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Tehillim 119:37
הַעֲבֵר עֵינַי מֵרְאוֹת שָׁוְא בִּדְרָכֶךָ חַיֵּנִי
haaver einai merot shav bidrachecha chayeni
Turn away my eyes from seeing futility, and give me life in Your way.

The eye and the heart are the twin procurers of transgression. Having just pleaded to "incline my heart" (119:36), David Hamelech now pleads, "Turn away my eyes from seeing futility." If I shall not see it, then I will not stray after my heart and after my eyes, as You commanded (Bamidbar 15:39)

A man's "heart" is under his control, and he can incline it towards good or towards evil, even after he has beheld a "futility." Accordingly, David Hamelech said, "Incline my heart to Your testimonies." That is so for the heart, but what one's eyes see is not under his control, for it can happen that the eyes will suddenly and inadvertently behold something evil. Therefore, David asks that G-d should not let such thing happen. No such evil should ever come into his presence.

David Hamelech did not actually ask for evil to be turned away from him, for the world runs its usual course and there are many different sights. Rather, the principal effort in serving G-d consists in the person turning away his eyes from evil.

It is not surprising then, that some Amora'im chose to be blind so as to never see impure sights. However, they were an exception. From the rest of us, Hashem wants the rest of us to keep the amazing gift of eyesight, and use it to carry out His mitzvot.

Kabbalistic sources tell us of the cosmic effects of restricting one's eyes from grazing in foreign pastures. The three colours of the eye correspond to the three avot. This lofty concept and many more similar ones regarding the eyes are discussed in Reishit Chochmah (see Sha'ar Hakadushah, ch. 8) and other Sefarim, and though their true meaning may be beyond our grasp, they at least give an inkling of the colossal effects of our shmirat einayim (guarding the eyes) .

"Give me life in Your way," by granting me the high plane of visual purity that emulates the divine attribute. As it says, "You are of eyes too pure to behold evil, and You cannot look at iniquity" (Chavakkuk 1:13). Through that measure of purity, You "give me life."

The optimal method of growth is through concentration on one’s Torah study and davening. This avoids any contact and association with the wicked. In the words of David Hamelech, "Turn away my eyes from seeing futility, and give me life in Your way..” In other words, avert my eyes so that I will not need to observe the ways of the wicked in order to learn from them. Rather, guide me and sustain me in the ways of Torah and mitzvot—obviating any need on my part to pay attention to the wicked.

Reb Natan says that all of a person’s free choice is in his guarding his eyes. A person says, “I am religious. I put on tefillin. I get up for vasikin. I get up for chatzot.” These are all wonderful things, but they are not the essence of his free choice. The real free choice is in controlling one’s eyes. The moment that a person will guard his eyes he will achieve all the levels in the world. He won’t speak lashon hara. He won’t be intolerant of others.  The moment that a person guards his eyes he returns to the level of before creation. He merits knowing Ain Od Milvado, that “There is nothing else but Him.” He merits knowing that Hashem is One and His Name is One.

Reb Natan says that even if a person has already merited closing his eyes physically, he needs to know that there is more work involved! He needs to close the eyes of his mind! Not only does he need to close his physical eyes, but he also needs to close all the types of eyes that he has. He needs to close the eyes of jealousy, the eyes of hatred and the eyes of honor, because even though he physically shut his eyes, he can still be yearning for honor. He wants honor! Because now that he is already closing his eyes, he thinks that he is a tzaddik. He wants to be given honor for doing this. The eyes of wanting to receive honor are the worst of all. So he needs to close all the types of eyes that he has, so that no element of looking at this world will remain in him. He needs to disconnect his senses from all the vanities of this world so that he shouldn’t have any interest in any subject in the world—only feeling for Hashem Yitborach. He needs to sanctify all his senses for Hashem Yitborach and to believe in Hashem’s hashgacha. When a person turns off his senses, he will automatically not have any feeling for anything other than Torah and prayer and clinging to Hashem Yitborach. He has no desire for anything physical. He has no desire for anything other than Hashem Yitborach in His honor alone. And then he will merit understanding all the wonders of the world, all the secrets of the world, as it is written, “Unveil my eyes that I may see wonders from Your Torah” (Tehillim 119:18). If a person merits closing all the different aspects of his eyes, then all the secrets of the Torah are revealed to him because all of the lights and all of the secrets are found in the eyes. All the secrets of creation will be revealed to him—how to create heaven and earth and how to change nature—all of the lights and all of the secrets will be revealed to him.

In V'chai Bahem from Horav Weiss, zl, the author quotes the well-known concept, posited by the Baal Shem Tov, that the faults a person notices in others are actually his own failings. Since Ein adam ro'eh nigei atzmo, "One does not perceive his own plagues/failings/shortcomings/indiscretions." We notice everything regarding others, but never that which applies to us. Thus, the pasuk is informing us that, whatever indiscretions one notices in others, are a mirror image of his own failings. Likewise, when we observe a fellow Jew committing a positive act, we should view it as a personal message: "You, too, can do the same."

This is the idea to which David Hamelech alluded when he said Haaveir einai mei're'os shav, "Turn away my eyes from seeing futility" (119:37). When David sees no evil in anyone else, it indicates that he, too, is pure of iniquity.

