Tishah b'Av 5778: Where is "So"?

As I have done in past years, I came home from shul and hastily typed up a blog post based on the kinnos recitation and discussion I had in the morning. Think of this as "musings on kinnos" rather than as a proper "shiur." 

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Artwork: Doomsday, by Noah Bradley

Tishah b'Av 5778: Where is "So"?

This year the kinnah (lamentation) that caught my eye was #13. The refrain of this kinnah is based on a Hebrew wordplay involving the first word of Megilas Eichah: איכה (eichah), which is usually translated as "how"? The paytan (poet-author) of this kinnah breaks איכה into two words: אי כה (eiy koh), which translates as "Where is [the] 'so'?" 

Here is the text of this kinah in English, based on the [bracket-laden] Artscroll translation (with a few of my own tweaks):

Kinnah #13 - by R' Elazar ha'Kalir 

Where is the "so" promised with a proclamation to [our] father [Avraham] at the Covenant Between the Parts, "so shall [your offspring] always be [as numerous as the stars]" (Bereishis 15:5)? Behold, now, how my bones are swallowed up murderously. Why, O God, have You abandoned us [for what seems like] an eternity?

Where is the "so" [mentioned when Avraham] approached [with his son] as with a sheep for a burnt offering to please You? They persuaded [the others to stay behind, saying], "we shall go so far" (ibid. 22:5) [in order to fulfill] Your testimonies. Behold now, how Your beloved ones are speared like a piece of fruit. Why does Your wrath smolder against the sheep of Your pasture?

Where is the "so" in the promise [to Yaakov] in the dark of night [when You promised him an abundance of] striped and spotted [sheep]? When [Lavan] would say, "[with sheep marked] so [I will reward you]" (ibid. 31:8), so was the sign swiftly fulfilled. Behold now, how You admonished [Jerusalem,] the city once filled with a chorus of jubilation. Lift Your footsteps to wreak [eternal] ruin [upon the enemy who destroyed this holy city]. 

Where is the "so" when [Moshe] intentionally killed an Egyptian [who was beating a Jew] in [view of the Israelites, who are like] a garden locked in with holiness? "He turned like so and like so" (Shemos 2:12), and the matter [of the Egyptian's death] was kept sealed within the holy congregation [of Israel]. Behold now, how their portion was devoured in the month [of tragedy, Av], when all of the enemy's wickedness was wreaked in the Sanctuary.

Where is the "so" when Tov[iah, Moshe,] was sent to redeem Your servants? [When You said,] "so shall you say [unto the Children of Israel" (Shemos 3:14), this nation must be sent out to serve You. Behold now, how traitors occupy Your House of Meeting, [as it is written,] Your enemies have roared amidst Your meeting place. 

Where is the "so" when new [blood] covenants were sealed [when the Jews were redeemed from Egypt]? Moshe said, "so says [Hashem]: At about midnight [I shall go out among the Egyptians]" (ibid. 11:4) with miraculous signs. Behold, now, how they have gathered to come into [the Temple] in their shoes; they have made their signs for signs.

Where is the "so" which was heard when Moshe ascended [Mount Sinai and God told him to tell Israel,] "so shall you say unto [the women]" (ibid. 19:3), the distinguished homemakers? Behold, now, how the sons of iniquity blaspheme Him and it is regarded as an attack on [God] above.

Where is the "so" mentioned at [the beginning of] the sixty-letter premier] benediction, "so shall you bless" (Bamidbar 6:23) which is like sixty mighty warriors? Behold, now, the once slumbering [Babylonian Empire] has reawakened [and ascended] to power and its axes are in the wooden thicket.

Where is the "so" when [the wicked Bilaam] opened his mouth to curse - but instead blessed - Your holy nation? [You commanded Bilaam,] "Return [to Balak, the king who hired you,] and so shall you say" (ibid. 23:5) [that the curses were] transformed [into blessings] for Your holy ones. Behold, now, how they have set upon Your holy city; they have sent Your Sanctuary up in flames. 

Where is the "so" when the Levites, Your perfect [attendants,] were taken [into Your service with the words], "So you shall do unto them, to purify them" (cf. Bamidbar 8:7) for your Eternal Temple? Behold, now, how they have stormed [the earthly Temple] and thereby caused Your heaven[ly Temple] to tremble; to the ground have they desecrated the Abode of Your Name.

Where is the "so" [when the Jews circled the walls of Jericho and seven priests sounded] seven powerful ram's horns? [For You had said,] "So shall you do for six days" (Yehoshua 6:3) to topple the wall to the ground. Behold, now, how the gates [of our Holy Temple] have sunk into the ground; [and] they have burned all of God's meeting places on earth.

Where is the "so" [which assured] salvation emanating from [the Holy Temple described as] the storehouses brimming with abundance. [The prophecies of future redemption which God] designated for His visionaries [all began with the words], "So says [Hashem]." Behold, now, how my flower[-like children] lie bloated [from starvation] in each courtyard. How long, O God, will the tormentor revile? 

The theme of this kinnah is easily identifiable: "Where is the 'so'?" The question is: What does this mean? It would seem that the instances of the word "so" in Tanach cited by the paytan have little or nothing to do with each other. What does Hashem's promise to Avraham of "so shall be your offspring" have to do with Moshe Rabbeinu "look[ing] like so and like so"? What does the opening of Birkas Kohanim ("so shall you bless") have to do with Yehoshua's conquest of Jericho ("so shall you do for six days")?

Apparently, this kinnah is based on a midrash in Eichah Rabbah 1:1, which is quoted by Rav Avigdor Kohen Tzedek in his commentary on Eichah 1:1:

"Eichah" is two words: "eiy koh." This means that Yirmiyahu lamented, saying: "Where is the zechus (merit) of Avraham, that it was said to him: "so shall be your offspring"? This is "Where is the 'so'?" And where is the zechus of Moshe, that it was said to him: "so said Hashem: 'at around midnight etc.'"? Likewise, where is the zechus of the Akeidah (Binding of Isaac), about which it was stated: "we will go until so far"? And where is the zechus of Yaakov, as it is stated: "so shall you say to the House of Yaakov"? And where is the zechus of the berachos, as it is stated: "so shall you bless Bnei Yisrael"? And where is the zechus of David, who said Torah koh times (i.e. 25 times) in the eight-fold [psalm 119]?

In other words, R' Avigdor Kohen Tzedek learns the word "so" as an expression of zechus. Accordingly, this kinnah is a lamentation over the fact that the zechus of these righteous people and phenomena is absent, to the extent that we have been subject to so much destruction and affliction. 

I have a slightly different approach, based on the definition and function of the word "so" in this context. In all of the citations in this kinnah the word "so" is used to signify "in the manner or way indicated or suggested." (If you don't believe me, go back and check; substitute each instance of "so" for "in this manner.") Understood in this way, the word "so" points to a director, who supervises what is going on, and says: "This is what will happen," "This is how things should be," "This is how things will go," "This is what you shall say," "This is how you should act." 

Thus, the repeated question in the refrain: "Where is the 'so'?" expresses astonishment at the seeming absence of Hashem as the manhig (director) - as the mashgiach (supervisor) who oversees the events of Jewish history as they unfold, and ensures that they do so in accordance with what is best for His people. Each of the citations in the kinnah represents a key turning point in Jewish history where Hashem's intervention resulted in a different path for our nation. Were it not for His promise to Avraham Avinu, we wouldn't be here. Were it not for the zechus of the Akeidah or the success of Yaakov Avinu, we wouldn't be here. Were it not for Moshe Rabbeinu killing the Egyptian, or Moshe's statement to Paroh, or makkas bechoros (the plague of the first born), we wouldn't have left Egypt. And so on.

I believe this is why the rendering of "eichah?" as "eiy koh?" is more than just a play-on-words. Lurking behind the question of eichah - "How can this have happened to our city and our people?" - is an underlying feeling that God has abandoned His people, leaving no one to guide the events of history by saying, "So shall it be." The paytan brings out this sentiment by explicitly asking: "Where is God? Where is the Conductor Who says 'so' in steering the course of our people?" This the meaning of the antithesis in each stanza: the paytan juxtaposes God's supervision in the past, expressed in the word "so," with the hester panim (withdrawal of Divine providence) in the calamities of the past and the present:

Where is the "so" promised with a proclamation to [our] father [Avraham] at the Covenant Between the Parts, "so shall [your offspring] always be [as numerous as the stars]" (Bereishis 15:5)? 

