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T H E P I R C H E I S H O S H A N I M R O A D M A P T O P R A Y E R P R O J E C T
The Roadmap t o Prayer
Lesson 4
Pirchei Shoshanim 2005
This shiur may not be reproduced in any f orm without permission of the copyright hol der
43
A Song of Appr eci at i on
M i zmo r Leso d ah
B B a a c c k k g g r r o o u u n n d d n : pn n : pn
This Psal m is the last of eleven Psalms composed by M oshe Rabbei nu (Moses) The
f irst is Psal m 90 which begins T efi l l a l eM oshe (A prayer composed by M oses) and it ends
with this Psal m. . Af ter reciting H odu (or after Baruch Sheomar according to N usach
Sefard) one recites this chapter of Psalms
1
.
Appreci at i ng our Cl ose Rel at i onshi p wi t h Hashem
This Psalm begins with praise of G-d in the f orm of T odah. The word T odah
means appreci ati on or thank sgi vi ng. According to Rav Hirsch, it is an
acknowledgement of what G-d has meant f or us in the past and what He still
means to us today. Also, it is a declaration to what our relationship to Him should
be in the f uture.
I n this particular chapter of Psal ms, T odah refers to a continuous state of joy of
serving G-d in our daily af f airs, not just when we are f ormally davening (praying)
to Him or when we bring of f erings in His Holy Temple - the Bei s H ami k dash. This
inner sense of joy is not altered by any outward circumstance. All mankind will
1
Chapter 100
Lesson
4
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T
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e
e
R
R
o
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m
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attain this level - as mentioned at the end of the previous Psal m
2
, when G-d
reveals His Divine Presence to all people in the time of the coming of the M essi ah.
T he scene was i n N azi Germany i n Barrack 10 of the Bergen-Belsen concentrati on
camp duri ng W orld W ar I I . A few women who work ed forced labor on German
machi nery, managed to smuggl e enough grease away from the machi nery, to use for
li ghti ng the M enorah on Chanuk ah. T he Chanuk ah M enorah was fashi oned by
hol l owi ng out a preci ous raw potato that someone had managed to get. T hey candl e-
li ghti ng honors went Rav I srael Shapi ra ztl, otherwi se k nown as the Bluzhever Rebbe
I n order not to arouse the attenti on of their N azi captors, they gathered i n the middl e of
the dark night to l i ght them. E veryone crowded around to catch a gl i mpse of this hol y
man li ghti ng the mak eshift menorah. T he Rebbe reci ted the blessi ngs wi th fervor and joy
whil e everyone look ed on wi th awe and a sense of renewed hope. E veryones spirits were
l i fted ex cept for one al ienated Jew who actual l y reproached the Rebbe for reci ti ng the
tradi ti onal blessi ng of Shehechi yanu - i n whi ch we thank G-d for granti ng us the
opportuni ty to li veto fulfi ll thi s mi tzvah.
H e ask ed the Rebbe, H ow can you thank G-d for k eeping us al ive to perform thi s
mi tzvah when our ex i stence i s no more than a li ving hell ?
T he Rebbe paused before answeri ng and reflected for a moment on the beauti ful event
that just transpi red. H e then sai d to thi s man Y ou k now, I was bothered by the same
questi on. W e are truly li ving through untold sufferi ng and horrors; a li fe walk i ng
constantl y i n the shadow of death. Y et, when I l i t the menorah, an amazi ng scene
unfolded. E veryone, young and old, religi ous and not so reli gi ous, gathered around to
watch and catch a gl i mpse of a mitzvah from which we have been so cruel l y torn. T he
pri de of bei ng a Jew performi ng G-ds commands at that moment was so palpable; one
could feel it throughout ones enti re bei ng. I t was parti cularly then that I appreci ated the
blessi ng of Shehechi yanu; a profound blessi ng thank ing G-d for granti ng us the
opportuni ty to li ve and fulfi ll H i s commands.
4 Aspect s of our Relat ionship wit h G-d
The M albi m
3
explains that 4 aspects of our relationship with G-d are mentioned in
this Psalm.
2
Chapter 99
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1) He made us (H u assanu) :oy n
2) We are His (velo anachnu) :n: :
3) We are His nation and He is our K ing (amo) ny
4) He sustains us and leads us directing our lives i.e. Divine Providence
(vetzonemarisso the sheep he pastures) x n:n .
I n examining our unique & close relationship with G-d, it is important to
appreciate every aspect of it, so that we recognize and realize how extensive it can
be. This is especially important at a time when we owe a debt of gratitude to G-d
f or something in particular He has done for us.
