Showing posts with label Perek Shirah. Show all posts

Perek Shirah - Grasses Say

Sunday, February 26, 2017 · Posted in ,

דְּשָׁאִים אוֺמְרִים - Grasses Say



Tehillim 104:31

יְהִי כְבוֹד יְהוָה לְעוֹלָם יִשְׂמַח יְהוָה בְּמַעֲשָׂיו
 yehi chevod HASHEM le'olam yismach HASHEM bema'asav
May the glory of HASHEM endure forever; let HASHEM rejoice in His works.

King David prays that no part of the world should perish in the kind of upheaval that destoryed Sedom and Amorah, when G-d in His fury acted to destroy them. On the contrary, "let HASHEM rejoice in His works," for they bear witness to His wisdom. As it says, "The work of My hands, that I may be glorified" (Yeshayahu 60:21)

Having now completed the description of all the works of Creation, King David declares that everything depends on the will of the Holy One. If that is His will, HASHEM will "rejoice in His works," unlike what happened before, when G-d was grieved in His heart (Bereishit 6:6) about the Flood Generation, the Bavel Generation, and about Sedom and Amorah, who corrupted their deeds. Then HASHEM did not rejoice in His works.

G-d will rejoice in His works when the Mashiach comes. This is hinted at in the letters of ישמח (yismach), which are also the letters of  משיח - the Mashiach. (Me'am Lo'ez)

Perek Shirah - Vegetables of the Field Say

Thursday, February 23, 2017 · Posted in ,

יְרָקוֺת שֶׁבַּשָּׂדֶה אוֺמְךִים - Vegetable of the Field Say:


Tehillim 65:11

תְּלָמֶיהָ רַוֵּה נַחֵת גְּדוּדֶהָ  בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ
telameiha raveh nachet gedudeiha birvivim temoggenah tzimchah tevarech
Watering her ridges abundantly, settling her furrows; You make her soft with showers; You bless her growth.

The plowed line of earth is a furrow, and the banks that flank each furrow are its ridges; "her" refers to the earth. King David says, "You satisfy 'the ridges abundantly, settling her furrows' with ample rain. 'You make her soft with showers' and thereby 'You bless her growth.'"

The Scripture speaks of the three stages of planting and growth that require rain. Water is needed at planting time in order for the seeds to sink into the softened earth; otherwise they would remain on the surface as food for the birds of heaven. Water is needed to break up the seeds and make them grow, and then, when the stalks form, water is needed for them to fill out. Accordingly, he says here: "Watering her ridges abundantly, settling her furrows" so the formations of dispersed seeds should sink down; "You maker soft with showers" for the seeds to sprout; and then "you bless her growth" to fill out the stalks.

Chazal teach: Why is the first rain called יורה (yoreh)? For it instructs מורה (moreh) human beings to plaster the roofs of their houses and make all necessary repairs. another thing is that this rain satisfies the earth and fills it down to the depths. As it says, "Watering her ridges abundantly, settling her furrows; You make her soft with showers; You bless her growth." Alternatively, yoreh means that it falls gently and it does not fall vehemently.

 R. Yochanan said: So great is the day of the rains, that even armies cease their activity to celebrate. He adduced this from the present verse, "Watering her ridges abundantly, making her columns rest (נחת גדודיה). (Me'am Lo'ez)

Perek Shirah - Other Grain Sheaves Say

Monday, February 20, 2017 · Posted in ,

שְׁאָר הַשִּׁבָּלִים אוֺמְרִים - Other Grain Sheaves Say



Tehillim 65:14

 לָבְשׁוּ כָרִים הַצֹּאן-וַעֲמָקִים יַעַטְפוּ-בָר יִתְרוֹעֲעוּ אַף-יָשִׁירוּ
lavshu charim hatzon va'amakim ya'atfu-var yitroa'u af-yashiru
The meadows are clothed with flocks; the valleys also are covered over with grain; they shout for joy, yes, they sing.

"The meadows" - the grassy resting places - "are clothed with flocks" so densely that they give the appearance of wearing the sheep as a garment. "The valleys" - all the deep meadows and desert oases - are so abundantly "covered over with grain," that "they shout" shouts of joy. They "sing" out of great abundance.

Chazal explain: The meadows are clothed with flocks at the same time the valleys are covered over with grain. This is in the month of Adar when the sheep are impregnated.

"The shout...yes, they sing." Though everyone will enjoy plenitude, they will sing. No man will be envious of another. They will dwell in friendship and brotherhood. (Me'am Lo'ez)


This song is the climax of a psalm of encouragement and hope. Calamities may come and drought may parch man, beast, and field, but G-d is always near. (Rabbi Nosson Scherman)

Perek Shirah - Sheaf of Barley Says

Sunday, February 19, 2017 · Posted in ,

שִׁבּׂלֶת שְׂעוֹרִים אוֹמֶרֶת - Sheaf of Barley Says



Tehillim 102:1

תְּפִלָּה לְעָנִי כִי-יַעֲטֹף וְלִפְנֵי יְהוָה יִשְׁפֹּךְ שִׂיחוֹ
tefilah le'ani chi-ya'atof velifnei Hashem yishpoch sicho
A prayer of the afflicted man, when he envelops (swoons), and pours forth his utterance before Hashem.

Literally, יַעֲטֹף means to envelop. King David would chant this psalm whenever he became wrapped up in himself and under camouflage vanished from before his enemies who vilified him constantly. He would then pour forth the utterance of his heart in prayer "before Hashem," pleading for deliverance from his troubles. His prayer was a vast outpouring, like aman pouring water in great abundance. Thus he says, "A prayer of the afflicted man, when he envelops, and pours forth his utterance before Hashem."

