Perek Yomi - Psalms

The Book of Tehillim (literally translated as "praises" and generally translated as "Psalms") is a complex volume in terms of the time of composition of the various chapters, the messages contained, the variations in language and the origin of many of the concepts. In tradition, the book is divided into five sections (some say to parallel the Humash). Its material includes personal expressions of regret at transgression, royal tefillot, historical elements, wisdom literature, importuning, admonition to observance, solace, portions clearly developed by those who have become choosing Jews, theosophy, theodicy - and much more.

Of all the Tanakh, Tehillim is probably best known by virtue of the fact that so much of the siddur and of the mahzor (not to the exclusion of the haggadah) derives from this particular text.

The authorship is a matter of lively discussion as is the dating of the various chapters. The sequence of material rarely follows a subject pattern or a chronological pattern.

Withal, Tehillim is considered one of the most inspirational volumes in the Tanakh and one which affords a particular solace and thought provocation to the reader/davener. (See supplemental note following chapter 150.)

Chapter 1

1. What is the difference between the Resha'im, the Hotim and Leytzim?
2. Does verse 2 mean persistent study and/or persistent conduct in accordance with Torah?
3. What is the destiny of the evil doer?
4. Is there a definition given of evil doing, as such?
5. In verse 6 does the Hebrew "yode'a" mean "to know" or "to know affectionately and approve"?

Chapter 2

1. In the second verse the "anointed" would refer to whom -- the king,or the messiah (lit: anointed) to come? (Another term for king in text is "God's anointed.")
2. Would verse 6 give the answer to the reference in verse 2?
3. In verse 7 does the reference to "son" and to "birth" presuppose a literal interpretation or, rather, affectionate terminology and/or the notion of being chosen (by whom)?
4. In verse 8 who is addressed -- the king? Some other? A prophet?
5. As to the "kings of the earth," to whom should they offer their fealty? (verse 11)
6. And, as to verse 12, who are those to be praised and who are secure?

Chapter 3

1. When was this psalm composed, according to the introduction?
2. Do verses 2 and 3 indicate one who is secure or "in danger"?
3. In what does the speaker have every confidence?
4. The word "mageyn" may be translated either as sovereign or as shield; which would be most applicable in verse 4?
5. Would verse 6 indicate confidence and security?
6. According to verse 9, from whence cometh salvation and protection -- human resources or other?

Chapter 4

1. Who is the one who calls (verse 2) -- and how does he refer to Divinity: as all powerful, regnant, or with some other adjectivation?
2. To whom is the third verse addressed?
3. What is the admonition addressed to the "evil-doers" in verses 5 and 6?
4. What is the meaning of "an offering of justice"?
5. Would verses 8 and 9 indicate that the tefillah has been answered and answered fully?

Chapter 5

1. In the second verse what is the request -- for mercy, largesse or something other?
2. How would the terms king and God coalesce (verse 3)?
3. According to verse 5 what is totally rejected by Divinity?
4. Indeed, what active role does Divinity undertake with those who are evil?
5. Would verse 8 imply that the Temple was in existence when this Psalm was written or could "house" have some other meaning?
6. Again, in verse 9, what is the descriptive -- power? Wealth? Or?
7. To what are the words and the mouth of the evil-doer compared (verse 10)?
8. Who will "take joy" (verse 12)?
9. In verse 13 is the assertion of "God's select" and what is the category of those who are to be blessed?

Chapter 6

1. From whence does the trouble of the speaker derive, in his opinion?
2. And, in verse 3, what is asked for and would the terminology imply physical sickness (necessarily)?
3. Verse 4 indicates that "my essence is most upset" -- and what is asked of God?
4. Is not the verb "shuva" usually applied to a human -- is it pertinent in this particular context?
5. Does the individual request consideration because of qualification or, rather, because of "God's mercy"?
6. Does verse 6 clearly indicate that there is no immortality and, moreover, that "Sheol" is, in essence, not "the next world" but rather "the nether world" and that death is the end -- period?
7. Would verse 7 indicate an intensive misery -- but does it define its source?
8. Would verse 9 seem to give the answer -- being put upon by the "doers of evil" who are now removed?
9. And, would verses 10 and 11 indicate that the "danger" or persecution is now quite gone?
10. Who, then, is the recourse of the unfortunate -- be it physiological concern, emotional privation, mental malaise or economic persecution?

Chapter 7

1. To whom is this Psalm ascribed?
2. And, who or what was the "matter of Kush son of Yemini"?
3. To whom does the importuner turn?
4. According to the third verse is there any alternate source of succor?
5. In verses 3 and 4, what equation is made between asking for help and personal conduct and under what circumstances would it not be forthcoming?
6. In verse 9, is the Kadosh Barukh Hu limited to Israel?
7. In verse 10, how would the phrase "Elohim Tzaddik" be translated -- God the just or God the explorer of the "inner thoughts and being" of the righteous individual?
8. He who "digs a pit" -- what is the result? (verse 16)
9. In verse 17 what thesis is advanced, generally, as to those who seek to "do evil"?
10. Does verse 18 indicate a sense of confidence in the result of the importuning?

Chapter 8

1. What theological principle is enunciated in verse 2 regarding the provenance of God's domain?
2. According to verses 4 and 5, what is the impact of nature upon the observer?
3. Does verse 5 imply a demeaning of humanity or, rather, the need for it to recognize its place in a vast panoply of creation?
4. In what part of the liturgy does verse 5 appear?
5. And, in verse 6, in spite of the fact that humanity may be a speck, how has it been treated by Divinity (and in the thought continued in verse 7)?
6. Does this particular Psalm evidence any other thought but praise of God's omnipotence?

Chapter 9

1. The introductory verse makes reference to "the death of a son"; did this happen in the family of David -- and, if so, on only one occasion?
2. In verse 2 the text moves immediately to praise of Divinity -- how would this relate to the first sentence and how would it relate to the phrase used upon hearing of a death: "Barukh Da'yan ha'Emet"?
3. What does the word "Elyon" mean in verse 3?
4. Yet, beginning with verse 3, would the text not seem to indicate praise unrelated to a catastrophic family event?
5. In verse 5, what now frequent adjective for Divinity appears?
6. In verse 8, what is it that "sturdies" God's throne?
7. And how, in verse 9, is this re-emphasized?
8. In verse 11, what is meant by the phrase "those who know Your name"?
9. In verse 12, what is defined as "God's dwelling"?
10. Aside from the righteous, according to verse 13, who, in particular, is the concern of Divinity?
11. How does the mood change radically in verse 14?
12. To where does the Psalm assign the evil? (verse 18)
13. What is the final request as reflected in verse 21?

Chapter 10

1. What question is posed as to theodicy in the first verse?
2. How is the "Rasha" described in verses 2, 3, and 4?
3. Can any of the words of the Rasha be trusted (verse 7)?
4. Who, among others, is the victim of the evil-doer?
5. What is the lot of the impoverished if in the power of the Rasha?
6. Why, according to verse 11, is the Rasha secure in his nefarious activity?
7. And, in verse 12, what does the Psalmist call upon Divinity to do?
8. Does the Psalm end with the conviction that, indeed, the Divine will act in accordance with Its affinity for justice and for the poor and the other unfortunates?

Chapter 11

1. Judging from the first two verses, would this Psalm represent the plaint of a victim?
2. While the Divine may seem remote (verse 4) is It yet omniscious?
3. Particularly, who will be "noticed" by God (verse 5)?
4. How does verse 6 call to mind the experience of Sodom?
5. Why, as one of the attributes of Divinity, is there special interest in those humans who are righteous?

Chapter 12

1. Would the opening refrain indicate that the one addressing Divinity for help (actually for saving) is in dire straits or is this a general lament at the fact that there are many persecuting and dishonest folks about?
2. Would verses 3 and 4 indicate that what is involved here in terms of threat is violence or, rather, profound dishonesty?
3. Indeed, is it only dishonesty or (end of verse 4) arrogant narcissism?
4. The anticipated response of Divinity is set forth in verses 6 and 7 and once again the stress is upon what type of victim?
5. Verse 8 indicates that "You, God will protect them." Who is the "them" and does it include the speaker?

Chapter 13

1. What is the condition of the author (speaker of this chapter as set forth in verse 2)?
2. Is the "concealing of God's face" to be understood as disfavor? Neglect? Both? Something other?
3. What is the lament of the "victim" as set forth in verse 3?
4. Based upon verses 4 and 5 would the threat, as articulated, seem to be a substantial or marginal one?
5. Yet, in sum, does the Psalm end with a continued plaint or with an "expression of confidence" that assistance will be forthcoming?

Chapter 14

1. When verse 1 says "in his heart" is this intended to be an emotional reaction or a "thinking" since, among the ancients, what was the seat of thought -- the heart or elsewhere?
2. What is the conviction of the "naval" where Divinity is concerned?
3. And, as a result of this conviction, what is the action pattern of this type of individual?
4. Would verses 2 and 3 indicate a basic pessimism as to the nature of the society in which the writer/speaker dwelt?
5. Is the passage one which laments an individual privation or one which addresses privation of Israel as such? And would this expression be at a time of joy, or at a time of crisis and/or destruction?
6. Or, in other words, is this Psalm actually not a lament which asks for some succor?
7. Indeed, would verse 7 indicate that this was composed at a time of exile or, at least, "partial dislocation of the Israel population" -- and has there been a prior reference to this condition in the earlier Psalms?
8. Is there any significance in the fact that the hoped-for joy would be for "Jacob and Israel" but no reference to Judah?

Chapter 15

1. Would it be correct to observe, from the very first verse, that this Psalm deals with the definition of the "righteous individual"?
2. What is meant by "dwelling in Your tent"?
3. Does this Psalm refer to living "in this world" -- or "elsewhere"?
4. And, what is the answer set forth in verse 2 -- the crucial aspect of "goodness" as set forth in the words "honesty," "justice" and one who is truthful not only in words but in thought?
5. In verse 3, there is a description of acceptable (desirable) interpersonal relationships; what are they?
6. In sum, this Psalm would define the "dweller in God's tent" as one who is characterized by what type of conduct -- and is the emphasis on interpersonal relationships or (and) other areas?

Chapter 16

1. Judging from the introduction would this Psalm be a description of David in his troubled times (or someone other in his troubled times)?
2. Would the first two Hebrew words in verse 2 properly be translated"I said to God" or "I said of God"; does the "lamed" necessarily mean the preposition "to" or, on occasion, may it mean "of"?
3. And, in speaking "of God" what do the next two words (the third and fourth) in verse 2 actually mean in the Hebrew?
4. What is it (verse 4) that the author/Psalmist rejects?
5. In verse 5, clearly stated is the selection that is made by the author -- which assumes that there could have been a choice and if so, a choice between what and what?
6. Would verse 7 indicate that the confidence in God is unmarred by a certain experience which may be painful or troublesome?
7. Where, in contemporary Jewish living/architecture, do we find the initial phrase of verse 8?
8. In verse 9, the "joy of heart" and the "joy of liver" would indicate what two categories in the individual (recalling that the heart was the seat of? and the liver was the seat of? -- in ancient days)?
9. What is meant by the phrase "You will not permit my nefesh to be deserted in Sheol?" Is this a reference to immortality or is this an indication that the person will not be subject to death? And, how would the second part of verse 10 clarify the first part?
10. Where in the liturgy of certain holidays does the end of verse 11 appear?

