(1) Of David. God is my light and my help; whom should I fear? God is the stronghold of my life, whom should I dread? (2) When evil men assail me to devour my flesh— it is they, my foes and my enemies, who stumble and fall. (3) Should an army besiege me, my heart would have no fear; should war beset me, still would I be confident. (4) One thing I ask of God, only that do I seek: to live in the house of God all the days of my life, to gaze upon the beauty of the God, to frequent His temple. (5) He will shelter me in His pavilion on an evil day, grant me the protection of His tent, raise me high upon a rock. (6) Now is my head high over my enemies roundabout; I sacrifice in His tent with shouts of joy, singing and chanting a hymn to God. (7) Hear, O God, when I cry aloud; have mercy on me, answer me. (8) In Your behalf my heart says: “Seek My face!” O God, I seek Your face. (9) Do not hide Your face from me; do not thrust aside Your servant in anger; You have ever been my help. Do not forsake me, do not abandon me, O Lord, my deliverer. (10) Though my father and mother abandon me, God will take me in. (11) Show me Your way, O God, and lead me on a level path because of my watchful foes. (12) Do not subject me to the will of my foes, for false witnesses and unjust accusers have appeared against me. (13) Had I not the assurance that I would enjoy the goodness of God in the land of the living… (14) Look to God; be strong and of good courage! O look to God!
(1) Of David. God is my light and my help; whom should I fear? The God is the stronghold of my life, whom should I dread?
1. To you, what is the difference between "fear" and "dread"?
2. What does it mean for God to be "my light" or "my help" or "the stronghold of my life"? What are other things in your life that you might describe in a similar manner?
(ב) ה' אורי, היראה הוא מדבר ידוע והפחד הוא מדבר בלתי ידוע, ואשר יתירא אדם מאויבים גלוים הלוחמים אתו נקרא יראה...
(2) "The God is my light." Yirah ("fear") is from something that is known, and pahad ("dread") is from something unknown. When a person is fearful from revealed enemies who battle with him, that is called yirah....
(ב) אורי – בלילה שאין שם אור, כי הנפש תפחד.
(ג) וישעי - ביום. ויש אומרים:
(ד) אורי - תלוי בדברי הנשמה.
(ה) וישעי - בדברי הגוף.
(ו) ומעוז חיי - קשור הנשמה בגוף, על כן לא יפחד מאדם שיפרידם.
"My Light"- [refers to] at nighttime when there is no light so the soul will be afraid
"My Help" -[refers to] at daytime. & there are those who say:
"My Light" - depends on the words of the soul
"My Help" - the words of the body
"Stronghold of my Life" -- the soul is connected to the body, therefore [the soul] will not be afraid of someone who separates them
1. Summarize & Compare what Malbim says with your own take
2. Summarize & Compare what Ibn Ezra says with your own take
3. What, if any, new insights do they offer on this verse? Does this change how you read the verse? In what way?
On Zombies & Psalm 27
Obviously.... the biblical authors [were not] thinking about zombies when they crafted Psalm 27. Yet they use לֶאֱכֹל אֶת־בְּשָׂרִי (l’ekhol et b’sari - to devour flesh) as an example of מִמִּי אִירָא (mimi ira’)and מִמִּי אֶפְחָד (mimi ephḥad), those whom we should fear and dread. It is a dramatic, nightmarish foil to the redemptive focus of the Psalm, God as אוֹרִי וְיִשְׁעִי (Ohri v’yish’i), our light and help, our מָעוֹז־חַיַּי (Maoz Ḥaiyai), our stronghold. Still, every morning, I recite this Psalm and for a few desperate and distracted moments envision every fear, every flaw, and every failure of the past year coming to life as animated corpses, zombies hungry for my flesh.
And why shouldn’t I? As I engage in ḥeshbon ha’nefesh, the “accounting of the soul” before the High Holy Days, these fears, flaws, and failures eat away at me. It is a common enough expression in English — how often we describe our guilt, our jealousy, and our anger and say: It’s eating me up inside!....
So too I believe that the language here, in our Psalm, should be understood as equally morbid and just as intentional. Even before Night of the Living Dead painted the metaphor in broad strokes, being called a zombie was the cultural equivalent of being called brainwashed or propagandized, a way of describing those who cannot or will not think for themselves. What could be more true? My enemy daily draws near to consume my flesh! My enemies are conformity, consumerism, and the quickness with which I cast aspersions on the character of my fellows simply so I can feel better about myself.
