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Tehillim / תהלים

Psalms Chapter 92 XCII

Book 1 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41,

Book 2 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72,

Book 3 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89,

Book 4 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101 , 102, 103, 104, 105, 106,

Book 5 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150

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shabbat.jpg

Title: Moral Differentiation

A Mizmor: Shir for Yom ha Shabbat

Praise to YHVH for His love and faithfulness

In service of the Second temple.. Kabbalat Shabbat - Levites song

When we recite this Chapter 92 we accept upon ourselves the Set Apartness of the Shabbat. When a festival or Chol Ha Moed falls on either Friday or Shabbat, most congregation omit the earlier parts of Kabbalat (welcoming) the Shabbat and begin at this point. This chapter is read when the Shabbat begins on Friday Sun down after candle lighting

 

STROPHE I: THE SEEMLINESS OF PRAISE

92:1 מִזְמוֹר שִׁיר לְיוֹם הַשַׁבָת 

Mizmor shir leYom haShabat:

A Psalm, Song. For Day the Shabbat.

92:2 טוֹב לְהֹדוֹת לַיהוָה ולְזַמֵר לְשִׁמְךָ עֶלְיוֹן 

Tov lehodot laYHVH ulezamer leshimkha Elyon:

It is a good thing to give thanks to YHVH (יהוה), And to sing praises unto Thy Name, O Most High:

22 String harp = to 22 Hebrew Alphabet

Kinnor 10 Strings harp

22 string Nevel

Davidic 10 strings Kinnor

92:3  לְהַגִיד בַבֹקֶר חַסְדֶךָ וֶאֱמונָתְךָ בַלֵילוֹת

Lehagid baboker khasdekha veemunatkha baleilot:

To proclaim Thy lovingkindness in the morning, And Thy faithfulness every night.

 

STROPHE II: THE SOVEREIGNTY OF ADONAY

92:4  עִלֵי עָשׂוֹר וַעֲלֵי נָבֶל עֲלֵי הִגָיוֹן בְכִנוֹר

Alei-asor vaalei-navel alei higayon bekhinor:

Upon an instrument of ten strings, and upon the nevel (lute); upon the kinnor (harp) with a solemn sound.

92:5  כִי שִׂמַחְתַנִי יְהוָה בְפָעֳלֶךָ בְמַעֲשֵׂי יָדֶיךָ אֲרַנֵ ן

Ki simakhtani YHVH befaolekha bemaasei yadeikha aranen:

For Thou, YHVH (יהוה), have made me glad through Thy work: I will triumph in the works of Thy hands.

92:6  מַה גָדְלו מַעֲשֶׂיךָ יְהוָה מְאֹד עָמְקו מַחְשְׁבֹתֶיךָ

Ma-gadlu maaseikha YHVH meod amku makhshevoteikha:

O YHVH (יהוה), how great are Thy works! and Thy thoughts are very deep (profound).

 

STROPHE III: THE TRANSITORINESS OF THE WICKED

92:7  אִישׁ בַעַר לֹא יֵדָע וכְסִיל לֹא יָבִין אֶת זֹאת

Ish-baar lo yeda ukhesil lo-yavin et-zot:

A senseless man has no knowledge,

Nor does a stupid man understand this:

*92:8 בִפְרֹחַ רְשָׁעִים כְמוֹ עֵשֶׂב וַיָצִיצו כָל פֹעֲלֵי אָוֶן לְהִשָׁמְדָם עֲדֵי עַד

Bifroakh reshaim kemo esev vayatzitzu kol-poalei aven lehishamdam adei-ad:

When the wicked spring up like grass,

And when all the workers of iniquity flourish,

It is that they may be destroyed forever.

92:9 וְאַתָה מָרוֹם לְעֹלָם יְהוָה

VeAtah marom leolam YHVH:

But Thou, YHVH (יהוה),

art most high forevermore.

 

92:10 כִי הִנֵה אֹיְבֶיךָ יְהוָה כִי הִנֵה אֹיְבֶיךָ יֹאבֵדו יִתְפָרְדו כָל פֹעֲלֵי אָוֶן

Ki hineh oiveikha YHVH ki-hineh oiveikha yovedu yitpardu kol-poalei aven:

STROPHE IV- v: THE BLESSEDNESS OF THE RIGHTEOUS

 

For, behold, Thine enemies, O YHVH (יהוה), for, behold, Thine enemies shall perish; all the workers of iniquity shall be scattered.