Tehillim 119:36
הַט-לִבִּי אֶל-עֵדְוֺתֶיךָ וְאַל אֶל-בָּצַע
hat-libi el-edvoteicha veal el-batza
Incline my heart to Your testimonies, and not to love of gain.

There are many passions in the human heart, and so David Hamelech pleads, "Incline my heart to Your testimonies." For the Torah is "more precious than rubies; and all things you [can] desire are not to be compared with her" (Mishlei 3:15).

David Hamelch asks that he should want only the mitzvot, "not love of gain."

He asked that Torah study be his constant occupation, and his work but an occasional matter. The Torah should be his entire concern: It should not be half a concern and "love of gain" the other half.

He also asked that his love for keeping the mitzvot be for the sake of Heaven, rather than for receiving reward.

Let me be totally dedicated to walking "in Your way" (ibid).

Tehillim 119:35
הַדְרִיכֵנִי בִּנְתִיב מִצְוֺתֶיךָ כִּי-בוֹ חָפָצְתִּי
hadricheni bintiv mitzvoteiha ki vo chafatzti
Guide me in the path of Your commandments; for that is my desire.

Because man has been given the freedom to choose the good, David Hamelech pleads, "Guide me in the path of Your commandments." I have chosen the good path, but I ask for Your help, "for that is my desire." Help me by removing the obstructions.

Here David Hamelech speaks about the commandments, while earlier he spoke about the Torah (119:34). According to Chazal, Torah study saves one from the yetzer hara (evil inclination), but observance of the mitzvot does not have the power to save one from the yetzer hara.

Accordingly, when speaking about Torah learning, David Hamelech said, "Grant me understanding, that I may keep Your Torah," and so will "observe it with all my heart" without further help. But here he speaks of the mitzvot, and thus asks for guidance and help. "Guide me in the path of Your commandments; for that is my desire." Since that is his desire, his desire will be fulfilled. For one who comes to be purified is helped.

- Me'am Lo'ez

Tehillim 119:34
הֲבִינֵנִי וְאֶצְּרָה תוֹרָתֶךָ וְאֶשְׁמְרֶנָּה בְכָל-לֵב
havineni ve'etzra toratecha ve'eshmerena vechol-lev
Grant me understanding, that I may keep Your Torah and observe it with all my heart.

As it is not possible for one who lacks Torah learning to be devout, David Hamelech entreats, "Grant me understanding, that I may keep Your Torah... with all my heart." Only when I know how to keep the Torah, will my observance be wholehearted.

A subtle interpreation says, At the outset, "teach me, O Hashem, the way of Your statutes; and I will observe it" for what comes "in the end," namely, for the good reward (119:33). In so doing I will reach the condition that You "grant me understanding," and so "keep Your Torah and observe it with all my heart."

David Hamelech asked, "Grant ... that I may keep Your Torah" - retain what I study - in "my heart." Thus Chazal teach: To retain one's learning requires the help of Heaven.

David Hamelech promises that if one merits to acquire "understanding" of "Your Torah," he will "observe it with all" his "heart." Otherwise, "you set your eyes upon it, and it is already gone" (Mishlei 23:5).

Indeed, as Chazal teach: If you abandon it for a day, it will abandon you for two days.

- Me'am Lo'ez

Tehillim 119:33
הוֹרֵנִי יְהוָה, דֶּרֶךְ חֻקֶּיךָ וְאֶצְּרֶנָּה עֵקֶב
horeni HASHEM derech chukeicha ve'etzrena ekev
Teach me, O HASHEM, the way of Your statutes; and I will observe [guard] it step by step.

"Teach me, O HASHEM, the way" that leads to knowledge "of Your statutes; and I will observe it step by step." A man will adhere to something he understands, more so than to something he does not understand.

The term עקב (literally a heel) denotes an end point. A corresponding interpretation thus says: "I will observe it" because of what follows in "the end (עקב)." I will observe the mitzvot for the reward this brings.

A similar interpretation says, "I will observe it to the end" of my life.

Alternatively, "I will observe it to the utmost."

"I will observe it for itself." The reward for keeping the mitzvot will be in the very keeping of the mitzvot. As Chazal have taught, the reward of a mitzvah is the mitzvah itself  (Avot 4:2).

The Midrash says, "Teach me, O Hashem, the way of Your statutes." What is "teach me"? David Hamelech said to the Almighty, "Do not tell me, here are the statutes before you, study them by yourself. Rather, You teach me! What is the "way"? You make a way for me! What is "I will observe it עקב"? Head the Torah "step (עקב) by step." Devote yourself to Torah study to the utmost! For if a man devoted himself to Torah study all his days, but then abandoned what was already in his possession, it is as if he had never devoted himself to Torah study. The same is true of all things. Compare it to an artisan who spent a long time making a lamp for his king, brought it to the palace, but then it broke in his hands. It is as if he had never labored at all!

- Me'am Lo'ez; Midrash

Tehillim 119:32
דֶּרֶךְ-מִצְוֺתֶיךָ אָרוּץ כִּי תַרְחִיב לִבִּי
derech-mitzvoteicha arutz ki tarchiv libi 
I will run the way of [pursue] Your commandments, for You thus enlarge my heart [broaden my understanding].