Korban Todah An Offering of Appreciat ion
The Korban T odah was an of f ering brought in the Holy Temple as thanks to
H ashem for rescue f rom 4 dif f icult situations
4
. I t may also be brought by anyone at
any time that wishes to express gratitude to H ashem. Since this animal of f ering was
accompanied by 40 loaves of bread, it could only be brought when it would be
f easible to eat the bread within the prescribed time. 30 were unleavened M atzah
and 10 were leavened bread. Since all these many loaves had to be eaten by
midnight of the day of the of f ering, they were generally shared with f riends and
neighbors. This was the perf ect setting in which gratitude to H ashem could be
demonstrated by telling the story of ones rescue to those present and sharing the
meal. For this reason we do not recite M i zmor L esodah every single day of the year
The Korban was not brought on certain days when the time allotted to eat it was
limited e.g. on Y om Ki ppur eve or the eve of Passover. On Yom Ki ppur eve one is
f orbidden to eat since the f ast begins at nightf all. Likewise, on the eve of Passover
one must ref rain f rom eating both bread and even M atzah during the day, well
3
Mal bi m R Mei r Lei b Ben Yechi el Mi chael Born: Voloshisk, Poland, c. 1809. Died: Kiev, Russia, 1879.
Notes: Commentator and gifted public speaker. He was appointed Rav of Wrteschen in 1839 and Rav of
Bucharest and Chief Rabbi of Romania after 1858. A leading opponent of reform, he was imprisoned due to
false accusations by the reformers. He was sentenced to death and only through the efforts of Sir Moses
Montefiori did the Romanian government change his sentence to exile. Author of Malbim on Chumash, where
he focuses on the connection between the Oral Law and the Written Law, as well as a commentary on the whole
Tanach. Both gained widespread acceptance. Author of Artzot HaChaim, a commentary on the Shulchan
Aruch.
4
See Gemora Berachos 54b f or t he list of people requi red t o bring such an of f ering. They are t hose
who traveled overseas or through the deser t. Also, one who was sick and recovered or was taken
captive and released.
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bef ore nightf all. Hence, on these days we would omit M i zmor L esodah
5
as the
Korban T odah would not be of f ered in the Bei s H ami k dash.
Nowadays, we recite this chapter daily, and not af ter living through one of the
f our events mentioned above. I n the latter situations, one recites Bi rchas H agomel
6
.
L L a a w w s s o : o :
M i zmor L esodah is recit ed every weekday but not on Shabbos or Yom
Tov. I t is, however, recit ed on mi nor hol idays such as Chanuk ah. I t i s
also recit ed during the int ermediat e days of Succos but not during t he
int er mediat e days of Passover since it cont ains 10 leavened br eads
(chamet z) t hat are prohibit ed during Passover.
Some Sephar di m recit e M i zmor L esodah even on the above-ment i oned
holidays as well (but not during t he int ermediat e days of Passover)
7
.
One should recit e M i zmor L esodah wit h much joy and grat it ude and
wit h a t une.
The cust om is to recit e it while st anding.
According t o ot her customs it is said while sit t ing down.
I t is recit ed on t he eve of the f ast day of T i sha BA v and even on t he
f ast of T i sha BA v itself .
May G- ds Gl or y endur e
Yeh i Ch ev o d e H ash em Leo l am
B B a a c c k k g g r r o o u u n n d d n : pn n : pn
This passage is a collection of verses f rom two of the three sections of T anach
8
(The Five books of Moses, and the books of Script ures).
5
Pl ease note t he H al acha secti on of t hi s l esson cont ai ns a f ul l l i st of days we omi t M i zmor L e' sodah and
the vari ous dif f erent customs regarding this.
6
The Blessing of H agomei l (Thanksgiving Blessing) is customarily recited af ter being called up to the
Torah (A l i yah), although the latter is not obligatory and it can be said independently. For f urther details
see Orach Chaim Simon 219. The blessings are as f oll ows: |: a n n _n o u :_ p u :y n | : n : . : nx _ n
nau u a _ n : . au : 5 : _ : n x o . The congregants respond n and then n 5 | : n x o au : . : 5 | : n x n
n : c au.
7
Y al k ut Y osef, Ki tzur volume 1, 45-54:37
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I nterestingly, it consists of 18 verses corresponding to the 18 blessings of the
A mi dah Shemone E srei . G-ds Name is mentioned 19 times corresponding to the
original 18 blessings of the A mi dah Shemone E srei and the subsequent additional
blessing added later in the time of Rabban Gamliel
9
.
