May 28, 2025 • 30 mins
We had the honor of welcoming the amazing Rabbi Alex Israel to talk about my all time favorite mizmor, Tehillim 19 (הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל), and the unique lens it shines on our relationship with Torah and the natural world.
See more from Rabbi Israel at alexisrael.org.
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Episode Transcript
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(00:02):
Welcome to Tahilim Unveiled, this is Ari Levison and we have
a very special guest for this Preach of Remote episode.
Rabbi Alex Israel is a formidable scholar of Tanak
who's lectured internationally and published 2 authoritative
books on 1st and 2nd kings. He also shared years worth of
insightful articles on every single parsha available at
(00:26):
alexisrael.org. He's also the host of the
acclaimed the Tanakh Podcast, which has been journeying
through the daily Tanakh cycle and has now put out an episode
on nearly every chapter of Tanakh.
They're almost finished. I don't know how you do it,
Rabbi Israel. But above his impressive
scholarship, Rabbi Israel is a beloved teacher who has spent
more than two decades inspiring students at some of the most
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respected issue but in seminaries.
It's truly an honor to have you on the podcast today and I'm
really excited to discuss Hilim 19 Your Tet, which is a personal
favorite of mine, and to explorehow its insights about our
relationship with the Torah can help us prepare to receive to re
receive the Torah on Chevrolet. First of all, Ari, thank you so
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much for inviting me. It is an amazing thing that
you're doing with this podcast. There are a lot of people who
encounter Tahilim either in moments of crisis or through the
prayer book, but very few peopleunderstand to heal him and very
few people really know how to how to study it.
So I think you're doing a great service to the Jewish people in
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enabling people to encounter it,to learn it, to deepen their
understanding. And so I just want to say a big
dish, Akak to you. And so let's take a look into
this chapter 19, which at first glance is not necessarily about
Torah. We're going to see the
second-half is about Torah, but the first half seems to be about
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something completely different. It's about the natural world.
And maybe I'll already frame this chapter by saying scholars
have always looked at this chapter and wondered whether it
is 1 chapter or two chapters. But what we're going to see is
the first half seems to deal with the perceiving God through
the natural world and the amazement at the natural world
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and the way it leads us to God. And then suddenly the chapter
takes a very stark turn to the second-half and starts talking
about Torah and observance and relating to God through God's
laws and through God's. And it's not.
And the question that we're going to face is what's the
relationship between Part 1 and Part 2?
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Is this really two chapters, or is it in fact one integrated
chapter? The argument I'm going to make
is that it is one integrated chapter and it has a great deal
to do with that moment of Matan Torah.
What I'm going to do is I'll read the first half and maybe
we'll talk about it for a few minutes.
Then we'll read the second-half and then we'll try and see how
we can look at it. I'm going to read it in English
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with the Rabbi Sachs translationfor the first half so we can get
an impression, and then we'll gothrough a little slower with the
Hebrew and analyze it. So Lambda and Sehem is more or
less deviated for the conductor of Psalm of David.
The heavens declare the glory ofGod.
The skies proclaim the work of his hands. day-to-day they pour
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forth speech. Night to night they communicate
knowledge. There is no speech, there are no
words. Their voice is not heard yet.
Their music carries through the earth, their words to the end of
the world. In Nemi has set a tent for the
Psalm. It emerges like a groom from the
marriage chamber, rejoicing likea champion about to run a race.
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It rises at one end of the heaven and makes it circuit to
the other. Nothing is hidden from its heat.
That is the way Rabbi Sacks translated it, somewhat
poetically. So what's going on here?
You already heard this, that what we've been talking about is
that the heavens declare the glory of God, the skies proclaim
the work of their hands. There's something about looking
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up to the sky which is amazing Sometimes the sun is shining, or
maybe it's the moon at night, but sometimes it's the clouds or
sometimes it's the stars. Remember the ancient times
people navigated by the stars and people also really felt that
the the stars and the heavens and the constellations and the
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the sun and the moon as an effect of human beings.
So they they felt there was realpower there.
So let's just go in Harshal mineis up in fodel the heavens.
They they tell the honour of GodUmassi ODA of Mugid Arakiya the
sky. It tells the the work of his
hands. Yomli Yomiya be on there, the
Laila Laila of Habidat Yom Leon by day and by night.
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There's the sense of amazing regularity, right?
We can literally predict the moment the sun will rise
tomorrow morning and also to in 100 years time.
There's something clockwork about it.
It's something we can predict Yom Yom yabiya Omer they speak.
There's a sense of speaking Yabiya means to express Lila
Lila. You have their that they give
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wisdom and we gain the sense that, and then in the very next
verse, it says Anal Mereva and Barin Balenishma Kollam without
uttering A syllable, without even hearing their voice right.
This happens to silence. They're totally silent.
It's a sense of they express so much without uttering a word.
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They're sort of talking to us without uttering A syllable.
This chapter really uses the notion that the heavens are
talking right or Mare yisra verdat.
And then even in the next one, yes, Sir, the whole artists of
Kabam. It's not just in the heavens
that we have this communication,but throughout the land.
Their words cover in this regardmeans words, right.
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Remember Nishayal Kavlakov Tavlettov and over the exceptive
al milehem their their their language.
I just want to point out that ifwe go back to the creation
story, God actually creates the world through language by the
honor Elohimi he or right. Everything in Brexit is done not
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through. You know, if you look at
mythology, sometimes mythology has all sorts of actions by the
gods us in the Torah Lahavdil God only creates the world
through language, right? There's the sense that language
is is is phenomenally creative. Rabbi Sax used to talk about the
idea that God created the world through language.
We create relationships through language the most we with God
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revealed that the tourists through language we continue to
engage in in in building or destroying worlds through
language. A great example of that, the
Tower of Babel, where, you know,humans were beginning to to
really build up civilization, build cities.
And we're getting so egotisticalthat they wanted to build a
tower to rival God. And the way that God stopped
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them is by mixing up their language.
And as soon as they lost the power to communicate, they
weren't able to do anything. They were building with with,
you know, mortar and bricks in truth and a deeper level, they
were building with language. Right.
Wow, that's a powerful idea. And here there's something like
funny because again, you've got these incredible, you know,
constellations and galaxies, andwe're saying they're talking to
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us even though there's not a word.
