish people read that chapter on Shabbos when they were in Egypt.
Why did the Jewish people read that chapter on Shabbos? Tehillim 92 contains the words “when the wicked
flourish like the grass, and all the doers of iniquity blossom forth…” Those words introduce the concept that “Bad
things happen to the Tzaddik (righteous); Good things happen to the Rasha (wicked)”. This issue understandably
weighed heavily on the minds of the Jews in Egypt. “What is happening? We are righteous. The Egyptians are
wicked. Why are we the slaves? We don’t deserve this.”
Moshe Rabbeinu provided this Psalm, which acknowledges the principle of the wicked flourishing. Years later,
it might have been possible to begin to appreciate that the experience of Egypt molded us into a special nation.
However, while in slavery, without the benefit of time and hindsight, there was no way for them to understand
any rationale or redeeming feature of the slavery experience.
Such experiences often must remain simply a matter of faith. We need to maintain that faith, and remember that
ultimately, we will understand the good in everything.

Mizmor 93
Anticipation of Majesty
This is the fourth in the series of 11 Mizmorim that were originally composed by Moshe Rabbeinu and
subsequently incorporated into Tehilim by David. It was designed to be sung in the Bais HaMikdash as the Song
of the Day for the sixth day of the week.
Through the power of nevuah (prophecy) this brief but momentous Mizmor looks ahead to anticipate the time of
the final Geulah (Redemption) when the authority of HaShem as King of the universe will have been finally
recognized by all of mankind.
The singer draws a word picture of our great joy in that future era. He emphasizes that despite the events of the
Geulah, the power of HaShem has been unchanged since before the dawn of time. Nevertheless, many challenges
had to be overcome before HaShem’s majesty was finally recognized and acknowledged. The singer visualizes
the challenging forces as destructive floods that threatened to wash away civilization. In the end HaShem
demonstrated His supremacy and reestablished His presence in the Bais HaMikdash among His people.
 Mizmor 94
Rhythm of the Heart by Rabbi Yitzhak Rubin
This kapital speaks of the ultimate time of reckoning when the evil done in this world by those who despise
HaShem will be punished. Perhaps it can also be seen as a message about our personal battle with malevolence.
We too should accept that if we allow maliciousness to dwell in our souls, we face terrible consequences. There
is no such thing as a spiritual vacuum; the space in our soul is filled with what we allow to enter.
KEL NEKAMOS HASHEM …”Almighty of vengeance HaShem, Almighty of vengeance, reveal Yourself.”
I have noted before, gutte Yidden were wont to say; Der velt iz nisht hefker, “The world is not unaccountable!”
There are consequences that we must realize. HaShem is a Loving Father, but then, a loving parent must set
borders for his young, or else they can come to ruin. When we absorb some awful traits, we must realize that
HaShem’s vengeance can be swift. I have seen situations where hate and anger have spawned horrendous results,
things that could never be explained away as mere accidents of fate. If we pollute our hearts, we cannot expect
purity. HaShem’s “vengeance” is not what we mere humans understand the expression as meaning. Its core does
not come from the normal human sense of anger or retribution. Rather, HaShem’s rule over this world stems from
His complete love for all His creation, and His “vengeance” is to rectify spiritual inconsistencies that we have
caused.
YABI’U YEDABRU ASAK … “They express, they speak with arrogance; all the evil doers are boastful.”
The inner site of our wrongdoing is the direct result to our clogging up our hearts with arrogance and boasting.
We do not like admitting our failures, rather than accept that we have allowed wrong to become ingrained in our
being; we talk ourselves into believing that in fact we are righteous and all is well.
VAYOMRU LO YIREH … “And they say, “G-d does not see, and the G-d of Jacob is not concerned.”
We are told: Shivisi HaShem Lenegdi tamid, “Keep HaShem before you always;” but that is no simple matter.
The Ropshitzer Rav zy”a was known for his quips, quips that were packed with enormous holiness. He once
walked over to someone after the fellow finished his private shemone esrei and said, “Shalom Aleichem and
welcome back.” The surprised fellow looked at the Rebbe in dismay. The Rebbe continued, “I can tell that during
your shemone esrei your mind was a million miles away, so I thought it only right to welcome you back.”
It is difficult to keep HaShem in our minds even when praying, how much more so when we go about our daily
business. We don’t have to think HaShem isn’t looking; our problem is we do not even think of Him at all.
HASHEM YODEI’A MACHSHEVOS ADAM … “HaShem knows the thoughts of men, that they are vanity.
Fortunate is the man whom You chastise HaShem, and whom You instruct from Your Torah.”
This is no academic exercise; HaShem does know our thoughts and our vanity. He offers us signs throughout our
lives, reminders of where our focus should be. We can turn our backs on these Holy messages or we can hear the
Torah lessons and unplug that which blocks our hearts. This is our choice in life – either call the plumber today,
or face the flood tomorrow …