(Avraham was promised by Hashem that He would oversee his descendants and help them become as numerous as the stars.) 

Behold, now, how my bones are swallowed up murderously. Why, O God, have You abandoned us [for what seems like] an eternity?

(Where did His supervision go? The fact that our numbers are being diminished by our enemies would seem to indicate that He has forsaken us, and that we are no longer under His watchful care.)

This reading forces us to confront the question: Where is the "so"? Where did our Supervisor go?

The answer lies in the recognition that the abandonment, itself, is an act of Divine providence.  Hester panim is a type of hashgachah, even if it looks like the absence of hashgachah. 

This perspective is clear from the words of the neviim (prophets) who prophesied about the destruction and exile. They repeatedly emphasize that God will never abandon His people, even when they are deserving of punishment. It is also clear from the words of the Torah itself, at the end of the tochachah (rebuke) in Parashas Bechukosai:

But despite all this, while they will be in the land of their enemies, I will not have been revolted by them nor will I have rejected them to obliterate them, to annul My covenant with them - for I am Hashem, their God. I will recall for them the covenant of the ancients, those whom I have taken out of the land of Egypt before the eyes of the nations, to be God unto them - I am Hashem. (Vayikra 26:44-45)

This is even more explicit in Moshe Rabbeinu's statement about the present exile, which we read this morning:

When you beget children and grandchildren and will have been long in the Land, you will grow corrupt and make a carved image of anything, and you will do evil in the eyes of Hashem, your God, to anger Him. I appoint heaven and earth this day to bear witness against you that you will surely perish quickly from the Land to which you are crossing the Jordan to possess; you shall not have lengthy days upon it, for you will be destroyed. Hashem will scatter you among the peoples, and you will be left few in number among the nations where Hashem will lead you. There you will serve gods, the handiwork of man, of wood and stone, which do not see, and do not hear, and do not eat, and do not smell. From there you will seek Hashem, your God, and you will find Him, if you search for Him with all your heart and all your soul. When you are in distress and all these things have befallen you, at the end of days, you will return unto Hashem, your God, and hearken to His voice. For Hashem, your God, is a merciful God, He will not abandon you nor destroy you, and He will not forget the covenant of your forefathers that He swore to them. (Devarim 4:25-31)

The only way we will be able to find Hashem in our state of distress is if we recognize that the abandonment of the Jewish people is an act of hashgachah (Divine providence), for our benefit, to spur us to do national teshuvah. 

Without this recognition of Divine immanence in what appears to be Divine neglect, our observance of Tishah b'Av cannot achieve its purpose, and the suffering of our people throughout our many centuries of exile is for naught. 

"imo anochi b'tzarah" says Hashem. "He will call upon Me and I will answer him, I am with him in distress" (Tehilim 91:15) - but only if we recognize it. 

Tehilim 23: The Lord is My Shepherd

This can be read as a standalone post, but is also a follow-up to How to Learn Tehilim (Psalms), which I recommend reading first if you haven't already done so.

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Artwork: Plains (Shards of Alara), by Michael Komarck

Tehilim 23: The Lord is My Shepherd

Here is the text of Tehilim 23:

(1) A psalm by David. Hashem is my Shepherd; I shall not lack. (2) In lush meadows He lays me down, beside tranquil waters He leads me. (3) He restores my soul. He leads me on level paths [1] for His Name's sake. (4) Though I walk in the valley of the shadow of death, I will fear no harm, for You are with me. Your rod and Your staff - they comfort me. (5) You will prepare a table before me in view of my tormentors. You anointed my head with oil, my cup overflows. (6) Only goodness and kindness will pursue me all the days of my life, and I shall dwell in the House of Hashem for long days.

Now let's jump right into the four questions (see How to Learn Tehilim for more on this method).

Question #1: What is this perek about as a whole?

Let's start by identifying the pivot point. Although it's debatable, I think the cleanest pivot point is between verses 4 and 5. Verses 1-4 is the mashal (allegory), in which David ha'Melech describes himself as a sheep:

(1) A psalm by David. Hashem is my Shepherd; I shall not lack. (2) In lush meadows He lays me down, beside tranquil waters He leads me. (3) He restores my soul. He leads me on level paths [1] for His Name's sake. (4) Though I walk in the valley of the shadow of death, I will fear no harm, for You are with me. Your rod and Your staff - they comfort me.

Verses 5-6 are the nimshal (the decoded mashal), in which David speaks as a human:

(5) You will prepare a table before me in view of my tormentors. You anointed my head with oil, my cup overflows. (6) Only goodness and kindness will pursue me all the days of my life, and I shall dwell in the House of Hashem for long days.

Unlike Tehilim 92, in which the two halves were quite disparate and we had to break down Question #1 into four sub-questions, we only need to break Tehilim 23 into two sub-questions: (a) What is the nimshal? (b) What is gained by expressing this idea as a mashal? (Note that this is basically asking "What is the main idea?" and "What is the function of the pivot point?")

This perek was surprisingly difficult to figure out, considering how overt the theme appeared to be. Clearly this perek has something to do with David's relationship with Hashem, and his trust in Him, which is compared to the reliance of a sheep on a benevolent shepherd. But what aspect of trust or reliance in Hashem is the perek talking about? One might think that this perek is talking about a high level of hashgachah pratis (personal divine supervision) - but if that's the case, then why use this mashal of a sheep doing "normal sheep-things"? Indeed, there is nothing in this mashal or the nimshal which points specifically to hashgachah pratis. [2] If anything, it would seem that this perek is about God's hashgachah klalis (general supervision, or laws of nature) - but if that's true, how can David speak about it with such an emphasis on personal guidance?

Thankfully, the Ibn Ezra showed us the way. Not only did he explain many of the particulars in the perek, but he even explicitly identified a unified theme. Here is what he wrote:

This psalm speaks of the servants of Hashem who forsake all addictions to worldly pleasures (taivos ha'olam) and are content with their portion (smeichim b'chelkam). They consider bread and water the equivalent of the delights provided by any and all delicacies, for their thoughts and hearts are directed to the pleasures of the Olam ha'Ba (World to Come). Hence, they forsake the pleasures of the moment for the eternal pleasures.  

My chavrusa and I really liked the crux of the Ibn Ezra's theory. However, we didn't like the way he framed the point about Olam ha'Ba, we weren't convinced by his explanation of all the details in the pesukim, and we weren't able to see a unified idea in the perek on that basis. Nevertheless, we were able to take his initial definition of the perek and develop our own approach. 

Here is the 1-4 sentence summary of the main idea, according to our understanding:

This perek is about the enjoyment, security, and tranquility attained by the individual whose life revolves around his needs instead of his wants (and certainly instead of his desire-fueled fantasies). The benefits of such a lifestyle are manifold: he will derive immense gratification when partaking of the most basic necessities (e.g. experiencing a meal of bread and water as though he were eating at feast with wine); he will ride through life on an even-keel of contentedness, instead of a roller-coaster of extreme highs and lows (as happens to most of humanity); he will face impending harm with equanimity, finding comfort in the opportunities for insight that arise from such situations; and he will be free of the existential dread and depression of a meaningless existence, since his life revolves around the pursuit of knowledge. As a result of this prioritization of his needs and his recognition that God has provided His world with everything that is necessary, he will feel as though he is being pursued by goodness and kindness throughout his days, enabling him to devote his life to the pleasurable pursuit and contemplation of knowledge. 

(You can see where we overlap with the Ibn Ezra and where we deviate. It's possible that this is what he meant by "their thoughts and hearts are directed to the pleasures of Olam ha'Ba," but I think that's a difficult read.)

Question #3: Is this perek true, in whole or in part?

We're actually going to skip Question #2 and come back to it later, since my guess is that there might be some questions about the veracity of the main idea. Is it really true that Hashem has provided for all of our needs? Is it true that we can achieve all of these benefits simply by prioritizing our needs over our wants? Is this level of bliss actually attainable by someone who is sameach b'chelko in this manner?

Truthfully, each of these questions deserves its own blog post. Instead of attempting to address them in a comprehensive manner, I'm going to share with you an excerpt from the Rambam which addresses all of these points. 

This excerpt is from the part of the Moreh ha'Nevuchim [3] in which the Rambam lays the foundations of his explanation of hashgachah and his commentary on Sefer Iyov. The specific context of the passage is the Rambam's assertion the majority of harm that we suffer in this world is self-inflicted, and is a result of our own ignorance and/or stupidity. The Rambam argues that the major cause of this category of poor decision-making is the pursuit of superfluous goods, beyond our basic needs. He writes:

(Note: the paragraph breaks are mine; the underlines indicate the parts which are most relevant to our perek - though, admittedly, it was difficult not to underline everything!)

