The Power of Ashrei - Ashrei 23 and Summary
ואנחנו נברך י-ה, מעתה ועד עולם, הללוי-ה
We will bless G-d from this time and forever, Halleluyah.
This pasuk is actually not part of Tehilim 145, from which the rest of Ashrei (beginning with the third pasuk) is taken. Why was this pasuk added as the conclusion of Ashrei?
The Avudraham, the Meiri, and the Beis Yosef all tell us that our pasuk was added to inform us at this point that one who has conscientiously completed Ashrei (with kavanah and internalizing the messages of emunah, per Rabbeinu Bachya), is considered a “ben Olam HaBa” and will merit to praise Hashem for eternity. This is derived from the words in the pasuk, “מעתה ועד עולם–from this time and forever” – now we will merit to praise Hashem “from this time and forever.”
This is in accordance with the Gemara in B’rachos 4b that one who says Ashrei three times a day is assured to be a ben Olam HaBa (meaning, even now while in this world). In Ashrei 1, we discussed why one merits such a lofty reward for “saying” Ashrei. In Parshas Tzav, Rabbeinu Bachya (ויקרא פרק ז' פסוק ל"ז) teaches us that the reward is for the emunah we garner and internalize as a result of saying Ashrei. If you have been with us throughout our study of Ashrei, we trust that you can now clearly see the messages of emunah throughout Ashrei.
We also strongly encourage all to continue the focus on Ashrei, to review it until it is deeply ingrained and that you are able to live it. In Aleinu, we say “וידעת היום והשבות אל לבבך–You are to know this day and take to your heart…” HaRav Chaim Friedlander zt”l, in his Rinas Chaim on the tefilos of Rosh HaShanah, asks why we need to take to our hearts (that Hashem is Elokim – All-capable, All-powerful, the only true power) after we have it as clear as day in our minds (“וידעת היום”). We can similarly ask why Chazal felt that we need to say Ashrei three times every day. He answers that even though one has absolute clarity intellectually, he does not really know something until he actually lives it. When we live with emunah in the daily challenges of life, then and only then can it be said that we truly understand the message of Ashrei. Living with emunah, of course, includes being passionate about avodas Hashem. We then have “וידעת” – progressing to “אל לבבך–to your heart.”
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The following is a brief summary of Ashrei, pasuk by pasuk, to provide a more concise format that can be used as we say it daily. We will include the p’sukim as well, so that it can be printed out and used thrice daily as we recite, internalize, and b’ezras Hashem eventually live it.
SUMMARY
אשרי יושבי ביתך, עוד יהללוך סלה
Fortunate/praiseworthy are those who can sit in Hashem’s house by directing their minds to Hashem/Torah/chesed/mitzvos wherever they are (except bathrooms and the like). Those who consistently thank Hashem for the goodness in their lives will be fortunate to feel that they are continuously dwelling in the House of Hashem.
שככה לו, אשרי העם שה' אלוקיו העם אשרי
We are truly fortunate that Hashem chose us as His treasured nation and gave us His Torah, which is our guide for living a fulfilling, meaningful, and happy life. Even when we feel we are lacking, we are comforted that Hashem, Who is all-powerful and all-capable, can fill our needs instantly.
תהלה לדוד: ארוממך אלוקי המלך, ואברכה שמך לעולם ועד
I will exalt and lift Hashem up (ארוממך) by realizing that He is above my understanding. This applies equally to klal and world events (המלך) and to events in our personal lives (אלוקי).
I will recognize that He is the source of all brachah every day of my life.
בכל יום אברכך, ואהללה שמך לעולם ועד
I will praise Hashem and thank Him anew for each new day, bitter or sweet, every day of my life.
גדול ה' ומהולל מאד, ולגדולתו אין חקר
דור לדור ישבח מעשיך, וגבורותיך יגידו
Any amount of investigation of Hashem’s greatness and His chesed to us will definitely fall short. That notwithstanding, we must transmit to the next generation (דור לדור), as eachדור did before us, His “מעשים” (actions, creations, nature) and His “גבורות” (power, which transcends nature) that we have seen in our own lifetimes, in addition to that which has been transmitted to us from previous generations.
הדר כבוד הודך, ודברי נפלאותיך אשיחה
הדר and כבוד refer to that small part of Hashem’s actions that are revealed to us through nature. הוד refers to that which is hidden from us. גבורות and נפלאות refer to miracles that are beyond nature and readily reveal Hashem’s presence. It is important for us to share both the open miracles and what we find behind the veil of nature with others in casual conversation (אשיחה).
ועזוז נוראותיך יאמרו, וגדולתך אספרנה
Most of the world’s population will speak of Hashem’s awesome power – ועזוז נוראותיך יאמרו. However, David HaMelech says, I will speak of the great chesed of Hashem – וגדולתך אספרנה – since these awesome acts were performed for the benefit of those who love Him.
זכר רב טובך יביעו, וצדקתך ירננו
Through hearing David HaMelech speak in this manner, the general world population will come to understand that awesome punishments were for their benefit. They will then express the great good that Hashem performed for them when He brought these awesome punishments for the benefit of those who love His Name.
On a personal level, David HaMelech says, I will praise and thank Hashem in the midst of the dark period, because I know – right now – at this dark moment – that it is for my best.
חנון ורחום ה’, ארך אפים וגדל חסד
רחום refers to Hashem’s compassion towards us in not punishing us through strict judgment, and saving us from tzaros. חנון can mean favor or a free, undeserved gift (from חנם). When we plead to Hashem, recognizing that we are completely undeserving, that brings us closer to Him.