Some explain that King David composed this psalm on behalf of the exiles in the future who will be the agonized victims of their many enemies.

To "envelop" also means to fold and enfold. This conveys the image of a supplicant bowed down in a poser of devout prayer. He gives the appearance of being enfolded by part of his own body.

King David addresses the Jewish people in exile, inspiring them to pour forth their devotions and prayers before the Holy One. Entreat Him to save you from the birth pangs of the messianic age and to bring about the return of all Jews everywhere.

Chazal have also taught: Until when must a man stand in prayer? - until he swoons. That is to say, until he also pleads for his life. His soul should attain a lofty plane of serving G-d. (Me'am Lo'ez)


The Rambam writes, "It is a Mitzvah from the Torah to cry out to Hashem for help...whenever trouble strikes the community."

When we daven during troubled times, we aren't just performing the Mitzvah De'orita of praying to Hashem, but we are confirming our belief that only Hashem can help us.

The Sefer Ha'Ikrim comments that somone who doesn't pray in his hour of need must either be lacking faith that Hashem is watching, or lacking faith that Hashem is all-powerful, and that both of these are utter heresy.

The Sefer HaChinuch adds: "And someone who is in difficult circumstances and does not call out to Hashem to save him has violated this mitzvah of prayer...for it is as if he has removed himself from the overseeing of Hashem."

Sometimes people don't daven, not because of lack of belief in Hashem, but rather because of lack of belief in themselves; doubting if they are worthy of their prayers being accepted. Truthfully though, Hashem is available to every person, whether he is worthy or not.

As the Sefer Ha'Ikrim explains, Everything we get from Hashem everyday isn't a result of man's righteousness but rather it is an expression of Hashem's benevolence and compassion.

As it says in Dani'el 9:18- "Turn Your ear, Hashem, and listen...For not because of our righteousness do we pour out our supplications before You, but because of Your great compassion."

To be worthy of Hashem accepting our prayers we don't need to be perfect, or even close to it. We simply need to reach for the lifeline He is extending to us, and to grasp it gratefully, confident that at the other end is the One Power Who can save us. (Praying With Fire by R' Heshy Kleinman)

Perek Shirah - Sheaf of Wheat Says

Wednesday, February 15, 2017 · Posted in ,

שִׁבּׂלֶת חִטִּים אוֹמֶרֶת - Sheaf of Wheat Says


Tehillim 130:1

 שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יְהוָה
shir hama'alot mima'amakim keraticha
A Song of Ascents. Out of the depths have I called You, Hashem.


To this very day, this particular psalm has been said by Jews in times of trouble. If they have time to say many, they will always include Tehillim 130; if they only have time to say one psalm, then, usually, it will be this one, for, it is one of the few that reach out from the “depths” of despair. One can feel King David's sense of utter helplessness, and his need for a miracle. This is why he has appealed to Hashem — using Four Letter Ineffable Name of G-d — and not a “lesser” Name of G-d. (Rabbi Pinchas Winston)

King David composed the present psalm about himself, but intended it for the future exiles. They should conduct themselves as he did and then G-d will have mercy upon them.  King David's prayer for G-d to heed the prayers of the exiles and forgive their iniquities. That is, they should expect the deliverance to come by supernal loving-kindness, i.e. even though they will not deserve it.

Some say, "Out of the depths" - the lowest spiritual state - "have I called You." For a man may be at he height of material success, yet be in the most debased condition in matters of the soul. (Me'am Lo'ez)

Every Jew has a spark of holiness in his heart but it may be surrounded by layers of materialism. When he recognizes this spark, even though it is buried, then he will be able to call G-d 'from the depths' of his heart. This is what is meant by the verse "Counsel in the heart of man is like deep water but a man of understanding will draw it out" (Mishlei 20:5). In every heart lies a spiritual capacity, but only a 'man of understanding' can reach in and 'draw it out', that is recognize and develope it. (Rabbi Simcha Zissel Ziv)

Perek Shirah - Apple Tree Says

Tuesday, February 14, 2017 · Posted in ,

תַּפּוּחַ אוֹמֵר - Apple Tree Says



Shir Hashirim 2:3


כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי
ketapuach ba'atzei haya'ar ken dodi bein habanim betzilo chimadti veyashavti ufiryo matok lechiki
Like an apple tree among the trees of the forest, so is my beloved among the sons. In its shade I delighted and sat, and its fruit is sweet to my palate.

How beloved is the Congregation of Yisrael before the 
the Holy One, blessed be He, that she lauds Him in this verse. We should look into this. Why does she laud Him through the apple and not with something else or with something that has color, or fragrance or taste.


Since it is written "apple tree," it turns out she is lauding him in every manner, with color, fragrance and with taste. Just as the apple appears in colors, it has white, red green, so does the the Holy One, blessed be He, appear in supernal colors - namely chesed, gevurah and tiferet that are the secret of white, red and green. As the apple tree has a fine fragrance more than other trees, so about the the Holy One, blessed be He, it is written, "And His fragrance like the Levanon" (Hoshea 14:7). Just as the apple's taste is sweet, so also is the the Holy One, blessed be He, as it is written, "His mouth is most sweet" (Shir Hashirim 5:16) (Zohar)


Rebbi Chama son of Rebbi Chanina said: What is meant by the verse, "[He is] like an apple tree ("Tapuach") amongst the trees of the forest..." (Shir HaShirim 2:3)? Why were the Jews compared to an apple tree?

