(מי שבא לירושלים לעליה לרגל היה אומר) אַשְׁרֵי יוֹשְׁ֒בֵי בֵיתֶֽךָ (היינו הכהנים והלויים) עוֹד יְהַלְלֽוּךָ סֶּֽלָה:
אַשְׁרֵי הָעָם שֶׁכָּֽכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיְהֹוָה אֱלֹהָיו:
תְּהִלָּה לְדָוִד אֲרוֹמִמְךָ אֱלוֹהַי הַמֶּֽלֶךְ וַאֲבָרְ֒כָה שִׁמְךָ לְעוֹלָם וָעֶד:
בְּכָל־יוֹם אֲבָרְ֒כֶֽךָּ וַאֲהַלְלָה שִׁמְךָ לְעוֹלָם וָעֶד:
גָּדוֹל יְהֹוָה וּמְהֻלָּל מְאֹד, וְלִגְדֻלָּתוֹ (לגדולת עצמותו) אֵין חֵֽקֶר (אלא לו דומיה תהלה):
דּוֹר (זקני הדור) לְדוֹר (לבחורי הדור) יְשַׁבַּח מַעֲשֶׂיךָ (שראו בימיהם) וּגְבוּרֹתֶֽיךָ (שהוגד להם מדורות הקדומים) יַגִּֽידוּ:
(לכן, גם אני, אמר דוד המלך, משבח) הֲדַר כְּבוֹד הוֹדֶֽךָ וְדִבְרֵי נִפְלְ֒אֹתֶֽיךָ אָשִֽׂיחָה (עם לבבי):
(וכמו שדורות הקדמונים) וֶעֱזוּז נוֹרְ֒אֹתֶֽיךָ יֹאמֵרוּ (כמו ניסי מצרים, וכיוצא) וּגְדֻלָּתְ֒ךָ (גם אני, דוד המלך) אֲסַפְּ֒רֶֽנָּה (תמיד):
(וגם הדורות הבאים אחרי, ילכו בעקבותיי ו-) זֵֽכֶר רַב־טוּבְ֒ךָ יַבִּֽיעוּ וְצִדְקָתְ֒ךָ יְרַנֵּֽנוּ:
חַנּוּן וְרַחוּם יְהֹוָה אֶֽרֶךְ אַפַּֽיִם וּגְדָל־חָֽסֶד:
טוֹב־יְהֹוָה לַכֹּל וְרַחֲמָיו עַל־כָּל־מַעֲשָׂיו:
(עתה, דוד המלך דימה שבחי נבראי שמים וארץ לשבחי חסידים) יוֹדֽוּךָ יְהֹוָה כָּל־מַעֲשֶֽׂיךָ (נבראי שמים וארץ משבחים לה' מעצם מציאותם) , (כמו ש-)וַחֲסִידֶֽיךָ יְבָרְ֒כֽוּכָה (תמיד):
כְּבוֹד מַלְכוּתְ֒ךָ יֹאמֵרוּ וּגְבוּרָתְ֒ךָ יְדַבֵּֽרוּ.
אבל תזכור, דוד אמר לעצמו, שכל שבח הזה של מלכות ה' הוא רק כפי השגת בני אדם ואינו מתאר כלל עצם מלכותו ית' ואינו אלא בשביל-)
לְהוֹדִֽיעַ לִבְנֵי הָאָדָם גְּבוּרֹתָיו וּכְבוֹד הֲדַר מַלְכוּתוֹ:
מַלְכוּתְ֒ךָ (אדנותך המוחלטת הוא-) מַלְכוּת כָּל־עֹלָמִים, וּמֶמְשַׁלְתְּ֒ךָ (עסק הנהגתך בעולם, הוא-) בְּכָל־דּוֹר וָדֹר:
סוֹמֵךְ יְהֹוָה לְכָל־הַנֹּפְ֒לִים וְזוֹקֵף לְכָל־הַכְּ֒פוּפִים:
(בשנת בצרת,) עֵינֵי־כֹל אֵלֶֽיךָ יְשַׂבֵּֽרוּ וְאַתָּה נוֹתֵן־לָהֶם אֶת־אָכְלָם בְּעִתּוֹ (בעת הראויה לאכילה דווקא):
(בשנת השובע-) פּוֹתֵֽחַ אֶת־יָדֶֽךָ וּמַשְׂבִּֽיעַ לְכָל־חַי רָצוֹן (בשפע רב, אף יותר מכדי הצורך):
(כשהוא ית' מפרנס העולם או ברווח או בצמצום,) צַדִּיק יְהֹוָה בְּכָל־דְּרָכָיו וְחָסִיד בְּכָל־מַעֲשָׂיו:
קָרוֹב יְהֹוָה לְכָל־קֹרְ֒אָיו ("כלל", בין לצדיקים בין לרשעים) לְכֹל אֲשֶׁר יִקְרָאֻֽהוּ בֶאֱמֶת ("פרט", כלל ופרט אין בכלל אלא מה שבפרט, דהיינו, הקוראים אליו ית' באמת, בין לצדיקים בין לרשעים):
רְצוֹן־יְרֵאָיו יַעֲשֶׂה וְאֶת־שַׁוְעָתָם יִשְׁמַע וְיוֹשִׁיעֵם:
שׁוֹמֵר יְהֹוָה אֶת־כָּל־אֹהֲבָיו וְאֵת כָּל־הָרְ֒שָׁעִים יַשְׁמִיד:
תְּהִלַּת יְהֹוָה יְדַבֶּר פִּי וִיבָרֵךְ כָּל־בָּשָׂר שֵׁם קָדְשׁוֹ לְעוֹלָם וָעֶד:
וַאֲנַֽחְנוּ נְבָרֵךְ יָהּ מֵעַתָּה וְעַד־עוֹלָם הַלְ֒לוּיָהּ:
(A person traveling up to Jerusalem for the Festivals would exclaim) How fortunate are those who dwell in Your house (referring to the Kohanim and Leviim who are in the Beis HaMikdash on a consistent basis), may they continuously praise You, Selah!