Chapter 17

1. In verse 1, the speaker/author indicates that what he is saying is entirely free of what characteristic?
2. From what source does he expect that his destiny will be determined (verse 2)?
3. Does verse 3 indicate a personal/omnipotent Divinity?
4. With the repetition of the address to Divinity, what might one conclude about the condition of the author (verse 6)?
5. Should the descriptives in verse 8 be taken literally or are they meant as poetic references to a protective stance?
6. In verse 9 who is described as the attacker/persecutor?
7. To what is the evil compared in verse 12?
8. What does the author ask of Divinity in verses 13 and 14?
9. And (verse 15) what is his concluding refrain?
10. Are the references to "face" and "picture" meant to be taken literally or do they reflect aspects of the Divine action in protective mode?

Chapter 18

1. The first verse specifically indicates a historic moment in the biography of David; what was that moment?
2. With what adjectives in verses 2 and 3 is the Divine described and what is the embracing notion set forth in those adjectives?
3. Is the speaker/author in immediate jeopardy (verse 5)?
4. And, is he threatened by death (verse 6)?
5. Irrespective of the nature of the threat, what is his recourse (verse 7)?
6. How does this Psalm describe "God in action" or, perhaps, the reaction of nature at Divine displeasure or Divine action (verses 8 and 9)?
7. Is the "descent from heaven on a cloud" to be taken literally? (One might keep in mind the date when this was written and various appreciations of Divinity at various stages in history.)
8. What is a "cherub" (verse 11)?
9. According to verse 12, is the Divine in any way "seeable"?
10. And, according to verse 13 what natural phenomena in addition to those already set forth accompany the Divine -- and, as well in verse 14?
11. In verse 14 are the terms Adonai and Elyon interchangeable?
12. In sum, as encapsulated in verse 16, when the Divine acts what is the reaction of all nature?
13. What does the author expect (verse 17) when he speaks of "God taking him from above?" Is this a matter of death or a matter of protection?
14. And would verse 18 clearly indicate what is meant by the prior verse?
15. Why, according to verse 22, does the author expect that, indeed, he will elicit God's interest and protection?
16. And how does this reasoning continue in verses 23-25?
17. What thesis is set forth as to the Divine and the individual in verses 26 and 27?
18. Does the Divine have a penchant for those who are proud or, rather, for those who are "modest" in their self-image?
19. Does verse 32 clearly state a monotheistic dimension for Divinity?
20. And, in addition to the Divine "instructing," does the Divine also provide other types of guidance (verse 35)?
21. Would verses 38-40 indicate a forgiving attitude toward the enemy or a more "robust" one?
22. In verses 44 and 45 would the author appear to be aspiring to rulership and would this be consistent with David's biography?
23. And in the concluding refrain, does the Psalmist have any doubt as to what the final outcome will be between himself, his interest, and those who are his enemies?
24. And as to that final outcome, to whom is attributed the basic power to bring it about?
25. In verse 51 (included in the Birkat Hamazon) "the anointed" makes reference to what ceremony in Israel when selecting a king?
26. Would the author have any aspiration as to David's line in generations to come?

Chapter 19

1. Verses 2-6 deal with what part of the nature -- the earth, the sea, and the sky or one particular dimension?
2. Which natural configuration is especially addressed in these verses?
3. Who is described as the source of the "heavenly bodies"?
4. What is the provenance of the sun, in particular?
5. Why is there no reference whatsoever to any of the creations on the earth -- mountains, rivers, etc.?
6. Does verse 8 appear to continue the refrain of the opening passages?
7. What is the subject of verses 8-12?
8. Is the "law" which is referred to halakhah? Natural law? Some other legal/Divinely legislated corpus?
9. Irrespective of its nature, how does the author describe the "law of God"?
10. In verse 9, is "rejoicing the heart" a reference to emotional pleasureor to intellectual satisfaction? Both? Neither?
11. Having praised the "law of God" how does the author relate to same in verse 13?
12. What is his request of Divinity (verse 14)?
13. In verse 15 (a very regular refrain in the liturgy) some have translated it as "May the words of my mouth be according to Your desire, and the thoughts of my heart according to Your will, oh God..."; what is your view of this translation?

Chapter 20

1. May the translation of the word "tzarah" as "trouble" -- "may God answer you in the day of trouble" - possibly be rendered "in time of siege" (since the root is much the same)?
2. Who is the "you" referred to in the first six verses?
3. Judging from the context, would it be reasonable to regard this as a tefillah for the "congregation" or the king, on setting out for battle?
4. In verse 6, does this imply (if not explicate) that the king is off to battle?
5. Beginning with verse 7, would it appear that news has been received of the victory?
6. In verse 7, who is the "I" -- a prophet? A Kohen?
7. According to verse 8, in the last analysis, is victory the result of physical strength or the result of God's favorable intervention?
8. Based upon verse 10, then, would this particular Psalm have its origin during the days of the monarchy? And, if so, does it indicate if it was during the "united monarchy" or for Judea or Israel during the time when the country was split?

Chapter 21

1. Judging from verses 2 and 3, would this appear to be a Psalm of victory?
2. In verse 3, what was granted to the king?
3. With what has the king been blessed according to verse 4?
4. And, what is the blessing reflected in verse 5?
5. According to verse 8, why have all these good things come to the king?
6. Is the "you" in verse 9 a reference to Divinity or to the king?
7. Why according to verse 12 have the enemies been destroyed?
8. Of whose vigor and strength is the author mandating song and praise (in verse 14)?

Chapter 22

1. The opening phrase makes reference to "the hind of Dawn" which would not seem to refer to the content of what follows. In other sources, the word is rendered as "eyalut" meaning "help," so that the introduction may refer to "help at dawn." Does this seem reasonable based upon what follows?
2. Do the opening verses indicate one who "is in trouble"?
3. According to verses 2 and 3, has help been forthcoming to this point?
4. What history does the pleader call to mind in verses 5 and 6?
5. And, in verse 7, is this how he thinks God regards him or how people regard him (see verse 8)?
6. In verse 9, what is the cynical comment of the lamenter's enemies (and has this phrase been used in a different religious context)?
7. Do verses 10-12 indicate that he who is pleading has given up hope?
8. What are the circumstances which give rise to the plea?
9. In verse 15, how to understand "my heart has become like wax"?
10. Where, in another religious context, has verse 17 been cited -- especially its ending?
11. And, as well, verse 19?
12. In calling for rescue and saving, what reason is given in verses 23 and 24?
13. According to verse 25 for whom has God special consideration?
14. Beginning with verse 27, what is the tone of the Psalm -- lament, or praise in expectation of being saved?
15. Would verse 28 indicate that the author looks upon Divinity as the God of Israel or the God of all?
16. What does the author (possibly) mean by the phrase "before him shall bend the knee all who have gone down to the dust"?
17. Could the closing refrain of verse 30 refer to immortality?
18. What of the future in terms of the regard for Divinity (verses 31 and 32)?

Chapter 23

1. Why would God be compared to a shepherd?
2. Should this Psalm be considered as one of thanks and/or confidence?
3. Do the green meadows and tranquil waters refer to this life or, possibly, to the after-life?
4. Is the total darkness of verse 4 of this world or of the world to come?
5. What type of table is prepared for the Psalmist before his adversaries?
6. Does the closing verse 6 refer to this life since the phrase "all the days of my life" appears, or does it make reference to the after-life "for days without end"; or is this simply a poetic reference for a very long life?

Chapter 24

1. Who is the subject of this Psalm?
2. What power and authority are ascribed to Divinity; is anything excluded?
3. Verse 2 would refer to what section of the Five Books?
4. What is meant by "the mountain of God" and God's unique place?
5. Is it power, artistic ability, keenness of mind -- or something other which qualifies one to be in God's "presence"?
6. Consider an alternate translation for verse 6 (source: Dahood,"Psalms," Volume 1, page 152): "the One of Eternity seek, oh you who search for the presence of Jacob"; what is your opinion?
7. In verse 7 does the "lifting" mean a literal opening or does it mean lifting the head in joy and, accordingly, is a poetic phrase?
8. How do verses 8-10 serve as a parallel for verses 1 and 2?

Chapter 25

1. What type of acrostic characterizes the Hebrew text of this chapter?
2. What is the request of the Psalmist in verse 2?
3. According to verse 5 is "good living" solely dependent upon the individual or does it require "outside help"?
4. Based upon verse 7 would the author appear to be a younger individual or older?
5. Again, in verse 9 the emphasis would be upon what type of individuals?
6. And, in verses 12-14 what are the characteristics of those who are God-fearing and what is their "reward"?
7. Does the author specify the nature of his anguish as an affliction in verses 17 and 18?
8. Does the Psalm end with an indication that the enemies/affliction/anguish/pressure have been removed -- or not quite yet?

Chapter 26

1. Why does the speaker ask to be judged (or vindicated) - is he in some difficulty?
2. In asking to be probed why is there reference to (literally) the kidneys and the heart - why not "the brain"; does this reflect on the understanding of the ancients as to the seat of thought and the seat of emotion?
3. The speaker affirms with whom he does not associate - who is avoided?
4. In verses 5, 6 and 7 - what does the speaker emphasize as his "main conduct"?
5. How, then, explain verse 9 - what does that imply or explicate as to the condition of the speaker?
6. And, would verse 11 affirm that this is a plea for being saved from some danger or for avoiding punishment?

Chapter 27

1. Does the first sentence indicate a plea or an affirmation of secure confidence (belief)?
2. Do verses 2 & 3 accentuate this confidence?
3. Does verse 4 indicate a request or, rather that the individual continue "in the house of the Lord". And, in this context, what is "the house of the Lord?"
4. Would verses 5 & 6 indicate that the speaker has recently overcome some test or escaped from some difficulty?
5. How does the tenor of the Psalm change in verses 7, 8 and 9?
6. Does verse 10 literally mean that his parents have deserted him?
7. What is the plea (or the pleas) in verses 11, 12, and 13?
8. And, finally, what is the closing refrain of the speaker - confidence? uncertainty? supplication?

Chapter 28

1. What is it that is requested in the opening phrase?
2. Reference is made to "the pit". Is this a "prison" or is it a reference to death - when one would appear to be without recourse?
3. In the second sentence, is there a question of God's power or concern or, rather, a plea for being embraced by God's concern?
4. What is the definition of the wicked in the third sentence - does it deal with a specific action or, rather, with overall hypocrisy?
5. Although verse 4 does not so state specifically, is this a plea for punishing those who have hurt/maligned/dealt wickedly with the speaker?
6. What might the reason be for the shift from the first person to the third person in referring to God in verse 5?
7. In verses 6 & 7 does it appear that the plea of the speaker has been granted?
8. In verses 8 & 9 reference is made not to an individual but rather to "His anointed" and "Your very own people". Does this shift the emphasis of the thankfulness from the individual to the entire people of Israel?

Chapter 29

1. Who might be the "Divine beings" to which reference is made in the first verse?
2. Do the initial verses ask for anything or, rather, are they in the nature of praise for Divinity?
3. In verses 3, 4 and 5 reference is made to God's power "over the waters", "breaking cedars" and similar reference; would this be a poetic refrain in which the speaker ascribes to God power over all of the forces of nature?
4. In verse 10, does the "flood" refer to the Noah experience? And, does it indicate that while God is "in nature" God is also above nature?
5. Judging from verse 11, would this passage be appropriate for congregational Tefillah - indicating that the described, omnipotent /Divinity is importuned to help His people - and to which "people" would reference be made?

