Showing posts with label Perek Shirah. Show all posts

Perek Shirah - Night Says

Saturday, February 13, 2016 · Posted in ,

לַיְלָה אוֹמֵר - Night Says:
[Night at Haifa Bay, Israel]

Tehillim 92:3
לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת
Lehagid baboker chasdecha ve'emunatcha baleilot
To relate Your loving-kindness in the morning, and Your faithfulness in the nights.

Why do we focus on "kindness" in the morning but on "faith" at night? Daytime represents clarity, when one can see and comprehend with certainty; things are "clear as day", as the saying goes. This refers to the kindnesses and miracles that He performed for us. Nighttime, however, indicates the doubt and uncertainty we may have as to when and how we will be extricated from our communal and personal challenges. As such, nighttime is a time to draw upon one's faith that redemption- geulah will come.  Even when it is darkest, we believe that G-d is faithful to us. This is one of the tests with which G-d tries us. Despite everything, we continue to cling to G-d.

The night, in relation to the day, is like the preparation in relation to the goal. The rest we have at night prepares for the work of the day. So too, emuna (belief) prepares for the completeness of true knowledge regarding Hashem’s kindness. Without belief one would not fulfill mitzvot and all the attributes that eventually lead to recognition of the truth. Therefore, belief is considered like preparation, which night represents, in regard to what the intellect and senses grasp. It is necessary for one who is to grasp as he reaches the heights of intellect to be properly led in the path of belief. He certainly cannot reach true knowledge without being prepared by belief.

A person also will not have flashes of truth at all times, as the Rambam says. His intellect may work well, and he will independently realize the truth of the Torah views. Yet, even as one who is in the light of day, he still must always be armed with the ammunition of belief. This enables his completeness to find a place to give light even when the intellectual inspiration subsides, a time that can be compared to night. That’s why day is mentioned before night, because often, even during the times of “intellectual daylight,” some “dark of night” lingers. Therefore, one always needs to be ready to hold on to belief, which is the eternal light. This is also hinted at regarding the moon, about which it says: “Go and rule in the day and the night” (Eretz Hemdah; Chulin 60b).

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Perek Shirah - CHAPTER TWO: Day Says

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Chapter Two

Song of the Day, Night and the Legions of Heaven

G-d proclaims that all of Creation is for His glory, "Everyone who is called by My Name and whom I have created for My glory, whom I have fashioned, even perfected" (Yeshyahu 43:7)

יוֹם אוֹמֵר - Day Says:


Tehillim 19:3
יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְּלַיְלָה יְחַוֶּה-דָּעַת
Yom leyom yabia omer velaila lelaila yechave-daat
Day to day utters speech and night to night expresses knowledge.

The works of Creation are renewed day by day.  In the evening the sun sets and in the morning it rises, which inspires men to words of praise.  It is as if by teaching man to utter songs of acclaim and thanksgiving, the days and nights themselves "utter speech."

Renewal of Creation every day makes it plain that this pattern cannot be due to chance, and every man perceives this manifestation of G-d's might.

This chapter in Tehillim continues by comparing the rising of the sun with a groom who emerges from his chamber in the morning. The Midrash Tehillim 19 explains the comparison. Just as a groom enters in purity and emerges impure so too the sun goes from purity to impurity. The physical in relation to the spiritual realms is called impure because it cannot exist without the spiritual much like a body is dead without the soul. Each day G-d renews the workings of the Creation and draws new life from the source of life to all the creations. In this context purity represents life that comes from the source of life whereas impurity is the physical Creation without the spiritual.

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Perek Shirah - Streams Say

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מַעְיָנוֹת אוֹמְרִים - Streams Say:
[Nahal Farod, Israel]

Tehillim 87:7
וְשָׁרִים כְּחֹלְלִים כָּל-מַעְיָנַי בָּךְ
vesharim kechollim kal-mayanai bach
And singers and dancers; all My fountains (thoughts) are in you (You).

Included among the excellent features of Tziyon is that it has many "singers and dancers."  For this reason, "all My thoughts" and providence "are in you" - in Tziyon.

