בּס״ד
Psalm 106
"Give thanks to Hashem for His kindness
is everlasting..."
Hearing/Seeing Is Believing!
We are surrounded by electromagnetic radiation from all objects
that have a temperature above absolute zero (-273 degrees
centigrade). Michael Farady,170 years ago, discovered the
"invisible" electro and magnetic components. A radio receiver
"tuned" to the frequency of the radio broadcast station can receive
the "electro phase" in a wire loop aerial and the "magnetic phase" can be received in a metal rod. The broadcast station modulates the transmission and the radio circuit separates it and sound is produced. The sound waves "push" the air molecules and enter our ear through the ear canal. The sound waves vibrate our "ear drum" (tympanic membrane) which then vibrates three tiny bones which then vibrate the oval window of the inner ear. In the inner ear, the cochlea changes these sound vibrations into electro-chemical nerve impulses carried by the acoustic nerve to the temporal lobe (in the side of our brain). Our brain converts these electro-chemical impulses into the "sounds" we comprehend as meaningful words, music and sounds of nature.
In a similar way the sun at 5000 degrees centigrade emits direct electro-magnetic radiation. Day Light is the electro potential of sunlight and it radiates in a capacitive linear manner in all directions at the speed of light, 186,000 miles per second. We receive it by the vibration of free electrons in the retina in the back of our eye and it enters through the precisely sized opening of the iris of our eye. The retina changes the light energy into electro-chemical neural impulses carried by the optic nerve to the occipital lobe (in the back of our brain). Our brain converts these electro-chemical impulses into comprehensible images we call vision.
Who says there are no miracles?
comment on Psalm 61:
"I will dwell in Your Tent forever,
I will take refuge in the shelter of Your wings...."
What does it mean to dwell in Hashem's Tent? ... in shelter of His wings?
A tent shelters one from the burning sun and the raging storm yet allows the wanderer easy access to enter and exit at will. There are no doors, no gates, nothing is locked or barred. All is open for you and I to dwell in Hashems presence...
With wings one can do the impossible, to see from afar, to rise above the hills, to be carried on air. Air, like the soul can be neither seen nor touched only its presence is felt. Yet, light as air is it can lift the heaviest C5 cargo jet carrying tanks across the oceans, skipping over mountains and never touching the ground.
Like the tent, the wings give shelter from the elements, yet they are very different, the wings work together as one. Perhaps it is only by working together that we may truly fly.
Psalm 52:10
"I put my trust in the kindness of Hashem
forever and ever..."
"..batachti b'chesed Hashem olam va ed...'"
What does it mean to "trust"?
A bird trusts that when it holds apart its wings,
the wind will carry it above the rooftops and into the
sky above. The flower trusts that when it opens its
petals, water will miraculously quench its thirst.
The children of Israel trust when they walk waist deep into the Red Sea, while women lead them with tamborines and songs of joy, somehow the swords and chariots of the great armies of Egypt will not hinder their journey to the land promised by Hashem. (Shabbat Shirah)
And you and I trust when we hold open the pages of our blessed Torah, miraculously our thirst will be quenched for then our soul may soar. And like the Children of Israel when we walk waist deep into the dangers of the world, that we will sing songs of faith and love.
This is very difficult to do, however.
The Psalmist offers some help in maintaining our "trust." For the word in this Psalm is "betachti" which means' "I trusted." This reveals that trust is sometimes temporarily forgotten or lost but always present deep inside.
When we look at our immediate situation however - the flower about to show that it's petals are only paper thin, the bird as it leaps off a rooftop, the Children of Israel when the chariots and swords of the armies are within sight, it is often difficult to trust.
Yet, when we think of the long road our soul has traveled and has yet to travel, when we remember how our soul trusted then as it trusts now deep inside, it may then be possible to reconnect with the trust in Hashem's kindness that is forever.
Psalm 150
"Praise Hashem with blowing of the shofar.
Praise Hashem with lyre and with harp..
Praise Hashem with drumming and with dancing...