Chapter 30

1. In the first verse the emphasis in on "overcoming enemies"; in the second verse the emphasis is upon "healing" and in the third verse the reference is to being saved from death (Sheol and the Pit being references to the end of life). For what, then, is the speaker expressing thanks?
2. In verses 5, 6 and 7 does the speaker indicate that there is no "trouble" for those who are believers but, when all is said and done, there will be joy?
3. How does verse 7 reflect the very common condition of the human to be arrogant when things are going well and humble/pleading when things are going "badly"?
4. What is the cause of "You hid Your face" and what is the reaction? In recent times, and in theological consideration of the Holocaust, the phrase "You hid Your face" is mentioned frequently - what is the meaning of "God hiding Its face"?
5. In verse 10 is the opinion expressed that after death there is "nothing"? Is there some other way to understand the phrase "can the grave praise You - can it declare Your faithfulness?"
6. In the closing sentences what is reflected - "having been saved" or disappointment and despair?
7. For what occasion or occasions would this particular Psalm appear to be most appropriate?

Chapter 31

1. In the opening passage upon what attribute of Divinity does the pleader rely - mercy? Pity? Justice?
2. In verse 3 does the reference to "ear" have a literal connotation or the (usual) poetic inference of hearing?
3. In verse 5 what might be the "trap or net" which has been set?
4. On flying or travel, generally, it is customary for many to say verse 6 before setting out; how would this appear to be suited where a journey is concerned?
5. Would verse 8 indicate that, indeed, the Tefillah has already been answered or would verse 10 indicate that the plea continues?
6. Does verse 11 appear to indicate that we are dealing with one who is aged?
7. Would verses 12 and 13 indicate oppression which is physical or social disdain - disregard, isolation, and demeaning?
8. What response does the pleader have for those who demean him (verses 15, 16, 17 and 18)?
9. In verse 18 he asks that his persecutors should resemble Sheol or be silenced in Sheol - does this mean he wishes for their death or that they be silent as the grave?
10. Would verse 23 indicate that there was a time when the pleader has lost confidence in his reliance on Divinity?
11. What is the final conclusion of the pleader (as set forth in verses 24 and 25)?
12. Who, then, is urged to be "strong and of good courage"?

Chapter 32

1. Based upon verses 1 and 2 would the author (speaker, pleader) be one who considers himself to have transgressed?
2. From verses 3 and 4 would it appear that the transgressor had in no wise recognized his transgression or clearly asks that it be forgiven?
3. When did he begin to "sense relief" (verse 5)?
4. Accordingly, in verse 6 what is his conclusion as to those who transgress?
5. In verses 5 & 7 the conclusion is "Selah". This term, similar to "Amen" is an affirmation of the sentiment expressed. Why would it have been positioned particularly in these two verses?
6. What advice is given to those who transgress?
7. According to the text, can evil bring in its wake anything but torment and tribulation?
8. Who, then, will find joy in his/her faith?

Chapter 33

1. In verses I and 2 what does the text call for as a mode of appreciating God - somberness or song and joy?
2. And, according to verses 4 and 5 what is the essential characteristic stressed - justice or some other attribute?
3. In verses 6 and 7 aside from the stress on the central (main) attribute, what other power of Divinity is described?
4. According to verse 9 what was the "method of creation" at the very beginning?
5. Which people is described as fortunate in verse 12?
6. Does verse 13 have a literal geographic meaning or does it presuppose that "God is above all" in the poetic sense?
7. In verse 15 what is the difference between "fashioning the hearts" and "discerning all their doings" - does this indicate free will or determinism or neither?
8. If, in verse 16 might does not provide deliverance, what does?
9. And, what is the lot (verses 18 and 19) of those who rely on the Divine?
10. In verse 22 is the relationship, then, to the Divine one of fear or one of trust, indeed, possibly quiet joy?

Chapter 34

1. What experience did David have with Abimelech that this Psalm of thankfulness is attributed to that moment in his life?
2. Aside from general health (which God provides) what, specifically, is stated in verse 7 - and is it "poor" in the economic sense or, perhaps, in some other sense?
3. Who or what might be the "messenger of the Lord" (Angel) to which reference is made in verse 8?
4. Should the verb constructs in verse 9 be taken literally?
5. In verse 11 the first word is usually rendered as you have it in the text - meaning the "lions" or "young lions". Another reading has been "kophrim" - which would mean those who reject or denied Divinity. If that particular reading were given to the first word how would the sentence then scan and what would be its balance?
6. In verses 13 and 14 what advice is given to those who would wish to live long and live well?
7. According to verses 16 an 17 what will be the lot of the righteous and what will be the lot of the evil doer?
8. And, in verse 19 who especially receives the attention of Divinity?
9. In verse 20 it would appear that the righteous do have many problems but what is the final outcome?
10. In verse 23 what is the ultimate suggestion for security?

Chapter 35

1. Judging by the first three verses what is the condition of the pleader - secure or in trouble?
2. Is the threat to the pleader annoying or life threatening?
3. What, in verses 4, 5, and 6 does the Psalm wish (or ask) for those who are the tormentors?
4. In an agricultural society how would verse 5 be immediately understood?
5. Verse 8 (second word) contains a phrase which, in our time, has a particular meaning - what is it?
6. When, then, will the speaker give praise to the Divine (verses 9 and 10)?
7. According to verses 11 through 14, what was the conduct of the writer/speaker with those who are now persecuting him?
8. What is the basic question which the pleader poses in verse 15 relating to "reciprocity"?
9. Judging from verses 17 through 25 has relief been forthcoming?
10. And judging by verses 26 through 27 is the confidence and conviction of the pleader in any way shaken - but has he been "saved"?

Chapter 36

1. How is the introduction to this Psalm somewhat different in the adjectivation of David?
2. In verse 2 the word Transgression is, indeed, capitalized in the JPS version. Is this a poetic refrain or might it have a theological thrust in "personifying" evil?
3. In verses 4 and 5 who is the "he" - the wicked or Transgression?
4. On the other hand, in comparison what is the nature of the Divine as set forth in verses 6 through 10?
5. In verse 8 is God described as being particularly interested in Israel or, rather, in all humanity?
6. And, in verse 11, who is to receive the special beneficence of Divinity?
7. How do verses 12 and 13 serve as "bookends" for verses 2 through 5?

Chapter 37

1. To whom would advice seem to be given in this chapter?
2. What is the essential reliance of the sensible man, upon himself or upon God?
3. Would verse 5 indicate that human action is really not called for?
4. Does prosperity (verse 7) necessarily presuppose goodness and the favor of the Lord?
5. According to verse 11 who, especially, will be selected by God?
6. Would verse 16 imply that poverty or lack is a "blessing" or is it a comparative statement - comparing the righteous to the wicked?
7. In verse 21 what is described as one of the characteristics of the righteous?
8. In the Birkat Hamazon verse 25 is cited at the end of the Tefillah; why would it be particularly appropriate?
9. And, why is it that some, saying the Birkat Hamazon, will leave out this particular verse?
10. Verse 11 indicated that the lowly will inherit the land; what is the opinion expressed in verse 29 - and could both verses be saying the same thing?
11. In verses 34 through 38 what is described as the ultimate lot of the wicked and that of the righteous?
12. From a personal point of view, would it appear that the writer - speaker of this Psalm has been "rescued" from some trial (or trials)?

Chapter 38

1. Reading verses 2 through 9 what would one conclude as to the condition of the writer/speaker?
2. To whom does he ascribe this condition?
3. And, for what reason does he have this condition?
4. Yet, does the description of the condition indicate an illness or an "illness of mind" which has afflicted the body?
5. In spite of all the difficulties, what would verse 16 indicate as to the relationship to God?
6. The concluding verse presupposes that, indeed, (a) the Tefillah has been answered - or (b) that there is hope that it may yet be answered?

Chapter 39

1. What might be the condition of the speaker as described in verses 2 through 4?
2. Is the "rage" and the pain directed against an individual or is it directed against Divinity (verses 5 and 6)?
3. What, in these verses, does the speaker ask of God?
4. Would verse 8 and verse 9 indicate that all is hopeless or that there is hope in terms of faith?
5. In verses 11 and 12 does the author imply or explicate that the punishment is unbearable since "man is but human"?
6. Does the speaker affirm that, withal, there is hope?

Chapter 40

1. Would the first three verses indicate that the poet has been saved from some serious situation?
2. And, as is typical of many of the Psalms, to what is the saving attributed?
3. In verse 3, what might the "mirey pit" represent - is it literal or figurative?
4. In verse 7, what is stressed as the main mode of "pleasing Divinity"?
5. Would verses 10 and 11 refer to Tefillah or general praise of God to all and sundry?
6. Is there a change in the message in verses 13, 14 and 15 - in that the poet is (once again) faced by tribulation?
7. Would verse 18 indicate that the author considers himself unworthy but hopes nevertheless?

Chapter 41

1. In the opening sentences praise and approval is expressed for what type of caring individual?
2. According to verse 4 what will be the lot of those who care for those who are ill?
3. In describing the attitude of his enemies (verses 6 - 10) what affliction is in mind - poverty, imprisonment, or some other - and how would this condition relate to the opening 4 verses?
4. In verse 11 what is the specific request of the Psalmist?
5. On what personal attribute does the poet rely in expectation of healing?
6. Does this Psalm, then, end on an optimistic or sad note?

Chapter 42

1. What is the condition of the Psalmist as expressed in verse 2 - secure; sad; endangered?
2. Does the question "when will I come to appear before God?" imply death, or, rather, visiting a worship center?
3. Who is it that asks the question "Where is your God? - the Psalmist or an "enemy"?
4. Part of verse 5 is included in the Yom Kippur martyrology; why would this be appropriate for that portion of the service?
5. But, according to verse 6, is the Psalmist entirely without hope or expectation of "good things"?
6. Based upon verse 7, in what land is the Psalmist residing?
7. Verses 9, 10 and 11 are a mixture of hope and being downcast; yet, in verse 12 how does this passage end?

Chapter 43

1. Does the lack of any introduction to this chapter indicate that it may well be a continuation of chapter 42?
2. Indeed, do verses 1 and 2 read as a direct continuation of chapter 42?
3. In the final refrain - verses 3 - 5 - what is the concluding "mood" of the Psalmist; and has he been "healed/saved" or, while still "in trouble", has he affirmed his hope and expectation that things will be better?

Chapter 44

1. Would verses 2 and 3 indicate that this Psalm deals with an individual or, rather, with a group/nation, i.e. Israel?
2. And, does verse 4 indicate that the "good times" and the victory in conquering Canaan (although that particular land is not mentioned specifically) was the result of military prowess or God's help?
3. If the Psalm were to end with verse 9 what would be its central theme - praise or request for aid at a difficult national time?
4. With verse 10 the Psalmist is describing a time of victory, or of defeat - and a condition of deep trouble?
5. Would verses 11 - 16 read as a direct "attack" on Divinity for no longer helping Israel?
6. Although there is no specific reference to Israel or to Jacob or any other cognomen of Israel, is there any question as to what nation the Psalmist has in mind?
7. While, in some passages (verse 16), the personal pronoun is used, is the Psalmist speaking of himself or himself as part of the nation?
8. The central theme of verses 18 - 23 would indicate that, since God had neglected Israel, Israel had neglected God - or is there some other idea expressed?
9. How would verse 23 be an appropriate tefillah for one who expects martyrdom?
10. In the closing passages (verses 24 - 27) what is the specific request by the Psalmist of Divinity?
11. Does this chapter, then, reflect a plea of the Israelites in Israel but defeated and under foreign rule, and/or in exile - or some other condition?