It's almost like it's the the voice of God that created them
in the beginning is is reverberating through them.
I love that, I love that. And by the way, you know, I
don't think it's it's incidentalthat in the modern age, we've
got this fascination to try and go to the moon to go and reach
Mars, right. You know, the first Russian
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cosmonauts who went up she he didn't reach the moon, but he
went to space. And one of the first things he
broadcast down to Earth was I don't see God up here.
And then always being the sense that somehow Hashemite in the
Supreme Claudel that the the heavens are so formidable that
they talk about God. I have to tell a story on that
note. I heard this from my
grandfather. It's also his favorite paragraph
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to MMM. There's this famous physicist
named Philip Morrison. He was part of the Manhattan
Project and then later was instrumental in the project
called SETI to search for extraterrestrial intelligence.
These big satellites and receivers, and they were trying
to listen to, are there any intelligent aliens out there
that are communicating with us? Literally, they're listening for
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the heavens to speak. And in the inauguration ceremony
for this project, he actually, he reads this paragraph to him
here, he was Jewish, not religious, very much not
religious, but he so he reads this, but he stops after this
first half where it talks about it talks about the heavens.
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And then he reads the first halfand then he, you know, pulls the
lever and starts the thing. I think it's really interesting
that he didn't include the second-half, which which we're
about to to talk about. OK, so we're still in the we're
still in the first half. We're going to still be talking
about the first half because suddenly we're going to take a
turn and we've been talking in generalities and this notion of
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the heavens articulating and nowwe're going to read pasuk.
Hey, Lashemesh's son or help by him for the son.
He made the heavens like a canopy.
You've got to imagine that. Imagine this is a stage and you
have the whole of the backdrop of the heavens.
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That's almost like the backdrop on a on a stage.
And then what's going to actually move through heavens?
That's going to be the sun, right?
The sun is the major actor, the leading actor, right?
He made the heavens like a backdrop for the sun.
The hookah cut down. You'll see me who baton.
He is like a bridegroom, right? Leaving his marriage chamber, he
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rejoices like a warrior. La roots Orach to run a race.
Possibly la roots Orach might mean to greet a guest, Mick, say
Hashemi mozza. Oh, from the beginnings of the
heavens is his origin. What comforto on the end is the
other side. The inner nistar may come at
all, and nobody is hidden from his heat.
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Suddenly we stop talking about the heavens in general, and we
talk about the sun, and they talk about this idea that the
sun is like a battalion. Where do you get the notion of a
bridegroom? Maybe, you know, if you can
imagine a young man on the way with David's wedding, full of
energy, full of, you know, joy, well, that sense that the sun is
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just always emitting it, it it'sjust radiating, right?
And he's running like a warrior,warrior with all that strength
and energy. Lawrence Ora he's willing to run
great distances from one end of the heaven.
He never gives up with his energy.
He could run a marathon. Vainly stomach Hamato.
And we even feel the heat, so tospeak.
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None are hidden from its heat. We might want to be protected.
We might want to be hidden. So the first half when we look
at it seems very, very, it seemslike one of those chapters,
chapters which we see in other places in Tahilim Barkhilashi,
for example, Psalm one O 4, which just talk about the
magnificence of nature. They talked about natural
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phenomenon. And God has put everything in
like the watchmaker. Everything works, it all clicks
together, everything is perfect.It's gorgeous, it's powerful,
and look at the God who put thistogether.
But what's unique about this chapter here is really where it
goes in the second-half, and howit contrasts that to Torah.
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Until now we're reading, we're happy, and now we start the
second-half right. And maybe some of these words
will be familiar. Torata Shantzmi Mamashi but not
that she do to shame that ManamaFatima Petty Who dare shame
Sharima Sama Fele meets Bata shame Baram Irati 9 you write
Hashem Torah omid laad you should tell Hashem emet sadhqoo
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yahdab we have 6 praises 6 times.
The name of God is Yudhe Vaabhe.In the first half he's only seen
God until now as the name Al once God, the short and former
Elohim L actually means power and now only you'd say Bob.
Hey, six times the Lord's Torresperfect refreshing the soul.
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God's testimony is faithful making the simple wise.
God's precepts are just gladdening the hearts.
God's commandment is radiance. Radiance.
That's going to be a convention.It is that we have this sense of
Barack, which often we say Barack Hama irate naim.
It gives light to the eyes. The fear of God is pure,
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enduring, forever. The Lord's judgments are true,
altogether righteous. So we've got six things about
Torah, about Torah, about God's laws, a duttis houdin houdeh,
Hashem, his mitzvot, even the Erat Hashem and God's mish, but
his judgment or his justice. And then we say these are so
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incredible that Aneka Mahdim Mizabui Pazarov.
By the way, notice the gold color here.
They are more precious than gold.
They're more than fine gold, right?
Paz is another word for gold. Umatu Kinley Devashvanov that
sufin. And now we don't really go into
how they look like gold and theythat gold color which gladdens
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the eyes, but they always value.But they're sweeter than honey
and and nectar. So it's, it's like it's saying,
you know, nature is great. You know what's even better than
great is Torah. Right.
Torah refreshes our soul. It makes the simple people
petty, the single people wise, it gives wisdom, it makes you
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happy with some haleigh, it gives you joy, it gives you
light. OK, it is everlasting or men at
La odd sad kuya dao, right? What area of symmetry Did you
notice how in the first topic was obsessed with words, right?
It was talking about, you know, the Sapeta and Magid and Milim
and the Barim. And suddenly we talk about
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Torah, which is obviously createa few words, words and action
words. So I'm already even in the first
half, you're hearing a hint of the second-half.
And in a minute I'll talk about some of the linguistic
connections as we read the last bit.
This is song of Torah. And the question is how it
relates. Are the first half and the
second-half, are they in some way a continuum or are they in
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some way oppositional to one another?
Rashi and the Matsu dogs and others who all say the world's
great, but Torah's greater. But the punch is going to come
in the final segments. Here's the last bit where we
spoke about Torah generically and now we're going to focus in
on one specific, just like in the first half, generic and then
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specific. Now we're going to talk in
generalities. And now we have gone to Google
specific who's the specific, right, The owner of the
supplement, right, Me, right. And now it says.
Just like the sun is the the main character in the heaven, so
the author here is the main character in the realm on earth.