In Preparat i on for t he Prai ses of Hal l el ukah
The subject, here, is G-ds glory and sovereignt y. G-ds exaltation over the world
and mankind is emphasized as well. Thus, bef ore beginning the chapters of
H al l el uk ahs (Chapters of Praise) we f irst remind ourselves of G-ds greatness
which is beyond all human comprehension. Once we recognize G-ds eminence,
we can proceed to praise G-d in our own f eeble manner, knowing that we have
really no way of truly comprehending the prof undity of His actions. Only if we
realize that whatever the human mind can appreciate and comprehend is so f ar
f rom His true state of exaltedness can we then proceed to praise G-d with the
Pesuk ei D ezi mra.
G- d r ei gns, G- d has r ei gned, G- d shal l
r ei gn f or al l et er ni t y
H ash em m el ech H ash em m al ach H ash em
y i m l o ch l e o l am v aed
B B a a c c k k g g r r o o u u n n d d n n n n
This is not a single verse in T anach, but it is a combination of three distinct verses.
I t aptly expresses the theme we mentioned earlier in the M i zmor L esodah, that we
must appreciate each aspect of our unique relationship with G-d, past, present,
and f uture.
As stated earlier, this Psal m also alludes to the time of the Messiah when all
mankind will recognize G-d. 3 verses f rom H al l el f ollow emphasizing the
permanence of mankinds recognition of the Creator. This brings us to the verse
of Y i smechu hashamayi m ve' sagei l haaretz, which then leads into the declaration of
H ashem melech leolam vaed, avdu goyi m meartzo
8
T anach is an acr onym f or T orah (Five books of Moses) N eviim (The books of the Prophets) and
K esuvim (The books of Scriptures)
9
Berachos 28b
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G- d r ei gns f or ev er and ev er w hen t he
Nat i ons w i l l hav e per i shed f r om Hi s
ear t h
H ash em m el ech l e o l am v aed , Av d u go y i m
m ear t zo
As the previous verses were alluded to the time of the Messiah, we now learn
that N ations will cease to exist as political entities. They will become families
since all mankind will be united under the banner of G-d. H ashem blesses
Abraham in a similar f ashion all the families of the earth will bless themselves
through Avraham (V eni vrechu becha k ol mi shpechos hoadma).
The Pesukei Dezi mr a Ver ses i n Song
Ashr ei and t he l ast 5 Chapt er s of
Psal ms
B B a a c c k k g g r r o o u u n n d d n n n n
A shrei begins the most important and integral part of Pesuk ei D ezi mra. To f ulf ill
the minimum requirement f or Pesuk ei D ezi mra, one must at least recite Ashrei in
order to validate the opening and closing blessing for Pesuk ei D ezi mra, Baruch
Sheomar and Y i shtabach.
A shrei comprises the chapter of Psalms
10
beginning with the words Tehi l l a L eD ovid
(A praise composed by D avi d). I t consists of verses that begin with the Alef Bet (The
Hebrew alphabet
11
). The two opening verses, which begin with the word A shrei
(fort unate) f rom other Psal ms. They pref ace chapter 145 which itself begins with the
opening words T ehi lla leD ovi d. The reason we do this is to acknowledge our good
f ortune in being chosen for this task of praising G-d.
10
Chapter 145
11
The ori ginal source f or the word al phabet A l ef bet.
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The f ollowing chapters are the next 5 chapters of Psalms. They all begin with the
word H alleluk ah (Prai se G-d) and end with the word H alleluk ah with the f inal
H alleluk ah concluding the book of Psalms. The last verse V aanachnu nevarei ch Kah
H alleluk ah said at the end of A shrei is actually a verse f rom a dif f erent Psal m
12
.
The Gemora in Shabbos 118b states:
Says Rebbe Y ossi L et my porti on be wi th those who reci te the enti re H al l el dai l y.
T hi s means theset of H alleluk ahs of Pesuk ei D ezi mra.
The Abudraham explains that reciting the f inal 6 chapters of Psalms is like sending
an emissary to precede ones Prayer (T efi lla)
13
so that it will be accepted by G-d
with f avor.