Chapter 45

1. The first verse, unlike many of the other introductions, indicates the nature of the Psalm to follow; what is it?
2. Is it a woman (bride) who is the speaker (verse 2)?
3. Who is described in verse 3?
4. And is the one "fairer than all men" a hero - a warrior - a king or some other type of leader?
5. And, in any case, is his "cause" conquest or does verse 5 specify a different goal for the hero?
6. Based upon verse 8, would this Psalm appear to be addressed to a king or other ruler?
7. And, in verse 8, note the Hebrew word "m'shahakha" - translated usually in English as "you have been anointed". How would this relate to the term messiah - but in a human dimension?
8. Would verses 9 and 10 echo portions of the Song of Songs?
9. Who, in verse 11 is the speaker?
10. In verse 13 reference is made to a "daughter of Tyre" - would this indicate that the bride is non-Jewish by origin but, as in verse 11, mandated to "forget your people and your father's house"? Would this imply choosing to become an Israelite?
11. In verses 14 - 17, is it either the bride or the groom who is speaking or, rather, a third party?
12. What is predicted for the "royal couple" in the closing refrains of this chapter?
13. Is there any mention, at any point, as to who the "ruler" might have been?
14. And, might this, at some later date, have been a "wedding song" at a hatunah?

Chapter 46

1. Do verses 2 through 4 reflect confidence, uncertainty, or total security?
2. Verses 5 and 6 make reference to "God's city" - is that city specified?
3. In verse 8 the Psalmist notes that "the Lord of hosts is with us"; who is the "us"?
4. In verse 10, does the Psalm seem to move from a national theme to a universal expectation - and, if so, what is that expectation?
5. In the closing passages, is God reflected as "of Israel" alone or, rather, universal but (verse 12) with a special relationship to "Jacob"?

Chapter 47

1. To whom is this particular Psalm addressed (verse 2)?
2. Is Divinity described in national or universal terms in verse 3?
3. And, yet in verses 4 and 5, is there a special relationship with Jacob/Israel?
4. In verse 6, what is the "blast of the horn" and on what holiday, indeed, is this passage said?
5. Does the closing refrain indicate that the Psalmist has in mind a view of Divinity which is a combination of "universal God" and, as well, "Abraham's God" - hence a unique relationship?

Chapter 48

1. Does verse 2 continue the theme in Psalm 47?
2. And, in verse 3, how is the special relationship to Israel emphasized?
3. Would verses 5 and 6 imply an attack upon God's city (Jerusalem?) and a victorious outcome for Israel as a result of Divine action?
4. What is the request of the Psalmist in verse 9?
5. In verses 10 - 12 is the "glory of God and God's praise" limited to Zion?
6. Do the closing verses (13 - 15) indicate confidence and total security on the part of the Psalmist, in terms of the future of Jerusalem?
7. The very last phrase of the Psalm is translated in some text as "He will lead us evermore". The literal translation of the Hebrew is that he will lead us (or guide us) until death - or to overcome death. In either case, is it the Eternal that is stressed or some other idea - or both?

Chapter 49

1. Unlike the Psalms which have preceded it, to whom is this particular Psalm addressed?
2. What might be the difference between "B'ney Adam" and "B'ney Ish"? Could the first be a reference to Abraham and his descendants (see Joshua 14) and "Ish" a reference to Noah (Genesis 6)?
3. In any event, verse 3 would be in the category of a "merism" which is meant to be all-inclusive (as for example, "from head to toe") - and in this case who or what is included?
4. Do verses 4 and 5 relate to "wisdom literature" (as for example, the language of Kohelet or Mishley)?
5. With reference to "heart" (in verse 4) does this affirm the notion of the ancients that the heart was the seat of thought?
6. What is the essential question which is posited in this Psalm (verse 6)?
7. Would wealth seem to be the essential reliant?
8. Having indicated what "does not provide for protection", what is the Psalmist's view as expressed in verse 16?
9. And, as to wealth, what is the Psalmist's view in verses 17 and 18?
10. Do verses 19 through 21 indicate that the Psalmist has the view that, following death, man and (other forms of) animals are essentially the same (especially verse 21)?

Chapter 50

1. What is the "domain" of Divinity?
2. But, in verse 2 is there some special location which is special to Divinity?
3. In verse 5 who are those who have "entered into the covenant" (brit)?
4. Who is speaking in verses 7 through the end of the Psalm?
5. From verses 8 and 9 would it appear that material professions of worshiping the Divine are essential or, rather, at best secondary?
6. What, then, (verse 14, et seq) does the Psalmist indicate, in the words of the Divine, that is desirable and essential?
7. As to the "rasha" (the ultimate rejector of Tzedek-justice), what do verses 16 and 20 indicate as his lot?
8. In verse 21 appears the word Eheyeh; this can be translated as a verb but, as well, as a proper noun, the name of Divinity - which would seem to be appropriate here?
9. In sum, then, who will be "saved and protected" by God?

Chapter 51

1. To what historical event in David's biography does verse 2 refer?
2. Why is David (presumably the Psalmist is subject in this particular passage) asking for mercy and "erasure of transgression"?
3. Does this Psalm in any way reflect any "defense" on the part of David?
4. Why is there a reference to "my mother" in verse 7?
5. What is the request that is set down in verse 9 and in verse 10, as well?
6. In verse 11 there is a reference to "hastarat panim", usually understood in the sense of the Divine withdrawing Its protection; how, however, is it reflected in this particular verse?
7. Verse 13 appears in the High Holy Day liturgy; why would it be particularly appropriate at that time?
8. Where does verse 17 appear in the daily tefillot throughout the year?
9. Verses 18 and 19 indicate "what it is that God wants", and what would that be?
10. Do verses 20 and 21 seem to be a logical sequitur of the Psalm?

Chapter 52

1. Is there a "historical setting" for this particular Psalm (verse 2)? (See I Samuel 21:8 and 22:6)
2. To whom are the castigating verses 3, 4, 5 (and more) addressed - to Saul? to Doeg the Edomite? to some other?
3. According to verse 7, what will be the "retribution" of the one being denounced?
4. What is the "end" of the one who puts his faith in material resources rather than in God (verse 7)?
5. Do the closing verses indicate that the Psalmist has been "saved from difficulty" and is now secure?

Chapter 53

1. In verse 2 who is regarded as an atheist and what word is used to describe him?
2. In verse 3, the Divine is described as searching out what type of "loyal adherent" - and is intellectual conviction involved?
3. But, according to verses 4 and 5, is there anyone to be found?
4. Does verse 7 indicate that there is hope and does it indicate, as well, that the "finding of the righteous and the wise" will have some effect where Zion and Israel are concerned?

Chapter 54

1. According to verse 2, when was this particular Psalm composed and in whose "mouth" is it placed?
2. Is it, then, a Psalm of protection seeking?
3. And, in verse 5, does the Psalmist indicate that his enemies are God's enemies?
4. In the closing refrain (verses 6- 9), in addition to giving thanks for having been "saved" what does the composer of the Psalm wish for his enemies?

Chapter 55

1. Unlike a number of the Psalms immediately preceding, is there any historical setting for this particular passage?
2. Judging from the initial verses (2 and 3) is this a plea or an expression of thanks or in some other category?
3. How serious were the conditions of the Psalmist as described in verses 5 and 6?
4. Beginning with verse 10, does the Psalm appear to be dealing with "personal danger" or, rather, with general moral degeneration in the community?
5. Who might the individual be to whom reference is made in verse 14, and what will the Psalmist and this individual do together (verse 15)?
6. In verse 16 the fate of the evildoers is set forth but, in contrast, what is to be the fate of the Psalmist (verses 17 et seq.)?
7. In verse 23, upon whom is one to rely in order to achieve security and good things?
8. But, it is assumed that the individual so requesting is in a certain category (verse 23) - how is he described?
9. Finally, in the closing refrain is a summation of what will become of "the evil" and what will become of the good; is this in consonance with other predictions in the earlier Psalms?

Chapter 56

1. The introductory phrase is unusual: The JPS does not translate. A possible translation would be "the Dove of the Distant Gods" - might this be the title of a song to which the music of this Psalm was set? Could the reference to "Dove" be a reference to Divinity who, in Jeremiah 25: 38 and 46: 16, is called yonah-dove?
2. The word "miktam" is not translated in JPS. Might it come from the term inscription - as noted in Jeremiah 2: 22 where the word "miktam" appears with the meaning of "inscription"?
3. To what specific incident in David's biography does the seizure by the Philistines refer (Samuel 1: 27)?
4. But, is there any reference in verses 2, 3, or 4 (or further on for that matter) to the Philistines or to the specific events in Samuel?
5. In the JPS translation verse 9 is noted as "meaning of Hebrew uncertain"; could it mean (as set forth in Dahood, volume II, Psalms page 40) "write down my lament Yourself, this my tears on Your parchment, my hardships on Your scroll." - and would this be in consonance with the overall text?
6. Would verse 13 indicate that, indeed, the Psalmist has been "saved"?
7. And, if saved (verse 14), to what end and for what purpose?

Chapter 57

1. In the heading the words "al tashhet" seem to echo a statement of Moses in Deuteronomy 9: 26. Or, is this connection "forced"?
2. What is the request voiced by the Psalmist in verses 2 - 4?
3. And would verses 5 - 7 indicate that the plea has been answered?
4. Do verses 8 - 12 evidence further concern for future problems or, rather, a certainty that "God will protect"?
5. What attributes of God are described in verse 11?

Chapter 58

1. Once again the introduction refers to "al tashhet" - do not destroy; would this, then, introduce a plea for protection?
2. To whom are verses 2 and 3 addressed?
3. Is the reference to "rulers" or to others?
4. To what are the "misleaders" and "those who judge improperly" compared in verses 4 and 5?
5. In verses 7 - 10 does the Psalmist call for "reeducating" those leaders or, rather, for some other action by Divinity?
6. On the other hand, verses 11 and 12 indicate that the tzaddik will enjoy another fate - and what is that?
7. Would verse 12 specify that, in the final analysis, justice will be done and all is not governed by "evil" or "chance"?

Chapter 59

1. What refrain is repeated for the third time in the introductory verse?
2. What does the Psalmist desire as expressed in verses 2 - 4?
3. And, according to verses 4 and 5 is he deserving of that which "others" are doing to him?
4. Would verses 6 and 7, calling for "punishment to nations", appear to be the plea of an individual or of a ruler?
5. What sentiment is expressed in verses 10 and 11 - confidence or fear?
6. In verses 12 and 13 does the Psalmist call for the destruction of his foes or for some other punishment?
7. And, in verse 14 what will this punishment make known to all?
8. In verses 15 and 16 who are the "they"?
9. In verses 17 and 18 what is the final refrain - confidence or continuing concern?

Chapter 60

1. The term "shushan eduth" is not translated in the JPS English text and it will occur again in chapter 69 verse 1; might it possibly be a musical term?
2. Would verse 3 indicate that the Psalmist is in serious difficulty?
3. In verse 4 would the difficulty seem to be personal or national?
4. In verses 8 and 9 does his description seem to be that of a ruler or of an individual (note, in particular, "Judah my scepter")?
5. While verses 12 - 14 indicate that the difficulty is at hand, what is the final expectation and will it be through human or other means?

