קיח .
בו יסופר גודל הבטחון שהיה לדוד והרבה תהלות להש”י שקיים לנו מה שהבטיח אותנו:
In this psalm, the great trust King David had Hashem is described,
as well as many praises to Hashem that He has fulfilled what He promised to us
Radak
Our sages of blessed memory debate on this psalm. Some say it is said about King David, while others interpret it to be speaking of the days of Moshiach … the psalm begins with an expression of thanks and ends with the identical expression in order to praise this psalm and because of the importance of what is written in it.
[The interpretation of these four verses, if we accept the opinion that it is said of the days of Moshiach, is the following:]
1. [First,] all the nations thank Hashem,
2. [Then the Jewish people should offer special thanks] for he has done good unto the Jewish people and has saved his kindness for them for eternity, meaning the many years that they were in exile and now, [because of his preserved kindness,] they are once again masters.
3. Also, the house of Aharon will offer exclusive thanks and acknowledge that Hashem’s kindness is eternal, for the priesthood has been taken from them for many years in exile and they have now returned to it.
4. Also the G-d fearing people, which [refers to those who] seclude themselves [to study] Torah and wisdoms, will all thank and acknowledge the eternal kindness of Hashem, since in exile, because of the many troubles, they didn’t have ample time and their hearts were [therefore] not completely dedicated to Hashem, their G-d, but now they thank Hashem [for granting them to ability to achieve this].
Even Ezra
The psalmist mentioned first the holy ones among Israel, [the kohanim] because of their greatness, which requires them even more to thank Hashem, and after that he included the G-d fearing people of every nation.
The Baal Shem Tov
Our Sages teach that there are angels that sing shira (praises to Hashem) once in seven years, and some only once in fifty years. Even when they say praises, they do so briefly; some say just Kadosh, some say Baruch, and some say only one verse, as it is written that certain angels sing one verse from the psalm beginning with “Give thanks to the L-rd…” (psalm 118).
But a Jewish person is allowed to say praises of G-d at any time and is allowed to elaborate and sing all kinds of praises and thanks.
To explain this, we can use a mashal from a king who all his servants and ministers came before him to offer his praises. Each officer is allocated a limited time to offer his praises based on his level of prominence. All this, however, is only when the king is pleased, but if the king is G-d forbid in a mode of anger, then they are fearful of offering him any praise at all, as is written (in the Kinos for Tisha B’Av), “Why would you praise the king at the time of anger?”
Because of this concern — perhaps the king is now angry or may become angry for whatever reason — their practice is to be as brief as possible and go out from his chamber as quickly as possible.
However, when the king’s beloved and cherished son comes before him to praise him, he is not concerned by all this. For even if the king is in anger, when he sees his beloved son, joy and delight enter the king. And when joy and love enter, the anger and fury are removed. ■
(Kesser Shem Tov, part I p. 245)
Studying Tehillim
… There is an ancient custom of studying, every Rosh Chodesh, one verse with Rashi, and optionally with other commentaries, of the chapter of Tehillim of one’s age. (For example, when one has passed his thirteenth birthday he would study chapter 14.) If the chapter has less than twelve verses, and accordingly in a leap year, then repeat the necessary verses. For chapters with more than twelve verses, study two or more verses every Rosh Chodesh, …
Excerpt from a letter of the Previous Rebbe, 18 Teves 5703 (December 26, 1943)
In accordance with this minhag, Beis Moshiach presents the first four pesukim of Kapitel 118, with Rashi and an anthology of classic commentaries and insights from of our Rabbeim.