Fortunate is the people whose lot is thus; fortunate is the people for whom Adonoy is their God.
A praise by David! I will exalt You, my God, the King, and bless Your Name forever and ever.
Every day I will bless You and extol Your Name forever and ever.
Adonoy is great and highly extolled, and His enormity (the enormity of His Essence) is unfathomable (rather silence is the preferred "praise" in this context because it shows an acknowledgement of something which is indeed beyond the spoken word).
Generation (the older generation. who is coming to pass) to generation (to the younger generation) will praise Your works (which they witnessed in their lifetime), and Your mighty acts (which they didn’t witness themselves, but was related to them from the previous generation) they will declare.
(Therefore, I too, says King David, will praise)The splendor of Your glorious majesty, and the words of Your wonders I will speak
(in my heart).
(And just as the earlier generations) Of Your awesome might (such as the miracles of Mitzrayim, and similar demonstrations of His might) they will speak, and Your greatness, I (King David, too) will recount (constantly).
(The next generation will follow my footsteps and) Mention of Your bountifulness they will express, and in Your righteousness joyfully exult.
Adonoy is gracious and merciful, slow to anger and great in kindliness.
Adonoy is good to all (not just the righteous, the pious, and those who heed His word), His mercy encompasses all His works (animals too).
(King David compares the praises of the natural world to the praises of the righteous) All Your works, Hashem, will thank You (the celestial and terrestrial creations praise Hashem from their very functioning) , (just as) and Your pious ones will bless You (constantly).
Of the honor of Your kingship, they will speak, and Your might they will declare.
(King David gives himself an internal reminder: Keep in mind before praising G-d’s kingship, that the praise is beyond man's capabilities and not is only being said…)To reveal to men His mighty acts, and the glorious splendor of His kingship.
Your kingship (your absolute power as King)is the kingship for all times, and Your dominion (your "operational" involvement in the world affairs) is in every generation.
Adonoy supports all the fallen, and straightens all the bent.
(During times of scarcity,) The eyes of all look expectantly to You, and You give them their food at its proper time (specifically during mealtimes, when its common to eat, in order for people to survive).
(In times of abundance) You open Your hand and satisfy the desire of every living being
(You give generously, even more than what’s the people need to survive).
(But whatever the economic situation might be, be it prosperous or scarce,) Adonoy is just in all His ways and benevolent in all His deeds.
Adonoy is near to all who call upon Him (this is a "general", all-inclusive term, which includes both righteous and wicked people), to all who call upon Him in truth
(this is a "specification" within that generalization, and it comes to teach that only those within that generalization who call upon Hashem sincerely, regardless of whether they are righteous or wicked, is Hashem close to answering their prayers).
The will of those who fear Him, He fulfills; He hears their cry and delivers them.
Adonoy watches over all those who love Him, and will destroy all the wicked.
Praise of Adonoy, my mouth will declare and all flesh will bless His holy Name forever and ever.
And we will bless God from now forever. Praise God.
אַשְׁרֵי יוֹשְׁ֒בֵי בֵיתֶֽךָ עוֹד יְהַלְלֽוּךָ סֶּֽלָה:
Fortunate are those who dwell in Your house, may they continue to praise You, Selah.
Their intention was, 'Yes, I am joyful to come to the Beis Hamikdash these few times a year to give praise to Hashem, but how much more fortunate are the Kohanim and Leviim who merit to dwell in the Beis Hamikdash and praise Hashem constantly, day after day!'"
The overall idea of the passuk is also found in the Radak on this passuk.
The Radak also discusses a more technical point of the usage of the term "Od" to mean "for all time", as found in other pesukim in Tanach.
(א) אשרי. הכהנים שהיו יושבים בביתך פירוש אז כשהמקדש קיים אשריהם...
עוד יהללוך סלה לעולם כל ימי חייהם וכן "עוד כל ימי הארץ":
(כב) עֹ֖ד כׇּל־יְמֵ֣י הָאָ֑רֶץ זֶ֡רַע וְ֠קָצִ֠יר וְקֹ֨ר וָחֹ֜ם וְקַ֧יִץ וָחֹ֛רֶף וְי֥וֹם וָלַ֖יְלָה לֹ֥א יִשְׁבֹּֽתוּ׃
(22) So long as the earth endures, Seedtime and harvest, Cold and heat, Summer and winter, Day and night Shall not cease.”
תְּהִלָּ֗ה לְדָ֫וִ֥ד...
A song of praise Of David...
By way of introduction, it is crucial to understand that Hashem’s “Being” is infinite and His true attributes are beyond our comprehension. This, in turn, makes praising His essence an impossibility, because no matter how much we do, we will definitely fall short.
The rules of the correct praise, we will see, incorporate 4 main topics:
1. Which Divine attributes we should exalt.
2. Which attributes we should refrain from exalting.
3. The proper tone and manner of offering praise.
4. How different generations should approach Divine praise.
אֲרוֹמִמְךָ אֱלוֹהַי הַמֶּֽלֶךְ וַאֲבָרְ֒כָה שִׁמְךָ לְעוֹלָם וָעֶד: בְּכָל־יוֹם אֲבָרְ֒כֶֽךָּ וַאֲהַלְלָה שִׁמְךָ לְעוֹלָם וָעֶד:
I will exalt You, my God, the King, and bless Your Name forever and ever. Every day I will bless You, and extol Your Name forever and ever.
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