Lang: he;
Title: תהלים פרק כד;
Content:
(א) לְדָוִד מִזְמוֹר לַי״י הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ.
(ב) כִּי הוּא עַל יַמִּים יְסָדָהּ וְעַל נְהָרוֹת יְכוֹנְנֶהָ.
(ג) מִי יַעֲלֶה בְהַר י״י וּמִי יָקוּם בִּמְקוֹם קׇדְשׁוֹ.
(ד) נְקִי כַפַּיִם וּבַר לֵבָב אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא נַפְשִׁי וְלֹא נִשְׁבַּע לְמִרְמָה.
(ה) יִשָּׂא בְרָכָה מֵאֵת י״י וּצְדָקָה מֵאֱלֹהֵי יִשְׁעוֹ.
(ו) זֶה דּוֹר דֹּרְשָׁו מְבַקְשֵׁי פָנֶיךָ יַעֲקֹב סֶלָה.
(ז) שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד.
(ח) מִי זֶה מֶלֶךְ הַכָּבוֹד י״י עִזּוּז וְגִבּוֹר י״י גִּבּוֹר מִלְחָמָה.
(ט) שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד.
(י) מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד י״י צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה.
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Lang: en;
Title: Tehillim 24;
Content:
(1) Of David.of David | לְדָוִד – Many psalms include "לְדָוִד" in their title. See Ibn Ezra and Radak in their introductions to the book, that the term can mean either that the psalm was composed by David, about David, or in honor of David. Several commentators assume that this hymn was written to be said when the ark was brought to its resting place, either after returning from war, when David brought it to Jerusalem (Hoil Moshe), or when Shelomo built the Mikdash (Bavli Shabbat 30, Radak). As such, today it is recited in synagogues as the Torah is returned to the ark. Cf. Malbim who suggests that the main theme of the psalm is the ability of man and God to connect and R"Y of Trani that it speaks of God's vengeance in Messianic times. For discussion of these various readings of the hymn, see Psalm 24. A psalm. Hashem's is the earth and all therein, the worldearth... world | הָאָרֶץּ... תֵּבֵל – Though these two terms are somewhat synonymous, see Radak that "אֶרֶץ" can refer to all land, both inhabited and uninhabited, while "תֵבֵל" refers specifically to inhabited areas. Cf. Rashi that here "אָרֶץּ" refers to the land of Israel, and "תֵּבֵל" to the rest of the world. and its inhabitants.and its inhabitants | וְיֹשְׁבֵי בָהּ – In the time of the second Temple, the psalm was sung by the Levites on the first day of the week (Mishna Tamid 7:4), perhaps chosen due to this opening theme of Hashem as creator of all.
(2) For He founded it uponupon | עַל – See Ibn Ezra and Radak that since, originally and by nature, the earth should lie below the sea, the verse highlights that it was an act of Divine providence that the waters were gathered and the lands revealed to lie on top of them. Alternatively, here "עַל" means "with", as per the word's usage in Shemot 35:22 (R. Moshe ibn Chiquitilla), or "next to" (Malbim, Hoil Moshe). seas and established it upon rivers.
(3) Who shall go up on the mountain of Hashem? And who shall standwho shall stand | וּמִי יָקוּם – In other words, who is worthy of ascending and standing in the Temple mount, abode of Hashem? Compare this question and its answer to the similar question and response in Tehillim 15, "מִי יָגוּר בְּאׇהֳלֶךָ מִי יִשְׁכֹּן בְּהַר קׇדְשֶׁךָ". in His holy place?
(4) The clean of hands and pure of heart, who do not take oaths in vainwho do not take oaths in vain | אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא – Or perhaps: "falsely". Compare Shemot 20:6:לֹא תִשָּׂא אֶת שֵׁם י"י אֱלֹהֶיךָ לַשָּׁוְא and commentators there. Literally the phrase reads: "did not raise/bear..." perhaps short for: "did not raise on his lips", as in Tehillim 16:4 and 50:16 (see Shadal on Shemot 20:6). by My soul,by My soul | נַפְשִׁי – See Radak that the speaker of the verse is Hashem, and that "God's soul" is equivalent to "God's name" so that Hashem is saying that the worthy are those who do not take His name in vain or swear by it falsely. Cf. Amos Hakham in Da'at Mikra that the speaker is the psalmist himself, who mentions "those who do not swear falsely, [saying:] by my life...." i.e. "נפשי" is a language of oath taking. See also Minchat Shai for discussion of disputes regarding the reading and writing of the word as either "נפשי" or "נפשו" and how these might affect the verse's meaning. and who do not swear deceitfully.
(5) He shall receive a blessing from Hashem, and righteousnessrighteousness | וּצְדָקָה – In other words, Hashem will act justly towards him. See Hoil Moshe that the connotation is that the blessing will be given out of justice, as recompense for the individual's trust in God. Cf. Malbim on Yeshayahu 59:17 that, when used in reference to Hashem, "צְדָקָה" refers to actions done out of loving kindness and mercy rather than out of justice (and see Tehillim 36:11 where it is parallel to the word "חסד", kindness). As such, he might translate "צְדָקָה" here as "bounty" or "charity" (as the word is used in modern Hebrew). In several verses, as here, "צְדָקָה" is associated with the term "יְשׁוּעָה" (salvation), suggesting that it can take that connotation as well (see Yeshayahu 46:13, 51:6, and Tehillim 98:2). from the God of his salvation.
(6) Such is the generation of those who seek Him, those who search out Your face – Yaakov.Yaakov | יַעֲקֹב – In other words, those who seek God are Yaakov, referring here not to the patriarch but to the nation of Israel. SelahSelah | סֶלָה – The meaning and function of this word (found only in Tehillim and Chavakkuk 3) is debated. Some connect it to the root "סלל", which means to lift up (see Yeshayahu 57:14). Thus Radak (on Tehillim 3:3) suggests that it is not part of the psalmist's words, but is a musical term, signifying that one should raise one's voice, while Hoil Moshe (on Tehillim 3:9) suggests that it is a reference to God, meaning: "To the One on High". Cf. Ibn Ezra that it is an expression of confirmation, meaning: "true" or "it is so", and Targum Yonatan on Chavakkuk 3:3 that it means: "forever".
(7) Raise up your heads, O gates!O gates | שְׁעָרִים – If the psalm was composed to be said when bringing the ark to the Temple (see the note on verse 1), the verse might refer to the gates of the Mikdash, who are asked to open, or perhaps metaphorically to raise their heads out of respect. And be raised, O eternal entrances, that the king of glory may come in!
(8) Who is the king of glory? Hashem, strong and mighty, Hashem, mighty in battle.in battle | מִלְחָמָה – Due to this verse, some have suggested that the psalm was sung when they would return the ark after having taken it to battle.
(9) Raise up your heads, O gates! And raise up, O eternal entrances, that the king of glory may come in!
(10) Who is the king of glory? Hashem of hostsHashem of hosts | י"י צְבָאוֹת – Hashem might be so called since He is God over the hosts of heaven (Ibn Ezra) or because he is God over the hosts of Israel (R. Saadia). Cf. Shadal (on Yeshayahu 1:9) that "צְבָאוֹת" is itself another name for Hashem, so called because He encompasses all the powers attributed by others to the hosts of heavens, whom they perceive as gods. is the king of glory. Selah.Selah | סֶלָה – Regarding the meaning of this word, see the note on verse 6.