Mizmor 95
A Call To Sing - Creating an Attitude of Gratitude
By Molly Morris
The words that open the Friday night Kabbalat Shabbat service come from Psalm 95. As Jews step away from the
work week and the preoccupation of our minds with the necessities of material pursuits, we turn to this Psalm that
exhorts us, “Come, let us sing to G-d, greet Him with thanksgiving. For in His power are the hidden mysteries of
earth” (95: 1- 4). The section continues, “Come let us prostrate ourselves and bow, let us kneel before G-d” (95:6).
Radak describes prostration as completely stretching oneself out on the ground, while bowing involves the head
and upper body, and kneeling is with the lower body. Surely, asks Rabbi Shimshon Raphael Hirsch, the order of
this verse seems pragmatically backward. One cannot prostrate oneself until one has first bowed and then kneeled.
So, Hirsch understands the reference to prostration to be figurative rather than literal. Prostration, says Hirsch, is
an attitude that needs to precede an action. Radak further comments that this psalm is forward-looking – to the
Messianic time when we will have a level of understanding of G-d that we can’t even imagine today.
This idea of a progressive, continuous path to bringing in Shabbat, and preparing ourselves for Messianic times
gives us a blueprint of sorts to personal growth and drawing ever closer to G-d. Start somewhere – sing to G-d,
say thank you – how hard can that be? The more we do so, the more we develop an attitude that allows us to
acknowledge G-d’s power and His connectedness to us. The more we do that, the deeper will be our understanding
and appreciation of G-d’s power. The deeper our understanding, the more naturally we will kneel before Him,
and readily sing His praises. And around again in a spiral drawing us closer to the center.
Each recitation of this psalm on erev Shabbat, and each Shabbat that we experience a hint of the Messianic days
to come, draws us progressively closer to G-d, and to the time when, as Radak says “we will praise the Almighty
for the wonders He wrought during the epoch of Messianic redemption.”
And it starts with a call to sing

Mizmor 96
A New Song Of The Future: Of Cosmic Joy and Jubilation
By Moshe Sokolow
Our psalm identifies itself as “a new song” (shir chadash), a term that appears six times in Psalms and only once
more in the entire Tanakh (Isaiah 42:10). Rashi explained that “any reference to a new song deals with the future,”
and he found proof in the verse, "for He has come to judge the earth" (13). Radak, who referred this psalm, along
with Psalm 95, to the celebration that would accompany the ingathering of the exiles, wrote: “This psalm was
composed by David when he brought the Ark from the home of Obed-Edom [to Jerusalem, see 2 Samuel 6]
alongside ‘Praise the Lord, call His name’ (Psalm 105), although there are some slight differences between them.
He introduced a novelty into this song by replicating it here regarding the ingathering of the exiles.”
The psalmist predicts that when the Lord finally comes and “judges the peoples with equity” (10), the result will
be universal, nay cosmic, joy and jubilation: “Let the heavens rejoice and the earth exult; let the sea and all within
it thunder, the fields and everything in them exult; then shall all the trees of the forest shout for joy at the presence
of the Lord…” (11-13).
The venerable Aramaic Targum of Yonatan identified “the heavens” with “the forces of heaven,” probably the
sun, moon, and stars, and “the earth” with “the righteous of the earth.” Rashi interpreted the “thunder” of the sea
as “raising its voice in praise,” and “all the trees of the forest” as the rulers of the nations. Ibn Ezra commented:
“Let [the heavens] rejoice when they give their dew. The earth will give forth its produce and the field will give
its fruit… Let the sea thunder means let the clouds that ascend from the sea roar.”
As to whether these verses are meant to be taken literally, Ibn Ezra wrote:
It is possible that our verses are to be taken as metaphors. They teach that the world will be at peace and will be
secure when G-d’s righteousness is on the earth. On the other hand, the metaphor might be that of singers and
bands that play before the king when he comes from a distant place.
 Mizmor 97
Light Is Sown For The Righteous - What’s in an image?