If You will grant me the breadth of mind and heart to understand everything, then "I will pursue Your commandments, for You thus broaden my understanding." Figuratively, David Hamelech says: Although running usually constricts the heart, here the opposite will happen. "I will run the way of Your commandments, for You thus enlarge my heart."

If You will not shame me (119:31), "I will run the way of Your commandments, for You thus enlarge my heart." But if one is heavy with fear, his legs do not obey him.

We have learned in the Tractate Avot:

Ben Azzai says, "Run to [perform] a slight mitzvah and flee from [committing] a transgression. For one mitzvah draws another mitzvah after it, and a transgression drags another transgression after it. The reward for a mitzvah is the mitzvah, and the reward for a transgression is the transgression.."

 A person should at all times consider that the particular mitzvah [he has occasion to perfom] is as if running away from him. The yetzer hara hastens it away. He must constantly chase after it, as otherwise he will not reach it.

According to others, David Hamelech says, "I will run" even when "You thus enlarge my heart." That is the difference between the Jewish People and the nations of the world. When they enjoy well-being, they each retire to their vineyards and olive trees. But Klal Yisrael turn their hearts to serving G-d.

Tzaddikim, in general, serve Hashem energetically, and we are encouraged to follow their lead, "I will run the way of Your commandments, for You thus enlarge my heart."

Bamidbar Rabbah 10:5 “The woman (Manoach’s wife) acted with haste and ran”(Shoftim 13:10).

This teaches that all of the tzaddikim’s acts are done with speed. Running is a sign of zeal and eagerness to do something. Never will you see a person running to pay taxes unless he has a profound love for the king or the tax collector.

Rabbi Yehudah gives the following parable:

A man feels ill and goes to the doctor. The doctor doesn't ask if he is eating on a regular basis, because his presence clearly tells the doctor that he is eating enough to sustain himself. The doctor will surely ask if he has an appetite, because an appetite is a sign of good health. So it is with serving Hashem. If you want to know whether you are spiritually healthy, look at how eager you are to do mitzvot.

- Me'am Lo'ez; Rabbi Reuven Semah; Rabbi Yitzchak Hirshfeld

Tehillim 119:30
דֶּרֶךְ-אֱמוּנָה בָחָרְתִּי מִשְׁפָּטֶיךָ שִׁוִּיתִי
derech-emunah vacharti mishpateicha shiviti
I have chosen the way of faithfulness; Your ordinances have I set before me.

In matters of belief and opinion, David Hamelech did not choose the path of the philosophers. Rather, "I have chosen the way of faithfulness; Your ordinances have I set before me." I have set the words of Your Torah before my eyes, and believed in reward and punishment.

A different interpretation is based on the reading of שויתי as "I have equated." David Hamelech says, regarding the commandments between man and man, "Your ordinances have I equated." I saw everyone as equal, the small and the great, the rich and the impoverished.

"I have chosen the way of faithfulness." I myself chose freely what to believe. But "Your ordinances have I equated." I set them all equal. One is not to say that some mitzvot are reasonable and others are puzzling. They are all commands of G-d.

I asked You to "remove from me the way of falsehood" (119:29), for I had already "chosen the way of faithfulness." One who comes to be purified is helped. I asked that You "favor me with the grace of Your Torah" (ibid.), because previously I had already come to value (שויתי) "Your ordinances." It is thus fitting that deliverance be granted me, and that You favor me with grace through the Torah.

A related interpretation says, "I have chosen the way" of simple faith to accept everything with love. "Your ordinances" - Your decrees, both for good and for better - "I have set equal" in my eyes, to accept them all with love equally.

Some explain the present verse in accordance with the well known story about the man who came to a Sage asking for a way to repent. The Sage said to him, "Accept upon yourself to speak only the truth. Then you will find yourself keeping away from whatever transgression comes your way. For you will realize that later you will not be able to deny having committed that transgression." That is what David Hamelech says here, "I have chosen the way of faithfulness (truth); Your ordinances have I set before me."

 A person's primary free choice is in this matter itself, for one who merits to choose true life, he chooses primarily through faith and prayer, in the aspect of: "I have chosen the way of faithfulness." Then, when one has complete faith, and prays and speaks to G-d abundantly, that He should allow him to merit to return to Him in truth, through which he sweetens and annuls all the evil forces and the sitra achra (other side). Then G-d helps him to merit serving Him through Torah and Mitzvot, and enlightens his eyes to understand the Torah, until one merits to understand concerning Torah and Avodah, what is possible for a mortal mind to understand, and through this one defeats and annuls all the evil husks and the sitra achra, which are rooted in the aspect of the Breaking of the Vessels, and raises up from there all the sparks of holiness. (Rabbi Yisroel Odeser)

“I have chosen the path of emunah.” (119:30) Just as Hashem chooses the “far,” He also chooses the “near”—

The tzaddikim who serve Hashem from “near”—in the inner aspect — reveal what it means to be “close.” They demonstrate that, “the thing is very near to you, in your mouth and your heart, to do it.” (Devarim 30:14)

They show that Hashem is always with us, that He is orchestrating all the events of our lives, and we have no reason to fear at all. They teach us that we need to abandon ourselves to Him at every step along the way, and to turn to Him and pray at every moment. Then, we can be confident that Hashem will lead us on the path that will bring us to true rectification, completion, and repentance — and there is no real possibility of failure. Anyone who believes that the Shechinah presents any challenge or obstacle that does not have the power to bring him to realize all of his spiritual potential makes light of her honor. The truth is that the Shechinah is the only power that exists in the world [and so naturally there is no source of challenge to a person that is not an expression of Hashem’s will and that doesnot have the potential to bring him to completion]. It is about such tzaddikim that Hashem declares through the prophet, “Peace to the near.”