Yeah, beautiful. So Gamma de Firm, these harbor
him. Your servants too.
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After we've said they're so sweet, they're like gold, he
says. Gamma de Khan, these harbor him.
Bisham Ram Ekhrav. Also your servant is very
careful observing them. A kevrath with great
pedanticlist. However, now we have a prayer.
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But if you can know errors right, who will understand
errors? Mini stir up Nakini, please
cleanse me of hidden faults. Also keep me away from
deliberate things. Alim Shalhoubi, let them not
have dominion over me as a Tam, then I will be blameless.
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I will be Tam. I will be like Yaakov Ishtar
more right? It's Aleka Fanida.
Yet Tamim Abraham is told walk before me and you'll be pure.
You'll be whole. Then the Casey Mesh Pesharov and
I will be blameless and innocents of great sin.
Yuluratzonimerphibi Hagoni be the fanekashem Suri Vigali.
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You know I'll read that all in English so people can get the
the sense of it. Who could discern errors?
Who could cleanse me of hidden faults?
Keep your servants away from wilful sins.
Let them not have dominion over me.
Then I should be blameless and innocence of a great sin.
May the words of my mouth and the meditation of my heart find
favorite before you, You, my Lord, my Rock, and my Redeemer.
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So whereas the sun is this almost this perfect survey,
rushing out like a warrior and serving God, with which left joy
and perfection right following this perfect order, going from
one end of the world to the other.
The author here is expressing a similar, maybe a similar
responsibility in their duty to to perform God's will to follow
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the Torah, but with the exact opposite confidence.
Extremely worried about his fallibility.
Right, and I think there's something in it because there's,
you know, we look at the, you know, I wish I could be as
regular as the sun. You know, I sometimes wake up
for the 7:00 mini and sometimes I oversleep and make it to the
8:00 mini and sometimes I don't make it to minion at all, right.
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We're we're human and to be human is to make mistakes.
And to human is occasionally that you're, you're tired or you
or or your, I don't know, your pride or your anger get the
worst of you, right? And then suddenly we see this
perfect heavens, which run like clockwork.
And you know, suddenly you look at yourself and say, wait, what
about me, right? I love that metaphor of the
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groom because like we all like, you know, I remember what it was
like to be a groom and to think I'm just going to be the perfect
husband. I'm going this is going to be.
Easy, I'm. Going to do such a great job.
I love my wife so much. All I want to do is serve her
and then a week into marriage I'm looking in the mid thinking
gosh, this is harder than I thought.
Wow, I am so bad at this. It is so hard and I'm more like
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David thinking right? Like you know, Sugiyo to me, Avi
and the minister wrote me candy,right?
Like who could even who could even counter figure out all of
the mistakes I'm making right? Never mind the deliberate ones,
the things that I don't intend to do exactly, and all of that.
By the way, there's something very, very beautiful that we
started with Torata Shem Tome Main the second-half, and then we
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end off with as a Tom, I'd like to be as pure as the Torah.
I'd like to be as perfect as theTorah.
Torah might be my benchmark, butcould I ever reach that?
And a lot of people have pointedout that and whereas some of the
biblical scholars said these arereally two Psalms which have
been artificially put together, maybe by some scribal error, by
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some accidents, that there are linguistic connections between
the 1st and the and the second-half.
So for example, you will look inthe in the first half and it
says Anistami Kamato. And here he says Minister Rots
and Lakini, right? The the, the, the idea of
Minister Rots, right? The the hidden things, the
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hidden things. And there are other connections
between you know, we spoke before about MI erate Nayan,
right? The Torres meant to create
illumination, just like the heavens, great illumination.
And there's one other connectionwhich I'm somehow forgetting.
There's this sense that you turnaround, you look at the heavens,
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you've got this agenda of Torah which is so illuminating, which
is so wise. And then you turn around and you
see your prayer and you say, wow, if I could only live up to
that standard. There are going to be hidden
things. I am not the sun.
I am not full of endless energy.I have to be very, very careful
and I have to. I asked God for my assistance in
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keeping Torah. I think it's just a very, very
beautiful, humble approach. Torah, I think we, you know,
often feel like we have a, a divine something which is given
to us from above, a divine way of life.
But there is. So we've just had Yomi
Rushalayim and there's the senseof Yushalayim Shalmala and
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Yurushalayim Shalmata, right this in Jerusalem are high and
then there's Jerusalem below andwe those of us live or work in
true in you shall matter. We know there's nothing very
special. We come to Jerusalem and we feel
that there is a portion of the divine Jerusalem down here in
the streets in the in the in thebeautiful Jerusalem stone in the
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air in the in the interconnectedcity of people.
But anybody who's lived in Jerusalem is fully aware of its
problems, right, of its problemsthat we cannot.
We, we're human beings, we're flesh and blood.
We will always be to, to, to be human is to make mistakes.
And therefore the, and the, the crazy thing is that the only way
as human beings made of body andsoul, the only way we will ever
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be able to enter the divine is through our physicality.
But the whole notion, the physical is flawed.
So that's the idea that we we are taking an ultimate godliness
and putting it into a, a flawed humanity and we aspire to
something much higher. And yet we're aware that it will
always be out of our reach. Maybe that's the the fundamental
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idea of the emoto mashiach, right?
The the Messiah. The idea being that we, we, we
yearn for a perfect leader, right?
And we say they come in the guise of David.
And yeah. And then that's David.
So made his mistakes, right? Deliberate and inadvertent.
And therefore we come to, we come to this, you come to this
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club with this sort of magnificent sense of nature,
this magnificent sense of Torah.And then we're like, but so then
we the first, the second-half almost in a, in a sort of like
oppositional way to the first half that everything up there is
so cloud that, but everything inthis world is open to to being
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flawed. And we have to try and aspire
and even ask for God's assistance, right?
In, in, in, in helping us do that.
And the last point I'll say, I'll turn it over to you is I
think we already got an inkling of that in the last line of the
first section would be pointed out the only Starmy Hamato,
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right? Nobody is hidden from the from
the blazing heat of the sun, right?
In other words, whereas the heavens can keep on working down
here, right? We're vulnerable.
