In the Law and the Prophets, God reaches out to man. The initiative is His. The message is His. He communicates, we receive. Our God-given free will allows us to be receptive, to be accepting, to turn a deaf ear, to reject. In the Psalms, human beings reach out to God. The initiative is human. The language is human. We make an effort to communicate. He receives; He chooses to respond or not, according to His inscrutable wisdom. He gives his assent or withholds it.
In the Psalms, the human soul extends itself beyond its confining, sheltering, impermanent house of clay. It strives for contact with the Ultimate Source of all life. It gropes for an experience of the divine Presence. The biblical psalms are essentially a record of the human quest for God. Hence, the variety of forms in which the ancient psalmists expressed themselves, reflective of the diverse and changing moods that possessed them as they do all human beings. In short, the psalms constitute a revealing portrayal of the human condition. No wonder that they infuse and inform the basic patterns of both Jewish and Christian worship, give character and essence to their respective liturgies, and govern the life of prayer and spiritual activity of the individual and the congregation.
The Book of Psalms (/sɑːmz/ or /sɔː(l)mz/ SAW(L)MZ; Hebrew: תְּהִלִּים, Tehillim, "praises"), commonly referred to simply as Psalms, the Psalter or "the Psalms", is the first book of the Ketuvim ("Writings"), the third section of the Hebrew Bible, and a book of the Christian Old Testament. The title is derived from the Greek translation, ψαλμοί, psalmoi, meaning "instrumental music" and, by extension, "the words accompanying the music". The book is an anthology of individual psalms, with 150 in the Jewish and Western Christian tradition and more in the Eastern Christian churches. Many are linked to the name of David. David is specifically noted as the author of 73 psalms in the titles of the psalms but his authorship is not accepted by some highly critical modern scholars.
There are 5 'Books' of Psalms, each of which ends with a verse of praise to God:
- Book 1 (Psalms 1–41)
- Book 2 (Psalms 42–72)
- Book 3 (Psalms 73–89)
- Book 4 (Psalms 90–106)
- Book 5 (Psalms 107–150)
Hermann Gunkel divided them by genre. 5 main types:
•Hymns of praise
•Communal laments
•Royal psalms
•Individual laments
•Individual thanksgiving
Also:
•Communal thanksgiving
•Wisdom psalms
•Pilgrimage psalms
•Prophetic liturgies
The longest Psalm (119) is 176 verses. The shortest Psalm (117) is 2 verses.
Many Psalms carry the names of individuals, the most common (73 psalms) being of David, and thirteen of these relate explicitly to incidents in the king's life. Others named include Asaph (12), the sons of Korach (11), Solomon (2), Moses (1), Ethan the Ezrahite (1), and Heman the Ezrahite (1).
The biblical poetry of Psalms uses parallelism as its primary poetic device. Parallelism is a kind of symmetry, in which an idea is developed by the use of restatement, synonym, amplification, grammatical repetition, or opposition.
Many Jews recite the entire book of Psalms regularly, but the main Psalms of Jewish prayer include:
Daily Morning Verses of Praise / Pesukei DeZimra
Psalm 30
Psalm 100
Psalm 145 (Ashrei)
Psalms 146-150
Shabbat/Festival Morning Verses of Praise / Pesukei DeZimra
Psalm 30
Psalm 19
Psalm 34
Psalm 90-91
Psalm 135-6
Psalm 33
Psalm 92 (Mizmor Shir leYom HaShabbat) - 93
Psalm 145 (Ashrei)
Psalms 146-150
Psalms for each day of the Week
Sunday - Psalm 24
Monday - Psalm 48
Tuesday - Psalm 82
Wednesday - Psalm 94
Thursday - Psalm 81
Friday - Psalm 93
Saturday - Psalm 92 (Mizmor Shir leYom HaShabbat)
Psalms for Kabbalat Shabbat (Welcoming the Sabbath)
Psalm 95-99
Psalm 29
Psalm 92 (Mizmor Shir leYom HaShabbat) - 93
Hallel (recited on New Moons and Festivals)
Psalm 113-118
Psalms for Special Days
New Moon - Psalm 104
Psalm for Ellul and the High Holy Days - Psalm 27
Psalm for a house of mourning - Psalm 49 or Psalm 16
Saturday Night - Psalm 91
Psalm for Chanukah - Psalm 30
(5) Happy are those who dwell in Your house, they will ever praise You. selah
(15) Happy the people who have it so; happy the people whose God is the LORD.