92:11 וַתָרֶם כִרְאֵים קַרְנִי בַלֹתִי בְשֶׁמֶן רַעֲנָ ן

Vatarem kireim karni baloti beshemen raanan:

But Thou have exalted my keren (horn, unicorn) like that of re'eim (wild ox); Thou have poured over me fresh oil.

92:12 וַתַבֵט עֵינִי בְשׁורָי בַקָמִים עָלַי מְרֵעִים תִשְׁמַעְנָה אָזְנָי

Vatabet eini beshurai bakamim alai mereim tishmanah aznai:

Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise up against me.

 

STROPHE V:

 

92:13 צַדִיק כַתָמָר יִפְרָח כְאֶרֶז בַלְבָנוֹן יִשְׂגֶה

Tzadik katamar yifrakh keerez balvanon yisge:

The righteous shall flourish like the palm tree: he shall grow like a cedar in Levanon.

92:14 שְׁתולִים בְבֵית יְהוָה בְחַצְרוֹת אֱלֹהֵינו יַפְרִיחו

Shetulim beveit YHVH bekhatzrot Eloheinu yafrikhu:

Those that be planted in the house of YHVH (יהוה) shall flourish in the courts of Eloheinu.

92:15 עוֹד יְנובון בְשֵׂיבָה דְשֵׁנִים וְרַעֲנַנִים יִהְיו

Od yenuvun beseivah deshenim veraananim yihyu:

They will still yield fruit in old age; They shall be full of sap and very green,

92:16 לְהַגִיד כִי יָשָׁר יְהוָה צורִי וְלֹא עֹלָתָה וְלֹא עַוְלָתָה בוֹ

Lehagid ki-yashar YHVH tzuri velo-alatah bo:

To declare (proclaim) that YHVH (יהוה) is upright: He is my tzur (rock), in whom there is no unrighteousness in Him.


Book 1 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41,

Book 2 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72,

Book 3 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89,

Book 4 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101 , 102, 103, 104, 105, 106,

Book 5 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150

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What is Kabbalat Shabbat?

Kabbalat Shabbat (קַבָּלַת שַׁבָּת; literally "Reception of the Shabbat") designates the inauguration of the Shabbat in general and, in a more specifically liturgical sense, is the part of the Friday evening service which precedes the regular evening prayer and solemnly welcomes the Shabbat.

The Psalm would suit equally well the circumstances of Hezekiyah or Zerubbavel. In this chapter Psalms 92 has five strophes of three verse each, First, second, fourth and fifth have six lines each, but the third has seven lines, verse 8 then is the centre of the Psalm, having fifteen lines on each side of it.

Observe also that the tetragrammaton or incommunicable Name YHVH occurs seven times.

This psalm is called by Dante "Delectasti" pointing to Matilda as the symbol of the temper that delights in the creation of HaShem and exults in the works of His hands, who thoughts those works are counted of high esteem, as contrasted with that of the unwise who do not know or understand them.

Libanon Zedar

Cedrus libani, commonly known as the Levanon Cedar or Cedar of Levanon, is a coniferous tree native to the mountains of the Mediterranean region, in Levanon, western Syria and south central Turkey; varieties of it (some treated as separate species by some authors) occur in southwest Turkey, Cyprus, and the Atlas Mountains in Algeria and Morocco in northwest Africa. It has become extinct in some of this original range, although replanting is taking place in some areas.

The importance of the Cedar of Levanon to the various civilizations is conveyed through its uses. The trees were used in ancient times to build their trade and military ships, as well as their houses and temples.

The Kohenim were ordered by Mosheh to use the bark of the Levanon Cedar in circumcision and treatment of leprosy. According to the Talmud, Jews used to burn Levanese cedar wood on the Mount of Olives to announce the beginning of the new year. Melekh Sholomo uses this cedar Levanon t build Temple in Yerushalayim and David's and Sholomo's Palaces. The Lebanon Cedar has always been the national emblem of Lebanon,

 אֵת et: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative. It occurs as et , et -, or ēt -. It may take pronominal suffixes, tı̄y, me; tkā, you, etc. (1Sa_8:7). Used before mı̄y, eṯ mı̄y, it indicates whom.

A masculine noun indicating a plowshare or mattock. It designates an iron farm implement (1 Sam. 13: 20, 21). Plowshares would be beaten into swords in Joels picture of the coming day of the Lord (3: 10 [4: 10]), but in the prophet Micahs vision, this process is reversed (4: 3).