The inner pathway of devekut (closeness; attachment to G-d) is the type that Adam HaRishon and Avraham Avinu both followed, which we can see from the fact that they observed all of the Torah’s laws even before they were revealed in the world through Hashem’s command. (Bereishit 2:15; Zohar I:27a; Kiddushin 4:14)

Since they constantly turned to Hashem and cleaved to Him, Hashem caused them to intuitively fulfill all of the mitzvot. Even if a person has sinned, as long as he sincerely chooses to seek the point of emunah, Hashem will not abandon him and will guide him along the path of truth.

Just as Hashem chooses the “far,” He also chooses the “near”—“I have chosen the path of
emunah.” (Tehillim 119:30) He wants to be discovered through the inner path of emunah by all of the Jewish people. This is why Hashem used the term emunah when He censured Moshe and Aharon for failing to reveal this pathway:

“Because you did not have emunah in Me, to sanctify Me before the eyes of the entire Jewish people.” (Bamidbar 20:12) This path is very deep, and one must simultaneously bear in mind that while avodat Hashem is difficult and far from us, nevertheless it is also easy and near to us. One need do nothing but sincerely repent of wrongdoing and turn to Hashem constantly, seeking emunah, and everything will be repaired as a matter of course and one will attain all of the holiness that he needs to. This is on the condition that he never lets his mind stray from Malchut, which is also called “a path,” or derech. (Sefer Halikutim, Tehillim 77)

This path will lead a person up to the King’s palace.


- Me'am Lo'ez; Rabbi Yisroel Odeser; De'ei Chochmah L'Nafshechah

Tehillim 119:29
דֶּרֶךְ-שֶׁקֶר הָסֵר מִמֶּנִּי וְתוֹרָתְךָ חָנֵּנִי
dereh sheker haser mimeni vetoratcha chaneni
Remove from me the way of falsehood; and favor me with the grace of Your Torah.

Standing in opposition to this system of “Emet,” (Truth) is the system of “sheker,” (falsehood) run by the yetzer hara and his forces—“the sitra achra” (literally, the “other side”). Their sole objective is to mislead mankind away from the Torah’s path of “Emet”to the path of “sheker” opposing the laws and precepts of the Torah. To this end, David Hamelech prays.

Remove from me the way of “sheker” and graciously endow me with Your Torah. For only by adhering to the Torah of “Emet” is it possible to overcome the deceptions and lies of the yetzer hara. In the words of the Gemara:

Thus has HKB”H said to Yisrael: “My son, I have created the yetzer hara and I have created the Torah as its antidote; if you occupy yourselves with the Torah, you will not be delivered into its hand.” (Kiddushin 30b)

A person cannot have knowledge of the Torah so long as he cleaves to "the way of falsehood" - he wastes his time in futile activities. Accordingly, David Hamelech entreats, "Remove from me the way of falsehood; and favor me with the grace of Your Torah."

"Remove from me the way of falsehood" - the empty pursuits of this world - so that I may conduct myself according to the way of the Torah.  Let me eat bread with salt, drink water from the cup, and may You "favor me with the grace of Your Torah." Then I will merit to possess the Torah and become refined through her.

David Hamelech pleads further that G-d "remove from me the way of falsehood." Liberate me from the path of arrogance and deception, and "favor me with the grace of Your Torah." Let my study be solely for the sake of attaining Torah truth.

A man will toil in the study of Torah, and come to realize that his earlier views were mistaken. That is his way to possession of truth. But David Hamelech asks for immediate knowledge of the truth. "Remove from me the way of falsehood; and favor me with the grace of Torah" truth, at once.


- Me'am Lo'ez; Chazal

Tehillim 119:28
 דָּלְפָה נַפְשִׁי מִתּוּגָה קַיְּמֵנִי כִּדְבָרֶךָ
dalfa nafshi mituga kaimeni kidvarecha
My soul melts away in grief; sustain me according to Your word.

"My soul" dissolves in tears and "melts away in grief" and anguish due to my illness and pain. So I implore You to "sustain me according to Your word." For as You said, "I would, and I heal" (Devarim 32:39)

Some say that David asks to be granted the kingship that G-d promised him at the hand of the prophet Shmuel. "My soul melts away in grief" at all my many troubles. "Sustain me" in my kingship "according to Your word."

David Hamelech speaks appropriately of his soul "melting away," for that is how the soul departs from the body. As Chazal teach, "Today a handbreadth, tomorrow a handbreadth, until it makes the effort and departs."

Similarly, the Midrash says, "My soul melts away in grief" as a result of the calamities that beset me. There is no year without some calamity, no month without an evil tiding, no day without some trouble. Every moment, evil tiding follows evil tiding. So, "Sustain me according to your word."

What is "Your word"? It is what Moshe said, "Hashem will establish you a holy people to Himself" (Devarim 28:9).