Let every soul Praise Hashem ..."
The shofar: Open to Hashem's holiness, increasing from below to above.
The harp: Resonating together, in harmony with Hashem's love.
The final psalm of the Book of Tehillim reveals the many ways to praise Hashem. Perhaps this teaches us that just as there are different instruments there are different ways each of us can serve Hashem in holiness. Different people, different ways of worship. All are loved by Hashem.
If we look at this another way. The order itself reveals more and more involvement in the physicial as the list goes on. The ways of worship go from the air (shofar) to the hands (lyre and harp) to the entire body (drumming and dancing). Perhaps this teaches that we may praise Hashem by our spiritual openness - as well as our involvement in the physical world.
There is also the aspect this prayer that tells us that all are needed in the world. We can't possibly do it all by ourselves, all alone. We can't praise Hashem by blowing a shofar, playing a lyre and a harp, drumming and dancing all at the same time. We need eachother.
Still one more way to think about this psalm is as a group. Just as the individual may praise Hashem in varying ways, groups of people may serve HIm in ways that are distinct, yet all are beloved by Hashem.
Psalm 119:18
"Unveil my eyes that I may behold the unexplained things of
Your Torah...'
"Gal eyneni vi-abiyta niflaos mi toraseycha..."
We know that the Torah was entrusted to us by Hashem and yet so much of the Torah is beyond our understanding.
In this the 18th passage - (18 meaning "chai" life), the psalmist pleas: "Uncover my eyes so that I may see the wonders of Your Torah..." The word "unveil" is "Gal" in Hebrew - the same letters as the word "Lag" - perhaps a reference to the the special day we celebrate: Lag BaOmer.
During the days between Passover and Shavuos - between our release from the bondage of slavery and the receiving of the Torah, the waters of the infinite and our true birth as a free people in service of Hashem - we celebrate the passing of a very special rabbi who had lived in a cave: Why do we celebrate this and why is there such a reference to plea for Hashem to "unveil my eyes that I may behold the unexplained things of Your Torah." ?
At the time of the first Lag BaOmer, Israel had been conquered by the Roman empire. It was a period of history in which the messianic era could have possibly begun. Two thousand years ago the factors were in place: there was a great military leader Bar Kochba, great spiritual leaders like Rabbi Akiva who brought great holiness into the world, great dissatisfaction in the gentile world with the pagan rites and beliefs. Additionally there were many Jewish souls and other people spread throughout the empire who were responsive to the Torah's message of love, hope and redemption..
It was not to be. The forces against the messianic era beginning before the suffering of the past 2,000 years were too great and the forces that would have helped bring it about fell short. Rome's military power and ability to bring its great force down overwhelmed the small nation of Israel. All life was decimated, from the Temple which lay burned and leveled, to the population, even the trees were destroyed and the very name of the country was wiped away. But it was not military might but spiritual failure which ensured that the messianic age was not to begin for at least another two thousand years
Spiritually, the Jews themselves fell short of the great heights that were required, a plague ensued and all hopes for a messianic age were dashed. Then in the midst of darkness a new light emerged. Rabbi Shimon Bar Yochai revealed to a small group of students the mystical Zohar which uncovers the secrets which will eventually bring the coming of the messianic age.
Thus, we celebrate holiday of Lag BaOmer and hope that we will not fall short in our individual opportunities to help bring Hashem's holiness into our small corner of the world.
Editor's Favorite Psalms
IVDU
Psalm 100
Serve Hashem with Joy.
Ivdu et Hashem b'simcha
GAM KI ELECH
Psalm 23
Though I walk through the valley
overshadowed by death
I will fear no evil for You are with me.
Gam Ki Elech b'gey tsalmoveys.
Lo ira ra ki ata imodi.
LEV TAHOR
Psalm 51
Create for me a pure heart Hashem and a spirit that is true
and new within me. Cast me not away from Your presence,
and Your holy spirit take not from me.
Lev tahor b'ra li Hashem
V'ruach nachon chadesh b'kir bi.