We're vulnerable and whatever works up high down here doesn't
work with the same perfection. One of the things I think is so
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interesting about this is you almost could have made the same
point without the middle sectionof this Miss Marr, without the
part that talked about Torah. In other words, if all you
wanted to say was the heavens follow God's command so
perfectly and we're so fallible,we make mistakes and help us God
with our our fallibility. You didn't need to talk about
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Torah in the middle, but betweenthose two is this interjection
about the Torah itself and how great and it's perfect, but also
what it does to you. It's me Shiva Nafesh.
It, it restores the soul. It's Nahmad.
It's it's precious. It's precious.
That's a subjective thing, right?
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It's it's precious to us. We value it and it makes me
think about the role that Torah plays for us as human beings and
kind of why we need the Torah, right?
Because the the rest of the natural world doesn't need a
written law. It's built into the nature of
the sun that the sun rises everymorning and sets every night.
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But we have a very different relationship with God's command
for us. It it's more of a, a
conversation. It's a back and forth, right
that you know, the, the, the heavens when they, their
communication with God is silent.
God speaks to them silently and then they speak silently, right?
But for us, we, we have a verbalcommunication with God.
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God speaks to us through the Torah and we speak to God and
we, we use our language both directly towards God and as you
said before it creatively and how powerful speech is.
And it's, it's our, it's our most powerful tool that we have.
I love that. That's so beautiful because
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Torah, obviously we encounter through words and we engage in
it through conversation. And it's that creative power
which enables us to to, you know, literally expand the
Torah. And I'd say this maybe with the
look, we haven't really paid attention to the last line, but
the chapter ends with this lovely little prayer.
It's a prayer of the health, andit's a prayer which says yulu at
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son imre feel at the words of mymouth.
That's your words, right? And then they had yon nabila
phaneka and the logic of my heart.
And those are hearts. Of course, maybe I don't know if
we think in words, emotions are much more primal than that.
They're Hashem Suri begali, God you my Redeemer.
So there's this almost this sense of saying that in a way we
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inhabit a world of words, but wealso inhabit a world of emotions
which are anal mera, but ain't avery that that sometimes we
can't even put our emotions intoworld.
We, we, we, we have a a way of connecting to God which is even,
which also is almost like the heavens within us.
I've never been able to think about this para cup to helium
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without thinking about the storyof the hitting Iraq.
Really the two stories of the hitting Iraq when the Israelites
in the world, and that's right, there's twice that they they run
out of water and the first time God tells Moses to hit a rock
and then water comes out of the rock.
And then that's what gives them water to drink throughout 40
years in the desert. And then at the very end, they
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basically find themselves again without water.
And but this time, instead of telling Moshe to hit the rock,
God tells Moshe to speak to the rock.
But Moshe doesn't do that. And he hits it and water does
come out. And of course, this is when God
gets furious at Moshe, you know,says you had this opportunity to
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sanctify me amongst the people and you missed this opportunity
and therefore I'm not going to let you go with them into the
land. So this was a really big deal.
And you know, everyone wonders what the difference was between
that first and second time. Why?
Why was it that the first time God wanted him to hit the rock
and the second time God wanted him to speak to the rock?
And what was this great kiddos Hashem, this sanctification of
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God that was supposed to happen,that was supposed to come
through Moshe speaking to it? And Rashi says on that, let me
see if I can just find this here.
Rashi says that basically the, the, there was a lesson they
were meant to learn when they saw Moshe speaking to the rock,
and then the rock just listeningand giving forth its water.
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And they were supposed to say masala zeche Eno MI dabeera for
shamea. But you know, just as this rock,
which it, it doesn't speak or listen, it has no power of
language velopat Lafar NASA I knew, right?
All the more so we should listento God.
We who have speech should, should listen to God.
And it's I mean, it's a little bit backwards because of course
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the rocks going to listen. It doesn't have free will.
But there is this idea that us who communicate God with God
through language, it means so much more when when we actually
listen to God. But but there's still the
question of, well, why the firsttime did did God say to hidden
only the second time that God said to speak to the rock And
what what changed in between? And I've always felt like what
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changed in between is that we got the Torah, and when we got
the Torah, it changed our relationship with.
God, I'll be noon has something very beautiful where he says
that in the Torah there are two ways that God guides his world.
In Egypt, God guides his wealth through the SMR code, through
the 10 if you want, hitting the 10 strikings and that was what
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we call the Hanagathi Yadav Hazaka.
That's God exhibiting through breaking nature, so to speak,
using the force of nature, but may in certain ways breaking
nature in order to show his power.
But then after we've emerged outof Egypt, he tries to shift to
the Hamadat Tabdi Bor, right by the we need to move to a way of
(29:00):
guiding people through through words, right?
And you know, that's, you know, that's a transition which the
Jewish people need to make for very impressive, spectacular,
miraculous rule breaking events to the notion that we can, you
know, you know, we can we can encounter God through a
(29:22):
different mode. And this is indeed raising
exactly the question that you'reasking.
Is it brute force which has realpower, or is it words which in
fact have even even greater power?
Right. Sticks and stuff will break,
will break your bones, but wordswon't hurt me.
No, we know the words can help you much more than sticks and
stones. Words can start wars, right?
Words can change the world. You know, there's not.
(29:44):
How much can you do with just your hands?
Yeah. And you know, when you think
about it that way, the giving ofthe Torah, which which we're
about to celebrate and shove it out, it is it is so much more
than just receiving a book of laws.
It's this fundamental shift in the relationship that God has
with the world and the relationship that God has with
(30:06):
humanity. It's a shift where for the first
time ever, God is, is reaching out to have this, this, this,
it's a relationship, right? The idea is it's, it's built on
language because that's what relationships are built on.
But it's, it's a relationship that's something that the the
natural world will never have. Thank you so much, Robbie as
(30:29):
well for coming on. It's really been an absolute
pleasure. Wonderful.
Thank you so much for this opportunity.
It's great to be learning together with you and I hope all
of our listeners really benefit from learning another paragraph
to Helium and hopefully some thoughts which will carry them
through and inspire them as we move into Shabba Watts.
Welcome to Tahilim Unveiled, this is Ari Levison and we have
a very special guest for this Preach of Remote episode.