(18) But we will bless the LORD now and forever. Hallelujah.
Rabbi Elazar said that Rabbi Avina said: Anyone who recites: “A Psalm of David” (Psalms 145) three times every day is assured of a place in the World-to-Come. What is the reason? If you say that it is because it is arranged alphabetically, then let us say: “Happy are they who are upright in the way” (Psalms 119) where the alphabetical arrangement appears eight times. Rather, if you suggest that this particular chapter is recited because it contains: “You open Your hand and satisfy every living thing with favour” (Psalms 145:16), then let us recite the great hallel (Psalms 136), in which numerous praises are written, including: “Who provides food to all flesh, Whose kindness endures forever” (Psalms 136:25). Rather, the reason is because it contains both an alphabetic acrostic as well as mention of God’s provision of sustenance to all creation.
1. A…song of praise. This is the only psalm so designated. The Hebrew term tehilah yields in rabbinic Hebrew the plural tehilim, which is the set title in Hebrew for the Book of Psalms. Although psalms of supplication are actually more numerous in the canonical collection, the assumption of post-biblical Jewish tradition was that the purpose par excellence of the poetry of psalms was to praise God. This assumption accords with the view of the ancient editors, for the last six psalms, beginning with this one, are all psalms of praise. It should be said that even the psalms of supplication very often contain elements of praise.
-Alter, Robert. The Book of Psalms: A Translation with Commentary (p. 634). W. W. Norton & Company. Kindle Edition.
(א) שִׁ֣ירוּ לַ֭יהוָה שִׁ֣יר חָדָ֑שׁ שִׁ֥ירוּ לַ֝יהוָ֗ה כָּל־הָאָֽרֶץ׃ (ב) שִׁ֣ירוּ לַ֭יהוָה בָּרֲכ֣וּ שְׁמ֑וֹ בַּשְּׂר֥וּ מִיּֽוֹם־לְ֝י֗וֹם יְשׁוּעָתֽוֹ׃ (ג) סַפְּר֣וּ בַגּוֹיִ֣ם כְּבוֹד֑וֹ בְּכָל־הָֽ֝עַמִּ֗ים נִפְלְאוֹתָֽיו׃ (ד) כִּ֥י גָ֘ד֤וֹל יְהוָ֣ה וּמְהֻלָּ֣ל מְאֹ֑ד נוֹרָ֥א ה֝֗וּא עַל־כָּל־אֱלֹהִֽים׃ (ה) כִּ֤י ׀ כָּל־אֱלֹהֵ֣י הָעַמִּ֣ים אֱלִילִ֑ים וַֽ֝יהוָ֗ה שָׁמַ֥יִם עָשָֽׂה׃ (ו) הוֹד־וְהָדָ֥ר לְפָנָ֑יו עֹ֥ז וְ֝תִפְאֶ֗רֶת בְּמִקְדָּשֽׁוֹ׃ (ז) הָב֣וּ לַ֭יהוָה מִשְׁפְּח֣וֹת עַמִּ֑ים הָב֥וּ לַ֝יהוָ֗ה כָּב֥וֹד וָעֹֽז׃ (ח) הָב֣וּ לַ֭יהוָה כְּב֣וֹד שְׁמ֑וֹ שְׂאֽוּ־מִ֝נְחָ֗ה וּבֹ֥אוּ לְחַצְרוֹתָֽיו׃ (ט) הִשְׁתַּחֲו֣וּ לַ֭יהוָה בְּהַדְרַת־קֹ֑דֶשׁ חִ֥ילוּ מִ֝פָּנָ֗יו כָּל־הָאָֽרֶץ׃ (י) אִמְר֤וּ בַגּוֹיִ֨ם ׀ יְה֘וָ֤ה מָלָ֗ךְ אַף־תִּכּ֣וֹן תֵּ֭בֵל בַּל־תִּמּ֑וֹט יָדִ֥ין עַ֝מִּ֗ים בְּמֵישָׁרִֽים׃ (יא) יִשְׂמְח֣וּ הַ֭שָּׁמַיִם וְתָגֵ֣ל הָאָ֑רֶץ יִֽרְעַ֥ם הַ֝יָּ֗ם וּמְלֹאֽוֹ׃ (יב) יַעֲלֹ֣ז שָׂ֭דַי וְכָל־אֲשֶׁר־בּ֑וֹ אָ֥ז יְ֝רַנְּנ֗וּ כָּל־עֲצֵי־יָֽעַר׃ (יג) לִפְנֵ֤י יְהוָ֨ה ׀ כִּ֬י בָ֗א כִּ֥י בָא֮ לִשְׁפֹּ֪ט הָ֫אָ֥רֶץ יִשְׁפֹּֽט־תֵּבֵ֥ל בְּצֶ֑דֶק וְ֝עַמִּ֗ים בֶּאֱמוּנָתֽוֹ׃
