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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)

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)

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)

Tehillim 130:1

Shir Hashirim 2:3

[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)

[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)

[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."

וַיַּעַל הָאַרְבֶּה עַל כָּל-אֶרֶץ מִצְרַיִם וַיָּנַח בְּכֹל גְּבוּל מִצְרָיִם כָּבֵד מְאֹד-לְפָנָיו לֹא-הָיָה כֵן אַרְבֶּה כָּמֹהוּ וְאַחֲרָיו לֹא יִהְיֶה-כֵּן

All these destructive species of locusts attacked Egypt at once. For this reason, the word "locusts" (arbeh) is mentioned seven times in this section. The Torah refers to the plague in general as arbeh, since this species was by far the numerous. (Bachya)

The Torah says that "never again" would there be such a plague referring to specifically to arbeh. Never again would there be so many arbeh all at once. there might be plagues of other types of locusts, and altogether they might outnumber the arbeh of Egypt. No single species, however, would ever outnumber these arbeh.

- Me'am Lo'ez, Bachya

Parashat Bo

Ya'akov Blessing Efrayim and Menasheh

וַיִּקַּח יוֹסֵף, אֶת-שְׁנֵיהֶם--אֶת-אֶפְרַיִם בִּימִינוֹ מִשְּׂמֹאל יִשְׂרָאֵל, וְאֶת-מְנַשֶּׁה בִשְׂמֹאלוֹ מִימִין יִשְׂרָאֵל; וַיַּגֵּשׁ, אֵלָיו

Vayikach Yosef et-shneihem et-Efrayim bimino mismol Yisra'el ve'et-Menasheh vismolo mimin Yisra'el vayagesh elav.

48:13 Yosef took the two, Efrayim in his right hand to Yisra'el's left, and Menasheh in his left, to Yisra'el's right, and he came close to him.

 וַיִּשְׁלַח יִשְׂרָאֵל אֶת-יְמִינוֹ וַיָּשֶׁת עַל-רֹאשׁ אֶפְרַיִם וְהוּא הַצָּעִיר וְאֶת-שְׂמֹאלוֹ עַל-רֹאשׁ מְנַשֶּׁה  שִׂכֵּל אֶת-יָדָיו כִּי מְנַשֶּׁה הַבְּכוֹר

Vayishlach Yisra'el et-yemino vayashet al-rosh Efrayim vehu hatza'ir ve'et-smolo al-rosh Menasheh sikel et-yadav ki Menasheh habechor.

48:14 Yisra'el stretched out his right hand and placed it on Efrayim's head [although] he was the younger one. His left hand [he placed] on Menasheh's head. He deliberately crossed his hands, although Menasheh was the firstborn.

Yosef presented them to his father in the proper order, Menasheh the older one on his father's right, and Efrayim the younger one on his father's left. Ya'akov realized that this was the order in which Yosef would place his sons before him. This is why he crossed his arms in order to place his right hand on the head of Efrayim and the left hand on the head of Menasheh. He possessed sufficient divine inspiration to foresee that historically Efrayim would be of greater significance than his senior brother Menasheh. This is why he said of Menasheh (v19) "he too will become a nation, however his younger brother will be greater than he."

According to Rabbeinu Chananel Ya'akov did not actually cross his arms but he placed his hands one on top of the other. What the Rabbi meant was that Ya'akov did not rearrange the position of the boys but the position of his hands. This does not seem right. We do not need Rabbeinu Chananel to tell us this as the Torah had already made it plain that the lads remained in their respective positions but that Ya'akov crossed his hands!

The correct interpretation of Rabbeinu Chananel appears to be that the words שִׂכֵּל אֶת-יָדָיו, "he crossed his hands" mean that relative to Yosef he rearranged his hands. When the Torah said "he stretched out his right hand and placed it on Efrayim's head," the meaning is that he rearranged the boys and placed them so that Efrayim was opposite his right hand, etc. He also rearranged the position of Menasheh so that he stood opposite Ya'akov's left hand. He did not rearrange his own hands at all. All he did was to rearrange the position of the boys. This is the correct meaning of the words שִׂכֵּל אֶת-יָדָיו, i.e. he rearranged them differently from the say Yosef had arranged them. The blessing took effect as a result of Ya'akov placing his hands firmly on the heads of the lads. We find something similar in Bamidbar 27:23 where Moshe placed his hands on Yehoshua and proceeded to bless him, making him his successor. The act of placing one's hands on the person one blesses is designed to facilitate the transfer of the ruach ha-kodesh possessed by the one conferring the blessing to the recipient of said blessing.

When the Sages of old ordained someone they also literally placed their hands on the head of the person so ordained. In the case of the kohanim blessing the people this was physically impossible. Instead the kohen spread his hands heavenwards in a gesture commanding G-d's blessing on those present. This is the deeper meaning of the words שִׂכֵּל אֶת-יָדָיו, the word שִׂכֵּל being derived from שכל, חכמה, "intelligence, wisdom." The ten fingers are to be the instrument which draws down blessings from its celestial source.

כִּי מְנַשֶּׁה הַבְּכוֹר

ki Menasheh habechor

although Menasheh was the first born.

Ya'akov ignored this biological phenomenon as the younger of Yosef's sons displayed signs of spiritual superiority. The use of the word כִּי in the sense of "although" is not unique. We find it being used in the same sense in Tehillim 41:5 רְפָאָה נַפְשִׁי, כִּי-חָטָאתִי לָךְ, "heal me although I have sinned against You." Another example of the use of the word כִּי in the sense of "although" is found in our daily prayer: "forgive us our Father although we have sinned." It would certainly not be logical to translate the words סלח לנו אבינו כי חטאנו, "forgive us our Father for we have sinned."

May HASHEM continue to enlighten us with the Light of His Torah.

- Bachya, Me'am Lo'ez

Vayechi Pardes - End of Days