Just as an apple tree reverses the natural order and produces its fruit before its leaves, so too the Jews reversed the natural order [when they accepted the Torah on Mt. Sinai] by saying "We will do [what you request of us]" before saying "We will hear [what you request of us]". Normally, one must first hear what to do, and only then can he do it. (Gemara Shabbat 88a)


Rabbi Yitzchak opened with, "Like the apple tree" (Shir Hashirim 2:3). Happy is the portion of Yisrael more than all the idolatrous nations, because all the other nations were handed to appointed ministers to control them. As for holy Yisrael, happy is their portion in this world and in the World to Come that the Holy One, blessed be He, gave them neither to an angel nor to another ruler, but took them for His own portion. This is the meaning of, "For Hashem's portion is His people" (Devarim 32:9), and, "For Hashem has chosen Yaakov to Himself" (Tehilim 135:4). "Like the apple tree among the trees of the wood": just as the apple tree is different in color from all the other trees in the field, so is the Holy One, blessed be He, separated and marked above all higher and lower legions. Hence His Name is Hashem Tzva'ot, WHICH MEANS He is a sign (Heb. ot) throughout the celestial army (Heb. tzava). (Zohar)


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Perek Shirah - Date Palm Says

תָּמָר אוֹמֵר - Date Palm Says

[Picture of matah (date orchard), Kibbutz Ketura, Israel]


Tehillim 92:13

צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה
tzaddik katamar yifrach ke'erez balvanon yisgeh
A righteous man will flourish like a date palm, he will grow like a cedar in the Levanon.

In the beginning he bears suffering, but in the end "the righteous man will flourish like the date palm" and produce abundant fruit. Similarly, the date palm does not produce fruit except after a long time has passed; seventy years. The "he will grow" higher and higher, "like a cedar in Levanon."

Contrary to the wicked, who wither (v1:4), the tzaddik who flourishes like the date palm will stand many years, "like a cedar in Levanon" growing high. 

The date palm remains forever straight, even when its fruit are plentiful. Similarly, the tzaddik stands upright and does not become bent through indulgence in passions. He struggles constantly against his physical impulse. 

Just as the date palm brings forth fruit after seventy years, so also the tzaddik is rewarded after his death, after having lived seventy years.

The Talmud writes, "Why is it written, 'The righteous man will flourish like the date palm; he will grow like a cedar in Levanon.'? If it says a cedar, why say a date palm; and if it says a date palm, why say a cedar? However, if it would say a date palm and not say a cedar, I might infer that just as the date palm does not change its trunk, so the tzaddik does not change his trunk - basic nature. And, if it would say a cedar and not say a date palm, I might infer, just as the cedar does not produce fruit, so the tzaddik does not produce fruit. Accordingly, it mentions both the date palm and the cedar.

Chazal also teach that just as among date palms and cedars none are knotted and none are crooked, so are there no twisted or non-upright tzaddikim. Just as the date palm and the cedar cast a long shadow, so the reward of the righteous reaches far. Just as the date palm and the cedar have their hearts pointing upward, so it is also for the righteous . (Me'am Lo'ez)


There are two types of righteous individuals, the Baal Shem Tov notes.  One is constantly engrossed in service to G-d but has no involvement with others.  He keeps his righteousness to himself.  Such an individual can be compared to a cedar – large and strong but does not bear fruit.  Like a cedar, this individual may be great in knowledge of the Torah and in service to G-d but does not do anything to produce other righteous individuals.  On the other hand, there is another type of righteous individual who can be compared to a date palm.  A date palm is also large and strong but in addition it flourishes – it bears fruit.  Similarly, such a righteous individual steps out of his immediate four amot and spreads the beauty within him to others around him, whereby his righteousness bears fruit, bringing others closer to G-d.  Whereas the cedar will just “grow tall”, developing itself, the date palm “shall flourish”, bearing fruit and spreading good to the world.

May we, like the date palm, grow significantly and also flourish and bear fruit, reaching out to others and giving of ourselves to others.  And may G-d, in merit of our actions, bring us even closer to Him, enjoying everlasting bliss in service of G-d now and in closeness to Him in the world to come.

Perek Shirah - Pomegranate Says

Monday, February 13, 2017 · Posted in ,

רִמּוֹן אוֹמֵר - Pomegranate Says:

[Pomegranate tree in Ramat Negev highlands, Israel]

Shir HaShirim 4:3

כְּפֶלַח הָרִמּוֹן רַקָּתֵךְ, מִבַּעַד לְצַמָּתֵךְ
kefelach harimon rakatech miba'ad letzamatech
As many as the pomegranate's seeds are the merits of your unworthiest, within your modest veil.

The pomegranate sings that one dare not underestimate even the apparently lowliest people. The fruit's hundreds of hidden, tasty seeds symbolize the 613 commandments. Like the veil hiding the person behind it, one never knows the abundant merits of people who are seemingly ordinary or worse. As the Sages put it, even the comparatively few merits of the lowest among you are numerous as a pomegranate's seeds. History is replete with unexpected courage and self-sacrifice from the least likely people. (Rabbi Nosson Scherman)

The pomegranate teaches that every part of the Jewish People is necessary in order to be considered whole. Those members of Benei Yisrael (the Jewish People) who are less intent on following the Torah are compared to the peel of the pomegranate, while the seeds are compared to those who strive to lead the Jewish People in the Torah. They are what makes the Benei Yisrael into a People intent on accomplishing its mission on Earth. However, without the shell, the pomegranate would fall apart, no longer considered to be a fruit. The protection afforded by the physical strength of those who are less inclined in the Torah, help hold the Jewish People together. (Knaf R'nanim) 

It is through their hishtadlut (physical effort) to defend their fellow Jew that we are all held together. Just as the pomegranate is one, so too, the Jewish People should strive to becomes one, not disassociating from a fellow Jew because of their lack of knowledge or lack of commitment to Judaism. Through increasing achdut (oneness) among the Jewish People, may we merit to make the "peel of the pomegranate" serve as well as the "fruit inside". By doing so all of our enemies will have all the more to fear. (Choshvei Shemo)

Perek Shirah - Fig Tree Says

Sunday, February 12, 2017 · Posted in ,

תְּאֵנָה אוֹמֶרֶת - Fig Tree Says:


Mishlei 27:18

נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ
notzer te'enah yochal piryah
He who preserves the fig tree will eat its fruit

Keep a careful watch over the fig tree and in the end you will eat of its fruit. 