Rabbi Jessica Minnen
1. What is something that "devours" you? How do you overcome it?
2. What are your thoughts on Rabbi Jessica Minnen's interpretation?
(4) One thing I ask of God, only that do I seek: to live in the house of God all the days of my life, to gaze upon the beauty of God , to frequent His temple. (5) He will shelter me in His pavilion on an evil day, grant me the protection of His tent, raise me high upon a rock. (6) Now is my head high over my enemies roundabout; I sacrifice in His tent with shouts of joy, singing and chanting a hymn to God.
1. What is the difference between "asking" & "seeking"?
2. In verse 4 & 5, What is being requested of God? How do you interpret these requests
3. What does it mean "to frequent" God's temple?
4. Summarize how Rashi & Metzudat Zion (below) interpret this phrase. Does this change how you read this verse? in what way?
5. In verse 6, what do you think is being sacrificed? Read Dr. Robert Pollack's commentary and discuss.
ולבקר בהיכלו. ליראות שם בכל בקר ובקר כך פירשו דונש, ומנחם חברו עם לא יבקר בין טוב לרע (ויקרא כ"ו), אבל דונש פתר לשון בוקר:
To Frequent His Temple "To be seen there every morning," so Dunash [another commentator] explained it, but his friend Menachem [explained the verse] using "yevaker -- to search" ( based on Leviticus 26) however Dunash used the word "boqer" -- morning.
(א) ולבקר. ולדרוש כמו לא יבקר (ויקרא י״ג):
To Frequent his Temple -- this can be interpreted like "yevaker-- examine" (based on Leviticus 13)
How then will David rejoice? With “sacrifice in Adonai’s tent with shouts of joy / V’ezbakha b’ahalo ziv’khai t’ruah,” and with singing and chanting a hymn to Adonai. Three possessive words now snap into sharp focus: “B’sarai; S’vivotai; Ziv’khai / my flesh; surrounding me; my sacrifice.” S’vivotai is the critical link: In Vayikra 1:11, intended to be read every morning at prayer even today, we repeat that the Kohanim were to take the blood of the animal sacrificed at the Temple in Jerusalem and dash it “upon the Altar, all around / Damo al ha’mizbeah saviv.” The daydream teeters on the edge of a nightmare: Is David dreaming of being the sacrificer, or the sacrifice?
- Dr. Robert Pollack
(7) Hear, O God, when I cry aloud; have mercy on me, answer me. (8) In Your behalf my heart says: “Seek My face!” O God, I seek Your face. (9) Do not hide Your face from me; do not thrust aside Your servant in anger; You have ever been my help. Do not forsake me, do not abandon me, O Lord, my deliverer. (10) Though my father and mother abandon me, God will take me in.
1. What do you notice about these verses compared to the previous verses? Does the tone shift? How?
2. Verse 7 is traditionally included in the leader's repetition of the silent amidah (see below), before an open ark as an introduction to a liturgical poem. Why do you think it was included at this point in the service?
3. What do you make of the Psalm's use of verse 7? How does it set up the next few verses?
4. How would you characterize the relationship in these verses between God and the Psalmist?
(קכא) שֻׁלַּֽחְתִּי בְּמַלְאֲכוּת
(קכב) סֶֽגֶל חֲבוּרָה.
(קכג) שׁוֹמְרֵי אֱמוּנָתְךָ
(קכד) וּמְיַחֲדֶֽיךָ בְּמוֹרָא.
(קכה) שָׁפַֽכְתִּי שִֽׂיחַ
(קכו) לְבַקֵּשׁ עֲתִירָה.
(קכז) שְׁמַע יְהֹוָה קוֹלִי אֶקְרָא:
(121) I have been sent on a mission
(122) by Your chosen company,
(123) preservers of Your faith,
(124) Who affirm Your Unity with awed reverence;
(125) I have poured out my speech
(126) to beseech [with] prayer.
(127) Hear my voice, Adonoy, when I call.