Another interpretation says: "All My fountains" of wisdom "are in you."  All the fountains of wisdom that I draw from, are found "in you" - in Tziyon.  Similarly it says, "Therefore with joy will you draw water out of the wells of deliverance" (Yeshayahu 12:3).

In Tziyon are to be found people of many talents, among them singers and dancers.  A related reading says: Even as they dance, they compose songs.

What will both the dancers and singers chant?  They will sing, "All My fountains are in you."  They will declare that I have sealed off all My fountains to prevent their waters from spreading to the gentiles.  Everything should be only "in you."

This also alludes to, "A garden locked is my sister, O bride, a fountain locked, a spring sealed up" (Shir HaShirim 4:12).  The Jewish people have fenced themselves off from becoming assimilated among the nations.

Not only do we acclaim Tziyon, but so do the singers and musicians, and the flute players, who proclaim to everyone that G-d said, "All My" providence and directed "thoughts are in you."  As it says, "A land which HaShem your G-d cares for; the eyes of HaShem your G-d are always upon it, from the beginning of the year to the end of the year" (Devarim 11:12).

The Midrash says: Said Rabbi Yehudah bar Simon in the name of Rabbi Meir:  Just as the wellspring brings forth new waters every moment, so the people of Yisrael chant songs every moment.  Thus it says, "And singers and dancers; all my fountains are in You."  The Chachamim say: Just as the men chant songs, so do the women chant songs.

A person has to check to see whether or not he is connected to HaShem. “And singers and dancers alike shall say, All my interest is in You.” (Tehillim 87:7) Divine service is attachment to G-d. 

Rashi and Radak both note that "wellsprings" (fountains) represent the outpouring of the inner dimension. Wellsprings bubble with fresh water all day and night. Yisrael, too, never ceases to praise G-d for His goodness and for giving us the privilege of serving Him. Our music is the wellspring embodied in Torah and good deeds.



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Perek Shirah - Rivers Say

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נְהָרוֹת אוֹמְרִים - Rivers Say:
Tehillim 98:8
נְהָרוֹת יִמְחֲאוּ-כָף יַחַד הָרִים יְרַנֵּנוּ
neharot yimchau-chaf yachad harim yeranenu
Let the floods (rivers) clap hands; let mountains rejoice in song together.

The Scripture refers here to the Messianic Age, of which it says, "May he have dominion also from sea to sea, and from the river to the ends of the earth" (v72:8).  At that time, the sea will "roar" out of much gladness, and so will "the world, and they who dwell therein."

"Let the rivers clap hands." Those who dwell by the rivers will clap hands out of great happiness.  Similarly, the Scripture says, "They clapped their hands, and said: 'Long live the king!'" (Melachim Bet 11:12).

"Let the mountains rejoice in song together."  If until now some trees were barren and only the fruit-bearing trees rejoiced in song (cf. v96:12), at the time of the Redemption all trees will bear fruit.  Even barren trees on the "mountains" will "rejoice in song together" with other trees.

It says, "The earth is HaShem's, and the fullness thereof, the world and they who dwell in it.  For He has founded it upon the seas, and established it upon the rivers" (v24:1,2).  Hence the Scripture says here, "Let the seas roar, and its fullness; the world, and they who dwell in it.  Let the rivers clap hands; let mountains rejoice in song together."  This corresponds to, "He sends forth springs into the valleys; they run between the mountains" (v104:10).

The rivers symbolize the multitudes and the mountains are their leaders.  When the people and their leaders are united in serving G-d, they justly clap their hands and sing for joy, for they serve the world and their Creator.

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Perek Shirah - Sea Says

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יַמִּים אוֹמְרִים - Sea Says:
Tehillim 93:4
מִקֹּלוֹת מַיִם רַבִּים אַדִּירִים מִשְׁבְּרֵי-יָם אַדִּיר בַּמָּרוֹם יְהוָה
mikolot mayim rabim adirim mishbereiyam adir bamarom HASHEM
Above the voices of many waters, the mighty breakers of the sea, HaShem on high is mighty.