This also alludes to faithful attentiveness - diligence - in the tents of Torah study. Chazal expound: Why is Torah learning likened to a fig tree? For even as a fig tree, when cultivated, yields fruit, so too the Torah student. When meditating in the words of the Torah, he always savors new insights. 

The fig tree does not produce ripe fruit all at once. Similarly, no man fathoms the essence and substance of the Torah the very first time he studies. Only through constant meditation (Yehoshua 1:8) do the words of the Torah yield sweet insights and inferences that are "sweeter than honey and the honeycomb" (Tehillim 19:11).

Just as the fig tree is picked every day, and so much be worked daily, the same obtains for the Torah. Thus the verse says in conclusion, "and one who attends upon his master will be honored," which alludes to Yehoshua. The Torah says that "Yehoshua son of Nun..did not depart out of the tent" of Torah study (Shemot 33:11)

Scripture also prescribes the proper sequencing of Torah study. A father should begin by teaching his son the Scriptures, then Mishnah and finally Gemara. Similarly, figs are plucked from the tree in sequence, one after another. (Me'am Lo'ez)

Perek Shirah - Vine Says

· Posted in ,

גֶּפֶן אוֹמֶרֶת - Vine Says:

[Grapevine in Yisrael]


Yeshayahu 65:8

כֹּה אָמַר יְהוָה כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל וְאָמַר אַל-תַּשְׁחִיתֵהוּ כִּי בְרָכָה בּוֹ--כֵּן אֶעֱשֶׂה לְמַעַן עֲבָדַי לְבִלְתִּי הַשְׁחִית הַכֹּל
ko amar HASHEM ka'asher yimatze hatirosh baeshkol ve'amar al-tashchitehu ki verachah bo ken e'eseh lema'an avadai levilti hashechit hakol
Thus says Hashem, "Just as when wine can be found in the cluster one says, 'Do not destroy it, for there is good in it,' so shall I act for the sake of My servant and not destroy everything."


Nevertheless, do not despair, for G-d will yet bring Redemption - even if you do not deserve it. It will be like the cluster which has a few grapes and will not be destroyed, but be tread upon for its juice, while the pips and rinds are cast away. Thus will G-d extract the "good" in His people and purify them of their "evil rinds." (Me'am Lo'ez)

Don't Be Wasteful

It is forbidden to wastefully destroy any useful object, as we learn from the commandment, "You must not destroy [the city's] trees" (Devarim 20:19). One who wantonly destroys furniture or utensils, tears clothing, or wastes good food, is guilty of violating this commandment. Furthermore, if he does so in anger, it is considered as if he had committed idolatry. One should not destroy anything over which a blessing can be said, as it is written, "Do not destroy [the grapevine] for the blessing [over its wine] is in it." (Yeshayahu 65:8). (Aish . com)


Perek Shirah - CHAPTER THREE: Trees of the Field Say

Monday, April 18, 2016 · Posted in ,

Chapter Three

Song of Plant Life

 אִילָנוֹת שֶׁבַּשָׂרֶה אוֺמְרִים - Trees of the Field Say:

[Olive Trees in Yisrael]

Divrei HaYamim Alef 16:33
 אָז יְרַנְּנוּ, עֲצֵי הַיָּעַר: מִלִּפְנֵי יְהוָה כִּי-בָא, לִשְׁפּוֹט אֶת-הָאָרֶץ
Az yerannu atzei haya'ar milifnei HASHEM ki-va lishpot et-ha'aretz
Then all the trees of the forest will sing with joy, before Hashem - 
for He will have come to judge the earth.


All of nature – including the sea, the fields, and the trees of the forest – will rejoice in the messianic age, for Hashem will dispense justice to the earth which has been oppressed by human beings who imagined that they were the sovereigns of the earth. Through the universal recognition of the Divine sovereignty, the earth will no longer be exploited for the selfish gratification of human beings. Instead, all human beings will rededicate themselves to the original Divine mandate regarding the earth: “to serve it and to guard it” (Bereishit 2:15). In such an age, “the earth will rejoice, the sea and its fullness will roar; the field and everything in it will exult; then all the trees of the forest will sing with joy.” (Yosef Ben Shlomo Hakohen)


Rav Acha says: 'the forest and the trees of the forest' – the forest refers to the trees which bear fruits, while the trees of the forest refer to trees which do not bear fruit. Before whom will they sing with joy? Before Hashem. Why?  '… For He will have arrived' - on Rosh Hashana and Yom HaKippurim. What will He do?  '… He will have arrived to judge the earth, He will judge the world with righteousness and peoples with his truth'" 


Rabbi Nosson Scherman, in the ArtScroll edition of Perek Shirah, offers the following commentary on this song of the trees:

"Where there has been disarray, a judge must restore order and replace chaos with justice. When the world is in turmoil, and justice is perverted, even the trees of the wild suffer, for the earth’s resources are abused and depleted. When the rule of the Ultimate Judge is acknowledged and accepted, even the trees will express their joy by waving their branches ecstatically, because the health of nature will be restored."