Chapter 61

1. The introduction refers to "instrumental music". Would this imply that only some Psalms had musical accompaniment?
2. In what social "class" is the individual who asks for concern and aid from Divinity in verses 2, 3 and 4? (Reference to verses 7 and 8 may be instructive)
3. Verse 3 speaks of "the end of the earth". Is this a poetic reference? Is it a geographic reference?
4. And, in the same verse, what is the "rock that is high above me" and does this imply being saved by being removed from "accessible attack"?
5. In verse 5 what is meant by dwelling "in Your tent forever" - and does this "forever" have any implication as to immortality or, rather, "as long as I may live"?
6. If in verse 7 it is the king who is uttering this Psalm, why is the "third person" rather than the first person utilized?
7. Does the Psalm end on an optimistic note?

Chapter 62

1. The JPS translation of the beginning of the second verse is "wait quietly for God". Would a different vowelization be as (or more) meaningful - Eyl instead of el namely, "the God of Gods"?
2. What is the actual significance of "my rock" in protective terms? (vide: LXI, 3)
3. In verse 4 who are "all of you"?
4. What is the nature of hypocrisy as described in verse 5?
5. Would verses 6 through 9 indicate that the Psalmist has quiet confidence that, in the end, trust in God will result in overcoming the (undivine) enemies?
6. In verse 10, who will be "placed on a scale all together"? Does this refer to one category (mortals) - or are there two categories - those of "low birth" and those of a different ancestry but who, in the last analysis, are the same in how they are judged?
7. Does the conclusion of the Psalm indicate that strength and/or wealth are the determining factors in human affairs, or "something other"?

Chapter 63

1. Would the text in Samuel I 22:5 and 23:14 et seq. help to explain the reference to David "when he was in the wilderness of Judah"?
2. Do verses 2 through 5 seem to reflect the emotional state of one who is troubled or grateful and reassured?
3. And yet, in verse 8 does it appear that there is a request for help?
4. Judging from verses 10 and 11 is there is a threat to the Psalmist and what does he wish for his enemies?
5. Does verse 12, then, identify the "Psalmist" or is this an observation about an individual rather than the identification of an individual?

Chapter 64

1. Who, in verses 2 and 3, would appear to be the "wicked" and those who are enemies of the Psalmist?
2. Is the attack an attack that is physical, or one that is directed towards character (verses 4 and 5)?
3. As to verse 6, do these "enemies" have any fear of the Divine?
4. The actual state, however, is reflected in verse 7 and evidences what conviction as to the nature of the Divine?
5. What is the "attitude" of the Most High in connection with those who slander and who are arrogant?
6. In sum, according to verse 11, does the just man have support of consequence?

Chapter 65

1. What is the conviction of the Psalmist as to tefillah (prayer)?
2. Does verse 5 indicate who is "chosen" and brought near to the Divine?
3. According to verses 6 and 7, what is the role of the Divine in nature?
4. In verse 10, however, is there cited a very specific purpose which the Psalmist has in mind in addressing the Divine?
5. While couched in the past tense, praising God for rain which fructifies, could this also be understood as hoping for future blessing of rain to continue this happy condition?
6. And, if a tefillah for rain, why particularly pertinent to the Psalms?

Chapter 66

1. Which of the Hebrew names for God is utilized consistently throughout this Psalm and which cognomen is absent (save for one reference in verse 18)?
2. Judging from the opening verses would this be a "universal" Psalm or one that is specifically addressed to the Israel community?
3. Yet, in verse 6 is there a reference to a specific event in Jewish history?
4. In verse 10 does the "testing" by God have a negative or positive yield?
5. But, if universal, would verses 13 through 15 not imply a specific national/religious orientation ("Your house") - or is this a general reference?
6. Beginning with verse 16 would the concluding refrain indicate a tefillah of thanksgiving?
7. And, in the conclusion, would the Psalmist appear to have escaped from some danger - by virtue of reliance upon God and tefillah?

Chapter 67

1. In reading verse 2 in tandem with verse 7, it may be clear why the Psalmist asks that God be gracious (or have pity) - for what is requested?
2. Again, as in Psalm 66, is there a universal dimension to God's authority (verses 3, 4, and 5)?
3. And, in verses 5 and 6, why would the nations look upon God's rule as beneficial?
4. Specifically, however, what does verse 7 request and, accordingly, could this be a "harvest tefillah"?

Chapter 68

Note: before reading this Psalm, it may be well to read Exodus 15, The Song of Moses, which appears to have an ambience which characterizes the text of the Psalm.

1. In the opening verses, how is God described, - as lawgiver? as protector? as warrior?
2. Who, according to verse 4, do not fear the "might of the Divine?
3. In this particular Psalm what names of God are utilized and which is used more frequently than any other?
4. In verse 6, is the description of God that of "might" or some other attribute?
5. To what historical event related in the Torah would verse 8 seem to refer? - and likewise with verse 9?
6. To what land and what people would verses 10 and 11 refer?
7. In verse 17 there is reference to the mountain in which "God dwells" - is this Sinai? The mount on which Jerusalem is built?
8. Since verse 20 ends with "Selah" does verse 21 begin a new thought?
9. In verse 21 does "escape from death" imply immortality?
10. Does verse 23 refer to the "victory" of God over such forces as "Yam" (the sea god)?
11. In what setting would verses 25 and 26 be best understood?
12. Is the "beast of the marsh" (verse 31) a reference to Egypt? - and would this be validated by the reference in verse 32?

Note: This Psalm is generally recognized as quite possibly the most complex and involved of all of the Psalms. Its sequence, its language and its ideas have been the subject of more intensive research, probably, than any other Psalm. For those who would wish to explore the matter further the article by W. F. Albright in the Hebrew Union College Annual 23 (1950-51), 1 - 39 is probably the most basic treatment, although there have been additions and somewhat different interpretations in works by Dr. Robert Gordis, and by Mitchel Dahood (Anchor Bible, P.133 of volume 2 of Psalms).

Chapter 69

1. Clearly the Psalmist wishes to be saved (verses 2 through 4) - does verse 5 indicate that from which he wishes to be saved?
2. And, in verses 8 through 10 would it appear that he has "enemies" because of his faith in God and/or some religious act or actions?
3. Yet, in verses 15 and 16 - where there is reference to "bottomless waters" and "abyss"- would it appear that the hope is to be saved from death?
4. Does verse 22 resonate as borrowed from Psalms by/for another faith's religious writings?<
5. Would it appear from verse 27 that in addition to the "enemies" and other tribulations the Psalmist has been "tested" by God?
6. And, in the closing verses (33 to 37) does the Psalmist end with hope, rather than despair, and with optimism, rather than depression as to what will finally be his lot because of God's "nature"?

Chapter 70

1. Does this text seem familiar - perhaps a reading of Psalm XL (14 - 18) would be helpful?
2. What is it that the Psalmist is requesting from God?
3. Would it appear from verse 6 that the Psalmist is wealthy, or impoverished?
4. Does the closing refrain in verse 6 ("do not delay/tarry") indicate that the danger and trouble are imminent or not pressing?

Chapter 71

1. The Psalmist uses the past tense in the first verse - would this indicate anything as to his age (and see verse 9)?
2. Who are the wicked in verse 4 - slanderers? Criminals?
3. Based on verse 6 does the Psalmist have reason to expect assistance from God?
4. Does verse 9 echo a refrain from the liturgy of the High Holy Days (see Shma Koleynu)?
5. While beset by troubles would verse 14 indicate that confidence in God's help remains?
6. Would verse 20 be a plea for immortality - or for being saved from current difficulties?
7. And in the closing refrain (verses 22 - 24), does the Psalmist end with an expression of hope - or despair?

Chapter 72

1. For whom does the Psalmist bespeak God's interest?
2. What is it that God is asked to bestow on the king - and his son?
3. Is it possible that "the king" and "the king's son" refer to David and Solomon?
4. In verse 4 who, in particular, deserve the attention of the ruler?
5. What is asked of God for the ruling king (verses 5 - 10)?
6. But, if these things are to come to the king (verse 12) what is he especially charged to do?
7. Would verse 15 hint at Solomon and the visit of the Queen of Sheba?
8. When all is said and done, however, if the king is to succeed, what is the source of his success and blessing (verses 18 and 19)?
9. Would verse 20 be a "proof text" that this particular Psalm was actually composed by David?
10. Returning to verses 18 and 19, they are included in the Shaharit service, and for what reason?

Chapter 73

1. Who are the "pure of heart"?

Chapter 74

1. Who are "the sheep of Your pasture"?
2. Why does the Psalmist ask that the flock be remembered and the patrimony be redeemed?
3. Would verse 3 indicate that God's people are in serious trouble - and, if so, who is the foe - internal or external?
4. Would verses 5 - 7 reflect the destruction of the Temple (end of Jerusalem)?
5. In verse 10, is the Psalmist challenging God to explain how this destructioncould take place when it actually blasphemes Divinity?
6. What is the Psalmist unable to understand in verse 11?
7. Verses 13 - 17 recount various roles of God as creator, and God as protector of Israel, and how is this an introduction to verses 18 and 19?
8. Finally, in verses 22 and 23, what is the specific request of the Psalmist for God's action - and is it clear that this "action" has not yet been forthcoming?

Chapter 75

1. Would the reference "destroy not" be a harking back to Moses' request in Deuteronomy 9:26?
2. Verse 4 ends with Selah, usually completing a thought; what is the thought in the first 4 verses?
3. Who, in verses 5 - 8, are condemned for their "attitude"?
4. In verse 9, what is the destiny of those boasters and the wicked?
5. In verse 11, who is the "just one"?
6. In verses 5 and 11 there is reference to "the horn" - is this a literal reference or is it meant to symbolize strength, power and challenge?

Chapter 76

1. Does this Psalm resemble Psalms 46 and 48 - and how does it differ from them?
2. Does the reference to "Shalem" actually mean Jerusalem?
3. Is the description of God in this Psalm that of "the Just One", "the Merciful One" or, rather, comparable to God at the Sea of Reeds (Az Yashir in the morning Tefillot)?
4. But, in verse 10, is the description of God somewhat other?
5. To whom are verses 12 and 13 addressed?

Chapter 77

1. What is the condition of the Psalmist?
2. Would verses 3 and 4 indicate that the Psalmist believes his punishment (or his problems) are from God?
3. Although verse 7 indicates that the Psalmist turns to God, would verses 8, 9 and 10 indicate doubt in questing on his part?
4. But do verses 12 - 16 reaffirm the faith of the Psalmist in his hope for assistance from God?
5. Verse 16 ends with Selah. What is the "new thought" (if it is new) which begins with verse 17?
6. Judging from verse 21, do the concluding verses refer to a personal plea or to God's expected protection for His people?
7. And, since reference is made to Moses and Aaron rather than to one of the Kings, would this "date" the Psalm or simply indicate a notion as to who the ultimate leaders of Israel were?