This class of [self-inflicted] harms originates in man’s flaws, such as excessive desire for eating, drinking, and sex, indulgence in these things in undue measure, or in improper manner, or partaking of unhealthy food. 

This course brings diseases and afflictions upon body and soul alike. The suffering of the body [in this regard] is well known. Those of the soul are twofold: First, such harms of the soul as are the necessary consequence of changes in the body, insofar as the soul is a force residing in the body; it has therefore been said that the properties of the soul depend on the condition of the body. Secondly, the soul, when accustomed to superfluous things, acquires a strong habit of desiring things which are neither necessary for the preservation of the individual nor for that of the species. This desire is without a limit, whereas things which are necessary are few in number and restricted within certain limits - but what is superfluous is without end. For example, you desire to have your vessels of silver, but golden vessels are still better; others have even vessels of sapphire, or perhaps they can be made of emerald or rubies, or any other substance that could be suggested. 

Those who are ignorant and perverse in their thought are constantly in trouble and pain because they cannot get as much of superfluous things as a certain other person possesses. They will often expose themselves to great dangers, for example, by sea voyage, or service of kings, and all this for the purpose of obtaining that which is superfluous and not necessary. When they thus meet with the consequences of the course which they adopt, they complain of the decrees and judgments of God; they begin to blame God, and are astonished by His [perceived] injustice, that He has not enabled them to acquire great riches, with which they could buy large quantities of wine for the purpose of making themselves drunk, and numerous concubines adorned with various kind of ornaments of gold, embroidery, and jewels, for the purpose of driving themselves to sexual indulgence beyond their capacities – as if the whole universe existed exclusively for the purpose of giving pleasure to these low people.

The error of the ignorant goes so far as to say that God's power is insufficient, because He has given to this universe the properties which they imagine cause these great "evils" which do not help these imperfect persons to obtain the degenerate things which they seek, and to bring their evil souls to the aim of their desires, though these, as we have shown, are really without limit. 

The virtuous and wise, however, see and comprehend the wisdom of God displayed in the Universe. Thus David says: “All of the ways of Hashem are kindness and truth, to those who guard His covenant and His testimonies” (Tehilim 25:10). For those who observe the nature of the Universe and the commandments of the Torah, and know their purpose, see clearly God's kindness and truth in everything; they seek, therefore, that which the Creator intended to be the aim of man, namely, pursuit of knowledge. Due to the needs of the body, they seek that which is necessary for bodily maintenance – “bread to eat and garment to clothe” (Bereishis 28:20), and this is very little - but they seek nothing superfluous. With very slight exertion man can obtain [his bodily needs], so long as he is contented with that which is necessary.

All the difficulties and troubles we meet in this respect are due to the desire for superfluous things. When we seek unnecessary things, we have difficulty even in finding that which is necessary. For the more we desire to have that which is superfluous, the more we meet with difficulties; our strength and possessions are spent in unnecessary things, and are lacking when required for that which is necessary.

Observe how nature proves the correctness of this assertion. The more necessary a thing is for living beings, the more easily it is found and the cheaper it is; the less necessary it is, the rarer and dearer it is. For example, air, water, and food are necessary to man. Air is most necessary, for if man is without air a short time he dies, while he can be without water a day or two. Air is also undoubtedly found more easily and cheaper [than water]. Water is more necessary than food, for some people can be four or five days without food, provided they have water; water also exists in every country in larger quantities than food, and is also cheaper. The same proportion can be noticed in the different kinds of food; that which is more necessary in a certain place exists there in larger quantities and is cheaper than that which is less necessary. No intelligent person, I think, considers musk, amber, rubies, and emerald as very necessary for man except as medicines – and they, as well as other like substances, can be replaced for this purpose by herbs and minerals ...

It is no wrong or injustice for one person to have many bags of the finest myrrh and garments embroidered with gold, while another lacks those things, which are not necessary for our maintenance. He who has them has not thereby obtained control over anything that could be an enhancement of his [true] nature, but has only obtained something illusory or deceptive; the other, who does not possess that which is not wanted for his maintenance, does not miss anything indispensable: “Whoever took more had nothing extra and whoever took less was not lacking; everyone according to what he eats had they gathered” (Shemos 26:18). This is the rule at all times and in all places; no notice should be taken of exceptional cases, as we have explained.

Can you see why my mind went to this excerpt from the Rambam while thinking about the Ibn Ezra's interpretation of Tehilim 23? It's almost as if the Rambam is giving a shiur on all of the premises of our perek!

Personally, I find the Rambam's argument to be convincing enough to accept this perek as true, even though there are many details of practical application that can still use some verification. Enough for now, though. 

Question #2: What is being said in detail, and how?

As I did last time, I will now provide a brief commentary on each pasuk with the goal of showing how each part develops or reflects the main idea. In some cases I'll use the Ibn Ezra's commentary, and in other cases I'll provide the explanation that my chavrusa and I came up with.

(1) The Ibn Ezra points out that the phrase "lo echsar" ("I shall not lack") is a grammatically incomplete statement, since it doesn't tell us what David doesn't lack (i.e. "I shall not lack _____"). Ibn Ezra fills in the blank in accordance with his understanding of the main idea, explaining that David means: "I shall not lack anything that I need." In other words, the person who is sameach b'chelko (content with his portion) is the one who will relate to Hashem as the Shepherd depicted in this mashal. Likewise, those who do not forsake their "worldly lusts" will not be able to relate to Hashem as the Shepherd in this manner.

(2) Just as a sheep lying down in "lush meadows" is surrounded by all the food he needs, so too, the person who prioritizes his needs over his wants will find that everything he needs is within reach. The Rambam acknowledged this in the excerpt above, saying: "With very slight exertion man can obtain [his bodily needs], so long as he is contented with that which is necessary." The Ibn Ezra explains that "tranquil waters" is the opposite of "rushing waters," which a good shepherd would avoid, since the sheep might fall in and be swept away. So too, the person who is sameach b'chelko will not endanger himself by pursuing superfluous goods, as the Rambam wrote about the fools: "They will often expose themselves to great dangers, for example, by sea voyage, or service of kings, and all this for the purpose of obtaining that which is superfluous and not necessary."

(3) Whereas the previous pasuk refers the acquisition of physical needs, which is only a means to an end, "He restores my soul" refers to the satisfaction of the soul through the pursuit of knowledge, which is the ultimate end - an end alluded to at the end of the pasuk: "for His Name's sake" (i.e. for the sake of knowledge of God). "he leads me on level paths" refers to the even-keel of contentedness I wrote about in my summary of the main idea. Most people spend the majority of their lives chasing peaks of extreme pleasure separated by long periods of "quiet desperation." 

(4) "the valley of the shadow of death" is a mashal for situations of potential harm. In these situations the knowledge-seeking person who is sameach b'chelko will "fear no harm," even if there is harm to fear, "because You are with me" - which the Targum translates as "because Your word (i.e. wisdom) is with me." This "word of God" manifests itself in two forms: as a "rod" ("sheivet" lit. "rod of punishment"), which alludes to the knowledge that can be gleaned from the yissurin (afflictions) that he might suffer, and as a "staff" ("mishaan" lit. "support"), which alludes to the practical decision-making knowledge he can use to get himself out of harm's way. In other words, either he will use his wisdom to avoid harm, or he will suffer the harm but learn from it and use this knowledge to further his development. Both options offer comfort (albeit a mature type of comfort - not the childish kind that many people seek from God).

(5) I don't see this pasuk as introducing a new idea, but only providing clarification of the previous ideas. As the Ibn Ezra explained: "You will prepare a table ... You anointed my head with oil, my cup overflows" expresses how someone who "forsakes all taivos ha'olam and is content with his portion" will perceive even the simple pleasures of life, such as "bread to eat and garment to clothe," as an opulent extravaganza. I also believe that the use of the all three tenses - future ("You will prepare a table"), past ("You anointed my head with oil"), and present ("my cup overflows") - supports the notion that this perek is about how Hashem provides us with everything we need in nature, which is true for all times. David emphasizes "in front of my tormentors" to show the extent of his peace of mind: even when he is antagonized by those who knowingly and intentionally aim to cause him pain, he is comforted by the "rod" and "staff" of the "Shepherd."