1 Sing a new song to the Lord!
Let the whole earth sing to the Lord!
2 Sing to the Lord; praise his name.
Each day proclaim the good news that he saves.
3 Publish his glorious deeds among the nations.
Tell everyone about the amazing things he does.
4 Great is the Lord! He is most worthy of praise!
He is to be feared above all gods.
5 The gods of other nations are mere idols,
but the Lord made the heavens!
6 Honor and majesty surround him;
strength and beauty fill his sanctuary.
7 O nations of the world, recognize the Lord;
recognize that the Lord is glorious and strong.
8 Give to the Lord the glory he deserves!
Bring your offering and come into his courts.
9 Worship the Lord in all his holy splendor.
Let all the earth tremble before him.
10 Tell all the nations, “The Lord reigns!”
The world stands firm and cannot be shaken.
He will judge all peoples fairly.
11 Let the heavens be glad, and the earth rejoice!
Let the sea and everything in it shout his praise!
12 Let the fields and their crops burst out with joy!
Let the trees of the forest sing for joy
13 before the Lord, for he is coming!
He is coming to judge the earth.
He will judge the world with justice,
and the nations with his truth.
1. Sing to the LORD a new song! In this celebration of God’s majesty, it is of course in the interests of the psalm poet to proclaim that this is a fresh and original composition. In point of fact, it is a weaving together of phrases and whole lines that appear elsewhere. Yair Hoffman actually characterizes it as a “mosaic” of lines drawn from familiar psalms. The very familiarity, of course, might have enhanced its accessibility to the Israelite worshipper.
-Alter, Robert. The Book of Psalms: A Translation with Commentary (p. 442). W. W. Norton & Company. Kindle Edition.
"From what, then, does God's salvation save us from? The Hebrew word is used repeatedly in the psalms to describe God extricating people from bad situations, including human enemies and illness. Thus, the psalmist here urges us to thank God "every day" for rescuing us from real and potential attackers, whether human, bacterial, or anything else. Certainly now that we know how the body's immune system saves us minute by minute from disease-carrying microbes, we have new and powerful evidence that we should, in the words of the Amidah, thank God daily "for your miracles that are with us every day".
-Elliott Dorff, in L Hoffman ed. "My People's Prayerbook: vol 8 Kabbalat Shabbat"
A Psalm, a Song for the Sabbath Day
1 It is good to give thanks to the Lord,
to sing praises to the Most High.