Chapter 78

1. Who might the speaker be and who is "my people"?
2. What is it that the speaker wishes to transmit to coming generations?
3. According to verse 5, what is the important mandate given to Israel in terms of its descendants?
4. In verse 7, what is the imperative for Israel - what must it observe?
5. Having read the first 8 verses and returning to verse 1, with the Hebrew "Haazinah" - would this be a construct based upon Moses' Tefillah/charge in Haazinu (Deuteronomy 32)?
6. Rereading these verses, are there other phrases and individual words which come from the same source in Deuteronomy?
7. In verses 9, 10, and 11, are all of the Israelites chastised or only one group?
8. Verses 12 and those that follow refer to what period in Biblical history?
9. What does verse 13, in particular, have in mind?
10. To what event in the Five Books does verse 15 make reference?
11. Verses 17 - 20 refer to the reaction of the freed slaves in the wilderness - and what was that reaction?
12. Verses 20 - 22 bespeak God's anger; what was the actual "conduct" of the Divine (verses 23 - 27)?
13. But, in spite of this (verse 30), how did the freed slaves conduct themselves, and as a result what was the action of God (verse 31)?
14. How do verses 35 - 42 indicate the constant tension between God's forgiveness and Ephraim's rebellion?
15. To what events do verses 43 - 55 make reference?
16. Verses 56 - 59 indicate the ultimate transgression (following all of God's forgiveness, salvation from Egypt) - and what was that ultimate transgression?
17. Verse 60 makes reference to God's dwelling in Shiloh - not Jerusalem?
18. Concluding with verse 67, was there any forgiveness, finally, for Ephraim?
19. Yet, what do verses 68 - 72 indicate as God's preference?
20. Would this Psalm, then, have been written by a partisan of Judah and the Davidic line?
21. To repeat, what, then, was the final destiny of one entire segment of Israel?

Chapter 79

1. The first four verses clearly describe the tragedy of the destruction of Jerusalem and attendant massacre of much of the Israel population; when, then, might this Psalm have been composed?
2. Reading verse 5, is the Psalmist attributing the destruction to the military deficiencies of Israel or, rather, to "another cause"?
3. What argument is advanced for God's assistance (verses 6 through 9)? (Verse 6 is in the Haggadah.)
4. Irrespective of the destruction, how does the Psalmist conclude this litany - with continued faith or rebellion (verses 12 - 13)?

Chapter 80

1. On occasion the theme and phrases of the text of one Psalm are to found in another - is this one of those instances (see Psalm 44)?
2. Reference is made in verse 2 to Ephraim and Benjamin and Manasseh - would this, then, be primarily the Northern Kingdom or Judah?
3. At whose doorstep is the tragedy described placed (verses 5 - 7)?
4. In verse 9 there is a "vine metaphor" - to whom does it refer?
5. Following the flourishing of "the vine" what ensued (verses 12 - 14)?
6. How does the Psalmist conclude this song of woe (verses 15 - 20)?

Chapter 81

1. In what way is God to be praised in these passages - by dance? Or in some other mode?
2. In the liturgy of what holiday do verses 4 and 5 appear?
3. If this mode of worship is "a law" (verse 6) - does it relate, then, to a particular holiday or time of the year?
4. If verses 7 and 8 make reference to the Exodus from Egypt, to what might verses 9, 10, and 11 refer?
5. What is the plaint of Divinity in verses 12-14?
6. And, in verses 9-13, what is the Psalmist's plaint?
7. In verses 15-17, what is the request of the Psalmist and would this request indicate a time of trouble when this particular Psalm was written?

Chapter 82

1. Before reading through the Psalm, it would be in order to re-read Isaiah 3:13 and Ezekiel 28:1-10; is there a relationship between those passages and this Psalm?
2. What is the "Divine Assembly" - angels? Or an imagined assemblage of various pagan divinities?
3. With what, in the second verse, does God charge the assembled?
4. And, what should the assembled have done in the mandate of verses 3 and 4?
5. Does verse 5 seem to have been written by one who was a worshiper of pagan divinities but now realizes that he was in error?
6. Indeed, does verse 6 not specifically say that - if the "I" in this passage is the Psalmist?
7. In conclusion, then, what has the Psalmist asserted as to his theology now?

(Note: Psalm 81 and 82 are part of the Shaharit service.)

Chapter 83

1. Why, in verse 2, does the author ask God not to be "aloof'?
2. The alliance in verse 6 is not documented in Biblical text elsewhere - or is the author referring to a sequence of enemies and attacks rather than one alliance at one time?
3. In what book of the Tanakh do the references of verses 10, 11 and 12 appear?
4. How does the concluding refrain (verses 14-19) reflect the opening statement?
5. Does the final verse represent a monotheistic statement or, rather, one of primacy?

Chapter 84

1. According to the introductory verse, then, were all of Korah's family members destroyed along with him?
2. In verse 2 appears the translation "Your dwelling place" which in Hebrew would appear to be plural. Might this be a poetic practice of Middle East grammar - or does it reflect something other?
3. How does the reference to "my body and soul shout for joy" have a refrain in our day in one mode of "davening" which involves the entire body?
4. Why does the reference to the sparrow "near Your altar explain the majesty of God tothe Psalmist?
5. Is the Hebrew refrain in verse 5 to be encountered only in this Psalm?
6. Do verses 6, 7 and 8 imply a pilgrimage to "God's dwelling place "?
7. What, above all else, does the Psalmist hope for and find most significant in his life?

Chapter 85

1. In verse 2, God is asked to "favor the land" - and might this be a tefillah for rain? (Skip ahead, for a moment, to verse 13)
2. If there is no rain, according to verse 3, what would bethe cause of it?
3. And, in the Middle East, what is the essential ingredient for "life"?
4. Would the construct of verse 12 indicate growth and rain "from heaven"?
5. Translating verse 13 other than in the JPS version (and in accordance with Dahood, (Psalms, volume 2) "with a crash will God give His rain and our land will give its produce," would this seem in keeping with the nature of the tefillah?
6. In any event, however 13 may be translated, what is the essential attribute of the Divine as set forth in verse 14?

Chapter 86

1. Although a lament, clearly, does the pleader specify the affliction and need?
2. The term "servant" has been used in connection with Moses; is it somewhat presumptuous for the pleader to use it here (verse 2) - or is the pleader in a special relationship to the Divine, perhaps as a king?
3. Would verse 8 imply that the pleader is a polytheist - or does it have other meaning?
4. Would the end of verse 10 give the answer to the question raised above?
5. In verse 16 appears the translation "the son of your maidservant" or the Hebrew "ven amatekha". If this Hebrew word is pointed "amiteka" it would mean "your truthful/loyal son (or servant)". Which pointing would seem more related to the overall Psalm?

Chapter 87

Note that the JPS translation observes that "the meaning of many passages in this Psalm isuncertain" and this is in keeping of the view of many scholars that this is one of the most poorly transmitted texts.

1. If the end of verse 1 were to be read "a city founded by Him on the holy mountain", would that resonate?
2. And, then, "God loves you, 0 gates of Zion"? (These alternate translations are based on the Dahood text, volume 2, pages 298 et seq.)
3. In verse 3 reference is made to "city of God"; what would that be?
4. Would verses 4 and 5 indicate that, in time, peoples from all over will be worshipers of God and find the center of worship in Zion?
5. An alternate translation for 7 (Dahood) is "and all who have suffered in You will sing as well as dance" - the key word being "m'unay" instead of "maiyanay". Would that stand as consistent with the preceding portions of the Psalm?

Chapter 88

1. In verses 4 - 6 the pleader indicates that he is at the brink of death; is it illness - attack from others - is it specified?
2. Does the word "pit" serve as another term for Sheol - that is, death?
3. When the author says "among the dead like bodies lying in the grave, of whom You are mindful no more, and who are cut off from Your care" - would this indicate that there is no concept of immortality or afterlife?
4. Who is it that the Psalmist blames for his difficulties and for the threat to his life?
5. And, in verses 11, 12 and 13, do the rhetorical questions clearly indicate a rejection of any concept that "there is anything after death"?
6. Is there any solace, or even a glimmer of hope in this particular Psalm?
7. Keeping in mind the overall tenor of this passage, would not "into darkness" in verse 19 be more suitable than "out of my sight"?

Chapter 89

1. In the opening phrase which praises God, who might be the "author" (see verses 4 and 5)?
2. Is it possible, then, that the author of this Psalm is a king or ruler in Israel?
3. Would the refrains in verses 7 and 9 indicate that the writer assumes that there are other divinities?
4. And, while verses 12, 13 and 14 clearly praise God as Creator, does this cancel out the refrain in the earlier verses?
5. Once again (verse 15), what is the singular attribute of the Divine that the Psalmist stresses
6. Where in the liturgy does the sixteenth verse appear?
7. Would verses 20 through 26 affirm that the author might well be a king?
8. And, if not, how understand verse 27?
9. These verses to be sure, have been read by others in another faith as relating to an entirely different situation. What might that be?
10. In verse 30, there is a reference to "his line" and "his sons" which would clearly indicate that there is reference to lineage. How would this dovetail with the "alternate explanation" of the previous passage.
11. From verses 36 and 37, is it clear that the line of David (according to this Psalmist) will always be favored by the Divine?
12. With the word Selah in verse 38, what thought is climaxed in connection with David and his line?
13. With verse 39, how does the tone change and what is the Psalmist arguing as to God's relationship to David?
14. In verse 45, it is clear that what is referred to is an "earthly king"; what passage would document this thinking?
15. From verse 47 through 53 what is the theme of the Psalmist?
16. Verse 53 ends with an expression of firm faith - and, as well, would this not be appropriate since this Psalm ends the third book of the Psalter?

Chapter 90

1. This is the only Psalm which is "attributed" to Moses; does this reflect upon the date of its composition?
2. What does verse 2 assert as to a "time element" as an attribute of God?
3. If the end of verse 2 (in Hebrew) was to conclude with atah ("to all eternity You are") and the last word Ey1 (God) was to be transferred to verse 3 and pointed al (do not) then verse 3 would read "do not send man back to dust". Would this be a more affirmative statement or is the translation/pointing in the JPS apparently more acceptable?
4. Do verses 5 and 6 speak of a 24-hour period or, rather, of the nature of life from its beginning to end?
5. Do verses 7, 8 and 9 reflect "a pleasant life" or one that is lived with total uncertainty?
6. According to verse 10 what is the span of human life?
7. Would verse 12, introduced by the word "therefore", be a fitting capstone for the verses preceding?
8. The closing verses (13 through 17) utter a plea - is it a plea for a better life? for a blessing from God generally? for prosperity? - or for all of these?

Chapter 91

1. There is an alternate translation for the first verse; "the One above dwells in mystery; in a shadow does God reside" - (i.e. it is not possible to fully understand the Divine); which translation appeals most to you?
2. Do verses 3 and 4 speak of a "judging Divinity" or, rather one who is most protective?
3. As to verses 5 and 6 are they meant to reassure or to engender a sense of insecurity?
4. In verse 9, what is a human to do in order to be assured God's protection?
5. Is verse 13 a statement of the Psalmist or a statement by the Psalmist attributed to God and, likewise verses 14 and 15?
6. Having read this Psalm, and comparing it to Deuteronomy 32, do they seem similar?

Chapter 92

1. In the first verse the translation renders "yarey" as "fear". Keeping in mind the general approach of the Psalms and the remainder of this Psalm, would "recognizing" or "being aware of" be as pertinent to the message or more so?
2. What, then, is the lot of the one who appreciates the Divine and who observes His commandments (verses 2 - 4)?
3. However, in verse 5, there is a stress on particular mitzvot; what are they?
4. And how is this reinforced by verse 9?
5. Why, according to verse 10 should the wicked be vexed and disturbed?