Hashem, in His mercy, delays His anger (ארך אפים). He does not punish us immediately, but rather allows even the wicked time to return to Him.
וגדל חסד refers to Hashem’s constant chesed, which goes beyond that which we deserve.
טוב ה’ לכל, ורחמיו על כל מעשיו
Hashem extends His goodness to all (לכל).
We should do our best to fulfill the mitzvah of following in Hashem’s path. Just as Hashem has רחמים for all of His creations, let us have רחמים for all of His creations and for Hashem.
יודוך ה’ כל מעשיך, וחסידיך יברכוכה
Some interpretמעשיך to include man, but only those who are not involved in Torah, while וחסידיך refers to those involved in Torah who have the merit to be able to make formal brachos, or to just the chasidim within klal Yisrael who constantly spend time contemplating Hashem’s creations and all the good Hashem bestows upon us. Each time we make a brachah, we recognize that Hashem is the source of all blessings and goodness.
כבוד מלכותך יאמרו, וגבורתך ידברו
להודיע לבני האדם גבורתיו, וכבוד הדר מלכותו
The chasidim like David HaMelech, and those he spoke about at the end of the previous pasuk, see all of nature and everything that happens in the world and in their personal lives as coming directly from Hashem.
They will speak (יאמרו) about כבוד מלכותך, which represents Hashem’s control over nature and all that happens that appears to us as ordinary. וגבורתך ידברו means that they will speak to others about Hashem’s actions that are extraordinary – “להודיע לבני האדם גבורתיו.” Recognizing Hashem through His power in causing miracles and extraordinary events, the people who are not on the level of chasidim will now understand that the natural events – “וכבוד הדר מלכותו” – and all that happens constantly is from Hashem as well.
מלכותך מלכות כל עולמים, וממשלתך בכל דור ודור
מלכות refers to a kingship that is desired by the people, while ממשלה refers to one who rules even against the desire of the people. This difference ofמלך vs. מושל will cease in the future when all the world will recognize Hashem willingly as King.
The term כל עולמים is used when referring to מלכותך, since both in the present (for us) and in the future (for all), Hashem is The King who is willingly accepted and desired. Conversely, right now until Mashiach, Hashem is a “ruler-not-desired” over the nations. Since this is a temporary state, David HaMelech says בכל דור ודור, which refers to the generations until Mashiach comes.
סומך ה’ לכל הנופלים וזוקף לכל הכפופים
Hashem supports those who are falling – this means that Hashem supports those who are in a downward spiral, falling time and again. Hashem supports everyone, regardless of how far or how often he or she is falling.
Those who are generally on a path of doing what is right but falter in particular transgressions are bent over (כפופים) as a result. Hashem can straighten them (וזוקף) and will inspire them to do t’shuvah.
עיני כל אליך ישברו, ואתה נותן להם את אכלם בעתו
We “look to You with hope” because we understand that we are not in control. The feeling of total reliance on Hashem can infuse us with a feeling of serenity as we let go of the burden and stress of feeling that we are in control of our lives. Hashem will provide us with our needs, both ruchaniyim and gashmiyim, exactly at the right moment (בעתו).
פותח את ידך, ומשביע לכל חי רצון
Hashem, Who created us for a specific and unique purpose, is the only One who truly knows what is best for us to have and best for us not to have. Hashem provides us with all we need according to His ratzon, which is to give us what He knows is best for us at this moment.
Another meaning is that Hashem provides us with the desire and proper attitude to accept what He gives us, with simchah, subjugating our will to His.
צדיק ה’ בכל דרכיו, וחסיד בכל מעשיו
Tziduk HaDin, the proclamation stating that all of Hashem’s judgments are exact and perfect, even if we don’t comprehend them, is counted by the SMaG and SMaK as one of the 613 mitzvos. The Chofetz Chaim suggests having in mind to fulfill this mitzvah when we say this pasuk in Ashrei.
קרוב ה’ לכל קראיו, לכל אשר יקראהו באמת
Hashem is close to all who call out to Him, regardless of each person’s current level of merit. However, this is only true if what we are seeking is to come closer to the truth (אמת).
רצון יראיו יעשה, ואת שועתם ישמע ויושיעם
Hashem gives those who fear Him their true desire (if they knew what Hashem knew), which is Hashem’s desire because He knows best. The end of this pasuk means that, while Hashem hears their cries, He will not necessarily “say yes” to their requests, but He will rather “save them” by giving them what He knows will be in their best interest.
שומר ה’ את כל אהביו, ואת כל הרשעים ישמיד
“Ohavav” actually refers to klal Yisrael as a nation in contradistinction to the other nations. Hashem Himself watches over us and guides us through hashgachah pratis.
תהלת ה' ידבר פי, ויברך כל בשר שם קדשו לעולם ועד
We in this world clearly have the greatest challenge to battle our “basar” (flesh, representing our yeitzer ha’ra), which is trying to prevent us from recognizing Hashem. If we overcome our challenges and manage to recognize and love Hashem, praising and thanking Him, that is the highest level of praise in Hashem’s “view.”
ואנחנו נברך י-ה, מעתה ועד עולם, הללוי-ה
This pasuk was added to let us know that, now that we have completed Ashrei (with kavanah and internalizing the messages of emunah per the Rabbeinu Bachya), we are considered a “ben Olam HaBa” and will merit to praise Hashem for eternity.