G-d dwells "above," beyond human perception, in a lofty realm that is higher than man's comprehension.  However, due to the "voices of many waters, the mighty breakers of the sea," it is made known to everyone that "HaShem on high is mighty."  G-d is overwhelmingly powerful in His realm on high.

A story is told about the Roman emperor Hadrian who wanted to know the secret of the ocean.  He cast ropes into the water for three years, and then he heard an echo-voice proclaim, "Cease, Hadrian!"  He also wanted to know how the waters praise G-d.  He made glass chambers, placed hem in them, and lowered them into the ocean.  They reported hearing the ocean sing in praise, "HaShem is mighty on high."
This also alludes to the nations generally, who are likened to an immense quantity of "mighty waters."  From their roaring it becomes clear to all that You are "mighty on high," and You can annihilate them in an instant.  Yet You show forbearance and let them be.  Thus our Sages have taught: Those things, yes, those very things are His mighty acts and His wondrous deeds.

Adir BaMarom Hashem - the sea reveals the power of HaShem, whose word cannot be denied.

This is the Sea's song: "O mortal man, always remember the only True Source of power, HKB"H!"

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Perek Shirah - Waters Say

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מַיִם אוֹמְרִים - Waters Say:
Yirmeyahu 51:16
לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעַל נְשִׂאִים מִקְצֵה-אָרֶץ 
lekovl titov hamovn mayim bashamayim vayaal nesiim miktze-aretz
When His voice sounds with great masses of water in the heavens, 
and He raises vapors from the ends of the earth;

The Daat Sofrim states that this prayer is related to the emotions aroused in Yisrael by the sight of the many bodies of water which they saw in Babylon.  Water is the symbol of life and of Torah, too.  For Torah, like the clouds, combines earthly effort with Heavenly largess to give spiritual life and nourishment to Creation.

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Perek Shirah - Fields Say

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שָׂדוֹת אוֹמְִים - Fields Say:
Mishlei 3:19
יְהוָה בְּחָכְמָה יָסַד-אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה
HASHEM bechachma yasad-aretz konen shamayim bitvuna

HASHEM founded the earth by wisdom; He established the heavens by understanding.

The Sage begins in praise of wisdom.  How great is her excellence!  For behold: "HaShem founded the earth by wisdom," and He "established the heavens by understanding."

G-d called upon wisdom by imbuing it with the power to create heaven and earth.  By understanding "He created the heavens," for, behold, the heavenly bodies have not strayed from their paths since the day they were created.  When a man erects an edifice, after a time it is in need of repair.  But their function remains unimpaired.

Wisdom is mentioned first, for it pertains to the beginning stage.  Then comes understanding, which is set forth by inferring one thing from another.  "Knowledge" (v3:20) is established through careful thought which involves holiness, the fear of G-d and familiarity with the knowledge taught by the Sages.  Those three aspects go together.  For when there is no knowledge, there is no understanding; and when there is no understanding, there is no knowledge.

Wisdom - compare it to a drowning man who is thrown a piece of wood to grab a hold of.  The present verses pertain to people who have fallen down and require a "tree" to hold them up (cf. 3:18).  Principally it means to repent and turn back to G-d through the power of the Torah that is called "a tree of life" (ibid.).

Just as a tree brings life into the world, so does the Torah.  Just as a tree undergoes changes yet does not cease to live, so the person who devotes himself to Torah study is not cut off even after departing from this world.  In the World to Come he continues to live an external life.

When G-d created the world, He first consulted the Torah; as it says, "HaShem founded the earth by wisdom."  Accordingly, commenting on "In the beginning G-d created (Bereishit 1:11), the Targum Yerushalayim says: G-d created with wisdom.

The field is metaphor for man.  If untapped, wisdom remains wasted potential. Our mission is to nurture the G-d-given spark of wisdom and to make of it a crop that will gladden the heavens.



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Perek Shirah - Desert Says

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מִדְבָּר אוֹמֵר - Desert Says:

Yeshayahu 35:1

 יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת
yesushoum midbar vetziya vetagel arava vetifrach kachavatzalet
The desert and the wasteland shall rejoice; the wilderness shall exult and blossom like a lily.