KELI ATA
Psalm 118
You are my God and I will give thanks to You.
God I will exalt (elevate) You.
Keli Ata v'odeycha.
Elokai aromimecha
HODU
Psalm 118
Give thanks to Hashem for He is good.
For His kindness endures forever.
Hodu la Hashem ki tov.
Ki l'olam chasdo
For time immemorial,
whenever Jews found
themselves in difficult
situations, they would
open up the Book of
Psalms and through
King David's ageless
poetic praises and
supplications beseech
G‑d for mercy.
The Midrash tells us that when King David compiled the Psalms, he had in mind himself, as well as every Jew of every generation and every circumstance. No matter who you are and what the situation, the words of the Psalms speak the words of your heart and are heard On High.
The Artscroll Siddur recommends these Psalms to read when praying for Recovery from Illness: Psalms: 6, 10, 41, 88 and 103.
When praying for an individual who is ill, the Chassidic Jewish custom is to recite the following thirty-six chapters of Psalms: 20, 6, 9, 13, 16, 17, 18, 22, 23, 28, 30, 31, 32, 33, 37, 38, 39, 41, 49, 55, 56, 69, 86, 88, 89, 90, 91, 102, 103, 104, 107, 116, 118, 142, 143, and 148.
It is also customary to recite the stanzas from Psalm 119 that correspond to the letters of the ill individual's Jewish name(s). (Psalm 119 contains twenty-two stanzas, each stanza consists of eight verses that begin with the same letter from the Hebrew alphabet. The first eight verses all start with the letter aleph, the next eight begin with bet, the next eight with gimel, etc.) For example: if the person's name is Moshe (משה), recite the stanzas that begin with mem, shin, and hey. If the person's name is Rachel (רחל), recite the stanzas that begin with resh, chet and lamed.
Then recite the six stanzas that correspond to the words קרע שטן ("destroy the Prosecutor"): kuf, resh, ayin, shin, tet, and nun.
May G‑d hear our prayers and grant a speedy and complete recovery.
Some people send a blessing request to be placed the resting place of a Tsadek or sage. Click below for more information on the Ohel, the Rebbe's resting place, and to email your blessing request.
Shabbat Psalms
Dec. 17
Vayeishev (Genesis 37) Psalm 112
December 24
Mikeitz (Genesis 41) 40
December 31
Vayigash (Genesis 44) 48
January 7
Vayechi (Genesis 47) 41
January 14
Shemos (Exodus 1) 99
January 21
Va`eira (Exodus 6) 46
January 28
Bo (Exodus 10) 77
February 4
Beshalach (Exodus 13) 66
February 11
Yisro (Exodus 18) 19
February 18
Mishpatim (Exodus 21) 72
"Commit to Hashem your way. Rely on Him
and He will act. He will bring forth like a light your righteousness and your justice like the high noon.
forth like a light your righteousness and your justice like the high noon. Wait silently for the salvation of Hashem and wait
longingly for Him."
"And He will act" In Hebrew the phrase is written as " ve Hu ya aseh" which means "and He will do or make." When we rely on Hashem we are no longer alone. The weight of life's struggles is no longer carried on the shoulders of just one person. Hashem will do. He will make. He will help each step along the way so that our challenges will no longer be overwhelming.
"He will bring forth a light your righteousness." "Righteousness" is "tzedek" in Hebrew. This is also the root of the word "tzedekah" which in English is charity. But tzedek is even more.
As we put forth great effort in our journey of life. When sometimes the climb is too steep, the weight to great to bear, we are reminded that Hashem will help us. And as we try our best to live a life of righteousness, of "tzedek" helping others along the way, being righteous in speech and actions. Hashem will bring forth like light our righteousness. He will multiply the light of the blessing of tzedek all around us.
For complete reading of Psalm 37 click here
"For the conductor on the neginot, a psalm by David,
my G-d who vindicates me when I call, answer me.
You brought me relief when I was distressed;
be gracious to me and hear my prayer..."
"...I will lie down and sleep in peace and in harmony,
for it is only You Hashem, who enables me to dwell securely."