The Hebrew term דלפה (dalfa - melts, drips) connotes a trickling flow, a leak drop by drop, become less by less. A corresponding interpretation says that David Hamelech refers to his troubles as coming upon him one after another: drip by drip without interruption. Unable to bear this constant flow of afflictions, he pleads for help.

Throughout his entire life, David Hamelech never had a good dream. As Chazal declare concerning this matter, "His melancholy helped him endure." That is what he says here, "My soul melts away in grief," so "sustain me according to Your word."

- Me'am Lo'ez, Midrash, Chazal

Tehillim 119:27
דֶּרֶךְ-פִּקּוּדֶיךָ הֲבִינֵנִי וְאָשִׂיחָה בְּנִפְלְאוֹתֶיךָ
derech-pikudeicha havineni veasichah benifleoteicha
Make me understand the way of Your commands, that I may talk of Your wondrous works.

David Hamelech pleads for understanding of "the way of Your commands," so "that I may talk of Your wondrous works." When I will understand, my conversation will then be about the mitzvot.

The Midrash says: "Make me understand the way of Your commands." What does "make me understand" here mean? David Hamelech said to the Holy One, "Do not say to me, 'Here they are all before you. Look well into them on your own.' For if You do not make me understand, I know nothing."

- Me'am Lo'ez

Tehillim 119:26
דְּרָכַי סִפַּרְתִּי וַתַּעֲנֵנִי לַמְּדֵנִי חֻקֶּיךָ
derachai siparti vataaneni lamdeni chukeicha
I have told my ways, and You answered me; teach me Your statues.

David Hamelech says to G-d, "I have told my ways, and You answered me." Whenever I had to travel anywhere at all, I would tell You and ask for Your councel. As it says, "And David inquired of Hashem" (1Shmuel 30:8)

Any number of times I inquired of You, "and You answered me" - in Keila and Ziklag (ibid.). Therefore, I pleade now, "Teach me Your statues." Answer this present plea of mine as well. Grant me an understanding heart truly to grasp Your statues.

Another reading of ספרתי says: "I have counted." David Hamelech says, "I have counted" my many responsibilities in having to provide for my needs and the needs of my family, and so I am incapable of devoting myself to study. "Answer me," therefore, by providing for all my needs; and "teach me Your statutes." Instruct me how to acquire knowledge of Your statutes through Your help, not through my effort and toil.

"I have counted my ways, and You answered me." Whenever I reminded myself of Your Thirteen Attributes (cf. Shemot 34:6, 7), I would examine myself and count my ways. I would ask whether I had conducted myself in accordance with those attributes. A covenant is established regarding the Thirteen Attributes, that when one emulates them, one's prayers never come back empty-handed. Since "You answered me," it means that I have followed in Your ways. Therefore, "teach me Your statutes." If "my ways" have been proper, I will surely be refined through observance of Your statutes.

David Hamelech said earlier, "Princes also sit and talk against me, but Your servant speaks in Your statutes" (v119:23). Lest this proclamation be itself cause enough for them to accuse me of pride, I said to them, "My soul cleaves to the dust" (v119:25). I did not make that declaration boastfully. Indeed, a number of times "I have told my ways" - I poured out entreaty before Hashem that He help me vanquish the yetzer hara; and He "answered me." So I am not at all deserving of personal praise.

"I have told of my ways" - I asked for physical things - "and You answered me." If you have thus responded to the physical needs of my body, then assuredly You will "teach me Your statutes" which are food for the soul.

-Me'am Lo'ez, Chazal

Tehillim 119:25
דָּבְקָה לֶעָפָר נַפְשִׁי חַיֵּנִי כִּדְבָרֶךָ
davkah leafar nafshi chayeni kidvarecha
My soul cleaves to the dust; revive me according to Your word.

David Hamelech depicts his lowly condition: "My soul" - my self - "cleaves to the dust." So I plead, "revive me according to Your word." For You said in the Torah, "I kill and bring to life" (Devarim 32:39)

This also refers to the condition of the Jewish people in exile. Yisrael declares, "My soul cleaves to the dust; revive me according to Your word." For You promised eternity to Yisrael, that they "will be to Me a kingdom of kohanim, and a holy nation" (Shemot 19:6).

David Hamelech also continues to speak here about the obstructions to high spiritual attainment. Because "my soul cleaves to the dusst" - to the body that is dust like material substance - I plead, "Revive me according to Your world." Give me life, as You said, "Let us make man in our image and likeness" (Bereishit 1:26). Grant me, as well, the faculty of intelligence and imperishable life.

Not withstanding that "my soul cleaves to the dust" of my material body, "revive me according to Your word." Thus it says, "But you who cleave to Hashem your G-d are alive every one of you this day" (Devarim 4:4).

Enduring life is attained through cleaving to the Torah.

- Me'am Lo'ez

Tehillim 119:24
גַּם עֵדֹתֶיךָ שַׁעֲשֻׁעָי אַנְשֵׁי עֲצָתִי
gam edoteicha shaashuai anshei atzat
Your testimonies are also my delight; they are my counselors.

Not only do Your statutes delight my soul (v119:16), but "Your testimonies are also my delight." They provide me with greater pleasure than the pleasure I derive from "my [favorite] counselors."