Rabbi Alex Israel is a formidable scholar of Tanak
who's lectured internationally and published 2 authoritative
books on 1st and 2nd kings. He also shared years worth of
insightful articles on every single parsha available at
(00:26):
alexisrael.org. He's also the host of the
acclaimed the Tanakh Podcast, which has been journeying
through the daily Tanakh cycle and has now put out an episode
on nearly every chapter of Tanakh.
They're almost finished. I don't know how you do it,
Rabbi Israel. But above his impressive
scholarship, Rabbi Israel is a beloved teacher who has spent
more than two decades inspiring students at some of the most
(00:48):
respected issue but in seminaries.
It's truly an honor to have you on the podcast today and I'm
really excited to discuss Hilim 19 Your Tet, which is a personal
favorite of mine, and to explorehow its insights about our
relationship with the Torah can help us prepare to receive to re
receive the Torah on Chevrolet. First of all, Ari, thank you so
(01:11):
much for inviting me. It is an amazing thing that
you're doing with this podcast. There are a lot of people who
encounter Tahilim either in moments of crisis or through the
prayer book, but very few peopleunderstand to heal him and very
few people really know how to how to study it.
So I think you're doing a great service to the Jewish people in
(01:31):
enabling people to encounter it,to learn it, to deepen their
understanding. And so I just want to say a big
dish, Akak to you. And so let's take a look into
this chapter 19, which at first glance is not necessarily about
Torah. We're going to see the
second-half is about Torah, but the first half seems to be about
(01:53):
something completely different. It's about the natural world.
And maybe I'll already frame this chapter by saying scholars
have always looked at this chapter and wondered whether it
is 1 chapter or two chapters. But what we're going to see is
the first half seems to deal with the perceiving God through
the natural world and the amazement at the natural world
(02:15):
and the way it leads us to God. And then suddenly the chapter
takes a very stark turn to the second-half and starts talking
about Torah and observance and relating to God through God's
laws and through God's. And it's not.
And the question that we're going to face is what's the
relationship between Part 1 and Part 2?
(02:36):
Is this really two chapters, or is it in fact one integrated
chapter? The argument I'm going to make
is that it is one integrated chapter and it has a great deal
to do with that moment of Matan Torah.
What I'm going to do is I'll read the first half and maybe
we'll talk about it for a few minutes.
Then we'll read the second-half and then we'll try and see how
we can look at it. I'm going to read it in English
(02:58):
with the Rabbi Sachs translationfor the first half so we can get
an impression, and then we'll gothrough a little slower with the
Hebrew and analyze it. So Lambda and Sehem is more or
less deviated for the conductor of Psalm of David.
The heavens declare the glory ofGod.
The skies proclaim the work of his hands. day-to-day they pour
(03:18):
forth speech. Night to night they communicate
knowledge. There is no speech, there are no
words. Their voice is not heard yet.
Their music carries through the earth, their words to the end of
the world. In Nemi has set a tent for the
Psalm. It emerges like a groom from the
marriage chamber, rejoicing likea champion about to run a race.
(03:42):
It rises at one end of the heaven and makes it circuit to
the other. Nothing is hidden from its heat.
That is the way Rabbi Sacks translated it, somewhat
poetically. So what's going on here?
You already heard this, that what we've been talking about is
that the heavens declare the glory of God, the skies proclaim
the work of their hands. There's something about looking
(04:03):
up to the sky which is amazing Sometimes the sun is shining, or
maybe it's the moon at night, but sometimes it's the clouds or
sometimes it's the stars. Remember the ancient times
people navigated by the stars and people also really felt that
the the stars and the heavens and the constellations and the
(04:25):
the sun and the moon as an effect of human beings.
So they they felt there was realpower there.
So let's just go in Harshal mineis up in fodel the heavens.
They they tell the honour of GodUmassi ODA of Mugid Arakiya the
sky. It tells the the work of his
hands. Yomli Yomiya be on there, the
Laila Laila of Habidat Yom Leon by day and by night.
(04:49):
There's the sense of amazing regularity, right?
We can literally predict the moment the sun will rise
tomorrow morning and also to in 100 years time.
There's something clockwork about it.
It's something we can predict Yom Yom yabiya Omer they speak.
There's a sense of speaking Yabiya means to express Lila
Lila. You have their that they give
(05:12):
wisdom and we gain the sense that, and then in the very next
verse, it says Anal Mereva and Barin Balenishma Kollam without
uttering A syllable, without even hearing their voice right.
This happens to silence. They're totally silent.
It's a sense of they express so much without uttering a word.
(05:33):
They're sort of talking to us without uttering A syllable.
This chapter really uses the notion that the heavens are
talking right or Mare yisra verdat.
And then even in the next one, yes, Sir, the whole artists of
Kabam. It's not just in the heavens
that we have this communication,but throughout the land.
Their words cover in this regardmeans words, right.
(05:57):
Remember Nishayal Kavlakov Tavlettov and over the exceptive
al milehem their their their language.
I just want to point out that ifwe go back to the creation
story, God actually creates the world through language by the
honor Elohimi he or right. Everything in Brexit is done not
(06:18):
through. You know, if you look at
mythology, sometimes mythology has all sorts of actions by the
gods us in the Torah Lahavdil God only creates the world
through language, right? There's the sense that language
is is is phenomenally creative. Rabbi Sax used to talk about the
idea that God created the world through language.
We create relationships through language the most we with God
(06:41):
revealed that the tourists through language we continue to
engage in in in building or destroying worlds through
language. A great example of that, the
Tower of Babel, where, you know,humans were beginning to to
really build up civilization, build cities.
And we're getting so egotisticalthat they wanted to build a
tower to rival God. And the way that God stopped
(07:02):
them is by mixing up their language.
And as soon as they lost the power to communicate, they
weren't able to do anything. They were building with with,
you know, mortar and bricks in truth and a deeper level, they
were building with language. Right.
Wow, that's a powerful idea. And here there's something like
funny because again, you've got these incredible, you know,
constellations and galaxies, andwe're saying they're talking to
(07:26):
us even though there's not a word.
It's almost like it's the the voice of God that created them
in the beginning is is reverberating through them.
I love that, I love that. And by the way, you know, I
don't think it's it's incidentalthat in the modern age, we've
got this fascination to try and go to the moon to go and reach
Mars, right. You know, the first Russian
(07:48):
cosmonauts who went up she he didn't reach the moon, but he
went to space. And one of the first things he
broadcast down to Earth was I don't see God up here.