Our psalm begins without any superscription: “The Lord is king! Let the earth exult, the many islands rejoice!”
This psalm is sung as part of the Kabbalat Shabbat service.
Verse 11: “Light is sown for the righteous…” is recited at the opening of the Kol Nidre service at the beginning
of Yom Kippur. The curious figure of light being sown (or zaru’a) is explained by the medieval Biblical
commentator, Rabbi David Kimhi (Radak) on verse 11. Light is sown for the righteous in this world, but the
harvest of that light awaits the future world. Others add that while the light may sometimes be hidden like the
seed in the earth, it is sure to spring forth for the righteous. And for the upright in heart there will be joy (simchah).
Midrash Tanhuma Tetzaveh 6 comments that normally when a man constructs windows, he builds them wide on
the inside and narrow on the outside so that light coming from outside will spread throughout the house. However,
the windows in the Temple were constructed wide on the outside and narrow within, so that the light of the Temple
might spread forth to illuminate the world, as it says: “Light is sown for the righteous…”
Midrash Tanhuma Shemini 9 states that with the light created by the Holy One, blessed be He, on the first day of
creation, Adam was able to gaze and see from one end of the world to the other end. But when, later, the Holy
One, blessed be He, saw the wicked deeds of the Generation of Enosh and the Generation of the Flood, He decided
to hide this supernal light from mankind, as it says: “Light is withheld from the wicked” (Job 38:15). Where did
G-d hide this cosmic light? In the Garden of Eden! And there it is reserved for the righteous, as it says: "Light is
sown for the righteous."
According to Pirkei de- Rabbi Eliezer a luminous pearl was suspended inside the belly of the whale that
swallowed Jonah and it gave illumination to Jonah, like this sun which shines with its might at noon. And it
showed to Jonah all that was in the sea and in the depths, as it is said, "Light is sown for the righteous."
The 13th century Rabbi Isaac ben Moses of Vienna titled his highly popular Halakhic guidebook, Or Zarua, based
on this verse, “Light is sown (Or Zarua) for the righteous.
 Mizmor 98
Rhythm of the Heart by Rabbi Yitzhak Rubin
The secular world is thirsty for HaShem; they just don’t know it. If they see a Torah Jew living with kindness,
sharing with dignity, raising a family with love, then they may well begin to look within themselves for higher
things. The redemption of the world will come when all the nations realize that which we know to be true. That
HaShem is One, and that there is nothing else.
This kapital has been written with those days in mind.
MIZMOR, SHIRU LA’HASHEM … “A Psalm, Sing to HaShem, a new song for He has performed wonders; His
right hand effected deliverance for Him (as did) His holy arm.”
There will come a time when all the old tunes will no longer suffice. The open wonders of HaShem’s “hand” and
“arm” will inspire the world to sing a new song, something never heard before. Musical composers will tell you
that all music is based on a limited number of chords. When the Moshiach comes, all that will change, for the
heart of the world will seek new ways to extol HaShem’s greatness.
HODI’AH HASHEM YESHUASO … “HaShem has made known His deliverance, before the eyes of the nations
He has revealed His justice.”
The nations live in insecurity; they have no safety in their position of disbelief. All the bombs, all the weapons
offer nothing but more havoc and fear. When HaShem will make known His deliverance, they will realize that
true peace comes only with HaShem and the harmony gained through belief in His Word.
HARI’U LA’HASHEM KOL HA’ARETZ … “Raise your voice unto HaShem all inhabitants of the earth! Burst
forth into exultation, sing, and play music.”
When the entire world accepts HaShem’s word, they will no longer wage war; rather they will burst forth in song.
To sing with others in harmony one must keep in time with them and allow everyone their place. Music reflects
our ability to share, and this will be a hallmark of the world’s redemption.
YIR’AM HAYAM UMELO’O … “The sea and its fullness will roar with joy! [also] the world and those who dwell
therein.”
The sea has been witness to all the folly of mankind. When the redemption will come that same sea will roar with
joy. No longer will human blood be spilled into its waves, no longer will mankind’s wars pollute its depths. All
the worlds’ inhabitants will feel this joy, and join in true happiness.
NEHAROS YIMCHA’U CHAF … “Rivers will clap hands, together, mountains will sing.”
Opposites will join in the harmonious song, because every creation will feel free to accept their own particular
role in the world.
This universal song will be sung by all, and we here and now should seek to teach others the words to that song.
The time will come, this we know to be true, the question is, how well prepared the world will be for it?
 Mizmor 99
Rabbi Shimshon Hirsch: ”Therefore, exalt the L-rd our G-d, and prostate yourselves at His footstool; holy is He”
“His footstool” is the point on earth at which He lets His sovereign Prescence repose. This is a metaphor for the
Sanctuary of His Law.
If the nations of the world truly acknowledge the majesty of our G-d, then they can demonstrate their acceptance
of Him only through complete devotion to His Law, which reposes in His Sanctuary. For G-d is holy, and only
those who strive for moral sanctification may come close to Him.
Indeed, the closer a human being is to Him, the more unsullied must be the purity of one’s character and conduct.
Outside of Judaism, one sometimes finds the delusion prevalent that the requirements of moral law are value only
for people of lower or middle social strata. According to that point of view, social prominence, and particularly
intellectual prowess and genius constitute a license for indulgence in moral aberrations.
Judaism does not share such views. It is those most near and dearest to G-d that He wishes them to be sanctified.
Thus, according to the Sages, G-d is most exacting toward those that are in His immediate circle.
This is the truth that is pointed out to the nations as they enter G-d’s presence, and that is illustrated in the verses
of this Mizmor concerning our leaders.