(6) One of my friends pointed out the oddity here, asking: "What is moving in this pasuk and what is stationary?" You would expect David to be chasing after the "tov" (goodness) and "chesed" (kindness), depicting them as stationary and himself as moving. Instead, he says, "Only tov and chesed will pursue me." He is the one who is stationary, "sitting in the house of Hashem," while the tov and chesed chase him! Again, this is another support for the way we're learning this perek, namely, that it's describing the mentality of the person who is content with satisfying his basic needs. This person recognizes that there is abundant tov and chesed all around, to the point where he feels that it is coming directly to him, and he doesn't even have to move - just like the lamb whose shepherd led it to lie down in lush meadows. "I shall sit/dwell in the house of Hashem for long days" is the explicit nimshal corollary to the phrase in the mashal: "for His Name's sake," which alluded to David's pursuit of knowledge. In other words, obtaining one's physical needs and being sameach b'chelko is not an end in and of itself, but is a means to the end (i.e. involvement in a life of learning).

To reiterate: this is just an example of the manner in which Question #2 should be answered. I realize that I haven't explained every single detail or answered every question, and that some of my explanations and answers are more speculative than others. That's okay. Your goal should be to read the perek through the framework of the main idea - as you currently understand it - see how that idea is developed through the particulars, revise and sharpen your main idea, and keep repeating the process until you've refined your understanding as much as you can.

Question #4: What of it?

The answer to Question #4 surprised me. Tehilim 23 has quite a reputation among Jews and Christians. Many people regard it as an affirmation of reliance on God's personal protection, comfort, and consolation. Some use it as a plea for Divine guidance in times of fear, danger, and uncertainty. Others regard it as a description of what it feels like to be close to God - a state of being that is characterized by protection, guidance, comfort, and tranquility. I'm not saying that these approaches are wrong or misguided. They're just not the approach that we or the Ibn Ezra have taken.

According to our approach, the purpose of this perek is to show us the path to tranquility, but to teach us that this path requires a major overhaul of our value system and our priorities in life. David ha'Melech's description of being shepherded by Hashem sounds great, but how many of us are willing to do the work that it takes to get there? Not many! If I may repurpose the poetic statement of the Rav [4]:

[When] we sing the psalm, “The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures; He leadeth me beside the still waters” (Ps. 23), etc., etc., and we believe with our entire hearts in the ultimate destination of homo religiosis ["religious man"], not the path leading to that destination. For the path that eventually will lead to the “green pastures” and to the “still waters” is not the royal road, but a narrow, twisting footway that threads its course along the steep mountain slope, as the terrible abyss yawns at the traveler’s feet.

In this sense I would almost characterize Tehilim 23 as a "psalm of rebuke." [5] It should be brought to mind and recited when we feel lacking, hungry, in danger of being swept away, weary, jostled by life's vicissitudes, lost without a sense of purpose, afraid of harm, afraid to face suffering, afraid to face our tormentors. When we find ourselves inundated by these feelings, Tehilim 23 reminds us that there is a way to alleviate our suffering and find contentment, security, and peace of mind - but it is up to us to change ourselves if we wish to partake of that bliss. 

To put it differently: we cannot spend our days chasing after superfluity and indulging in our addictions to physical and psychological pleasures and then turn around and complain that we are miserable. Similarly, we cannot demand that Hashem be our Shepherd if we are not willing to live as His lamb - as a creature who is to live a life free of indulgence, loyally following the dictates of our Shepherd.

There is a sense that we live in an era dominated by fear, anxiety, crisis, depression, hopelessness, confusion, loneliness, anger, helplessness, insecurity, restlessness, purposelessness, and a host of other negative emotions. Today, perhaps more than ever, Tehilim 23 is a necessary reminder that a return to simplicity will bring sanity and serenity in its wake - provided that the "simplicity" is a life rooted in satisfying our physical and psychological needs so that we can live a life of knowledge. 

Concluding Thoughts

That's all I've got for Tehilim 23 for now. Remember: I am NOT, by any means, an expert in Tehilim. I'm still trying to figure all of this out myself. I'd love to hear your thoughts on the perek and my analysis. 

[1] this translation follows Rabbeinu Avraham Ibn Ezra, Commentary to Sefer Tehilim 23:3; this makes more sense than "paths of righteousness," since the pasuk is comparing David to a sheep, and sheep are neither righteous nor wicked

[2] I intended to support this point by comparing Tehilim 23 to Tehilim 91, which does seem to be talking about hashgachah pratis. I wanted to cite the entire perek, but I felt that this would interrupt the flow of the analysis, so I relegated it to a footnote. Here is Tehilim 91:

(1) Whoever sits in the refuge of the Most High, he shall dwell in the [protective] shade of the Almighty. (2) I will say of Hashem, "[He is] my refuge and my fortress; my God, I will trust in Him." (3) For He will deliver you from the ensnaring trap, from devastating pestilence. (4) With His pinion, He will cover you, and beneath His wings you will be protected; His truth is shield and armor. (5) You shall not fear the terror of night, nor the arrow that flies by day, (6) nor the pestilence that walks in gloom, nor the destroyer who lays waste at noon. (7) A thousand may fall victim at your side and a myriad at your right hand, but to you it shall not approach. (8) You will merely peer with your eyes and you will see the retribution of the wicked. (9) Because [you said], "You, Hashem, are my refuge," you have made the Most High your abode. (10) No evil will befall you, nor will any plague come near your tent. (11) He will charge His angels for you, to protect you in all your ways. (12) On [their] palms they will carry you, lest you strike your foot against a stone. (13) Upon the lion and the viper you will tread; you will trample the young lion and the serpent. (14) For he has yearned for Me and I will deliver him; I will elevate him because he knows My Name. (15) He will call upon Me and I will answer him; I am with him in distress; I will release him and I will bring him honor. (16) With long life will I satisfy him, and I will show him My salvation. 

See how different the particulars and the overall tone is in comparison to Tehilim 23? Both deal with reliance on God for protection, but Tehilim 91 seems to be a more particular type of supervision, whereas Tehilim 23 is dealing with something different. 

[3] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Moreh ha'Nevuchim 3:12

[4] Rav Yosef Dov ha'Levi Soloveitchik, Halakhic Man, Footnote 4

[5] see Rabbeinu Avraham Ibn Ezra, Commentary to Tehilim 146:2, where he seems to imply that this is a genre of Tehilim

Tehilim 92: Mizmor Shir l'Yom ha'Shabbos

Although this can be read as a standalone post, I highly recommend reading my How to Learn Tehilim (Psalms) post first, in order to familiarize yourself with the methodology I'll be using.

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Artwork: Wildest Dreams, by Daniel Ljunggren

Tehilim 92: Mizmor Shir l'Yom ha'Shabbos

Here is the text of Tehilim 92:

Tehilim 92 

(1) A psalm, a song for the Sabbath day. (2) It is good to thank Hashem and to sing to Your Name, O Exalted One; (3) to recount Your kindness in the morning, and Your faithfulness in the nights. (4) Upon a ten-stringed instrument and upon lyre, with singing [accompanied] by harp. (5) For You have gladdened me, Hashem, with Your actions; about Your handiwork I will sing joyously. (6) How great are Your works, Hashem; [how] very deep are Your thoughts - (7) a boorish man doesn’t know, and a fool doesn’t understand this - (8) when the wicked bloom like grass, and all the doers of iniquity blossom, it is to destroy them forever and ever. (9) But You [remain] exalted forever, Hashem. (10) For behold Your enemies, Hashem, for behold – Your enemies shall perish; dispersed shall be all doers of iniquity. (11) You raised like a re’eim my pride; I was saturated with fresh oil. (12) My eyes have seen my foes; when those who would harm me rise up my ears have heard. (13) A righteous person will flourish like a date palm, and like a cedar in the Lebanon he will grow tall. (14) Planted in the house of Hashem, in the courtyards of our God they will flourish. (15) They will still be fruitful in old age, vigorous and fresh they will be, (16) to tell that Hashem is upright, my Rock in Whom there is no injustice.

Let's review our basic method. The four questions we're going to try to answer are:

(1) What is this perek about as a whole? What is the main idea? What major insight is this teaching us about Hashem and His relationship to His world - or how He relates to man, in particular?

(2) What is being said in detail, and how? How does each pasuk - or each word and phrase - contribute to the main idea?

(3) Is this perek true, in whole or in part? Remember: it's not enough to know what David ha'Melech thought, nor is it enough to accept the truth of Tehilim based on the authority of Torah she'bi'Chsav (even though we have no choice but to start with this). We must strive to verify the contents of this perek to the satisfaction of our own minds. 