An older fellow once explained to me that newspapers are probably here to stay. They are a wonderful medium to publicize news and certainly in the times of Mashiach there will be important information to disseminate. The main difference between today's newspapers and those in the days of Mashiach's is that in the days of Mashiach newspapers will be much thinner. Why? When you take out of the newspaper the Lashon Hara, the lies, and the Shtuyot (nonsense) there isn't much left to it. Since under Mashiach's watchful eye none of these things will make past the editor we will have very small newspapers.

Who will be the big winner from this drastic downsizing of the daily paper? The trees of course. 250 million trees are cut every year just to print newspapers in the United States. One leading newspaper uses an astounding 75,000 trees a week for its Sunday paper alone.

Ilanos ShebaSadeh Oimrim "Az Yerannu Kol Atzei Hayar Milifnei Hashem Ki Va Lishpot Ha'Aretz"; Then (in the time of Mashiach) the trees of the forest will sing before Hashem who will come to judge the land... and you thought that only you wanted Mashiach now! (Revach)



Perek Shirah - Rain Says

Saturday, February 13, 2016 · Posted in ,

גְּשָׁמִים אוֹמְרִים - Rain Says:
Tehillim 68:10
גֶּשֶׁם נְדָבוֹת תָּנִיף אלוקים נַחֲלָתְךָ וְנִלְאָה אַתָּה כוֹנַנְתָּהּ
geshem nedavot tanif Elokim nachalatcha venila atah chonanta


A generous rain did You pour down, O G-d; when Your inheritance was weary, You did establish it strongly.
Some explain that the entire verse pertains to Matan Torah. At Sinai, when the Benei Yisra'el grew faint in the Presence of G-d, "a generous rain did You pour down, O G-d." Like one spraying water on a person who has fainted, it was if You had poured down a generous rain upon them to revive them.

"When Your inheritance" - Your people Yisra'el - "was weary" to exhaustion from the bondage of the Egyptian exile; when they were fainting in terror at the trembling and shaking of the earth and the thunderous sounds at Sinai; "You did establish it strongly" and revived their souls.

Rashi explains: This, too, You did for us. Whenever we needed rain, You would always send us rains of generosity and blessing. When the Land of Your inheritance was weary with thirsting for water, You established it firmly.



Perek Shirah - Dew Says

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טַל אוֹמֵר - Dew Says:
Hoshe'a 14:6
אֶהְיֶה כַטַּל לְיִשְׂרָאֵל, יִפְרַח כַּשּׁוֹשַׁנָּה; וְיַךְ שָׁרָשָׁיו, כַּלְּבָנוֹן
ehyeh chatal leYisra'el yifrach kashoshana veyach sharashav kaLvanon
I will be to Yisra'el like the dew; he will flower (blossom) like the lily, 
and strike his roots like the (as) Levanon.

Because the Jewish people, collectively and individually, will have repented, their source will not become dry and their spring will not be dried up. On the contrary, "I will be to Yisrael as dew."

Even as the dew does not cease coming down every morning, so My benevolence towards the Jewish people will not cease. As a result, "he will blossom like the lily." The lily blossoms, not during a fierce rain, but when moistened by the dew at night. Yisrael is likened to a lilly, and it will merit the "dew" of G-d's blessing.

Yisra'el is likened to the lily, as it says, "a lily among thorns" (Shir HaShirim 2:2). The comparison is not fully adequate. The lily has no roots, but Yisra'el's roots are "like the Levanon." The cedars of Levanon have extensive roots below ground. Rain tends to destroy the lily, but the dew causes it to blossom. Nor does it harm its fragrance.  The lily opens upward, and even so the little moisture provided by dew is helpful. Regarding the Jewish people, similarly, the Sages teach that whoever gazes upward will in the end come to the path of life. As it says, "They looked to Him, and are radiant" (Tehillim 34:6).

The Jewish people have no roots in exile. Eventually, however, they who are now rootless will strike roots, and "his roots" will be "as Levanon." Future generations of the Jewish people - "his branches" - will be living in the Land of Yisra'el, and these branches "will spread out far." Then "his beauty will be as the olive tree, and his gragrance as Levanon" (v14:7).

This will take place in the End of Days. Even as the olive tree gives rise to olive oil, which then provides light, their fruit will also give light. At that time, the Holy Spirit and the spirit of purity will rest upon Yisra'el in the Land of Yisra'el - place of purity and holiness.


Perek Shirah - Lightning Says

בְּרָקִים אוֹמְרִים - Lightning Says:
Tehillim 135:7
בְּרָקִים לַמָּטָר עָשָׂה מוֹצֵא-רוּחַ מֵאוֹצְרוֹתָיו
berakim lamatar asa motze-uach me'otzrotav
He makes lightnings for the rain; He brings forth wind from His treasuries.

King David depicts the wonders of rain. "He raises the vapor-clouds" from the sea at "the ends of the earth; He makes lightnings for the rain." After G-d has caused the clouds to ascend on high, "He brings forth wind from His Treasuries." He draws the winds from their place of confinement, and they move the clouds over the surface of the earth.

King David also depicts here the redemption of Yisrael, which he likens to rainfall. At first the clouds obscure the light, and at times there is wind and storm. But after the rain has fallen, the skies clear and everyone benefits from the rain. The redemption comes in a similar fashion. At first there is the darkness of bondage, but then there is a great light. That is what King David says: "He raises the vapor-clouds from the ends of the earth; He makes lightnings for the rain:; He also "brings forth wind from His treasuries." But in the end everything brightens.