Was Moses a Kohen? Priests, prayers and pillars of cloud

The psalmist calls upon Israel to exalt G-d and assures them that if they call to Him, He will surely respond. To
illustrate his point, he cites the examples of Moses, Aaron, and Samuel, saying:
Moses and Aaron among His priests, Samuel, among those who call on His name— when they called to the
LORD, He answered them. He spoke to them in a pillar of cloud; they obeyed His decrees, the law He gave them.
(6-7)
Was Moses a priest (kohen)? Did G-d speak to Samuel from a pillar of cloud? One approach is to presume that
these are poetic flourishes and not intended to be taken prosaically. The intention is to name three individuals,
among them priests and prophets (“those who call on His name”) who were singularly successful in interceding
with G-d on behalf of the Jewish people.
Another approach takes the verses more literally and endeavors to justify the designation of Moses as a priest and
to locate the divine speech to Samuel, too, as emanating from the pillar of cloud. The former is illustrated by
Radak, who wrote: “The use of priests is that Moses, too, was a priest since he first served in the priesthood during
the seven preparatory days” that preceded the inauguration of the Tabernacle.
The latter is demonstrated by Rashbam, who wrote:
In the [Midrash] Pesikta this is derived from a lexical analogy (g’zeirah shavah). There [Scripture] stated “At
such times (v’yeish) as the cloud rested over the Tabernacle” (Numbers 9:20) and with respect to Samuel it states:
“Here he is (yeish) ahead of you” (1 Samuel 9:12).
In this context, we would do well to recall Jeremiah 15:1: “The LORD said to me, “Even if Moses and Samuel
were to intercede with Me, I would not be won over to that people. Dismiss them from My presence and let them
go forth!”
 Mizmor 100
Todah! In Praise of Gratitude:
“Thanks to G-d, thanks to people, thanks to earth and water”
By Moshe Sokolow

The very first sentence we utter upon waking in the morning and opening our eyes is: “I give thanks.” Our
entire lives are based on giving thanks—to G-d and to people. Here is but a small sampling of sources that
pertain to the obligation to express gratitude.
• As soon as we wake from sleep, we must recall the grace that G-d has granted us by restoring our
soul, which was entrusted to Him while exhausted and returned fresh and rested so people can
serve G-d with all their ability, all day long, because that is our whole purpose. As the verse says:
“Newly, daily, your faithfulness increases” (Lamentations 3:23). This means that every day people
are created afresh, for which we should wholeheartedly thank G-d. While still in bed, we should say:
“I give thanks to you, the living and ever-existing G-d, who has compassionately restored my soul.
Your faithfulness is ever-increasing” (Kitzur Shulchan Arukh 1:2).
• Rabbi Yehudah said: Anyone who denies [another’s] benevolence is as though they deny the
principles [of belief] (Kohelet Rabbah 7:1).
Once the principle of gratitude is rejected, the principle of faith in G-d is undermined, because both derive
from a common source: One who is unable or unwilling to recognize another human being’s graciousness,
will be unable or unwilling to recognize that of G-d.
• Rabbi Tanhuma said, G-d said to Moses: The water protected you when you were cast into the Nile,
and the earth protected you when you slew [and buried] the Egyptian. It is improper for you to
strike them! Therefore, they were struck by Aaron (Midrash Tanchuma Va’eira 14).
G-d did not want Moses to practice ingratitude—even to inanimate objects—in order to teach us all a lesson
in gratitude.
Traditionally (see Targum and Rashi), this psalm is presumed to have accompanied the thanksgiving
sacrifice (korban todah) in the Temple.
Sources for further information:
https://nafshi.org/category/tehillim/
https://www.reubenebrahimoff.com/psalms/ From Your Lips to G-d’s Ear
https://www.929.org.il/lang/en/page/568
https://torah.org/series/tehillim/ Tehillim: Rhythm of the Heart
https://www.etzion.org.il/en/search?size=12&from=0&series=6544&lang=en
https://tanach.org/
https://mg.alhatorah.org/Full/Tehillim/0#e0nf
Tehillim part of the ArtScroll Tanach series
‫ישמיע כל תחלתו על תהילים‬
The Kol Menachem Tehillim
The Psalms: Samson Raphael Hirsch
The Narrative of Sefer Tehillim-According to the Contextual Interpretation by Beni Gesundheit

Thanks to Beni Gesundheit of Tehillim.org.il