(4) What of it? What "inspiration via knowledge" is this perek written to bring about? How is the main idea in this perek supposed to affect your life, your view of reality, and your relationship with God? What else follows - what is further implied or suggested by the insights? What else can you do to internalize and be moved by these ideas? 

The only question we will not attempt to fully answer is Question #2, since I specifically want to avoid getting too bogged down in details, as I wrote about in my methodology article.

Question #1: What is this perek about as a whole?

According to our methodology, the first step is to find "the pivot point." In this case, the pivot point is obviously verse 7: "a boorish man doesn’t know, and a fool doesn’t understand this." This is a unique type of pivot point in that it can be read with either half of the perek. [1] If read with the first half, it will look like this:

A psalm, a song for the Sabbath day. It is good to thank Hashem and to sing to Your Name, O Exalted One; to recount Your kindness in the morning, and Your faithfulness in the nights. Upon a ten-stringed instrument and upon lyre, with singing [accompanied] by harp. For You have gladdened me, Hashem, with Your actions; about Your handiwork I will sing joyously. How great are Your works, Hashem; [how] very deep are Your thoughts! A boorish man doesn’t know [how great Your works are], and a fool doesn’t understand [how very deep are Your thoughts].

If read in accordance with the second half, it will look like this:

A boorish man doesn’t know, and a fool doesn’t understand [the following phenomenon]: when the wicked bloom like grass, and all the doers of iniquity blossom, it is to destroy them forever and ever. But You [remain] exalted forever, Hashem. For behold Your enemies, Hashem, for behold – Your enemies shall perish; dispersed shall be all doers of iniquity. You raised like a re’eim my pride; I was saturated with fresh oil. My eyes have seen my foes; when those who would harm me rise up my ears have heard. A righteous person will flourish like a date palm, and like a cedar in the Lebanon he will grow tall. Planted in the house of Hashem, in the courtyards of our God they will flourish. They will still be fruitful in old age, vigorous and fresh they will be, to tell that Hashem is upright, my Rock in Whom there is no injustice.

Now that we've discovered the pivot point, the four sub-questions we must answer under the heading of Question #1 are: (a) What is the main idea of the first half? (b) What is the main idea of the second half? (c) What is the unified idea (i.e. the main idea of the perek)? (d) What is the purpose or function of the pivot point? 

In this case, I believe we can answer all four sub-questions in one shot. Here is my summary of the main idea in four sentences:

The purpose of this perek is to answer the question of how the wicked are able to flourish in a world governed by Divine justice.[2] David ha'Melech's answer is that the only person who will be bothered by this question is the foolish, boorish man who doesn't comprehend the perfection, harmony, and depth of God's wisdom in nature. To the extent that a person recognizes how all natural systems operate in accordance with perfect justice - with every component perfectly suited to achieve its end, and each species receiving exactly what it needs for the continuity of the system as a whole - he or she will also recognize that there must be a similarly perfect system which governs human beings; just as there will inevitably be destructive consequences for interfering in a natural system, so too, there will be destructive consequences for those who deviate from the Creator's laws which govern human interactions. True, the wicked may flourish, but their success is short lived, like lowly grasses that quickly wither and die, whereas the righteous flourish like date palms and cedars - tall, long-lasting, and bearing fruit into their old age. 

This answers all of the sub-questions under Question #1: (a) the main idea of the first half is that nature is absolutely perfect and reflects the profound wisdom of the Creator in its lawful design; (b) the main idea of the second half is that the flourishing of the wicked is only temporary and is destined to end in destruction, whereas the flourishing of the righteous is the opposite; (c) the unity in the perek is that the human realm is merely a special case of the general character of the universe as a whole, and operates in accordance with the same principles, the same perfection, and the same justice; (d) the function of the pivot is to bring us to the realization that the key to seeing the justice in the human sphere is to recognize the justice in the natural world, and that to the extent that one recognition is lacking, so will the other. 

Question #2: What is being said in detail, and how?

As I said, I'm not going to go into this part in depth. I'll just write a few brief comments on each pasuk or two in order to give you an idea of how deep and how not deep I like to go when answering Question #2:

(1) Shabbos embodies the main idea of this perek since it is a day devoted to both objectives: recognizing God's wisdom in nature (zeicher l'Maaseh Bereishis - remembering the Act of Creation) and His justice in the human realm (zeicher l'Yetzias Mitzrayim - remembering the Exodus from Egypt). Moreover, Shabbos affords us the opportunity to re-calibrate ourselves to the Maaseh Bereishis framework, since the issur melachah (prohibition of creative work on Shabbos) forces us to withdraw our energies from striving to dominate the material world and to invest that energy in the contemplation of Hashem's reign over the natural world.

(2) Hodaah (giving thanks) and zemirah (singing praise) are two vehicles of achieving the recognition that is central in this perek; David refers to Hashem as "the Exalted One" to emphasize His transcendent supervision of the physical universe.

(3) "your chesed (kindness)" refers to the totality of the Creator's beneficence in nature, as it is stated: "the world was built with chesed" (Tehilim 89:3), and "your  emunah (faithfulness)" refers to the reliability of Hashem's hashgachah klalis (laws of nature); David describes himself as engaging in this praise "morning" and "night" to emphasize the infinite depth and breadth of Hashem's chesed and emunah in the universe, saying that in order to express his recognition, he would have to be involved in praise all day and all night.

(4) Who knows what the significance of the "ten-string instrument," "lyre," and "harp" are? Who even knows what these instruments were? As far as I'm concerned, trying to explain these details would be pure speculation, and the answer isn't going to have any bearing on the main idea anyway. 

(5) David is pointing out yet another benefit of contemplating Hashem's works: not only does this answer the question of how the wicked can flourish, but it is also an enjoyable activity in and of itself!

(6) and (7) we explained in our summary of the main idea.

(8) "it is to destroy them forever and ever" implies that there are two types of destruction that the wicked will suffer: the natural consequences of their lifestyle in Olam ha'Zeh, and the consequences to their soul in Olam ha'Ba.

(9) see my comments on (2).

(11) and (12) contain David's testimony about how he has seen the truth of this perek play out in his own lifetime; in addition to encouraging the reader to check out this claim by examining the events of David's life, this also provides an important piece of advice, namely, that a person should look for evidence of this in his own observations of the wicked and the righteous.

(13) In addition to the general idea that the righteous will succeed, I believe that the "flourishing plants" metaphor also suggests that the righteous person's success goes hand in hand with his development as a tzelem Elokim; plants are a perfect mashal for this, since we associate plants with natural growth and development. 

(14) It is unclear to me whether "house of Hashem" and "courtyards of Hashem" are references to the Beis ha'Mikdash (the Sanctuary) - and, by extension, Batei Kenesiyos (synagogues) and Batei Midrashos (study halls) - or whether they are a reference to the universe as a whole. [3] Either way, the idea is that by aligning oneself with the lawfulness which governs the human realm and seeking to comprehend the lawfulness in nature, a person will, in effect, be "planted" (i.e. permanently established in a manner which provides sustenance and continued growth) as a component part of the system of the universe - in contrast to the wicked, who seek to detach themselves from the system in a futile attempt to dominate it. 

(15) The lifestyle of the righteous as portrayed here will result in a prolonged and enhanced old age, in which the person's tzelem Elokim and righteous actions will continue to bear fruit - as I wrote about in my article On Aging: With (and Without) Torah.

(16) In a very "ecosystem-esque" manner, the righteous who live in this manner will, through their words and their actions, pass on their worldview to the next generation of mankind, thereby moving others to recognize the benefits of praising the Creator.

This is a good example of the level at which I like to answer Question #2. My goal is to be able to read the perek and see how most of the words and phrases contribute to or reflect the main idea. I'm not trying to get everything.

Question #3: Is this perek true, in whole or in part?

Personally, this perek didn't raise any questions of veracity to me. However, if I taught this in school, I would have to be prepared to demonstrate the truth of the following three claims:

1. that nature exhibits profound wisdom and perfection
2. that the success of the wicked is only temporary, and is destined to end in destruction
3. that tzadikim will flourish and enjoy a long life 

Originally I was going to write out how I would go about doing that, but I think this would take us beyond the scale of this blog post. Suffice it to say: watch nature documentaries for #1, and learn Mishlei, for #2 and #3.

Question #4: What of it?