G-d's might is evident when He does two opposite things at once. Fire and water are opposites, and yet "He makes lightning for the rain." The water does not extinguish the fire.

"He brings forth wind from His treasuries" to scatter the clouds, or else to drive them to the designated location, everything in accordance with His will. To scatter and to bring to a designated location, are also opposites.

Rains are a sign of Divine supervision. This it says "For I know that Hashem is great, and that our G-d is above al gods. Whatsoever Hashem wants, He has done, in heaven and on earth, in the seas and in all depths. He raises the vapor-clouds from the ends of the earth; He makes lightnings for the rain; He brings forth wind from His treasuries."

Perek Shirah - Wind Says

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רוּחַ אוֹמֵר - Wind Says:
Yeshayahu 43:6
 אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל-תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ
omar latzafon teni uleteiman al-tichlai havii vanai merachok uvenotai miktze haaretz
I shall say to the North, "Give forth!" and to the South, "Hold not back!" 
Bring back My children from afar, My daughters from the ends of the earth!

Fear not that you may lose your status due to the exile, for I shall gather you from all over the earth.  I shall bring back the lost Ten Tribes exiled to the East, and the Judeans exiled to the West.

I will bring back not only those who are distant geographically, at the "ends of the earth," but also those who are distant spiritually, "from afar."  Those who were forced to abandon Jewish practice but kept it secretly in their homes, and even those who had only kept the faith in their hearts.

When G-d spoke to the prophet about the return of the exiles, He said: “…bring My sons from afar, and My daughters from the ends of the earth” (Yeshayahu 43:6). According to our Sages (Menachot 110a), “My sons” refers to the exiles in Babylonia, who were like sons, since their minds were settled and composed, while “My daughters” refers to the exiles in other countries, who were like daughters, since their minds were not settled and composed. 

Perek Shirah - Clouds of Glory Say

עַנְנֵי כָבוֹר אוֹמְרִים - Clouds of Glory Say:
Iyov 37:11
אַף-בְּרִי יַטְרִיחַ עָב יָפִיץ עֲנַן אוֹרוֹ
af-beri yatriach av yafitz anan oro
Af Beri burdens the cloud; he scatters His rain cloud

(Af Beri is the name of the angel who is appointed over the clouds, 
and he scatters the Omnipresent’s rain cloud)

Also translated as...


Also He burdens the thick cloud with an overflow; the thin cloud scatters its light


The "clouds of glory" refers to thin clouds that do not rain but instead have only the effect of scattering the sun's light, thereby forming beautiful and glorious patterns in the sky. Even if they only absorb a tiny amount of sunlight, scattering it evenly and thereby appearing to be white, they present a spectacular contrast to the blue skies; when they refract the light unevenly and produce striking shades of red and orange, they are all the more magnificent.

The commentaries on Perek Shirah explain that the lesson contained therein is as follows. The rain contained by the thick clouds, albeit a blessing, blocks out the sunlight. Rain is called geshem in the Torah, the source of the word gashmiyus, physicality. Rain represents the material blessings of this world. Immersion in the material pleasures of this world can obscure the light of the heavens. One can forget about the ultimate source of life and light -- Hashem. (Rabbi Nosson Slifkin)

“And the night will be dark about me” Heb. אור, literally "light." And the night will darken before me. This אוֹר is an expression of darkness, like (Iyov 37:11) “he spreads his clouds of darkness (אור) ” 

During the forty years in the wilderness, Yisrael  was protected and given light by the Clouds of Glory.  The Talmud teaches that they had no need for sunlight because the holiness of the clouds gave them all the light they needed.  Also, when the earth needs rain, G-d thickens the clouds with moisture and gladdens the dry earth. (Tanach; Rabbi Scherman)


Perek Shirah - Thick Clouds Say

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עָבִים אוֹמְרִים - Thick Clouds Say:
Tehillim 18:12
יָשֶׁת חֹשֶׁךְ | סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים
yashet choshech sitro sevivotav sukato cheshchat-mayim avei shechakim
He made darkness His hiding place, His pavillion round about Him; 
darkness of waters, thick clouds of the skies.

Now David describes the fifth form of divine retribution, by water and torrential rain, as happened to the Flood Generation.

"He made darkness... thick clouds of the skies."  G-d put darkness round about His pavilion, to be at hand for use against His enemies.  "Darkness of waters" (cheshchat-mayim) means an accumulation of clouds; "thick clouds of the skies" (avei shechakim) means clouds that cover the sky.

Some explain that the verse refers to David himself.  G-d "made darkness" - placed upon him a cover of darkness - as "his hiding place," that is, to conceal him from his enemies.

Some commentaries emphasize the link between the present verse and what came before.  Because G-d's wrath flamed forth against His enemies, and out of His mouth came burning coals and hailstones that devoured (v18:9), they pierced through the thick clouds.  The "darkness of waters" did not extinguish the coals and lightning bolts that flamed from His mouth.

Here cheshchat is appropriately translated as "darkness."  Elsewhere we find the expression chashrat mayim, which means a gathering of waters.  That is to say, waters gathered from everywhere in the form of vapors to form clouds.  Darkness ensued as a result of the clouds - cheshchat-mayim.

Then again, "He made darkness His Place" alludes to the profound difficulty of knowing G-d, just as it is impossible to know what is inside a dark place.  For our material aspect keeps us separated from knowledge of the Almighty.