(יא) ה֤וֹרֵ֥נִי יְהוָ֗ה דַּ֫רְכֶּ֥ךָ וּ֭נְחֵנִי בְּאֹ֣רַח מִישׁ֑וֹר לְ֝מַ֗עַן שׁוֹרְרָֽי׃ (יב) אַֽל־תִּ֭תְּנֵנִי בְּנֶ֣פֶשׁ צָרָ֑י כִּ֥י קָֽמוּ־בִ֥י עֵֽדֵי־שֶׁ֝֗קֶר וִיפֵ֥חַ חָמָֽס׃ (יג) לׅׄוּלֵׅׄ֗אׅׄ הֶ֭אֱמַנְתִּי לִרְא֥וֹת בְּֽטוּב־יְהוָ֗ה בְּאֶ֣רֶץ חַיִּֽים׃ (יד) קַוֵּ֗ה אֶל־יְה֫וָ֥ה חֲ֭זַק וְיַאֲמֵ֣ץ לִבֶּ֑ךָ וְ֝קַוֵּ֗ה אֶל־יְהוָֽה׃
(11) Show me Your way, O God, and lead me on a level path because of my watchful foes. (12) Do not subject me to the will of my foes, for false witnesses and unjust accusers have appeared against me. (13) Had I not the assurance that I would enjoy the goodness of God in the land of the living… (14) Look to God; be strong and of good courage! O look to God!
1. Take a look at the first word in the Hebrew of verse 13 (bold). What do you notice about it? Why do you think it is written like this?
2. Read & summarize how the sources below understand this word.
2. What does the phrase "the land of the living" mean? What could this be referring to?
With regard to David’s statement, “Keep my soul, for I am pious,” the Gemara asks: Did David call himself pious? Isn’t it written: “If I had not [luleh] believed to look upon the goodness of God in the land of the living” (Psalms 27:13). The dots that appear over the word luleh in the text indicate doubt and uncertainty of his piety, and whether he was deserving of a place in the land of the living (see Avot DeRabbi Natan 34). In the name of Rabbi Yosei, it was taught in a Tosefta: Why do dots appear over the word luleh, as if there are some reservations? Because David said before the Holy One, Blessed be He: Master of the Universe. I have every confidence in You that You grant an excellent reward to the righteous in the World-to-Come since God’s ultimate goodness is manifest in the land of eternal life, but I still harbor uncertainty with regard to myself, and I do not know whether or not I definitely have a portion among them. In any case, apparently David was uncertain whether or not he deserved to receive a portion of God’s reward for the righteous; how, then, could he characterize himself as pious?
1. What do you make of the last verse (14)? Why does the psalm end this way?
2. How do the below sources explain this verse? Do you agree with their explanation?
Rabbi Ḥama, son of Rabbi Ḥanina, said: A person who prayed and saw that he was not answered, should pray again, as it is stated: “Hope in God, strengthen yourself, let your heart take courage, and hope in the God” (Psalms 27:14). One should turn to God with hope, and if necessary turn to God again with hope.
"Hope for God"-- and if your prayer is not answered, reinforce your hope
1. Re-read the psalm in it's totality. Has you understanding shifted? In what way?
2. Read and compare the below translations with the one in the beginning. What stands out to you?
Psalm 27-- Translated by Rabbi Zalman Schachter-Shalomi
1 Yah, you are my Light, my Savior,
Whom need I dread?
Yah, With You as my strong Protector
Who can make me panic?
2 When hateful bullies gang up on me,
Wanting to harass me,
To oppress and terrorize me,
They are the ones who stumble and fall.
3 Even if a gang surrounds me
My heart is not weakened.
If a battle is joined around me
My trust in You is firm.
4 Only one thing do I ask of You, Yah,
Just this alone do I seek:
I want to be at home with You, Yah,
All the days of my life.
I want to delight in seeing You,
When I come to visit You in Your Temple
5 You hide me in Your Sukkah on a foul day.
You conceal me unseen in Your tent
And also raise me beyond anyone’s reach.
6 And now, as You have held my head high,
Despite the presence of my powerful foes,
I prepare to celebrate and thrill,
Singing and making music to You, Yah!
7 Listen, Yah, to the sound of my cry
And, being kind, answer me.
8 My heart has said: I turn to seek You,
Your Presence is what I beg for.
9 Don’t hide Your Face from me.
Don’t just put me down,
You, who have been my helper
Don’t abandon me, don’t forsake me,
God, my support.
10 Though father and mother have left me
You, Yah, will hold me securely.
11 Please teach me Your way
And guide me on the straight path.
12 Discourage those who defame me.
False witnesses stood up against me,
Belching out violence.
Don’t let me become the victim of my foes.
[I would not have survived]
13 If I had not hoped that I would yet see
Yah’s goodness fully alive on Earth.
14 So friend, you too, hope to Yah.
Be sturdy!
And make strong your heart!
And most of all —keep hoping to Yah.