Chapter 93

1. In the first sentence, what does the Psalmist have in mind when it is said that "the world stands firm; it cannot be shaken" - is this a "geographic reference" or an affirmation that the nature of the universe has been established for all time?
2. What attribute of Divinity is particularly stressed in the second verse?
3. This Psalm, then, would have been uttered by someone in what condition and with what attitude towards the Divine?

Chapter 94

1. How is one to understand the word "retribution" or, as it is sometimes translated, "vengeance"?
2. But, if vengeance, why does verse 2 speak of "judging the earth" and "giving the arrogant their desserts" - is this a function of retribution or a function of just action?
3. And, in verses 3 and 4, which particular group, especially, would have called down upon it God's just "corrective"?
4. According to verses 8 and 9, does the Psalmist consider God to be all-knowing - and, if all-knowing, with what potency?
5. However, does the Psalmist conclude that any corrective from the Divine is necessarily negative (verse 12)?
6. Who are "His people" mentioned in verse 14? - a national group? a religious group? or those who conduct their affairs in a particular way?
7. How does the Psalmist consider the Divine as protective to his interest (verses 16 - 18)?
8. In the final analysis, in the closing refrain what will be the lot of those who plot against the innocent and the defenseless, and what will be the lot of those whose confidence is in God?
9. This is the Psalm for Wednesday in the Shaharit service. Why, in some Siddurim (see Siddur Sim Shalom) are verses from the next Psalm (95) added after verse 23?

Chapter 95

1. Who is it that is called upon to sing to God?
2. Why would the opening refrain be particularly appropriate for Shabbat (since this is part of the Kabbalat Shabbat liturgy)?
3. In verses 2 - 5, is God described in terms of Israel or, rather, in universal terms as overall creative force?
4. What transition takes place in verse 8 in the tone of the Psalm?
5. Does the Psalm end in the same fashion as it began?

Chapter 96

1. Who is mandated to "sing a new song" to God?
2. Does this Psalm (verse 3) appear to be addressed to Israelites or, rather, to all people?
3. In verse 5, is there clearly a statement of monotheism affirming that there is but one God?
4. And in verse 7 who is mandated to worship God?
5. Above and beyond the devotion coming from "the peoples", from what other source of a universal nature will there be an acknowledgement of God's "rulership"?
6. But, when all is said and done, the role of the Divine involves the same principle which the Psalmist has enunciated again and again - and as set forth in verse 13 - which is?

Chapter 97

1. Would the first verse affirm that God is "over all" or only "God of Israel"?
2. What, in verse 2, is the very foundation of "God's throne"?
3. Would verses 3 through 5 be "literal" or are they to be taken as metaphor expressing the might of the Divine?
4. What does the Psalmist have to say of those who worship other forces (verse 7)?
5. But, who, in particular, should acknowledge the Divine (verse 8)?
6. And, in conclusion, how is the repeated refrain of justice related to God and those who worship the Divine?

Chapter 98

1. How does this Psalm continue the refrain of the immediately preceding passages?
2. In verse 3, if the first passage were to be re-pointed in the Hebrew and read "remember God's love and fidelity, O house of Israel", would that scan with the second part of the passage?
3. Is the tenor of verses 4, 5 and 6 that God is to be approached with temerity, with awe and with fear or, rather, in some other mood?
4. And, in verse 9, what is the usual concluding refrain as to the nature of God's dominion in terms of its characteristic for humanity?

Chapter 99

1. How does this Psalm continue the refrains of the immediately preceding passages?
2. And, inverse 3, who is it that should praise God, Israel or, rather, all humanity?
3. What, in particular, is God's attribute?
4. The end of verse 3 is translated as "holy" - what does the term actually mean and would it have equal or greater meaning if "kadosh" was translated as "unique"?
5. In verses 6, 7 and 8 there are three personalities mentioned; is any one of them a king? a general? What is the common nature of the three?
6. In verse 8 does the reference to "You were a forgiving God for them" preclude such forgiveness for others?
7. Again, in verse 9 would rendering the word "kadosh" as unique give reinforcement to the "special nature" of the Divine?

Chapter 100

1. How does the introduction characterize the Psalm?
2. And, in the introduction as well as in verse 2, how is God to be worshiped - with fear or with joy?
3. Again, in verse 4, what is the mode of approaching the Divine - fear, or rather, joy and security?
4. How, then, (verse 5) does the Psalmist conclude as to the nature of God?

Chapter 101

1. What concept of God would the author of this Psalm have in mind in order to sing of "justice and faithfulness"?
2. In verse 3, what is it that is specifically rejected as antithetical to the Psalmist's view of living?
3. In verses 4, 5 and 6 who are those whom he emulates and those whom he studiously avoids?
4. Is verse 8 to be taken literally - even if one were referring to an autocratic ruler, or is this a poetic refrain ("would that I could, etc.")?

Chapter 102

1. The first verse refers to "ani" as a "lowly man" when it is actually an impoverished individual. As the Psalm unfolds, the question will ask itself: is this poverty in the economic sense and/or in some other sense?
2. Verse 3 makes reference to "God hiding Its face"; where has this phrase, in more recent years, been applied as explaining a massive tragedy?
3. Would verses 5 through 8 imply a physical (bodily) illness? Yet, what does verse 9 specify as the source of the troubles?
4. Who is blamed for the condition of the Psalmist (verse 11)?
5. Or, reading verses 13, 14, 15 and through 17 - is it possible that the Psalmist is referring to Zion as the destitute, persecuted "individual"?
6. How, then, would verse 21 be understood which, again, seems to individuate the plaint?
7. Verses 24 through 29 appear to be an admixture of praise for Divinity and plaint at privation and destruction; yet, how does the Psalmist end this passage - with a plea or with an assertion? The English translation makes reference to the verb "may the children", etc. - but the Hebrew simply asserts that "the children of Your servants will dwell securely and their children will endure before You" - which reading would seem more in keeping with the prior passages?

Chapter 103

1. What are the characteristics that evoke praising God*, as set forth in verses 1 through 5?
2. In verse 6 which characteristic of God is particularly emphasized?
3. Are God's "ways and deeds" entirely a mystery (verse 7)?
4. In verses 10 through 13 how does the Psalmist describe the relationship of God to the human's transgressions?
5. In verse 14 what reason is given for God's "attitude"?
6. Do verses 15 and 16 indicate a belief in immortality - or does the author have something else in mind?
7. While the opening sections of this Psalm deal with man praising the Divine, what is described as praising Divinity in verses 20 through 22 - but what is the final refrain?

*For forgiven transgressions, illness healed, rescue from death, (immortality to come?)

Chapter 104

1. Do the opening passages of this Psalm describe the Divine in terms of Its relationship to humanity or, rather, in terms of Its relationship to nature as a whole?
2. In verses 10 through 14 what is the relationship of the Divine to nature and to living creatures - caring or remote?
3. How does the author proximate the "heavenly bodies" to life forms?
4. In verse 23, what is the single descriptive insofar as the human is concerned?
5. In verse 24 does the author ascribe creation as planned, or as random?
6. But, should God "conceal Its face" (verse 29) what is the lot of life forms?
7. According to verse 30, is nature inevitably in decline or is there normative "renewal"?
8. Finally, however, in verse 35, what is the hope of the Psalmist - does it relate to nature or does it relate to human affairs?

Chapter 105

Note: It may be interesting to read Chronicles 1, 16: verses 8 through 22.

1. While verses 1 through 3 speak of "praising God", what will be the result for those who so do? (verse 3)
2. Who are the "servants" and the "chosen" according to verse 6?
3. In referring to the Covenant (verses 7 through 11) what aspect of the Covenant, in particular, is stressed?
4. Do verses 12 through 15 refer to Abraham, Isaac and Jacob?
5. What story in Breyshit is reflected in verses 16 through 23?
6. How do verses 24 through 37 reflect the Haggadah narration and, as well, the early chapters of Shmot?
7. In the closing portion (verses 39 through 45) reference is made to a number of events in the wilderness, following the Exodus from Egypt but one significant (most significant) event is omitted - Sinai. Why might this be?

Chapter 106

(Note: Psalm 105 is a historical Psalm but one that in no wise excoriates Israel from its beginnings to settlement in Canaan. The text of this particular Psalm will vary considerably from that approach.)

1. The Psalmist begins with praise for Divinity and singles out a particular category (verse 3) which is?
2. Beginning with verse 4 there is a transition to another mood. The generality is that Israel "has always sinned" - is that the assertion?
3. In verses 8 through 12 it would appear that the transgression had come to an end, but what is the "message" of verses 13 and 14?
4. In verse 17 the most prominent member of a rebellious group is omitted: Who might that be?
5. Verse 19 refers to the "golden calf" but this follows the rebellion of Korah: is that how it appears in the Humash?
6. Who, according to verse 23, saved the Israelites from destruction (punitive) in the wilderness?
7. In verses 24 through 33 what sequence of events (all critical of the wilderness generation) is set forth?
8. And, upon arrival in Canaan, according to verses 34 through 39, what was the pattern of the "settlers"?
9. But, transgression and punitive action aside, what does the Psalmist conclude as to the final "posture" of the Divine (verses 44 -46)?
10. Based on that conclusion, what does the Psalmist now request (verse 47) and would this request appear to be made by one who was in exile or one who was in Eretz Yisrael?

Chapter 107

Note: With this chapter the Fifth Book of Psalms begins.

1. According to verses 2 and 3 what is the condition of Israel at this time - in its own land or scattered in exile?
2. Or, according to verses 4 through 9, since reference is made to the wilderness, could this refer to the exodus from Egypt?
3. To whom might the Psalmist refer in verses 10 through 22, a nation; a particular group of people; a particular historical period?
4. Verses 21 through 26 show a reverse "nun" which is usually a mark to indicate that these passages appear to be out of place. Keeping in mind the passages prior to 21 and those subsequent to 26, would this seem to be appropriate - dealing, as it does, with seafaring and sea storms?
5. The translation in verse 30 is "He brought them to the port they desired". The actual Hebrew is "and He guided them to the place (or destination) which they desired to reach". Which would seem to be more pertinent in terms of the prior passages (whether properly placed or misplaced)?
6. Although verses 33 through 37 deal with changes in nature, with references to the "hungry", those who wish to find a place to settle, and those who can (now) sow fields and plant vineyards - could this refer to a return from exile?
7. Verse 40 is once again marked with a reverse "nun"; would it appear that this passage is properly placed within the Psalm?
8. What is it, then, that the "upright" see and rejoice? Is this something involving Israel or, rather, a change in the world at large?

Chapter 108

1. Does the Psalmist (verses 2 - 4) seem satisfied with his relationship to God?
2. And, how does the Psalmist describe (his notion of) Divinity?
3. Would verse 7 indicate that the Psalmist has some difficulty?
4. But, if so, do not verses 8, 9, and 10 indicate that indeed, Israel would be God's select?
5. Verse 12 would seem to indicate that the "expectation/promise" has not materialized. What, indeed, do the concluding verses request?
6. Would this Psalm, then, be one of triumph or one of importuning?