"B'Shalom yachdav eshk'vah v'iyshan
ki Ata Hashem l'vadad lavetach toshiyveyni."
The Tehillim begins with the awareness that Hashem has been there during the difficult times. He has brought relief. He hears my calls and answers my prayers. The level of trust and faith increases further as the psalmist then concludes:
"I will lie down and sleep in peace and in harmony,
for it is only You, Hashem, who enables me to dwell securely."
What does it mean to "sleep" ?
According to the Talmud, sleep has been considered as one-sixtieth death, since we are not conscious and aware of our physical surroundings.
According to the Kabbala, Sleep has been compared to the galus, (2,000 year exile), since during sleep, as during the exile, we are not able to see Godliness in the world, light is hidden from our eyes.
According to recent discoveries, the reticular activating system, in the brain, is responsible for the transition from sleep to wakefulness but still it remains a mystery: What sleep is, why we need sleep or how it works.
Insight may be derived from the prayer recited upon awakening - the Modei Ani prayer:
"I am thankful before You, King of life, who has returned my soul to me."
The soul during sleep has loosened its bonds with the body. It is free to dwell in higher realms. Sleep is miraculous. It was in a dream state that the ladder was revealed to Yaakov Avinu (Jacob). It was from a dream state that Ezekiel wrote of his visions. From a spiritual point of view, sleep is a time of connection to the Source of All That Is.
The Tehillim concludes: "...for it only You Hashem, who enables me to dwell securely."
The first sentence in the Torah "In the beginning, Hashem creates the heavens and the earth." According to the Baal Shem Tov, this teaches that Hashem creates the world continually, moment by moment. Thus we learn that we are enabled to dwell securely in the moment to moment creation of the miraculous world we live in.
When we make the transition from what we see and hear with our physical senses to the mysterious state of sleep, as we "fall into sleep" each evening we are journeying beyond our understanding. Yet with the awareness that Hashem hears and answers my prayers and continually creates the worlds for my body and my soul to dwell, there, like a comfortable pillow, "I will lie down and sleep in peace and in harmony..."
"Happy is the man who did not walk
in the counsel of the wicked,
in the path of the sinful did not stand
and in the session of the scorners did not sit."
"Ashrei ha ish asher lo halach ba atsat risha'eem,
u viderech chata'eem lo amad, u vimoshav letsee lo yashav."
Walking, standing and sitting refer to where we are and what we are doing. The very first psalm begins not with distant esoteric truths but with practical guidelines. Before I can begin my spiritual quest, before I can reach the heights of enlightenment, I must first learn to walk. Thus, Tehillim 1 begins with the basics: how to walk, stand and sit through life.
Yet, mundane and worldly as these concerns are, who we take counsel from, which path we stand upon, which sessions are we immersed in, what we do each moment .. as we gather these moments together they form a cohesive whole that becomes our life.
The Psalmist continues:
"Rather if in the Torah of Hashem is his desire and in His Torah he meditates day and night he shall be like a tree deeply rooted alongside brooks of water that yields its fruit in its season and whose leaf never withers..."
Where Are You?
Told by the Lubavitcher Rebbe
In 1798, Rabbi Schneur Zalman of Liadi was imprisoned on charges, put forth by the opponents of Chassidism, that his teachings undermined the imperial authority of the czar. For 52 days he was held in the Peter-Paul Fortress in Petersburg.
Among the Rebbe's interrogators was a government minister who possessed broad knowledge of the Bible and Jewish studies. On one occasion, he asked the Rebbe to explain the verse (Genesis 3:9): "And G-d called out to the man and said to him: 'Where are you?'"
Didn't God know where Adam was?, the government minister asked.
Rabbi Schneur Zalman presented the explanation offered by several commentaries: the question "Where are you?" was merely a "conversation opener" on the part of God, who did not wish to unnerve Adam by immediately confronting him with his wrongdoing.
"What Rashi says, I know," said the minister. "I wish to hear how the Rebbe understands the verse."