The "darkness of waters" that are in the thick clouds of the skies are the darkness that is about Him. Lest you say that within the darkness there is no light, Scripture tells us: From the brightness before Him, and from within His partition, His thick clouds that are about Him are split, and hail and coals of fire pass through them. (Rashi)

"He made darkness His hiding place", referring to the spiritual source of darkness which in truth is loftier even than the revealed light and is therefore (called darkness, for it is) too intense to be perceived by any mortal, seeing creature (Likutei Sichot vol. 11.p.132) 

Concerning this it is stated, “He reveals deep things from the darkness” (Iyov 12:22) The “darkness” is the essential hiddenness of the Ein Sof which is known as “His hidden darkness” (Tehillim 18:12) the level at which He is “hidden from all the hidden.” And out of this darkness is the above point revealed. After the contraction and concealment referred to as “the deep things” of “His hidden darkness” there is a revelation of light; yet this revelation is only a point, and is still concealed in relation to the hishtalshelut of [the development of] the worlds. For even though at this stage the point which remains of the light is still considered concealed in relation to the hishtalshelut of the worlds, its ultimate revelation for the sake of this hishtalshelut can take place only after the point’s expansion. As a “point” it is still beyond revelation. It is called ayin (“nothingness”) relative to both G-d’s essential Being and to the worlds; to Atzmut (Essence) because it is insignificant in comparison, and to the worlds because it is not yet revealed.

The attribute of Netzach is the inner dimension of Keter which is referred to by the phrase: “He made darkness His hidding place [concealment]," [i.e., it is a quality] above revelation.

Perek Shirah - Stars say

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כּוֹכָבִים אוֹוֹמְרִים - Stars say:
Nechemiya 9:6
אַתָּה הוּא יְהֹוָה לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל צְבָאָם הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים
atah-hu HASHEM levadecha atah asita et-hashamayim shemei hashamayim vechol-tzevaam haaretz vechol-asher aleiha hayamim vechol-asher bahem veata mechayeh et-kulam utzeva hashamayim lecha mishtachavim
You alone are HASHEM; You made the heavens, the heavens of the heavens and all their host, 
the earth and all that is upon it, the seas and all that is in them, 
and You give life to them all, and the heavenly host bow down before You.


"The heavenly host bow down before You" – the Gemara sees the rising of the celestial bodies in the east and their movement toward the west as daily worship of G-d. The celestial bodies, of course, lack free choice, and in this sense, a person who serves in the Temple is sort of a prayer leader on behalf of all of creation; as if every day he bears the sun, the moon, and the stars, and prostrates himself westward, toward the Shechinah in the Holy of Holies.

The idea that man in his daily service of G-d gives expression to all of creation's yearning for the Divine follows also from the Gemara in Berachot 9b, which proposes as an asmachta (support) for the custom of the prayer of vatikin (ideal time, which was the time that the meticulous men of old would recite the Shema, is just before sunrise so that their silent Amida prayer would commence with the rising sun) the verse, "May they fear You with the sun" (Tehillim 72:5).

Every star and sphere has a soul and is endowed with knowledge and intellect. (Rambam, Laws of Fundamental Principles 3:9)

So why does the sun race across the heavens?

The explanation expounded in those Chassidic discourses present the movement of the sun as a form of terribly self-nullifying genuflection and prostration. The sun has matter and form, body and soul. The body — the sun orb — circles the heavens in bowed reverence, because its spiritual soul is in a state of spiritual prostration.

Scripture describes this phenomenon in the following manner, on the one hand:

"The host of the heavens bow before You" (Nehemiah 9:6)

This is the physical state. On the other hand:

“When the morning stars sing together.” (Iyov 38:7)

This is the Spiritual bowing (singing).

"You give life to them all", G-d's energy in every created being not only gives it life and vivifies it, but continuously brings it into existence ex nihilo. The verse is thus interpreted, for the phrase "to give life" does not necessary imply "to create" -- as, for example, the soul which gives life to and vivifies the body, yet does not bring it into being. Whereas in Creation the energy not only vivifies but also creates and must continuously flow into the created being, for without it, it would revert to nothingness; by giving life, He actually creates it ex nihilo. Hence, He constantly renews the existence of the world and all the creatures, creating them anew from nothing at every moment, just as in the beginning of Creation. So, in reality, "to give life" and to "bring into being" are identical.


Perek Shirah - Moon Says

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יָרֵחַ אוֹמֶרֶת - Moon Says:

Tehillim 104:19
עָשָׂה יָרֵחַ לְמוֹעֲדִים שֶׁמֶשׁ יָדַע מְבוֹאוֹ
asah yareach lemoadim shemesh yada mevo'o
Who appointed the moon for seasons; the sun knows its setting.

Scripture begins to speak of the creations that came into being on the fourth day (Bereishit 1:14-16).  It begins with the moon, though it is the smaller luminary, because the night of the fourth day came before the day.  The preceding night was served by the moon and stars, and the sun shone on the morning of the fourth day.

"Who appointed the moon for seasons."  The waning and waxing of the moon divide the year for us into twelve months, and so establish the calendar.

The moon does not have its own light, it shines in conjunction with the sun.  But "the sun knows it setting."  Its rising and setting are fixed because it shines by its own light.

Then again, G-d "appointed the moon for seasons" in the sense that the moon has two monthly seasons: the first part of the month its light increases, and the second part of the month its light decreases.  This has an effect on the seas and rivers (tides).

G-d created the moon in such a way that it is renewed at the end of each month, when it is in conjunction with the sun.  This is not so for the stars.  In accordance with its increasing and decreasing light, there is a corresponding renewal for minerals, plants and animals.  In accordance with the inclination of the sun, towards the north or towards the south, seasonal changes take place in all locations of human habitation.