Chapter 109

1. Does the composer of this Psalm indicate who are the wicked and the deceitful (verse 2)?
2. Do verses 3 to 5 indicate how the Psalmist "loved" those who are attacking and denigrating?
3. However, with verse 6, would it appear that the enemies are numerous or that, indeed, there is but one? Verses 7 through 15 are a series of verses directed against this "individual", in terms of economics, family. Is there any indication of what the cursed individual may have done to warrant these curses?
4. In verse 20, however, the author once again returns to the plural; would the preceding passages be addressed to each of those who have caused him anguish?
5. Having cursed his enemies, what is now requested by him of God (verses 21 through 26)?
6. If that which is called for in verses 28 and 29 comes first, what will be the action of the Psalmist?
7. Note the verb in verse 31 "lehoshia" which, transposed to a particular name, and to an altogether different era, has resulted in the application of this Psalm to another faith and to a basic theological premise of that faith; which faith might it be?

Chapter 110

1. Who is "my lord" and who are his enemies - an average individual or rather a royal personage?
2. And, in verse 2 would the term "scepter" answer the inquiry?
3. To whom might verses 4 and 5 be applied and do they both say the same thing - the one referring to Kohen and the other referring to royalty?
4. Who is it that "works judgment" upon the nations - the one who "sits at the right hand" (i.e. the king or other ruler) or is this the Divine speaking?
5. But, if so, how to understand verse 7, "he drinks from the stream on his way" which would be an unacceptable anthropomorphism?*
6. And, to what stream is there reference?
7. In sum, how to understand this somewhat puzzling Psalm?

*If "minahal" is pointed "manhil", the phrase could read "manhil baderekh yeshiteyhu" - i.e. "the Most High Legitimate one lifted his head" - crowned him. (Dahood, Psalms 101 - 150, p. 119)

Chapter 111

1. The term "Halleluya", should be noted as actually two words - namely give praise to Yah (a cognomen of God).
2. In verse 2 there is a question as to the meaning of the second refrain which some would translate as "... sought by those who consider them precious". Would this "scan" with the Psalm?
3. Note in verse 3 the translation of "Tzidkato" is "beneficence". The literal meaning is "His justice". Which would appear most pertinent?
4. In verse 5 there is reference to "eternal recall of the Brit"; which covenant is in mind?
5. Verse 6 refers to giving "His people" the heritage (property) of other nations; would this appear to refer to the period of exile or prior thereto?
6. In verses 7 and 8 describing God's creative activity is there is a reference to power, the miraculous or, rather, certain other characteristics?
7. What, then, (verse 10) is the essential characteristic of wisdom?
8. Does the Psalmist assert that faith is in itself sufficient or that it is a necessary precursor?

Chapter 112

1. In the first verse the translation renders "Yarey" as "fear". Keeping in mind the general approachof the Psalms and the remainder of this Psalm, would "recognizing or being aware of" be pertinent to the message or more so?
2. What, then, is the lot of the one who appreciates the Divine and who observes His commandments (verses 2 - 4)?
3. However, in verse 5, there is a stress on particular mitzvot; what are they?
4. And how is this reinforced by verse 9?
5. Why, according to verse 10, should the wicked be vexed and disturbed?

Chapter 113

1. Although without an introduction, would the Psalm (comparable to a number of other Hallelu-yah Psalms) be one of satisfaction and/or victory and/or thankfulness?
2. What do verses 5 and 6 assert as to God in terms of Its overall provenance, authority, and concern?
3. Yet, what one characteristic is stressed in verses 7 and 8?
4. And how is this reinforced with the concern for another category in verse 9?

Chapter 114

1. According to the Psalmist, when the Exodus from Egypt took place which of the tribes were singled out for particular preference?
2. To what event in the Torah does verse 3 make reference?
3. Is verse 4 to be taken literally or meant to indicate that nature, in sum, was responsive to Divinity?
4. And, in verse 7 the "Master" of the earth (or of all creation) is equated with what other authority?
5. In verse 8, to what experience in the Torah does this refer - and which personality related to it is not mentioned?

Chapter 115

1. According to the first verse, when there is an achievement of consequence, to whom is to be credited?
2. Based upon verses 2, 3, et seq., is this Psalm one of victory or a denunciation of pagan worship when it takes the form of idolatry?
3. Do these passages denounce polytheism or, rather, the material representation of Divine power?
4. Does verse 8 represent a wish that those who make the idols should become like them or, rather, will become like them because of their mistaken ideas?
5. In verses 9,10, and 11 there is a reference constituencies - Israel "house of Aaron" and "Yirei Adonai"; who might the latter category be?
6. In the Hallel Tefillah, why do verses 12 through 18 constitute part of a seprate passage?
7. In verse 12 the first line is translated "the Lord is mindful of us"; however, the Hebrew appears to be an imperative - "God remember us". Which translation would appear to be most in keeping with the passage?
8. Reference had been made in verses 9, 10, and 11 to three categories; how do verses 12 and 13 slightly change the categories by rendering them more embracive?
9. How to understand verse 16 that the heavens belong to God but the earth has been given to humanity?
10. Does this remotize God, rendering It transcendent only?
11. Does verse 17 clearly state that there is no life after death?
12. Or, does verse 18 indicate that, while alive, one should exercise one's faculties fully in connection with appreciating the Divine and praising It?

Chapter 116

1. The JPS translation transposes the Hebrew; however, could it not be read "I love it when God hears me" - and how would this scan with the same verb usage in the third verse where the verb is positioned in the same manner?
2. From verses 1 through 4 does it appear that the composer of this Psalm is currently in trouble or has escaped trouble?
3. Is God, in verses 5, 6 and 7, projected primarily as all powerful or as all concerned (or both)?
4. In verse 9 what is the meaning of the phrase "in the lands of the living"; does it mean "while I alive"?
5. How does verse 11 place itself in this overall Psalm?
6. In verse 13 appears a phrase which is part of the Havdalah service each Shabbat night; why would it appear to be pertinent for Havdalah?
7. In verse 15 the translation is that the word "yakar" is rendered "grievous"; the word, literally, means "dear or precious"; could this phrase, then, refer to the "virtue" of martyrdom?
8. Who, then, is your "maidservant"; and who has been "unbound"; is this any individual whose mother is devoted to God and whose child may have encountered difficulty?
9. In verse 19 reference is made to "the House of God" and its location; is this, then, the Temple?

Chapter 117

1. To whom is this Psalm addressed as a mandate?
2. When verse 2 refers to God's "steadfast love towards us" who is the "us" - humanity or one portion of same?
3. For what occasion and/or for what constituency could such a Psalm have been composed?
4. And, do you recognize in what tefillah (said on holidays and Rosh Hodesh) this particular portion appears?

Chapter 118

1. What three groups are mentioned in verses 1 through 4; have these groups been described in earlier Psalms?
2. In the Hallel verse 5 begins a new passage; why have the liturgists segregated the first 4 verses of the Psalm from the balance?
3. Is it arrogant to say (as the translation has it in verse 6) "the Lord is on my side"; or should it be rendered the Lord is "mine", i.e. I recognize Its authority and potency?
4. Who might the author be when reference is made to "all nations have beset me" - or is the individual form an artistic device to describe Israel?
5. Do the anthropomorphisms represent a "materialization" of God or, rather, a poetic expression?
6. Does verse 18 seem to be properly placed in this Psalm speaking, as it does, of being "punished with severity"?
7. According verses 19 and 20 who pass through "God's gates"?
8. What was the stone that the builders rejected (verse 22) which has now become the chief cornerstone?
9. In the Hallel tefillah, how does verse 25 appear - and how do verses 26 through 29 appear?
10. Why, in your thinking, would the liturgists have divided this overall Psalm into three parts?

Chapter 119

Psalm 119 is unusual in a number of respects. It is the longest Psalm in the overall text and it is the only one which is an alphabetical acrostic with each letter having eight verses. Too, in many of its passages it appears more to resemble "wisdom literature" (such as would be encountered in Proverbs/Mishley) than the Psalms.

1. The first eight verses appear to be an introduction, in which the writer utters what sentiments?
2. What does the author request in verses 9 through 12 and how does he seek to fulfill the request in verses 13 through 16?
3. When, in verse 19 the phrase "I am a stranger in the land"appears; does this mean that every human being is on this earth only for a period of time or is there some other meaning to the phrase?
4. The mood seems to change in verses 25 through 28 and the affirmative requests now yield to a concern with what?
5. Are there any new thoughts in verses 41 through 48?
6. What is the word that God is asked to "remember"?
7. Do the sentiments expressed in verses 65 through 72 (the eight verses with the letter tet) and those in verses 73 through 80 (eight verses with the letter yud) provide any new thoughts of the composer?
8. In verse 97 the translation renders the word "toratekha" as "Your teaching"; might it be rendered, simply, as Your Torah? Or do both really assert the same thing?
9. In verse 99 the Hebrew phrase is translated "I have gained more insight than all my teachers"; the common usage is to render it "I have become educated by virtue of having learned from everyone" - which translation would you prefer?
10. In verse 107 there is reference to affliction; is there any indication as to what thatmight be and how does it refer to verse 109 - "my soul is constantly in danger"?
11. What is the plea of the author in verses 121 through 128?
12. Verse 136 refers to bitter tears - for what "tragedy"?
13. From 141 would the author appear to be a young man? (The translation renders it "I am belittled and despised"), but the Hebrew is actually "I am young and looked down upon"?
14. Do verses 143 et seq. indicate serious "problems" for the composer; especially verses 153, 154, 156, and 157?
15. In verse 160 of all God's "words" which are most prominent?
16. With the final refrain, the eight passages with the letter taf, how does the composer conclude the Psalm?
17. Is it conceivable that this would have been a tefillah for the community at any time? If not, what would be its purpose?

Chapter 120

Note: There are 15 of the Psalms which are entitled Shir Hamaalot. The term "maalot" is usually rendered as "ascending". These are Psalms 120 through 134. The term "maalot" might refer to the fact that, in each of these Psalms, each verse takes and repeats a word from the previous verse so that "ascending" could be a technical literary term. Others are of the opinion that these Psalms were sung by pilgrims as they were "ascending" to Jerusalem. Yet others are of the opinion that these Psalms were composed by exiles "going up" to Jerusalem from Babylonia. Finally, yet others are of the opinion that these were Psalms chanted by the Levites "going up" from the women's section in the Temple area to the main courtyard - there being fifteen steps.

1. From what is the Psalmist asking to be saved, physical violence or some other threat (verses 2, 3 and 4)?
2. In verse 5, for Meshek, one might refer to Genesis 10:2 where the name refers to a son of Yafet. As to Kedar, in Genesis 25:13 this is the name of one of the sons of Ishmael. Is it possible that this sentence meant to say that since Meshek, according to tradition, dwelt on the Black Sea/Caspian area and Kedar in the Arabian peninsula, even as these two places were most distant, there, too, one feels too close to the haters of peace?
3. Is the reference to "those who hate peace" a reference to physical violence?
4. When the author says "ani shalom" does he mean I am "fulfilled" and that others are discontent, restive and unfulfilled - or are these terms to be taken literally and, if so, how would they relate to the early parts of this Psalm? Or, in verse 7 could the translation be read "as for me, peace indeed did I talk but they, only war"?

Chapter 121

1. Why would one lift the eyes to the mountains - who/what, according to the idolaters dwelt there?
2. The Psalmist discovers that it is not mountains and the dwelling places of the godlets, but to whom should one look?
3. In the passage reading "al" with a different pointing it would read "eyl" - namely, that the "eylim", the godlets will not help?
4. Instead, from whence does help really come (verses 4 through 7)?