The Gemora in Berachos 4b states:
W hoever reci tes Tehi lla leD ovid daily i s assured a porti on i n T he W orld to Come
(Ol am H aba). T he si gni ficance of thi s chapter i s that it contai ns al l the l etters of the
A l ef bet as wel l as the speci al verse (Poseach es yadecha open your hands )
attributi ng the sustenance of all Creation, to G-d. T he T ur i n Si mon 51 says that the
most si gnifi cant part of this chapter i s the verse att ri buti ng the sustenance of all Creati on
to G-d.
The Abudraham maintains that the reason we add the f inal verse V aanachnu
nevarei ch k ah - we wi ll praise G-d is to show that one who recites this chapter with
proper concentration is assured a portion in The World to Come, as the last verse
ends From now until eternity (lit. The World , i.e. the World to Come). On
the other hand Rav Amram writes that we recite it for the sake of saying the
Hallelukah together with the rest of the verses that begin and end with that word.
L L a a w w s s u :+ u :+
One who recites the verse Poseach es yadecha open your hands
without concentration must repeat it.
I f one reminds himself of this f urther into Pesuk ei D ezi mra , one
should go back and repeat this verse and continue f rom there until
12
115:18
13
This ref ers to the subsequent A mi dah/ Shemoneh E srei Prayer.
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the end of A shrei bef ore resuming where one reached in Pesuk ei
D ezi mra, bef ore going back .
I n order f or one to recite the blessings of Baruch Sheomar and
Y i shtabach, one must at least say the verse of A shrei in between.
I f one has a little more time, one should also recite verses 148 and
150 that have multiple mention of the word H alleluk ah
I f one has even more time, the rest of the H allel uk ahs should be
recited bef ore anything else.
C C u u s s t t o o m m xn:n xn:n
I t is customary to touch the arm T efi lli n when reciting the words Poseach es yadecha
and to then kiss those f ingers. After the second half of the verse, one should do
the same f or the head T efi lli n .
H H i i n n t t n: n:
The verse Poseach es yadecha in Hebrew ends with the letters Chet, T af
and Chaf. According to Kabali sti c writings, these lett ers represent the
Angel in charge of income Chatach (|nn) |+ n nno.
Thus when saying Open your hands - Poseach es yadecha, asking G-d to open His
hands and provide us with a means of livelihood, we should understand that it is
only G-d who really provides not our cleverness or the mi ght of our hands .
However, there is an Angel in charge of executing G-ds will. Our Sages have
taught that livelihood is given directly by G-d Himself and not through any
emissaries. Thus, we ask G-d directly to send abundance through the angel
(malach) who is the conduit for this purpose.
Skipping in Pesukei Dezimra
The Gemora in Berachos
14
brings a verse (pasuk ) Behol d G-d, doesnt despi se the l ar g e
assem b l ag e
15
(H ein Kei l k abi r vel o yi moss, Job/ I yov 36: 5). Another verse states G-d
14
D af 8a
15
Literal translation- Behol d G -d i s mi ghty and doesnt despi se
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redeems my soul peaceful l y; because of the m u l t i t u d e. H es wi th me
16
(Padah bashal om nafshi
k ee berabbi m hayah i madee. Theref ore, one must skip part of Pesuk ei D ezi mra if
necessary, in order to reach the A mi dah - Shemone E srei together with everyone
else (tefi lla betzi bbur) because the whole purpose of reciting Pesuk ei D ezi mra is that
the A mi dah Shemone E srei should be readily accepted by G-d., One who prays
Shemone E srei with the rest of the congregation (tefi l l a betzi bbur) is assured that his
prayer will be accepted. I t accomplishes the goal of reciting Pesuk ei D ezi mra more
ef f ectively
17
. I n order to catch up with the congregation, one has to skip some
parts of Pesuk ei D ezi mra as outlined below:
A person must come early enough to shul so that he can put on his
T alli s (Prayer shawl) and T efi lli n and say the Bi rchos H ashachar in
advance so that he is ready to daven the Pesuk ei D ezi mra along with the
congregation (tzi bbur).
I f he is late, then his priority is to reach the A mi dah (Shemone E srei ) so
he can daven together with the congregation.
The Shulchan A ruch H aRav
18
writes T efi llas tzi bbur ( daveni ng wi th a M i nyan
19
) is
always pleasant and accepted by H ashem.
One should not skip the Pesuk ei D ezi mra ent irely, even if it means
missing praying the ShemoneE srei with the congregation.
One who skipped Pesuk ei D ezi mra should say the Pesuk ei D ezi mra
af ter davening but without the blessing of Baruch Sheomar and
Y i shtabach.