2 It is good to proclaim your unfailing love in the morning,
your faithfulness in the evening,
3 accompanied by a ten-stringed instrument, a harp,
and the melody of a lyre.
4 You thrill me, Lord, with all you have done for me!
I sing for joy because of what you have done.
5 O Lord, what great works you do!
And how deep are your thoughts.
6 Only a simpleton would not know,
and only a fool would not understand this:
7 Though the wicked sprout like weeds
and evildoers flourish,
they will be destroyed forever.
8 But you, O Lord, will be exalted forever.
9 Your enemies, Lord, will surely perish;
all evildoers will be scattered.
10 But you have made me as strong as a wild ox.
You have anointed me with the finest oil.
11 My eyes have seen the downfall of my enemies;
my ears have heard the defeat of my wicked opponents.
12 But the godly will flourish like palm trees
and grow strong like the cedars of Lebanon.
13 For they are transplanted to the Lord’s own house.
They flourish in the courts of our God.
14 Even in old age they will still produce fruit;
they will remain vital and green.
15 They will declare, “The Lord is just!
He is my rock!
There is no evil in him!”
On the fifth day of the week the Levites would recite the psalm beginning: “Sing aloud to God our strength” (Psalms 81:2), because on the fifth day of Creation He created birds and fish to praise His name. On the sixth day of the week they would recite the psalm beginning: “The Lord reigns, He is clothed with majesty” (Psalms 93:1), because on that day He completed His labor and ruled over all of creation in full glory. On the seventh day of the week, Shabbat, they would recite the psalm beginning: “A psalm, a song for the day of Shabbat” (Psalms 92:1), as the future world will be a day that is all Shabbat.
(1) Praise the LORD; for He is good, His steadfast love is eternal. (2) Praise the God of gods, His steadfast love is eternal. (3) Praise the Lord of lords, His steadfast love is eternal; (4) Who alone works great marvels, His steadfast love is eternal; (5) Who made the heavens with wisdom, His steadfast love is eternal; (6) Who spread the earth over the water, His steadfast love is eternal; (7) Who made the great lights, His steadfast love is eternal; (8) the sun to dominate the day, His steadfast love is eternal; (9) the moon and the stars to dominate the night, His steadfast love is eternal; (10) Who struck Egypt through their first-born, His steadfast love is eternal; (11) and brought Israel out of their midst, His steadfast love is eternal; (12) with a strong hand and outstretched arm, His steadfast love is eternal; (13) Who split apart the Sea of Reeds, His steadfast love is eternal; (14) and made Israel pass through it, His steadfast love is eternal; (15) Who hurled Pharaoh and his army into the Sea of Reeds, His steadfast love is eternal; (16) Who led His people through the wilderness, His steadfast love is eternal; (17) Who struck down great kings, His steadfast love is eternal; (18) and slew mighty kings— His steadfast love is eternal; (19) Sihon, king of the Amorites, His steadfast love is eternal; (20) Og, king of Bashan— His steadfast love is eternal; (21) and gave their land as a heritage, His steadfast love is eternal; (22) a heritage to His servant Israel, His steadfast love is eternal; (23) Who took note of us in our degradation, His steadfast love is eternal; (24) and rescued us from our enemies, His steadfast love is eternal; (25) Who gives food to all flesh, His steadfast love is eternal. (26) Praise the God of heaven, His steadfast love is eternal.