"Do you believe that the Torah is eternal?" asked the Rebbe. "Do you believe that its every word applies to every individual, under all conditions, at all times?"
"Yes," replied the minister.
Rabbi Schneur Zalman was extremely gratified to hear this. The czar's minister had affirmed a principle which lies at the basis of the teachings of Rabbi Israel Baal Shem Tov, the very teachings and ideology for which he was standing trial!
"'Where are you?'" explained the Rebbe, "is God's perpetual call to every man.
Where are you in the world? What have you accomplished? You have been allotted a certain number of days, hours, and minutes in which to fulfill your mission in life. You have lived so many years and so many days," -- here Rabbi Schneur Zalman spelled out the exact age of the minister -- "Where are you? What have you achieved?"
Told by the Lubavitcher Rebbe on Kislev 19, 5718 (December 12, 1957), on the occasion of the 159th anniversary of Rabbi Schneur Zalman's release from prison.
"Your kindness, Hashem, fills the earth..."
"Hasdecha, Hashem, malea ha aretz..."
What does the meaning of "malea" "fills"? When Hashem's kindness fills the earth that means that there is not one speck of space that can be found absent of Hashem.
It means the world is not on "autopilot." Hashem fills it with kindness and love.- When we are aware of this reality that where ever we journey through this life Hashem is there truly filling every speck of life even when things may not go our way - this realization that "Your kindness, Hashem fills the earth.." is truly life altering.
"Give thanks to Hashem for
His kindness is everlasting..."
Seeing is Believing??
Within the sub-atomic structure, solid mass makes up less than 1% of an atom's size. The distance between atoms within molecules is often compared to light years between planets. This means that regardless of what we think, the truth is, a brick wall is mostly empty space.
Color doesn't exist except as our brain's interpretation of light waves bouncing off of an object & entering our eyes. (see article "Hearing/Seeing is Believing" ) Light itself is invisible but we can't see without it and often what we think we see isn't even there.
So the reality of life: the universe with all it's particles shooting around and through us as well as the world we live in, is completely different from our sensual perception of it as we go through our daily lives. Of course it must be. We wouldn't be able to function in what we see as 'normal' without the perception we have.
Still, it is important to realize that the physical world we perceive through our senses is not all there is. Just as there are atoms and light waves beyond our ordinary perception there is also the infinite world of lovingkindness that Hashem has built for us. This is perceived through our soul rather than our senses. And just as we must open our eyes in order to see the physical part of life we must open the gates to our souls to perceive the spiritual.
We may open the gates to our souls by setting aside time to pray or think or sing or dance while concentrating on the meaning of the words that Hashem has brought to us through our sages; or by being Hashem's hands on earth, by applying His precepts of purity, lovingkindness and mitzvohs (good deeds) to the physical world and thereby bringing Godliness into everyday life.
"In the beginning You laid the foundations of the earth,
and the work of Your hands are the heavens..."
We look up to the heavens and are awestruck at the realization of how incomprehensible infinity and the universe is. Yet there had to be a creator of this wonder. Surely it was not by happenstance that the universe with amazing phenomena that span from galaxies to neutrinos to the DNA inside each cell, came to be. Yet we know that in the nature of the physical is limited existence. All creatures, plants and stars must one day end.
When Einstein said that God does not "play with dice" he referred to the vast intelligent awesomeness of the world and all that is in it, proving there is an author. When we are aware of Hashem's sheer awesomeness, that "the work of Your hands are in the heavens..." - when we see the world as it is, we realize that there must be an "intellegent designer" to this incomprehensible and miraculous complexity. Perhaps, then we may begin to discover our purpose on earth may be to help Hashem build a world of lovingkindness, as stated in Psalm 89, in the understanding that He is the source of all blessings, great and small.
"How beloved are Your dwelling places
Hashem of Hosts.."
מַה-יְּדִידוֹת מִשְׁכְּנוֹתֶיךָ-- יְהוָה צְבָאוֹת
"Ma yedidos mishkeno seycha Hashem Tsevaos"
The term "Hashem of Hosts" refers to Hashem's sovereignty over all the worlds, spiritual and physical - everywhere and all that is.