16
Literal transl ation- H e redeemed my soul i n peace from battl es agai nst me, for wi th many were agai nst me
17
Accordi ng to this explanation an individual davening without a mi nyan shouldnt skip the Pesuk ei
D ezi mra since he needs t o do as much as he can so t hat his t efi l a is accepted. We need to examine what
would be t he H al acha if someone was davening at home but needs to ski p Pesuk ei D ezi mra so that he
can at least daven at the time the tzi bbur will be davening in shul . I s davening at the same time as the
tzi bbur davens as good as tefi l a betzi bbur? Apparently not. Theref ore most likely he shouldnt change the
order of his t efil a and say t he Pesuk ei D ezi mra wi thout ski ppi ng even i f daveni ng at t he t i me t he tzi bbur
davens is equally signif icant. T h i s m a k es n o se n se a t a l l - I m t o o t i r e d t o so r t i t o u t ! T h i s point will
be discussed in the next shiur ezras H ashem.
18
52: 1 Shul chan Aruch H aRav H aGaon Rabbeinu Shneur Z alman of Liadi/ t he Graz. Born: Liazna, Russia,
1745. Died: Kursk, Russia, 1813.Notes: Founder of Chabad, also known as the Alter Rebbe of Lubavitch and
as the Baal HaTanya. Among other works author of Shulchan Aruch HaRav, a major code of law following
the framework of the Shulchan Aruch and incorporating later authorities;, of Tanya, a major treatise on Kabala
and Chassidic philosophy, and of Torah Or, a collection of Chassidic discourses on the weekly Parshas and
Festivals, published by his grandson, the Tzemach Tzedek.
19
Ten males over the age of Bar M i tzvah
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One should avoid the habit of coming late to davening and skipping
the Pesuk ei D ezi mra or just abbreviating them, because one loses its
benef its and causes more spiritual harm than good.
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Quest ions:
1. What is the main principle behind M i zmor L esodah? (Rav Hirsch)
2. What 4 reasons are listed in M i zmor L esodah that demonstrates our
closeness with H ashem?
3. H e made us (H u assanu) :oy n How does this show our unique
relationship with H ashem? Didnt H ashem make everything, including all
the nations of the world?
4. How many loaves of bread were there in a Korban T odah and how does
this contribute to f ulf illing the purpose of the Korban?
5. Why were certain days not appropriate f or bringing the Korban T odah?
Give some examples.
6. What takes the place of a Korban T odah nowadays?
7. I n which ways does Yehi Chevoderesemble Shemone E srei ?
8. What is unique about the stanza of H ashem melech H ashem malach
H ashem yi mloch leolam vaed?
9. How do we understand the pasuk A vdu goyi m meartzo (the N ati ons wi l l
have perished from H i s earth) since we also know that everyone, even non-
Jews will recognize H ashem as the One and only when He reveals His
glory to the world?
10. Why may it be necessary to skip part of Pesuk ei D ezi mra to reach
Shemone E srei ?
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Answers:
1. The idea is to praise and thank H ashem, f or all that He provides f or us
constantly. We are to show a continuous state of joy in serving G-d in
our daily af f airs, not just when we are f ormally davening to Him or
when we are bringing of f erings in His Holy Temple- the Bei s
H ami k dash.
2. 1) He made us (H u assanu) :oy n
2) We are His (velo anachnu) :n: :
3) We are His nation and He is our K ing (amo) ny
4) He sustains us and directs our lives i.e. Divine Providence (vetzone
marisso thesheep he pastures) n:n x.
3. I t ref ers to H ashem and how He formed us into a nation. Our
nationhood depends on our adherence to Torah and M i tzvos. The
Land of I srael is secondary, being a place where it is ideal to perform
the Torahs commands. Other nations depend solely on their land as
the basis of their nationality.
4. There were 40 loaves of bread, which had to be eaten by midnight.
This meant that friends and neighbors would be invited to share in the
Korban. This provided an audience for the one who brought the Korban
so that he could express his gratitude to H ashem publicly.
5. On certain days one was not allowed to eat the Korban either because
of its Chametz content (E rev Pesach) or because it was a day one was
not allowed to eat at all (Y om Ki ppur).
6. We recite the Bi rchas H agomei l .
7. I t contains 18 verses and the Name of H ashem.
8. I t is a combination of three separate verses.
9. The Nations will cease to exist as political ent ities. Rather they will
exist as f amilies since at this point all mankind will be united as one
under the banner of G-d.
10. Since it is important to daven Shemone E srei with the tzi bbur
(congregation) this ensures the acceptance of the Tefi lla.