Psalm 27 by Rabbi Sheila Peltz Weinberg
לְדָוִ֨ד ׀ יְהוָ֤ה ׀ אוֹרִ֣י וְ֭יִשְׁעִי מִמִּ֣י אִירָ֑א יְהוָ֥ה מָֽעוֹז־חַ֝יַּ֗י מִמִּ֥י אֶפְחָֽד׃
Awareness is sunlight in the mind. No one can take that from me. Awareness is my life’s stronghold. It absorbs all fear.
בִּקְרֹ֤ב עָלַ֨י ׀ מְרֵעִים֮ לֶאֱכֹ֪ל אֶת־בְּשָׂ֫רִ֥י צָרַ֣י וְאֹיְבַ֣י לִ֑י הֵ֖מָּה כָשְׁל֣וּ וְנָפָֽלוּ׃
The hindrances and defilements are as close as my flesh and mind, but they dissolve in the light of being known.
אִם־תַּחֲנֶ֬ה עָלַ֨י ׀ מַחֲנֶה֮ לֹֽא־יִירָ֪א לִ֫בִּ֥י אִם־תָּק֣וּם עָ֭לַי מִלְחָמָ֑ה בְּ֝זֹ֗את אֲנִ֣י בוֹטֵֽחַ׃
Even though I feel assaulted by hostile forces, my heart remains confident, balanced and patient.
אַחַ֤ת ׀ שָׁאַ֣לְתִּי מֵֽאֵת־יְהוָה֮ אוֹתָ֪הּ אֲבַ֫קֵּ֥שׁ שִׁבְתִּ֣י בְּבֵית־יְ֭הוָה כָּל־יְמֵ֣י חַיַּ֑י לַחֲז֥וֹת בְּנֹֽעַם־יְ֝הוָ֗ה וּלְבַקֵּ֥ר בְּהֵיכָלֽוֹ׃
I seek only one thing, one thing alone: to connect to this moment. Nowhere else. Only this. Nothing less. My palace in time.
כִּ֤י יִצְפְּנֵ֨נִי ׀ בְּסֻכֹּה֮ בְּי֪וֹם רָ֫עָ֥ה יַ֭סְתִּרֵנִי בְּסֵ֣תֶר אָהֳל֑וֹ בְּ֝צ֗וּר יְרוֹמְמֵֽנִי׃
When difficulties arise, I have a hiding place in my own heart— a secret tent where I can go and feel safe, a rock to rest my head upon.
וְעַתָּ֨ה יָר֪וּם רֹאשִׁ֡י עַ֤ל אֹֽיְבַ֬י סְֽבִיבוֹתַ֗י וְאֶזְבְּחָ֣ה בְ֭אָהֳלוֹ זִבְחֵ֣י תְרוּעָ֑ה אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה לַיהוָֽה׃
Greed, hatred, and delusion don’t stop coming, but when they are met with a spacious heart, they don’t stick around. Leaving me so grateful, I want to sing out loud:
שְׁמַע־יְהוָ֖ה קוֹלִ֥י אֶקְרָ֗א וְחָנֵּ֥נִי וַעֲנֵֽנִי׃
Listen, world! The power of love sets me free.
לְךָ֤ ׀ אָמַ֣ר לִ֭בִּי בַּקְּשׁ֣וּ פָנָ֑י אֶת־פָּנֶ֖יךָ יְהוָ֣ה אֲבַקֵּֽשׁ׃
When I turn to face my heart—then everyone and everything is revealed.
אַל־תַּסְתֵּ֬ר פָּנֶ֨יךָ ׀ מִמֶּנִּי֮ אַֽל־תַּט־בְּאַ֗ף עַ֫בְדֶּ֥ךָ עֶזְרָתִ֥י הָיִ֑יתָ אַֽל־תִּטְּשֵׁ֥נִי וְאַל־תַּֽ֝עַזְבֵ֗נִי אֱלֹהֵ֥י יִשְׁעִֽי
Let this truth not be hidden from me. If only I could remember always what seems so clear right now. Wisdom would guide my every moment.
כִּי־אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי וַֽיהוָ֣ה יַֽאַסְפֵֽנִי׃
Awareness and compassion would be a father and a mother to me.
ה֤וֹרֵ֥נִי יְהוָ֗ה דַּ֫רְכֶּ֥ךָ וּ֭נְחֵנִי בְּאֹ֣רַח מִישׁ֑וֹר לְ֝מַ֗עַן שׁוֹרְרָֽי׃
But I can follow the guidance of those who have walked this path before.