What function does this serve in our avodas Hashem? I think the answer is clear from the perek: whenever we see the wicked flourishing and we feel troubled, we need look no further than the natural world around us. The more we recognize the absolute justice and benevolent functionality of nature, the more we can rest assured that the wicked will get what they deserve, no matter how successful they appear at the present. 

Similarly, if we are in doubt as to whether following the laws of the Torah will result in the best life for ourselves and for society as a whole, all we have to do is contemplate any ecosystem in nature. Each organism is cared for by Hashem's hashgachah klalis, and everything exists in peace and harmony. The same is within the reach of human beings, if only we align ourselves with the will of our Creator.

Concluding Thoughts

I hope this walk-through of Tehilim 92 has been beneficial in its own right, and in familiarizing you with our method of learning Tehilim. I plan on writing a post on Tehilim 23 in the near future, and possibly more later on in the summer. I'd love to hear your feedback! 

[1] Rabbeinu David Kimchi (Radak), Commentary on Sefer Tehilim 92:7

[2] Note that this is specifically an answer to the question of why the wicked flourish, in a general sense, but this is NOT an answer to the specific problem of tzadik v'ra lo (how can bad things happen to a righteous person) which is addressed in Sefer Iyov.

[3] see, for example the Rambam's explanation of Hashem's praise of Moshe as "the most trustworthy in My house" (Bamidbar 12:7) in the Moreh ha'Nevuchim 1:54.

How to Learn Tehilim (Psalms)

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Artwork: Urza's Tome, by Aaron Miller

How to Learn Tehilim (Psalms)

Introduction/Disclaimer

There are books of Tanach (the Bible) with which I am familiar. I know how to learn and teach Sefer Mishlei (The Book of Proverbs). I've had ample experience learning and teaching Sefer Koheles (The Book of Ecclesiastes) and Sefer Iyov (The Book of Job). I have attained a measure of proficiency in parts of Chumash (the Five Books of Moses).

The purpose of this disclaimer is to make it clear that I do NOT claim any expertise in Sefer Tehilim (The Book of Psalms).

Tehilim is the longest book in Tanach. It contains over 2,500 pesukim (verses) in 150 perakim (chapters). Of those 150 perakim, I have only learned a handful in depth. Unlike Mishlei, which I've learned on a weekly basis for the past 17 years, I've only occasionally dabbled in Tehilim. Unlike books such as Koheles, Iyov, and Bereishis (Genesis), which I've taught annually for 5-7 years, I've only really taught Tehilim for one semester. 

So how am I qualified to write a post entitled "How to Learn Tehilim"? Because even though I'm not an expert, and even though I don't necessarily know what I'm doing, I do have an approach. 

My goal in this post is to provide a basic foundation for someone who wishes to begin learning Tehilim. I will present all of tools, strategies, and tips that I, myself, have used in my own learning and teaching of Tehilim. In the next couple of posts I will walk you through two perakim using these methods. 

What Tehilim is About

Tehilim is about Hashem and His relationship with His creation, including - and especially - His relationship with man.

By "man" I mean human beings in general, Bnei Yisrael (the Jewish People) in particular, and the yachid (individual) as well - whether David ha'Melech (King David) in specific, or those who aspire to follow in David's path.

By "relationship between God and His creation" I am referring to both hashgachah pratis (individual divine providence) and hashgachah klalis (the laws of nature). By "His relationship with man" I am referring to how He relates to man, and how man ought to relate to Him - in his thoughts, his emotions, and his actions.

How Tehilim Works

But when I say that Tehilim is "about" God's relationship to His creation etc., I do not mean that it should be treated as a textbook of philosophy, metaphysics, or science. Although Tehilim does contain deep concepts and profound insights about Hashem and His ways, the purpose of the sefer is not merely to convey knowledge to the mind, but to affect the emotions as well. This, in turn, will change the way a person experiences and lives his life, and will ultimately change the manner in which Hashem relates to him. 

I wrote another post entitled How to Say Tehilim for the Sick Without Violating Halacha, in which I cited the Sefer ha'Chinuch's [1] explanation of how the recitation of Tehilim can protect a person from harm. His view reflects the approach described above:

... these psalms contain words that inspire the soul that knows them to shelter in Hashem, to take security in Him, to establish a reverent fear of Him firmly in his heart, and to rely on His kindness and goodness; as a result of this inspiration, he will be protected from every harm, without a doubt. 

The phrase "inspires the soul that knows them" perfectly encapsulates how Tehilim is supposed to work. But isn't just any inspiration, but "this inspiration" - the inspiration of "the soul that knows [the meaning of the psalms]." Inspiration divorced from knowledge is insufficient, and knowledge devoid of inspiration also falls short of the mark. The goal of Tehilim is to inspire the soul by means of knowledge, which will strengthen our relationship with Hashem, and bring us under the purview of His providence.

Practically speaking, this means that it is not enough for a person to stop learning after reaching the point where he can say "I understand what this perek (chapter) of Tehilim is teaching." One must go further than that and ask: "How is this supposed to affect me?" "How is this intended to alter my view of reality?" "How can I make these ideas real to my mind and my emotions?"

In this sense, learning Tehilim is less like the study of Gemara or mathematics, and is more like psychotherapy, in which one seeks knowledge that has an impact on the entire psyche, rather than purely theoretical knowledge whose effect is confined to the intellect alone.

The Three Modes of Tehilim

According to the traditional meforshim (commentators), it would seem that there are three possible "modes" (or "interpretive frameworks") for every perek of Tehilim:

1. Biographical: some chapters of Tehilim were written at specific points in David's life, and reflect his thoughts and prayers at these times, such as Chapter 34 ("By David, When he disguised his sanity before Avimelech, who drove him out and he left"), Chapter 51 ("For the conductor, a song by David, when Noson the Prophet came to him, when he came to Bas-sheva"), and Chapter 56 ("For the conductor ... by David, a michtam, when the Philistines seized him in Gath"). 
2. National: other chapters are about the nation of Israel as a whole - in the past, the present or the future - such as Chapter 78 (which summarizes Bnei Yisrael's journey from Egypt through the Wilderness and into Israel), Chapter 114 ("When Israel went out of Egypt, Jacob's household from a people of foreign tongue"), and Chapter 137 ("By the rivers of Bavel, there we sat and also wept when we remembered Tzion").
3. Universal: other chapters deal with universal topics, without reference to specific people, times, or events, such as Chapter 1 (about the persona of the tzadik), Chapter 119 (about the Torah and its practitioners), and Chapter 150 (about praising God with music). 

The aforementioned examples fall squarely into one of these three modes. The tricky thing about Tehilim is how ambiguous most of the other perakim are. In the majority of cases, the meforshim debate which mode a given perek is in, and it will not always be clear how the meforshim arrived at their conclusions. Some will insist that a perek is about Klal Yisrael (the Jewish People) at the Messianic era, even though it contains no mention of the nation and is written from the perspective of an individual. Others will say that a perek which appears to be universal is really about David at a particular time in his life. There are certain meforshim (e.g. Radak, Meiri, Rashi) who will even interpret a perek in multiple modes, giving a dual or triple commentary on each pasuk. 

Since it is unclear which mode most perakim are in, the important thing is to take a firm stance and follow through with it in your analysis. If you're going to treat the perek as being about David, do so for the entire thing; if it's about Klal Yisrael, then it's entirely about Klal Yisrael. And if you're going to use meforshim, make sure you identify which mode they're learning in, since not all of them make this clear.

Personally, I prefer to default to the universal mode, unless I'm forced into one of the other two. I find the universal mode to be the most accessible, since it allows me to learn ideas from the pesukim and apply them directly to my life. The perakim in the biographical or national modes are more difficult, since they often necessitate the circuitous route of researching those episodes in David's life or in the life of the nation, then analyzing the pesukim in light of that background information, and only afterwards applying those insights to one's own life.

I also prefer the universal mode as a default because I believe that it is the ultimate goal of the other two modes. In other words, even if a perek is written from the perspective of David at a specific juncture in his life, or even if it's written about the condition of the Jewish People in the future, the goal of learning these ideas should be to arrive at universal truths which apply to every Jew in every generation.

How to Learn Tehilim 

My methodology for learning Tehilim is based on a technique taken straight out of Mortimer J. Adler's How to Read a Book. [2] He refers to it as "The Four Basic Questions a Reader Asks." Here is the technique in his words:

The Four Basic Questions a Reader Asks 

(1) What is the book about as a whole? You must try to discover the leading theme of the book, and how the author develops this theme in an orderly way by subdividing it into its essential subordinate themes or topics.