From where does the great hallel begin and where does it end? Rabbi Yehuda says: From “Give thanks” (Psalms 136:1) until “The rivers of Babylon” (Psalms 137:1). And Rabbi Yoḥanan says: From “A song of ascents” (Psalms 134:1) until “The rivers of Babylon.” Rav Aḥa bar Ya’akov said: From “For the Lord has chosen Jacob for Himself” (Psalms 135:4) until “The rivers of Babylon.” The Gemara asks: And why is this section called the great hallel? Rabbi Yoḥanan said: Because this passage states that the Holy One, Blessed be He, sits in the heights of the universe and dispenses food to every creature. The whole world praises God for His kindness through the great hallel, which includes the verse: “Who gives food to all flesh” (Psalms 136:25). Rabbi Yehoshua ben Levi said: These twenty-six mentions of the word hodu, give praise, in this hallel (Psalms 136), to what do they correspond? He explains: They correspond to the twenty-six generations that the Holy One, Blessed be He, created in His world, and to whom He did not give the Torah. There were ten generations from Adam to Noah, another ten from Noah to Abraham, and six generations from Abraham to Moses and the revelation at Sinai, i.e., Isaac, Jacob, Levi, Kehat, Amram, and Moses. And God sustained them through His mercy, even though they were undeserving.
"Of the twenty-six line in this psalm, each praising a different divine attribute, all but three refer to God's transcendant power manifested to human beings (especially to God's servant, Israel), through supernatural, or, at the very least, superhuman acts. In the beginning, God wrested a world from chaotic darkness by creating heaven and earth and the "great lights". God then wrested a nation - a chosen people - out of the darkness of slavery, crushing their oppressors in Egypt and mighty kings who later blocked their entry to the Promised Land.
This psalm portrays God as majestic and awesome: the master of life and death. As we chant the hypnotic refrain ki l'olam chasdo ("His love is everlasting") however, we feel anything but mercy emanating from God's "outstretched arm". For although the world began with wondrous gifts - a stable universe illumined by the sun, moon, and stars - Israel's beginning as a nation, freed from Egyptian servitude and reassigned to God's service, is marked by violence and destruction: Egypt's first-born are killed, Pharaoh's army drowned, great kings cut down, all in order for Israel to receive its nachalah, its heritage. What manner of mercy is this?
Perhaps the key to unlocking this theological paradox can be found in the closing verses of the psalm, when God descends from the heights in order to tend to the earth's inhabitants with chesed - "lovingkindness", as the King James version renders it - in order to denote God's special solicitude shown in caring for earthly creatures. This is the maternal side of God, who tends to the sick, raises up those who are bent over, clothes the naked, and hears the cry of the bereft.
One of the final verses of this psalm portrays God as the One who "remembered us when we were low", literally, in a state of depression. This verse represents an abrupt shift in the psalm's narrative sequence. Having just praised God for redeeming us from Egypt and bringing us successfully into Canaan, why should we be low? And then the psalm veers off on yet another tangent, praising God "Who gives food to all creatures". Why speak of God's maternal nurturing quality in this otherwise grand spectacle of cosmic creation and divine potency?
Only this intimate, mindful God takes notice of our moods, shows sensitivity to our hunger and thirst, and responds to our call for mercy. We can expect no such attention from the "God of Gods" or "Lord of Lords", whom we acknowledged at the beginning of the psalm. As we repeat the refrain, "His love is everlasting", we move in our imagination from the love shown Israel in the past - at the dawn of the world, at the dawn of the nation - to the loving-kindness we ask for now, when we feel vulnerable, or when we hunger for faith and sustenance.
-Ellen Frankel, in L Hoffman ed. "My People's Prayerbook: vol 10 Shabbat Morning"
10. All the nations surrounded me. Now the plight from which the speaker has been rescued is expressed in military terms. The “I” thus might be the king, though it is also possible that the image of battling armies is a metaphor for some other kind of distress. I cut them down. The exact meaning of the Hebrew verb amilam is uncertain. This translation follows a widely adopted guess that it is derived from the root mol, which in a different conjugation means “to circumcise.”
-Alter, Robert. The Book of Psalms: A Translation with Commentary (pp. 535-536). W. W. Norton & Company. Kindle Edition.
Further Reading:
-My People's Prayerbook Series
-Nahum Sarna "On the Book of Psalms"
-Robert Alter "The Book of Psalms"
- The Jewish Study Bible, ed. Adele Berlin and Marc Zvi Brettler.
-Benjamin Segal’s A New Psalm