"Who appointed the moon for seasons."  A homiletical interpretation says that the burgeoning and waning of moonlight symbolizes human life.  Until his middle years, a person continues to increase, therefore after he continues to decrease, until he reaches the appointed place of all living things.

The moon represents Klal Yisrael and each individual Jew.  The sun represents Hashem.  In this world Hashem is in hiding.  We don't have our own light, our task is to reflect Hashem's hidden light on the world and make it a brighter place.  

As much as we'd love to shine bright all the time, this is not in our control.  Sometimes we are afforded the opportunity and resources to do great things and make a tremendous Kiddush Hashem.  We also go through tougher periods where we try to stay afloat ourselves and have no opportunity to shine Hashem's light elsewhere.  This all depends on Hashem's will and we must accept it happily.

The Moon sings (Tehilim 104:19), "Asah yareach lemoadim" (Who appointed to the moon for seasons) the moon is made to shine at unpredictable intervals.  "shemesh yada mivo'o" (the sun knows its setting), only the sun knows when the moon will shine.  The moon doesn't ask, it takes advantage of every opportunity afforded it without question.  Either way it sings a happy tune, eagerly awaiting the sun's bright light so that it can light up the darkness of the night. (Revach)

Benei Yisrael are traditionally symbolized by the moon. The generations from Avraham are likened to the cycle of the moon. David and Shlomo were the 14th and 15th generations from Avraham Avinu. It was during their reign that Benei Yisrael was at its pinnacle. They conquered their enemies, stretched out their borders and built the Beit HaMikdash. This is just like the moon which is biggest on days 14 and 15. After Shlomo, national stability began to deteriorate and Benei Yisrael lost their splendor, just as the moon wanes after the 15th day.

There are many insights to be taken from this symbolism. The gemara (Rosh HaShanah 25a) quotes the pasuk (Tehillim 104:19) “Shemesh yada mevo’o,” the sun knows its setting (path). The gemara comments that the sun knows its path but the moon does not. The relative path of the sun as it changes from season to season is quite predictable and easy to figure out. The path of the moon, however, is erratic in nature and seems not to follow a specific pattern. We may understand this as analogous to the way in which the world is run. The nations of the world, traditionally symbolized by the sun, are governed, to a certain degree, by the laws of nature. There is a less focused Divine Providence that guides their everyday events. This is akin to the predictable path of the sun. One need not delve too deeply to realize that Benei Yisrael are governed in quite a different manner. The great miracles that adorn our history, as well as the day-to-day twists and turns that befall our nation to this day are clear indications that there is nothing haphazard about the course of events that befall us. There are no patterns or laws of nature to rely on, just as the moon follows an unpredictable path.
The gemara (Sukkah 29a) tells us that when there is an eclipse of the sun, it is a bad sign for the gentiles. When there is an eclipse of the moon, it is a bad omen for Benei Yisrael because we follow the lunar calendar and they follow the solar calendar. There is an intriguing insight that lies beneath the surface here as well. An eclipse of the moon happens when the moon moves into a position behind the earth such that the light of the sun cannot reach it. One might say that it is “the moon’s fault” that it was eclipsed. This is the way we must view calamities that befall us. We must search within for the causes and realize that it is our own deeds and actions that have brought them about.

An eclipse of the sun happens when the moon moves in front of the earth in such a way that it blocks the sun’s light from reaching certain spots on the earth. Here, too, we see that it is path of the moon that has caused the eclipse. The sun and earth are insignificant players in a solar eclipse. The lesson learned from this gemara is that everything that happens in this world is, in some way, connected to Benei Yisrael. Despite our relatively insignificant size, like that of the moon to the sun, the world was created for us and continues to be governed according to our actions. This is not something to take advantage of but rather, a great responsibility that we must bear on our shoulders at all times. (Astro Torah)

This aspect of change present in the moon counters the regularity we experience in everyday life. It causes a person to reflect on who placed the moon in the sky, who made the moon come and go in a cycle of change from night to night. The differing appearance of the moon gives us a glimpse of G-d by presenting us with a visible manifestation of His presence. Because, monthly, the change starts anew, we take the opportunity to recognize His presence, we bless Him accordingly and thereby greet G-d Himself. (Rabbi Yehudah Prero)

Perek Shirah - Sun Says

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שֶׁמֶשׁ אוֹמֵר - Sun Says:

Chavakuk 3:11
שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶךָ
shemesh yareach amad zevula leor chitzeicha yehalechu lenoga berak chanitecha.
Sun and moon stood still in its habitat; at the light of Your arrows as they go, 
at the brightness of the gleam of Your spear.

The prophet recalls the wars waged by Yehoshua, when "Sun and moon stood still in their habitat."  The heavens came to a standstill for the Benei Yisrael, "until the nation had avenged themselves of their enemies" (Yehoshua 10:13).

In the course of the battle, the Almighty cast lightning bolts and hailstones upon their enemies, who fled before the Benei Yisrael.  The lightning bolts are referred to as "arrows of G-d" and as "Your spear."

Both the sun and the moon are mentioned, yet the singular form of "stood" appears עמד (amad).  For in the future to come, the sun and moon will enjoy the same stature.  The Sages teach that they will shine with equal brightness, just as they did at the time of their creation.  It will happen after the Third Temple is built.

I am the sun, the mighty king of the sky
The most powerful man, can't look me straight in the eye
People think I am the source of all light but I wonder why
I am simply a humble servant of my master on high

To conceal His brilliant light, Hashem made me His mask
To see through this ruse, is your life's ultimate task
I yearn for the day when people will not question or ask
Together in Hashem's light, you and I will both bask 
(Revach)

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