אַֽל־תִּ֭תְּנֵנִי בְּנֶ֣פֶשׁ צָרָ֑י כִּ֥י קָֽמוּ־בִ֥י עֵֽדֵי־שֶׁ֝֗קֶר וִיפֵ֥חַ חָמָֽס׃
Trying to stay alert to the obstacles along the way because delusion and hatred aren’t disappearing so fast.
לוּלֵא הֶ֭אֱמַנְתִּי לִרְא֥וֹת בְּֽטוּב־יְהוָ֗ה בְּאֶ֣רֶץ חַיִּֽים׃
Still, I affirm my faith in the power of goodness.
קַוֵּ֗ה אֶל־יְה֫וָ֥ה חֲ֭זַק וְיַאֲמֵ֣ץ לִבֶּ֑ךָ וְ֝קַוֵּ֗ה אֶל־יְהוָֽה׃
May we take courage; may we be strong; may our hearts be so filled with love there is no room for anything else! May we see the arising and passing of all conditioned things. May we open to the Unconditioned: Y*H*V*H
Notes about commentators featured on this sheet:
Malbim-- Rabbi Meir Leibush ben Yehiel Michel Wisser was a 19th Century Eastern European rabbi, master of Hebrew grammar and bible commentator. His style of commentary is based on his principle that there are no true synonyms in the Torah-- apparent stylistic repetitions are not that, but rather each introduces a distinct idea
Ibn Ezra-- Rabbi Abraham Ibn Ezra was a 12th Century Spanish poet, philosopher, and biblical commentator known for his literal adherence to the text and avoidance of Rabbinic allegories and Mystical interpretations
Rabbi Jessica Minnen-- Rabbi Jessica Minnen is the founding director of Seven Wells and the assistant director of the Jewish Journey Project. She is an alumna of Washington University in St. Louis, the Pardes Institute of Jewish Studies, Paideia: The European Institute for Jewish Studies in Sweden, Baltimore Hebrew University, and the Jewish Theological Seminary. Jessica sits on the Board of Directors of the American Jewish Society for Service and is a visiting rabbi at Beth El in Bethesda, Maryland
Rashi-- Rabbi Shlomo Yitzhaki was an 11th Century French Rabbi noted for his commentary on the entirety the Talmud and the Hebrew Bible. Acclaimed for his ability to present the basic meaning of the text in a concise and lucid fashion, Rashi appeals to both learned scholars and beginner students, and his works remain a centerpiece of contemporary Jewish study.
Metzudat Zion-- The Metsudot (the fortresses) are a commentary on the Prophets and Writings written by Rabbi David Altshuler in the 18th Century . When he died, his son Yechiel completed it and divided it into two sections: Metsudat Zion, a glossary of difficult words, and Metsudat David, a restatement of difficult ideas.
Dr. Robert Pollack-- Dr. Robert Pollack is an American biologist who studies the intersections between science and religion. He currently works at Columbia University, where he serves as the director of the University's Center for the Study of Science and Religion and lectures for its Center for Psychoanalytic Training and Research. Additionally, he is a professor of religion at the Union Theological Seminary
(Babylonian Talmud) Berakhot 4a -- The Talmud is the central work of Rabbinic Judaism comprised of 2 components the Mishnah (c. 200) a written compendium of Rabbinic Judaism's Oral Torah; and the Gemara (c. 500 CE), an elucidation of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on the Hebrew Bible. This section primarily deals with rules regarding blessings and prayers
Mahzor for Rosh Hashanah -- The Mahzor is the prayer book used on the High Holidays. The word mahzor means "cycle"; the root ח־ז־ר means "to return"
Rabbi Zalman Schachter-Shalomi -- Rabbi Zalman Schachter-Shalomi was a 20th Century American Rabbi and one of the founders of the Jewish Renewal movement. Jewish Renewal endeavors to reinvigorate modern Judaism with Kabbalistic, Hasidic, and musical practices.
Rabbi Sheila Peltz Weinberg-- Rabbi Sheila Peltz Weinberg served as a congregational rabbi for seventeen years. She has also worked in the fields of Jewish community relations, Jewish educationand Hillel. She has published widely on such topics as feminism, spiritual direction, parenting, social justice and mindfulness from a Jewish perspective and has contributed commentaries to Kol HaNeshama, the Reconstructionist prayer book. Rabbi Weinberg has taught mindfulness meditation and yoga to rabbis, Jewish professionals and lay people in the context of the Institute for Jewish Spirituality. She serves as a spiritual director to a variety of Jewish clergy including students and faculty at HUC-JIR in New York. She is creator and co-leader of the Jewish Mindfulness Teacher Training Program.