(2) What is being said in detail and how? You must try to discover the main ideas, assertions, and arguments that constitute the author’s particular message.

(3) Is the book true, in whole or part? You cannot answer this question until you have answered the first two. You have to know what is being said before you can decide whether it is true or not. When you understand a book, however, you are obligated, if you are reading seriously, to make up your own mind. Knowing the author’s mind is not enough.

(4) What of it? If the book has given you information, you must ask about its significance. Why does the author think it is important to know about these things? Is it important to you to know them? And if the book has not only informed you, but also enlightened you, it is necessary to seek further enlightenment by asking what else follows, what is further implied or suggested. 

Here is my adaptation Adler's "The Four Questions a Reader Asks" to Sefer Tehilim:

The Four Basic Questions to Ask When Learning Tehilim 

(1) What is the perek about as a whole? You must try to discover the main idea of the perek. What major insight is this teaching us about Hashem, about man, or about the relationship between them? I say "main idea" rather than "main theme" because a "theme" can be stated in a word or a phrase, whereas your goal in this is step should be to clearly articulate the main idea in 1-4 complete sentences. 

(2) What is being said in detail and how? You must try to understand what each pasuk is saying and how it contributes to or develops the main idea. This is not an all or nothing deal. The more complete your understanding, the better, but if there are specific words, phrases, or even entire pesukim that you don't understand, then it doesn't mean your answer to Question #1 is invalid - unless, of course, these pesukim contradict or undermine your main idea.

(3) Is the perek true, in whole or in part? Even though we accept Tehilim as true insofar as it is part of Torah she'bi'Chsav (the Written Torah), this doesn't mean that we will automatically be convinced that what David says is actually true. As Adler would say: "Knowing David's mind is not enough. You must make up your own mind." 

(4) What of it? What "inspiration via knowledge" is this perek written to bring about? How is the main idea in this perek supposed to affect your life, your view of reality, and your relationship with God? What else follows - what is further implied or suggested by the insights? What else can you do to internalize and be moved by these ideas? 

I feel obliged to point out a rookie mistake: starting with Question #2. All of my first attempts at learning Tehilim failed because I got bogged down in the particulars. I thought it made sense to approach Tehilim using the same method I use to approach Mishlei. I started by raising ALL of the questions and difficulties on ALL of the pesukim, and then I turned to the meforshim for answers. Since I had so many questions, I would feel obligated to read the entire commentary of multiple meforshim, for fear of missing out on an important detail. Typically this would result in me being overwhelmed by the sheer number of questions and problems, which would be compounded by reading the meforshim. The web of complexity would be too difficult to navigate, and I'd give up. 

Eventually I tried going to the opposite extreme: ignoring all of the particulars and attempting to grasp the whole - and it worked! I found that starting with Question #1 would naturally lead to a sort of back-and-forth "dance" between Questions #1 and 2: I'd come up with an approach for the main idea, and then I'd "test" it by seeing how this idea was developed through each of the pesukim. Whenever I'd encounter a question or a difficulty, then I would turn to the meforshim for assistance. This "macro" approach was far more manageable, and guided my "micro" analysis of the individual pesukim. 

I would even go so far as to recommend intentionally not attempting to do a comprehensive job in answering Question #2. Focus on Questions #1 and 4, and only address Questions #2 and 3 as your analysis and interest dictate. As long as you walk away with a clear grasp of the main idea and the intended purpose of the perek, then your learning of Tehilim was a success, even if you haven't explained every pasuk or verified every idea.

And it's as simple as that! Just work on these questions one at a time, putting the most emphasis on Question #1, and Tehilim will soon become more approachable than ever before. But there is one more critical tool you'll want to add to your Tehilim-learning arsenal before you get started.

The Pivot Point 

Over a decade ago, when my chavrusa (learning partner) and I first started trying to learn Tehilim, we observed a common structural phenomenon that appeared throughout the sefer. We noticed that in many cases, the perek of Tehilim will be moving along with a discernible thematic, structural, or stylistic flow, and then suddenly - seemingly out of nowhere - there will be a dramatic shift to a different theme, structure, or style. My chavrusa dubbed this "The Pivot Point." 

The best way to illustrate this is to point out some clear examples. As you read through each example, see if you can spot the pivot point before reading my answer:

Tehilim 92 

(1) A psalm, a song for the Sabbath day. (2) It is good to thank Hashem and to sing to Your Name, O Exalted One; (3) to recount Your kindness in the morning, and Your faithfulness in the nights. (4) Upon a ten-stringed instrument and upon lyre, with singing [accompanied] by harp. (5) For You have gladdened me, Hashem, with Your actions; about Your handiwork I will sing joyously. (6) How great are Your works, Hashem; [how] very deep are Your thoughts - (7) a boorish man doesn’t know, and a fool doesn’t understand this - (8) when the wicked bloom like grass, and all the doers of iniquity blossom, it is to destroy them forever and ever. (9) But You [remain] exalted forever, Hashem. (10) For behold Your enemies, Hashem, for behold – Your enemies shall perish; dispersed shall be all doers of iniquity. (11) You raised like a re’eim my pride; I was saturated with fresh oil. (12) My eyes have seen my foes; when those who would harm me rise up my ears have heard. (13) A righteous person will flourish like a date palm, and like a cedar in the Lebanon he will grow tall. (14) Planted in the house of Hashem, in the courtyards of our God they will flourish. (15) They will still be fruitful in old age, vigorous and fresh they will be, (16) to tell that Hashem is upright, my Rock in Whom there is no injustice.

Did you see it? It's verse 7. The first half of the perek, up until verse 7, is about David praising the handiwork of Hashem (i.e. the laws of nature). The second half of the perek after 7 is about the destruction of the wicked and the flourishing of the righteous. 

Indeed, verse 7 itself can be read in accordance with either half. If read with the first half, David is saying: "a boorish or foolish man cannot understand the greatness of Hashem's works and the depth of His thoughts as reflected in nature." If read with the second half, David is saying: "a boorish or foolish man cannot understand that although the wicked may bloom and the doers of iniquity may blossom, they will ultimately be destroyed." 

I believe that verse 7 was deliberately written to be ambiguous (which is why I tried as best as I could to retain the ambiguity in my English translation, through my use of poor punctuation). Verse 7 can be read as part of either half of the perek, but no matter how you read it, it is clearly the pivot point - and I believe that this is the key understanding the main idea of the perek (as I will write about in the sequel to this post).

Here's another straightforward example:

Tehilim 19 

(1) For the Conductor, a psalm of David. (2) The heavens declare the glory of God, and His handiwork is declared by the firmament. (3) Day following day expresses speech, and night following night speaks knowledge. (4) There is no speaker and there are no words; their voice is unheard. (5) Throughout the earth their measuring-line goes forth, and their words reach the ends of society. For the sun He set up a tent, in their midst. (6) And it (i.e. the sun) is like a groom coming forth from his wedding canopy, rejoicing like a warrior to run the course. (7) The ends of the heavens is its source, and its circuit is to their other end, and nothing is hidden from its heat. (8) The Torah of Hashem is perfect, restoring the soul; the testimony of Hashem is trustworthy, making wise the simpleton. (9) The ordinances of Hashem are upright, causing the heart to rejoice; the commandment of Hashem is clear, illuminating the eyes. (10) Fear of Hashem is pure, enduring forever; the judgments of Hashem are true, and are universally righteous. (11) They are more desirable than gold, than even much fine gold, and they are sweeter than honey, and the drippings of honeycombs. (12) At first Your servant was warned by them, [but] when he kept them, there was reward. (13) Errors –who can discern them? Cleanse me from hidden [faults]. (14) Also from wanton ones keep back Your servant, so they do not rule over me then when I am weak; [then] I will keep myself clean from great transgression. (15) May the words of my mouth and the thoughts of my heart find favor before You, Hashem, my Rock, and my Redeemer.

The pivot point should be obvious: it's at the end of verse 7 and the beginning of verse 8. The first half of the perek (1-7) is about the perfection and precision of the heavens in their obedience of God's will, with a focus on the individual entity of the sun; the second half of the perek (8-15) is about the perfection of the Torah, with a focus on the individual person of David, who beseeches Hashem to help him to fulfill His will with complete obedience in his actions, his speech, and the thoughts of his heart.