And then always being the sense that somehow Hashemite in the
Supreme Claudel that the the heavens are so formidable that
they talk about God. I have to tell a story on that
note. I heard this from my
grandfather. It's also his favorite paragraph
(08:09):
to MMM. There's this famous physicist
named Philip Morrison. He was part of the Manhattan
Project and then later was instrumental in the project
called SETI to search for extraterrestrial intelligence.
These big satellites and receivers, and they were trying
to listen to, are there any intelligent aliens out there
that are communicating with us? Literally, they're listening for
(08:31):
the heavens to speak. And in the inauguration ceremony
for this project, he actually, he reads this paragraph to him
here, he was Jewish, not religious, very much not
religious, but he so he reads this, but he stops after this
first half where it talks about it talks about the heavens.
(08:53):
And then he reads the first halfand then he, you know, pulls the
lever and starts the thing. I think it's really interesting
that he didn't include the second-half, which which we're
about to to talk about. OK, so we're still in the we're
still in the first half. We're going to still be talking
about the first half because suddenly we're going to take a
turn and we've been talking in generalities and this notion of
(09:15):
the heavens articulating and nowwe're going to read pasuk.
Hey, Lashemesh's son or help by him for the son.
He made the heavens like a canopy.
You've got to imagine that. Imagine this is a stage and you
have the whole of the backdrop of the heavens.
(09:36):
That's almost like the backdrop on a on a stage.
And then what's going to actually move through heavens?
That's going to be the sun, right?
The sun is the major actor, the leading actor, right?
He made the heavens like a backdrop for the sun.
The hookah cut down. You'll see me who baton.
He is like a bridegroom, right? Leaving his marriage chamber, he
(09:58):
rejoices like a warrior. La roots Orach to run a race.
Possibly la roots Orach might mean to greet a guest, Mick, say
Hashemi mozza. Oh, from the beginnings of the
heavens is his origin. What comforto on the end is the
other side. The inner nistar may come at
all, and nobody is hidden from his heat.
(10:22):
Suddenly we stop talking about the heavens in general, and we
talk about the sun, and they talk about this idea that the
sun is like a battalion. Where do you get the notion of a
bridegroom? Maybe, you know, if you can
imagine a young man on the way with David's wedding, full of
energy, full of, you know, joy, well, that sense that the sun is
(10:43):
just always emitting it, it it'sjust radiating, right?
And he's running like a warrior,warrior with all that strength
and energy. Lawrence Ora he's willing to run
great distances from one end of the heaven.
He never gives up with his energy.
He could run a marathon. Vainly stomach Hamato.
And we even feel the heat, so tospeak.
(11:04):
None are hidden from its heat. We might want to be protected.
We might want to be hidden. So the first half when we look
at it seems very, very, it seemslike one of those chapters,
chapters which we see in other places in Tahilim Barkhilashi,
for example, Psalm one O 4, which just talk about the
magnificence of nature. They talked about natural
(11:26):
phenomenon. And God has put everything in
like the watchmaker. Everything works, it all clicks
together, everything is perfect.It's gorgeous, it's powerful,
and look at the God who put thistogether.
But what's unique about this chapter here is really where it
goes in the second-half, and howit contrasts that to Torah.
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Until now we're reading, we're happy, and now we start the
second-half right. And maybe some of these words
will be familiar. Torata Shantzmi Mamashi but not
that she do to shame that ManamaFatima Petty Who dare shame
Sharima Sama Fele meets Bata shame Baram Irati 9 you write
Hashem Torah omid laad you should tell Hashem emet sadhqoo
(12:12):
yahdab we have 6 praises 6 times.
The name of God is Yudhe Vaabhe.In the first half he's only seen
God until now as the name Al once God, the short and former
Elohim L actually means power and now only you'd say Bob.
Hey, six times the Lord's Torresperfect refreshing the soul.
(12:34):
God's testimony is faithful making the simple wise.
God's precepts are just gladdening the hearts.
God's commandment is radiance. Radiance.
That's going to be a convention.It is that we have this sense of
Barack, which often we say Barack Hama irate naim.
It gives light to the eyes. The fear of God is pure,
(12:54):
enduring, forever. The Lord's judgments are true,
altogether righteous. So we've got six things about
Torah, about Torah, about God's laws, a duttis houdin houdeh,
Hashem, his mitzvot, even the Erat Hashem and God's mish, but
his judgment or his justice. And then we say these are so
(13:15):
incredible that Aneka Mahdim Mizabui Pazarov.
By the way, notice the gold color here.
They are more precious than gold.
They're more than fine gold, right?
Paz is another word for gold. Umatu Kinley Devashvanov that
sufin. And now we don't really go into
how they look like gold and theythat gold color which gladdens
(13:38):
the eyes, but they always value.But they're sweeter than honey
and and nectar. So it's, it's like it's saying,
you know, nature is great. You know what's even better than
great is Torah. Right.
Torah refreshes our soul. It makes the simple people
petty, the single people wise, it gives wisdom, it makes you
(14:00):
happy with some haleigh, it gives you joy, it gives you
light. OK, it is everlasting or men at
La odd sad kuya dao, right? What area of symmetry Did you
notice how in the first topic was obsessed with words, right?
It was talking about, you know, the Sapeta and Magid and Milim
and the Barim. And suddenly we talk about
(14:22):
Torah, which is obviously createa few words, words and action
words. So I'm already even in the first
half, you're hearing a hint of the second-half.
And in a minute I'll talk about some of the linguistic
connections as we read the last bit.
This is song of Torah. And the question is how it
relates. Are the first half and the
second-half, are they in some way a continuum or are they in
(14:47):
some way oppositional to one another?
Rashi and the Matsu dogs and others who all say the world's
great, but Torah's greater. But the punch is going to come
in the final segments. Here's the last bit where we
spoke about Torah generically and now we're going to focus in
on one specific, just like in the first half, generic and then
(15:10):
specific. Now we're going to talk in
generalities. And now we have gone to Google
specific who's the specific, right, The owner of the
supplement, right, Me, right. And now it says.
Just like the sun is the the main character in the heaven, so
the author here is the main character in the realm on earth.
Yeah, beautiful. So Gamma de Firm, these harbor
him. Your servants too.