The sons of Korah wrote this Tehillim upon witnessing the devastation of the Temple after it had been destroyed. Memories etched into their minds, painful emotions must have been overwhelming. Yet they witnessed the kindness and gentleness of a bird making its nest.
In the midst of the Temple's ruins, when it seemed all had been destroyed, the lovingkindness of Hashem's dwelling places is still sovereign. And for each of us, when it seems all is lost, Hashem's dwelling places in our lives are still filled with transcendant lovingkindness as well. Even though it may at times be difficult to see it.
3:2 "How numerous are
my tormentors!
The great rise up against me.
The great say of my soul there
is no salvation for him from
Hashem, selah"
3:9 "For Hashem is salvation.
Upon Your people is Your
blessing, selah."
"La Hashem hayeshuah al
amcha birchatecha selah."
The Tehillim/Psalm begins by describing a situation that David finds himself in: seemingly hopeless. Much like Israel, he is surrounded by enemies. The "great" say there there is no hope for survival? The "great" and mighty say this because it is obvious to all who observe. How can David survive when surrounded by tormentors? How can Israel survive when it is surrounded on all sides by overwhelming numbers of enemies? How can I survive when my life becomes overwhelmed with troubles?
When viewed from the perspective of the physical world alone, when we are in the midst of a sea of troubles it is true there is little if any hope. The psalmist then reveals that the physical world is not all that exists. There is a miraculous aspect to all that is. David, like each of us, is not facing trials alone. With Hashem, anything is possible - even getting through and triumphing in a seemingly impossible situation. "
"With my voice to Hashem I call out and He answers me" (Psalm 3:5). The true reality is we are not facing our trials alone. Psalm 3 concludes: "for Hashem is salvation. Upon Your people is Your blessing, ..."
We are the children of a loving and compassionate God - and even when the limited physical world appears to be overwhelming - the blessing of Hashem is upon us.
"Why do nations throng and regimes talk in
vain. Take their stand do the kings of the
earth and princes conspire together?...."
"Lama ragshu goim u l'umim rik? Yisyatsvi malki eretz
V'roznim nosdu yachad?..."
The question of 'why do great nations conspire to do harm?' - has been with us for many generations. On outward appearance, it seems as if the physical world of great nations and regimes is very powerful indeed. When the Roman army marched in unison with great armor and weapons, or when the blitzkreig blazed across the land, it was easy to take notice. And today, when airplanes are hijacked and coordinated attacks are launched against thousands of innocents; when countries coordinate strategies aimed to destroy a peaceful nation, it's easy to feel that the forces of man are great and that we who strive for good have no chance against overwhelming odds. Although on outward appearance, it sometimes feels that all is lost, that the regimes who seek power over man have triumphed. The reality is the power of Hashem is much greater.
The last line of Psalm 2 reads: "praiseworthy are all those who take refuge in Him."
Each of us, at some point in our life, ask ourselves: in whom do we trust? In whom do we take refuge? Is it the outward appearance, even when this outward appearance seems so overwhelming in power? Or is it the One who creates and sustains all? Even though this is beyond our limited comprehension.
When we think of the universe and all that is in it. When we think of the miracle of being alive each moment. When we realize that to destroy is much easier than to create. It becomes clear that taking refuge in Hashem rather than the powers of the physical world is praiseworthy indeed.
"A psalm, a song for the inauguration
of the Temple by David. I will exalt You Hashem
for You have brought me up and not let my foes
rejoice over me. Hashem my G-d,
I cried out to You and You healed me.
Hashem You have raised up from the lower world
my soul. You have preserved me from my
descent to the grave..."
"...You have transformed my lament into
dancing for me. You undid my sackcloth and
You girded me with gladness.
So that sing to You, might my soul, and not
be silenced.
Hashem my God, forever will I thank You."
"... L'maan y' zamercha chavod v' lo yidom Hashem, Elochai l' odecha."