Here's another example, which is slightly less obvious than the other two:

Tehilim 23 

(1) A psalm by David. Hashem is my Shepherd; I shall not lack. (2) In lush meadows he lays me down, beside tranquil waters He leads me. (3) He restores my soul. He leads me on level paths for His Name's sake. (4) Though I walk in the valley of the shadow of death, I will fear no harm, for You are with me. Your rod and Your staff - they comfort me. (5) You will prepare a table before me in view of my tormentors. You anointed my head with oil, my cup overflows. (6) Only goodness and kindness will pursue me all the days of my life, and I shall dwell in the House of Hashem for long days.

Did you catch it? It's at the end of verse 4 and the beginning of verse 5. In the first four verses of the psalm, David is a sheep; after verse 4, he's a human. 

In the three examples mentioned above, the perek is divided neatly in half. However, there are other types of pivot points as well. See if you can figure out this one:

Tehilim 136 

(1) Give thanks to Hashem for He is good, for His kindness endures forever.(2) Give thanks to the God of the heavenly powers, for His kindness endures forever.(3) Give thanks to the Lord of the lords, for His kindness endures forever.(4) To Him Who alone performs great wonders, for His kindness endures forever.(5) To Him Who makes the heavens with understanding, for His kindness endures forever.(6) To Him Who spread out the earth upon the waters, for His kindness endures forever.(7) To Him who makes great lights, for His kindness endures forever.(8) The sun for the reign of the day, for His kindness endures forever.(9) The moon and the stars for the reign of the night, for His kindness endures forever.(10) To Him Who smote Mitzrayim through their firstborn, for His kindness endures forever.(11) And brought Israel forth from their midst, for His kindness endures forever.(12) With strong hand and outstretched arm, for His kindness endures forever.(13) To Him Who divided the Sea of Reeds into parts, for His kindness endures forever.(14) And caused Israel to pass through it, for His kindness endures forever.(15) And threw Paroh and his army into the Sea of Reeds, for His kindness endures forever.(16) To Him Who led His people through the wilderness, for His kindness endures forever.(17) To Him Who smote great kings, for His kindness endures forever.(18) And slew mighty kings, for His kindness endures forever.(19) Sichon, king of the Emorites, for His kindness endures forever.(20) And Og, king of Bashan, for His kindness endures forever.(21) And presented their land as a heritage, for His kindness endures forever.(22) A heritage for Israel, His servant, for His kindness endures forever.(23) In our lowliness He remembered us, for His kindness endures forever.(24) And released us from our tormentors, for His kindness endures forever.(25) He gives nourishment to all flesh, for His kindness endures forever.(26) Give thanks to God of the heavens, for His kindness endures forever.

Did you see what he did? That's right: this perek involves a double-pivot! Verses 1-9 are about Hashem's kindnesses in nature. In verses 10-24 David pivots to Hashem's kindnesses to the Jewish people. But at the very end, in verses 25-26, he pivots back to the original theme of Hashem's kindnesses in nature. 

And here's a short one:

Tehilim 134 

(1) A song of ascents. Behold, bless Hashem, all you servants of Hashem, who stand in the House of Hashem in the nights. (2) Lift your hands in the Sanctuary and bless Hashem. (3) May Hashem bless you from Tzion, Maker of heaven and earth.

This pivot point is at the end of verse 2, and hinges on the switch from the imperative to the subjunctive mood. In verses 1-2 the author is commanding the servants of Hashem to bless Him; in verse 3 he is expressing his hope that Hashem will bless them in return.

Sometimes you'll run into a perek where the pivot point is debatable. Take another look at Tehilim 19 above. The most obvious pivot point is between verses 7 and 8, with the first half of the perek being about the heavenly bodies following the perfect laws of nature and the second half of the perek being about human beings striving to follow the perfect laws of Torah. However, it can be argued that the pivot point is between verses 11 and 12, with the first half of the perek (1-11) being about the perfection of Hashem's creations (i.e. the universe and the Torah), and the second half of the perek (12-15) being about the imperfect human being struggling to use his free will to align himself with God's will. Depending on where you place the pivot point, you might arrive at a different understanding of what the perek is about. 

Similarly, one of my students was convinced that the pivot point in Tehilim 23 was between verses 3 and 4. In verses 1-3 David refers to Hashem in the third person voice, but in verses 4-6 he refers to Hashem in the second person, implying an increased sense of closeness. We had a lively debate about this in class, which led to some nice insights. 

The next question is: How do we incorporate the notion of a pivot point into our methodology? The answer involves a four step process:

Step #1: Identify the pivot point. 

Step #2: Define the main idea of each "half" of the perek on its own, without thinking about the other half. Treat the two halves almost as if they are two separate chapters.

Step #3: Attempt to unify the two halves. Figure out the main idea which encompasses both. Abstract a major theme from the sub-themes and formulate the main idea.

Step #4: Ask yourself: "What purpose does this pivot point serve? How is it necessary for the main idea or for the intended purpose of the perek? Why couldn't David have just written a perek about this idea without the pivot?" Sometimes the purpose of the pivot lies in the shift of intellectual frameworks or premises. Sometimes there is a reason for the shift in mood or tone. Sometimes it's even a simple dichotomy like "before/after," "distress/salvation," "metaphor/lesson" - but even in these obvious cases, it pays to ask why the pivot point was needed in the first place.

You might wondering: "Do ALL 150 chapters of Tehilim have a pivot point?" This is where I will (conveniently) plead lack of expertise. Like I said, I haven't been through all 150 chapters. There are even some chapters I read on a daily or weekly basis, and still can't figure out whether I've identified the pivot point, or whether I'm just imagining it. For all I know, it could be that 100% of Tehilim contains pivot points, or maybe 10%, or somewhere in between.

All I can say is this: the search for the pivot point will be beneficial for your analysis in any event. Either you'll find a clear pivot point, which will help you in answering Question #1 (since defining each half and then defining the unity is easier than just trying to define the unity straightaway), or you'll find several candidates for pivot points, which will also help you in answering Question #1 (since you'll have several possible approaches based on where the pivot point is), or you won't find any pivot point, but you'll have already scrutinized the entire perek multiple times looking for unity, which will help you in answering Question #1. However it turns out, the quest for the pivot point will help you!

Other Tips

I have a few more assorted tips and decided to just list them all at the end:

When answering Question #1, begin by using an English translation if English is the language you think in - even if you know Hebrew. When analyzing the intricacies of the text there is no substitute for the original Hebrew, but when trying to get an initial birds-eye impression, I find that it's much more productive to think about the perek in the language that is most natural to your mind. After you have an approach to the main idea, and you start working on Question #2, you can delve into the Hebrew with the meforshim and sort out any translation issues.

Look for literary devices and structural anomalies. Sefer Tehilim is rife with examples of literary devices, such as parallelism, allusion, repetition, chiastic structures, and more, so be on the lookout for them. Although I have yet to find any instance in which these literary devices are essential to the main idea, I have noticed that they are helpful in answering Question #2. 

Think about it on your own first - then consult meforshim as needed. I cannot stress this point enough. If you start your analysis by jumping right into the meforshim, you will quickly become overwhelmed by the questions, problems, and answers they raise. Instead, only look into the meforshim to answer specific questions that naturally occur to you. And if this inquiry leads you to do further research, that's fine. Just don't feel obligated to do a complete survey of what the meforshim say on every pasuk.

Learn with your mind, but read with your emotions. Since Tehilim is designed to convey knowledge and inspire the emotions, it is important to allow yourself to feel what David is trying to make you feel. For example, in Chapter 23, when he describes himself as a lamb being guided through lush meadows and tranquil waters by a benevolent and protective Shepherd, use your imagination evoke those feelings from your own experience being guided by a caring and trustworthy figure. And when he describes Hashem as setting up a table for him in front of his tormentors, bring to mind your own tormentors and contemplate how you would feel if you were face to face with them, sitting at a table set with a feast, drinking wine and being anointed with oil. And if what David says doesn't resonate with your own emotions and experiences, then this is something to think about.  

Concluding Thoughts

I hope that I have succeeded in providing you with enough of a Tehilim methodology to begin learning on your own. I would like to reiterate that I am NOT an expert in Tehilim, and I am still trying to unlock the sefer for myself. My views on Tehilim methodology will continue to evolve, and when that evolution reaches a point where an update of this post is warranted, then I will update it.

In the meantime, let me know if you have any other insights or tips on how to learn Tehilim - and let me know if the guidelines provided here prove to be fruitful.

And stay tuned for my next two posts in this series, where I apply this methodology to Tehilim 92 and Tehilim 23. 

[1] Sefer ha'Chinuch: Mitzvah #512
[2] Mortimer J. Adler, How to Read a Book (1976 edition), pp.46-47