I do not stay content with study alone. I strive to keep the mitzvot in all my affairs, and so to avoid failure. The mitzvot are "my delight" and "my counselors."

It is the way of monarchs to have people about to entertain them, as well as to be surrounded by counselors. Kind David says, "Your testimonies are" both "my delight" and "my counselors." Thus Chazal interpret the following verse accordingly: The Scripture says regarding a monarch, "And it [the Torah] shall be with him, and he shall read in it all the days of his life" (Devarim 17:19) That is, concerning all the affairs of his life and for everything that happens, he will fin solutions in the Torah.

David Hamelech describes the Testimonies as his primary preoccupation and his most fulfilling activity (שַׁעֲשֻׁעָי). In his mind each of the mitzvot has a personal character which he consults for guidance throughout his life.

Indeed, Your testimonies are my preoccupation and my delight  גַּם עֵדֹתֶיךָ שַׁעֲשֻׁעָי . They are my counselors אַנְשֵׁי עֲצָתִי to guide me through my life.

The Testimonies demonstrate the power and faithfulness of Hashem. They advise David Hamelech that also (גַּם) in every situation he may encounter Hashem will remove any obstacle that may lie in his way. The message of this pasuk is that when anyone needs advice he should be sure to go to someone who is immersed in Torah because any guidance he gives will be consistent with the Torah outlook.


Everything Is in the Torah

The greatest men in our history sought and derived all of their knowledge from the Torah. Shlomo Hamelech, the wisest man who ever lived, gleaned all of his knowledge in astrology, botany, medicine, the language of animals, birds, reptiles, demons and spirits from the Torah.(Ramban, Introduction to Bereishit)

Here, David Hamelech refers to the Torah’s testimonies as his “men of counsel.” Whereas most rulers have a cabinet of ministers to whom they turn for advice, David Hamelech sought guidance from the Torah. Moreover, the Torah provided better advice than the finest of ministers. Ministers can only offer advice in their particular fields of expertise, whereas the Torah was equivalent to all David’s “men of counsel,” providing him with direction in all areas and circumstances.(Rabbi Avraham Chaim Feuer, Tehillim, 1427)

Even in our generation there are those whose study and understanding of the Torah is so in-depth that they are able to gain clarity on scientific subjects and other areas of worldly knowledge. The Chazon Ish had a profound understanding of human anatomy and was able to guide doctors on how to best perform surgeries, even drawing detailed diagrams for them.(Pe’er Hador 4:106–146) Yet, he never attended medical school, nor any lectures on the subject.(Ibid. 127–128) He learned everything from the Torah.

- Me'am Lo'ez; Sforno; Rabbi Dan Roth

Tehillim 119:23
גַּם יָשְׁבוּ שָׂרִים בִּי נִדְבָּרוּ עַבְדְּךָ יָשִׂיחַ בְּחֻקֶּיךָ
gam yashvu sarim bi nidbaru avdecha yasi'ach bechukeicha
Princes also sit and talk against me, but Your servant speaks in Your statutes.

Notwithstanding that "princes" speak in condemnation of me, "Your servant speaks in Your statutes." I fulfill Your commands like a servant who obeys his master.

Some say that King David refers to the debates against princes forced upon the Jewish people. Speaking for Yisrael, he says, "Although the princes hold erroneous views, 'Your servant who is convinced that his master would not command him to do something without good reason.

Talked against me: Although the kings of the heathens scorn me because I engage in the Torah.

"Princes also sit and talk against me,  but Your servant does meditate in Your statutes"(Psalms 119: 23). That is to say, they do not engage in meditation upon Your statutes and they speak slander and they speak against me, while I meditate upon Your statutes. And Chazal, of blessed memory, have said that the cure by which one can rescue himself from slander is to engage in the study of Torah, as it is said, "The healing of the tongue is the Tree of Life" (Mishlei 15 : 4) (Arachin 15b). This is the intent of "I will keep a curb upon my mouth..." (Tehillim 39 : 2), Chazal interpreting "curb" as one's occupation with Torah (Midrash Tehillim 39).

- Me'am Lo'ez; Midrash

Tehillim 119:22
גַּל מֵעָלַי חֶרְפָּה וָבוּז כִּי עֵדֹתֶיךָ נָצָרְתִּי
gal me'alai cherpa vavuz ki edoteicha natzarti
Remove from me insult and contempt; for I have kept Your testimonies.

King David refers to the sixth obstruction, namely, those who vilify and abuse Yisrael. Accordingly, he pleads, "Remove from me insult and contempt; for I have kept Your testimonies."

Why do they vilify and abuse me? It is because "I have kept Your testimonies."

A different interpretation says: "Remove from me humiliation and reproach." Help me to keep the Torah, so others will not say to me: First remove the beam from between your own eyes, before you tell us to remove the splinter from ours. Only then will I be able to say, "I have kept Your testimonies."

Then again, King David pleads: "Remove from me insult and contempt" because "I have kept Your testimonies." I was not ashamed to do so in the presence of those who ridicule me. Indeed, I ask: Let them not accuse me, nor ridicule anyone who adheres to Your Torah. May these words of the Scripture come true for us: "And all the peoples of the earth will see that you are called by the name of Hashem; and they will be afraid of you" (Devarim 28:10).