Psalm 30 expresses sheer gratitute toward Hashem. For being alive, for healing, for raising my soul up. The fact that I am able to recite this Psalm and sing to Hashem is cause for infinite thankfulness.
Tehillim 30 is recited during the holiday of Hanukah celebrating the rekindling of the Menorah in the Temple in Jerusalem. For the ancient Israelites, the Greek/Syrian empire had conquered the land they lived in, dictated the society's values, had even taken over the Temple itself, the very spot of the Holy of Holies, the special place where Hashem's presence rests on earth.
Yet it was only temporary. For no matter the physical situation at the present moment, as long as "..my soul might sing to You, and not be silent, Hashem, forever will I thank You."
(to read complete Psalm: www.ou.org/chagim/chanukah/mizmor
.Psalm 20 - A Psalm of Healing
20 תְּהִלִּים
א לַמְנַצֵּחַ, מִזְמוֹר לְדָוִד.
1 For the Leader. A Psalm of David.
ב יַעַנְךָ יְהוָה, בְּיוֹם צָרָה; יְשַׂגֶּבְךָ, שֵׁם אֱלֹהֵי יַעֲקֹב. 2
2. May Hashem answer you on the day of trouble; May you be fortified strongly by the Name of the God of Jacob.
ג יִשְׁלַח-עֶזְרְךָ מִקֹּדֶשׁ; וּמִצִּיּוֹן, יִסְעָדֶךָּ.
3. May He send help from the Sanctuary, and may He support you from Zion;
ד יִזְכֹּר כָּל-מִנְחֹתֶךָ; וְעוֹלָתְךָ יְדַשְּׁנֶה סֶלָה.
4. May He remember all your meal offerings and may He favorably accept your burnt sacrifices; Selah
ה יִתֶּן-לְךָ כִלְבָבֶךָ; וְכָל-עֲצָתְךָ יְמַלֵּא.
5. May He grant you your heart's desire and may He validate your advice.
ו נְרַנְּנָה, בִּישׁוּעָתֶךָ-- וּבְשֵׁם-אֱלֹהֵינוּ נִדְגֹּל;
יְמַלֵּא יְהוָה, כָּל-מִשְׁאֲלוֹתֶיךָ.
6. May we sing for joy at Your salvation and raise our banner in the Name of our God. May Hashem fulfill all your requests.
ז עַתָּה יָדַעְתִּי-- כִּי הוֹשִׁיעַ יְהוָה, מְשִׁיחוֹ:
יַעֲנֵהוּ, מִשְּׁמֵי קָדְשׁוֹ-- בִּגְבֻרוֹת, יֵשַׁע יְמִינוֹ.
7 Now know that Hashem saved His anointed;
He will answer him from His holy heaven with the mighty acts of His saving right hand.
ח אֵלֶּה בָרֶכֶב, וְאֵלֶּה בַסּוּסִים;
וַאֲנַחְנוּ, בְּשֵׁם-יְהוָה אֱלֹהֵינוּ נַזְכִּיר.
8 Some trust in chariots, and some in horses;
but we will call out the name of Hashem our God.
ט הֵמָּה, כָּרְעוּ וְנָפָלוּ; וַאֲנַחְנוּ קַּמְנוּ, וַנִּתְעוֹדָד.
9 They are bowed down and fallen; but we are risen, and stand upright.
י יְהוָה הוֹשִׁיעָה: הַמֶּלֶךְ, יַעֲנֵנוּ בְיוֹם-קָרְאֵנוּ.
10. Hashem save us! May the King answer us on the day when we call.
transliteration of Psalm 20:1-3
("ch" as in "chanukah")
1. Lam'na tseyach mizmor L'David.
2. Ya'ancha Hashem B'Yom Tsarah
Y'sha geyv'cha shem Elohei Ya'akov -
3. Y'shlach ez r'cha mikdesh U'm'tsion
yis'adecha
4. Yizkor kal minchoteycha v'olascha y'dashneh;
Selah