Yerushalayim and Tziyon, which were "desert and wasteland" throughout Jewish exile, shall rejoice upon Jewish Redemption - they shall blossom, prosper and flourish.  

Deep in the heart of Yisrael, the seed of Its essence will always remain alive, awaiting the breath of repentance and hope.  redemption would come.  The Torah was given in a wasteland and it gave life to a people.  So, too, the people will give life to the wasteland of Tziyon, and Eretz Yisrael will blossom like a lily.

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Perek Shirah - Gehinnom Says

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גֵּיהִנֹּם אוֹמֵר - Gehinnom Says...

Tehillim 107:9

כִּי-הִשְׂבִּיעַ נֶפֶשׁ שֹׁקֵקָה וְנֶפֶשׁ רְעֵבָה מִלֵּא-טוֹב
ki-hisbia nefesh shokeka venefesh reeva mile-tov
For He has satisfied the longing soul, and the hungry soul He has filled with good.

Concerning thirst the Scripture speaks of "longing," for the craving of the thirsty person for drink is stronger than the craving of the hungry person for food.

Through suffering the soul is filled with praise and thanksgiving to G-d.  The human being receives instruction and becomes complete through suffering.

When man's days on earth are over, his soul longs for the infinite spiritual delights and rewards of the World to Come.  But the years on earth are not free of sin, and sin comes at a price.  There must be atonement.  The blemished soul must be purged and purified in Gehenna before it can be welcomed to the bliss of Paradise above.

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Perek Shirah - Gan Eden Says

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גַן עֵדֶן אוֹמֵר - Gan Eden Says...

Shir HaShirim 4:16

עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו
uri tzafon uvoi teiman hafichi gani yizlu vesamav yavo dodi legano veyochal peri megadav
Awake from the north and come from the south!  
Blow upon My garden, let its spices flow.  
Let my beloved come to his garden and eat its precious fruit.

In Talmudic symbolism, the "north wind" represents the human desire for physical pleasure and gratification; the "south wind" represents the soul's longing for spiritual fulfillment.  Man's mission is to sublimate the succulence of the earth's gardens and elevate it to server the highest spiritual calling.  Adam and Chavah were given the Gan Eden, the perfect setting for this task.  They failed and were banished.  But the Garden remains in G-d's plan, and we will yet combine the two winds and enjoy the ultimate aroma and fruit of holiness. (Rabbi Nosson Scherman)

“Let those whose service is in the north (the non-Jews who can offer only an Olah whose slaughter took place only in the north part of the Sanctuary) be removed from their prominence in favor of those whose service is in the south (the Jewish nation who may also offer Shelamim which may be slaughtered
even in the southern part.)” 

This transfer of importance from the nations of the world to the Jewish nation, Rashi points out, refers to the welcoming of the Mashiach as redeemer.

What is the significance of this distinction between Olah and Shelamim?  The Olah represents a total offering of an earthly possession to Heaven, a universal concept which even those without Torah are capable of appreciating. Shelamim, however, comes from the word “Shalom” - peace - because its offering
effects peace between the altar, the Kohanim and the owner who all share in its parts. This sublime concept that even through his eating of sacrificial flesh a man participates in the service of his Creator is limited to the nation whose multitude of Torah commandments trains it to comprehend such a challenge and opportunity.
(Zevachim 116a)

Allegorical reading of Shir HaShirim 4:16 following Rashi:

"Awake from the north and come form the south!  Like the winds let My exiles return to My garden, let their fragrant goodness flow in Yerushalayim.  Let but my Beloved come to His garden and enjoy His precious people."

Allegorically, Yisrael's host nations will be so overwhelmed by the miracles preceding the Redemption that they will bring Jews to Eretz Yisrael. (Yeshayahu 66:20)

In the Temple, Jews will say to G-d..."Let but my Beloved come to His garden and enjoy His precious people."  If You are there, all is there.