(15:31):
After we've said they're so sweet, they're like gold, he
says. Gamma de Khan, these harbor him.
Bisham Ram Ekhrav. Also your servant is very
careful observing them. A kevrath with great
pedanticlist. However, now we have a prayer.
(15:51):
But if you can know errors right, who will understand
errors? Mini stir up Nakini, please
cleanse me of hidden faults. Also keep me away from
deliberate things. Alim Shalhoubi, let them not
have dominion over me as a Tam, then I will be blameless.
(16:13):
I will be Tam. I will be like Yaakov Ishtar
more right? It's Aleka Fanida.
Yet Tamim Abraham is told walk before me and you'll be pure.
You'll be whole. Then the Casey Mesh Pesharov and
I will be blameless and innocents of great sin.
Yuluratzonimerphibi Hagoni be the fanekashem Suri Vigali.
(16:34):
You know I'll read that all in English so people can get the
the sense of it. Who could discern errors?
Who could cleanse me of hidden faults?
Keep your servants away from wilful sins.
Let them not have dominion over me.
Then I should be blameless and innocence of a great sin.
May the words of my mouth and the meditation of my heart find
favorite before you, You, my Lord, my Rock, and my Redeemer.
(16:56):
So whereas the sun is this almost this perfect survey,
rushing out like a warrior and serving God, with which left joy
and perfection right following this perfect order, going from
one end of the world to the other.
The author here is expressing a similar, maybe a similar
responsibility in their duty to to perform God's will to follow
(17:20):
the Torah, but with the exact opposite confidence.
Extremely worried about his fallibility.
Right, and I think there's something in it because there's,
you know, we look at the, you know, I wish I could be as
regular as the sun. You know, I sometimes wake up
for the 7:00 mini and sometimes I oversleep and make it to the
8:00 mini and sometimes I don't make it to minion at all, right.
(17:41):
We're we're human and to be human is to make mistakes.
And to human is occasionally that you're, you're tired or you
or or your, I don't know, your pride or your anger get the
worst of you, right? And then suddenly we see this
perfect heavens, which run like clockwork.
And you know, suddenly you look at yourself and say, wait, what
about me, right? I love that metaphor of the
(18:04):
groom because like we all like, you know, I remember what it was
like to be a groom and to think I'm just going to be the perfect
husband. I'm going this is going to be.
Easy, I'm. Going to do such a great job.
I love my wife so much. All I want to do is serve her
and then a week into marriage I'm looking in the mid thinking
gosh, this is harder than I thought.
Wow, I am so bad at this. It is so hard and I'm more like
(18:28):
David thinking right? Like you know, Sugiyo to me, Avi
and the minister wrote me candy,right?
Like who could even who could even counter figure out all of
the mistakes I'm making right? Never mind the deliberate ones,
the things that I don't intend to do exactly, and all of that.
By the way, there's something very, very beautiful that we
started with Torata Shem Tome Main the second-half, and then we
(18:49):
end off with as a Tom, I'd like to be as pure as the Torah.
I'd like to be as perfect as theTorah.
Torah might be my benchmark, butcould I ever reach that?
And a lot of people have pointedout that and whereas some of the
biblical scholars said these arereally two Psalms which have
been artificially put together, maybe by some scribal error, by
(19:11):
some accidents, that there are linguistic connections between
the 1st and the and the second-half.
So for example, you will look inthe in the first half and it
says Anistami Kamato. And here he says Minister Rots
and Lakini, right? The the, the, the idea of
Minister Rots, right? The the hidden things, the
(19:33):
hidden things. And there are other connections
between you know, we spoke before about MI erate Nayan,
right? The Torres meant to create
illumination, just like the heavens, great illumination.
And there's one other connectionwhich I'm somehow forgetting.
There's this sense that you turnaround, you look at the heavens,
(19:54):
you've got this agenda of Torah which is so illuminating, which
is so wise. And then you turn around and you
see your prayer and you say, wow, if I could only live up to
that standard. There are going to be hidden
things. I am not the sun.
I am not full of endless energy.I have to be very, very careful
and I have to. I asked God for my assistance in
(20:17):
keeping Torah. I think it's just a very, very
beautiful, humble approach. Torah, I think we, you know,
often feel like we have a, a divine something which is given
to us from above, a divine way of life.
But there is. So we've just had Yomi
Rushalayim and there's the senseof Yushalayim Shalmala and
(20:39):
Yurushalayim Shalmata, right this in Jerusalem are high and
then there's Jerusalem below andwe those of us live or work in
true in you shall matter. We know there's nothing very
special. We come to Jerusalem and we feel
that there is a portion of the divine Jerusalem down here in
the streets in the in the in thebeautiful Jerusalem stone in the
(21:01):
air in the in the interconnectedcity of people.
But anybody who's lived in Jerusalem is fully aware of its
problems, right, of its problemsthat we cannot.
We, we're human beings, we're flesh and blood.
We will always be to, to, to be human is to make mistakes.
And therefore the, and the, the crazy thing is that the only way
as human beings made of body andsoul, the only way we will ever
(21:24):
be able to enter the divine is through our physicality.
But the whole notion, the physical is flawed.
So that's the idea that we we are taking an ultimate godliness
and putting it into a, a flawed humanity and we aspire to
something much higher. And yet we're aware that it will
always be out of our reach. Maybe that's the the fundamental
(21:46):
idea of the emoto mashiach, right?
The the Messiah. The idea being that we, we, we
yearn for a perfect leader, right?
And we say they come in the guise of David.
And yeah. And then that's David.
So made his mistakes, right? Deliberate and inadvertent.
And therefore we come to, we come to this, you come to this
(22:07):
club with this sort of magnificent sense of nature,
this magnificent sense of Torah.And then we're like, but so then
we the first, the second-half almost in a, in a sort of like
oppositional way to the first half that everything up there is
so cloud that, but everything inthis world is open to to being
(22:28):
flawed. And we have to try and aspire
and even ask for God's assistance, right?
In, in, in, in helping us do that.
And the last point I'll say, I'll turn it over to you is I
think we already got an inkling of that in the last line of the
first section would be pointed out the only Starmy Hamato,
(22:48):
right? Nobody is hidden from the from
the blazing heat of the sun, right?
In other words, whereas the heavens can keep on working down
here, right? We're vulnerable.