Remove from me: Heb. גל, an expression of rolling, like (Bereishit 29:10): “and he rolled (ויגל) the stone.”

- Me'am Lo'ez; Chabad

Tehillim 119:21
גערת זדים ארורים השגים ממצותיך
ga'arta zedim arurim hashogim mimitzvoteicha
You have rebuked the accursed insolent ones who stray (err) from Your commandments.

The fifth obstruction is the antagonism of the nations. They believe that they adhere to the commandments of the Torah, when actually they err and distort, and so are perpectually cursed. That is what it says here, "You have rebuked the accursed insolent ones who err from Your commandments."

Some explain the verse as referring to the future rather than the past. You will curse "the accursed insolent ones who err from Your commandments." They willfully distort what they study of the Torah, and so err at keeping the mitzvot.

The "insolent ones... err." Their insolence causes them to err.

Some say: They "err away from Your commandments." There are "accursed insolent ones" who expound the Torah superficially, contrary to Halachah. That is, they bring halachically-invalid proofs for their false doctrines. For this reason were the Tablets of the Law written front and back, to convey that if one comes to be purified (to be the same inside and out), he is helped. But if one comes to be defiled - he wants to "stray from Your commandments" - he is abandoned ot his choice.

- Me'am Lo'ez

Tehillim 119:20
גָּרְסָה נַפְשִׁי לְתַאֲבָה אֶל-מִשְׁפָּטֶיךָ בְכָל-עֵת
garsah nafshi letaavah el-mishpateicha vechol-et
My soul is consumed with the longing that it has for Your ordinances at all times.

Another obstacle is physical passion, which shatters a man's body.  But I break away "my soul" from passion, by reminding her of "Your ordinances at all times."  As our Sages have taught: "At all times should a man incite the good inclination against the evil inclination."

Another interpretation says: I am "consumed with the longing" to study, but the obstructions prevent me.  As a result, "my soul is consumed" and shattered.  Every time I am forced to remain idle from the Torah, "my soul" shatters from "the longing that it has for Your ordinances at all times."

Even when there is no need for me to study the practical Halachah, I study Torah out of passion and with great dedication.  King David thus explains the reason for his deep desire to know the secrets of the Torah - his longing did not stem from the body but from the soul.  "My soul is consumed with the longing that it has for Your ordinances at all times."

Some perceive the present verse as a petition: "Consume" - break away - "my soul" from the external husk that obstructs me from keeping the mitzvot.  Man's physical nature gives rise to a desire for money, for instance, and this can make him commit robbery.  But if You will "consume" - break away - "my soul" from the material, it will be "consumed" instead "with longing"... "for Your ordinances at all times."

Rava said, "Let a man study even though he forgets.  Let him study even if he does not know what he is saying.  For it says, 'My soul studies (leta'avah) [out of desire].'  It does not say (tachanah) [to grind it fine].  Rashi explains, "In my passion for Torah learning, I would break it up (proceed to analyze it in detail) despite my limited capacity to grind very fine; I was actually incapable of in-depth study."

Torah learning is unlike any worldly commodity, since a person does not usually devote himself to other pursuits all the time.  Today he may devote himself to this field of knowledge, and tomorrow to another.  Not so the Torah, of which it says, "You will meditate in it day and night" (Yehoshua 1:8).  Every day and every moment the student perceives new things.  Even if he has already studied the matter before, novel insights are revealed to him.  That is what King David says here, "My soul is consumed with the longing that it has for Your ordinances at all times."

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16 - Tehillim 119:17 - Tehillim 119:18 - Tehillim 119:19

Tehillim 119:19
גֵּר אָנֹכִי בָאָרֶץ אַל-תַּסְתֵּר מִמֶּנִּי מִצְו‍ֹתֶיךָ
ger anochi vaaretz al-taster mimeni mitzvoteicha
I am a stranger on the earth; do not hide Your commandments from me.

The main obstacle to achievement is the brevity of human life.  For no man can accomplish enough in his short span to encompass all necessary knowledge in every part of the Torah.  Hence the King David pleads that at least he should understand the practical mitzvot. "I am a stranger on the earth," so "do not hide Your commandments from me." As the Scripture indeed says elsewhere, "and keep His commandments, for that is the entire man" (Kohelet 12:13).

"I am a stranger on the earth" and my days are few, so "do not hide Your commandments from me."  Let them not stay hidden so that I may implement them.  If I fail to keep them now, when shall I keep them?

"I am a stranger on the earth," and do not know the day of my departure.  So, "do not hide Your commandments from me."  I am like a passing stranger who requires that provisions for the road be at hand in case he must depart suddenly.

King David felt that since a man's stay in this world is only temporary, he must equip himself with Torah learning and the observance of mitzvot.

The story is told about a certain province in India where the inhabitants would elect a king to rule over them for one year.  Once, they crowned a fool who was unaware of this time limitation to his reign, and he built palaces for himself.  At the conclusion of his year-long reign, he was separated from all his wealth.  He was succeeded to the throne by a sage, who soon found out that his reign would last only a year.  He then invested much effort to amass a great deal of money, which he deposited in another country.  At the end of the year he had everything, and he rejoiced in both places.