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Perek Shirah - Earth Says

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אֶרָץ אוֹמֶרֶת - Earth Says...

Tehillim 24:1
לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ
L'HASHEM haaretz umeloa tevel veishevei va
The earth is HaShem's, and the fullness thereof, the world and they that dwell in it.

And it says...

Yeshayahu 24:16
מִכְּנַף הָאָרֶץ זְמִרֹת שָׁמַעְנוּ צְבִי לַצַּדִּיק וָאֹמַר רָזִי-לִי רָזִי-לִי אוֹי לִי בֹּגְדִים בָּגָדוּ וּבֶגֶד בּוֹגְדִים בָּגָדוּ
miknaf haaretz zemirot shamanu tzevi latzadik vaomar razi-li razi-li oi li bogdim bagadu uveged bogdim bagadu
From the end of the earth, songs do I hear - glory for the righteous!  
But I say, this is my secret, this is my secret!  
Woe is me, for traitors will betray, a treacherous betrayal will they betray!



The Zohar says that the Holy Spirit first rested upon David and only then he uttered this song.  This song makes clear that the purpose of Creation is to establish the kingship of G-d in the world.  David composed this psalm for the occasion when the Aron would be placed in the Holy Temple - "His sanctuary" (24:3)

David goes on to describe the qualities that a man must possess before he can enter the Beit HaMikdash, and he concludes the psalm with the verses that will be recited when the Aron will be brought into the Temple.  They begin, "Lift up your heads, O you gates, and be lifted up, you everlasting doors; so the King of glory may enter." (24:7).

Yeshayahu hears in his prophetic vision the songs to be sung in the Future - from the "end of the earth," from the End of Days, those songs can be heard throughout time.  The time will then come when the righteous will reign and G-d will give them glory.  When will this be?  Yeshayahu knows, but cannot say - he is sworn to secrecy.  But this much he can say, much suffering will pass, much treacherous betrayal of the Jewish people.  And Yeshayahu wails repeatedly, over the betrayal of his people and over the fate of those who betray them.

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Perek Shirah - Song of the Universe - CHAPTER ONE: Heavens Say

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Rabbi Yehudah HaNasi said:  

Whoever is engrossed in Perek Shirah in this world, 
will merit to learn, teach, observe, perform, and fulfill; 
and his Torah learning will remain with him, 
he will be rescued from the Evil Inclination,
from an evil occurance, from jostling in the grave, 
from the judgment of Gehenna, and from the birthpangs of Mashiach.  
And he will live long and merit to live 
in the days of Mashiach and to the life of the World to Come.


Chapter One

Song of Heaven, Earth, and their Legions

Rabbi Eliezer said, "If man's hearts were not stopped up and their eyes sealed, they would be unable to bear the sound of the melodies coming from the solar sphere when it glorifies and praises HaShem!"

שָׁמַיִם אוֹמְרִים - Heavens Say...
Tehillim 19:2
הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד-אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ
hashamayim mesaprim kevod-Kel umaase yadav magid harakia
The heavens declare the glory of G-d, and the firmament proclaims His handiwork.

King David declares that the glory of G-d is revealed in His world in two ways:  

1. by looking closely at the wonders of the world that He created.
2. and through Torah.

He makes it known, in fact, that the glory of G-d can be discerned more by reading through the Torah than by peering at the sun and the moon and the host of heaven.

Chazal teach that when at the Creation of the sun was first established in its orbit, it raised is voice in sweet melody and sang, "Give thanks to HaShem, proclaim His Name, declare His doings among the peoples" (Yeshayahu 12:4).   

To what can this be compared?

A man was passing through a forest and beheld a house.  He went inside and found a table set with beautiful dishes that were arranged in a most orderly pattern.  He spent a few moments in the house and expressed a great desire to dine.  But he departed in the meantime, and when he returned, he found the table covered with a great variety of foods.  So he was certain that someone lived in that house, although he could not be seen. 

Similarly, "The heavens declare the glory of G-d; and the firmament proclaims His handwork."


"Raise your eyes on high and see Who created these!" 
(Yeshayahu 40:26)

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