We're vulnerable and whatever works up high down here doesn't
work with the same perfection. One of the things I think is so
(23:12):
interesting about this is you almost could have made the same
point without the middle sectionof this Miss Marr, without the
part that talked about Torah. In other words, if all you
wanted to say was the heavens follow God's command so
perfectly and we're so fallible,we make mistakes and help us God
with our our fallibility. You didn't need to talk about
(23:33):
Torah in the middle, but betweenthose two is this interjection
about the Torah itself and how great and it's perfect, but also
what it does to you. It's me Shiva Nafesh.
It, it restores the soul. It's Nahmad.
It's it's precious. It's precious.
That's a subjective thing, right?
(23:54):
It's it's precious to us. We value it and it makes me
think about the role that Torah plays for us as human beings and
kind of why we need the Torah, right?
Because the the rest of the natural world doesn't need a
written law. It's built into the nature of
the sun that the sun rises everymorning and sets every night.
(24:17):
But we have a very different relationship with God's command
for us. It it's more of a, a
conversation. It's a back and forth, right
that you know, the, the, the heavens when they, their
communication with God is silent.
God speaks to them silently and then they speak silently, right?
But for us, we, we have a verbalcommunication with God.
(24:42):
God speaks to us through the Torah and we speak to God and
we, we use our language both directly towards God and as you
said before it creatively and how powerful speech is.
And it's, it's our, it's our most powerful tool that we have.
I love that. That's so beautiful because
(25:02):
Torah, obviously we encounter through words and we engage in
it through conversation. And it's that creative power
which enables us to to, you know, literally expand the
Torah. And I'd say this maybe with the
look, we haven't really paid attention to the last line, but
the chapter ends with this lovely little prayer.
It's a prayer of the health, andit's a prayer which says yulu at
(25:25):
son imre feel at the words of mymouth.
That's your words, right? And then they had yon nabila
phaneka and the logic of my heart.
And those are hearts. Of course, maybe I don't know if
we think in words, emotions are much more primal than that.
They're Hashem Suri begali, God you my Redeemer.
So there's this almost this sense of saying that in a way we
(25:46):
inhabit a world of words, but wealso inhabit a world of emotions
which are anal mera, but ain't avery that that sometimes we
can't even put our emotions intoworld.
We, we, we, we have a a way of connecting to God which is even,
which also is almost like the heavens within us.
I've never been able to think about this para cup to helium
(26:06):
without thinking about the storyof the hitting Iraq.
Really the two stories of the hitting Iraq when the Israelites
in the world, and that's right, there's twice that they they run
out of water and the first time God tells Moses to hit a rock
and then water comes out of the rock.
And then that's what gives them water to drink throughout 40
years in the desert. And then at the very end, they
(26:27):
basically find themselves again without water.
And but this time, instead of telling Moshe to hit the rock,
God tells Moshe to speak to the rock.
But Moshe doesn't do that. And he hits it and water does
come out. And of course, this is when God
gets furious at Moshe, you know,says you had this opportunity to
(26:47):
sanctify me amongst the people and you missed this opportunity
and therefore I'm not going to let you go with them into the
land. So this was a really big deal.
And you know, everyone wonders what the difference was between
that first and second time. Why?
Why was it that the first time God wanted him to hit the rock
and the second time God wanted him to speak to the rock?
And what was this great kiddos Hashem, this sanctification of
(27:08):
God that was supposed to happen,that was supposed to come
through Moshe speaking to it? And Rashi says on that, let me
see if I can just find this here.
Rashi says that basically the, the, there was a lesson they
were meant to learn when they saw Moshe speaking to the rock,
and then the rock just listeningand giving forth its water.
(27:29):
And they were supposed to say masala zeche Eno MI dabeera for
shamea. But you know, just as this rock,
which it, it doesn't speak or listen, it has no power of
language velopat Lafar NASA I knew, right?
All the more so we should listento God.
We who have speech should, should listen to God.
And it's I mean, it's a little bit backwards because of course
(27:51):
the rocks going to listen. It doesn't have free will.
But there is this idea that us who communicate God with God
through language, it means so much more when when we actually
listen to God. But but there's still the
question of, well, why the firsttime did did God say to hidden
only the second time that God said to speak to the rock And
what what changed in between? And I've always felt like what
(28:12):
changed in between is that we got the Torah, and when we got
the Torah, it changed our relationship with.
God, I'll be noon has something very beautiful where he says
that in the Torah there are two ways that God guides his world.
In Egypt, God guides his wealth through the SMR code, through
the 10 if you want, hitting the 10 strikings and that was what
(28:36):
we call the Hanagathi Yadav Hazaka.
That's God exhibiting through breaking nature, so to speak,
using the force of nature, but may in certain ways breaking
nature in order to show his power.
But then after we've emerged outof Egypt, he tries to shift to
the Hamadat Tabdi Bor, right by the we need to move to a way of
(29:00):
guiding people through through words, right?
And you know, that's, you know, that's a transition which the
Jewish people need to make for very impressive, spectacular,
miraculous rule breaking events to the notion that we can, you
know, you know, we can we can encounter God through a
(29:22):
different mode. And this is indeed raising
exactly the question that you'reasking.
Is it brute force which has realpower, or is it words which in
fact have even even greater power?
Right. Sticks and stuff will break,
will break your bones, but wordswon't hurt me.
No, we know the words can help you much more than sticks and
stones. Words can start wars, right?
Words can change the world. You know, there's not.
(29:44):
How much can you do with just your hands?
Yeah. And you know, when you think
about it that way, the giving ofthe Torah, which which we're
about to celebrate and shove it out, it is it is so much more
than just receiving a book of laws.
It's this fundamental shift in the relationship that God has
with the world and the relationship that God has with
(30:06):
humanity. It's a shift where for the first
time ever, God is, is reaching out to have this, this, this,
it's a relationship, right? The idea is it's, it's built on
language because that's what relationships are built on.
But it's, it's a relationship that's something that the the
natural world will never have. Thank you so much, Robbie as
(30:29):
well for coming on. It's really been an absolute
pleasure. Wonderful.
Thank you so much for this opportunity.
It's great to be learning together with you and I hope all
of our listeners really benefit from learning another paragraph
to Helium and hopefully some thoughts which will carry them
through and inspire them as we move into Shabba Watts.
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