"I am a stranger "גר" (ger) on the earth." The Midrash says, "Was, then, David a stranger? He said, rather, just as one who today becomes a convert (ger) is ignorant of Torah, so a man's eyes are open and yet he may be unable to distinguish between his right hand and his left hand in Torah knowledge.  If David, who composed all these songs and psalms, said, 'I am a stranger on the earth' and know nothing, it is assuredly true of us that we know nothing!"

We are both strangers and settlers (cf. v. 39:13), like all our forefathers (cf. Bereishit 23:4). "For our days on earth are a shadow" (Iyov 8:9). Just as this shadow passes, so the human being passes away.  However, our days are like a shadow only when we do not study and apply the Torah.

Thus our Sages teach, "The day is short, the work is abundant, and the workers are lazy; the reward is ample and the master urges."

Accordingly, it says, "I am a stranger on the earth; do not hide Your commandments from me."

I ask, "Open my eyes, that I may behold wondrous things from Your Torah" (v119:18).  Profound secrets are not revealed to those not sufficiently deserving, but I am a stranger here on earth.  My soul is carved from on high.

"I am a stranger on the earth; do not hide Your commandments from me." King David is telling us that his entire existence in this world is like that of an alien in a strange land. He is here only for one purpose: to collect Torah and mitzvot to bring to the World to Come. Therefore he beseeches Hashem: "Do not hide Your mitzvot from me." Indeed, every Jew should try to emulate the behavior of King David. A person should strive to make Torah his primary occupation.

The Chofetz Chaim related an excellent parable to illustrate this idea:

Tehillim 119:18
גַּל-עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ
gal-einai veabita niflaot mitoratecha
Open my eyes, that I may behold wondrous things from Your Torah.

The second obstruction in one's limited grasp of profound matters.  Accordingly, David prays, "Open my eyes, that I may behold wondrous things from Your Torah."

According to the Midrash, King David said to the Holy One, "Master of the world!  It is Your will that I "keep Your word" (v119:17).  So, "open my eyes, that I may behold wondrous things from Your Torah."  If You will not open my eyes, how shall I know?  Although my eyes are open now, I know nothing.

Come and see! Although Shmuel was a prophet, he did not know until the Holy One revealed to him; as it says, "Now Hashem has revealed to Shmuel a day before" (Shmuel Alef 9:15).  We also find the same thing in the case of Daniel (Daniel 2).

Our Sages have expounded further:  Everyone is presumed blind until G-d opens their eyes.  For there is outer vision and there is inner vision.  To see with the inner eye, it is necessary to remove the partition.  That is what David asked for here, "Open my eyes, that I may behold wondrous things from Your Torah."

The Scripture also says elsewhere, "For they will see eye to eye, Hashem returning to Tziyon" (Yeshayahu 52:8).  This refers to the eye within the eye.

Regarding outer vision, it says, "And that you do not follow after your own heart and your own eyes" (Bamidbar 15:39); and regarding vision internal to the eyes, it says, "that you may look upon it (Him)" (ibid.).  Hence David says here, "Open my eyes, that I may behold" in depth "wondrous things from your Torah."

This indicates that King David wanted to possess all fifty gates of understanding, notwithstanding that Moshe acquired only forty-nine gates.  The Mashiach ben David will possess all fifty.

Everything is from the mouth of the Mighty One; everything is the Torah of G-d: whole, pure, holy, [and] true…every letter of the Torah contains wisdom and wonders for him whom G-d has given to understand it. Its ultimate wisdom cannot be perceived as it is said,  "Its measure is greater than the earth and broader than the sea" (Iyov 11:9)  A man can only follow in the steps of David, the anointed of the G-d of Yaakov, the most pleasant singer of hymns of Yisrael, who prayed, singing, "Open my eyes, thatI may behold wondrous things from Your Torah."

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16 - Tehillim 119:17

Tehillim 119:17
גְּמֹל עַל-עַבְדְּךָ אֶחְיֶה וְאֶשְׁמְרָה דְבָרֶךָ
gemol al-avdecha echye veeshmera devarecha
Gimel. Deal bountifully with Your servant, that I may live and keep Your word.

In these eight verse, each beginning with the letter ג (gimel), David speaks of the obstacles that confront the devout person who desires to keep the mitzvot.  He asks of G-d to remove these obstructions.

He begins with the first obstacle to the attainment of saintliness, namely illness.  He pleads, "Deal bountifully with Your servant that I may live."  Let me always be in good health, so "I will keep Your word."

He asks for life, not in order to indulge in pleasures, but in order to "keep" the mitzvot whereby the human being achieves perfection in the World to Come.  The reward is reaped there; here one works towards the reward.

"Deal bountifully with Your servant, that I may live." Remove from me the burden of providing my sustenance.  But grant e just enough to sustain me, so "that I may live" without pain "and keep Your word."

The singular form - "word" - refers to the Ten Commandments that were divinely spoken as a single utterance.

David asked further for the removal of those obstructions that beset him as king.  He had to deal with matters of state and engage in wars, so he asked for a long life in order to fully accomplish his purpose.

"Deal bountifully with Your servant, that I may live."  Grant me life that is a bountiful gift, not life that is punishment.  Let it be a good, upright life that deserves the name "life."  Sometimes, most of one's life is an affliction because it is wasted.  For this person, death would have been the better thing.

Accordingly, David pleads: Let mine be the kind of life where "I will keep Your word."

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16