Psalm 91 (Part 1): The "Song to Counter Evil"

[1]      a. In Massekhet Shevu’ot 15b we find a beraita that explains the Mishna: “When we add to the city (Jerusalem), or to the courtyards, we do so… with two offerings of thanksgiving and with song.” The beraita teaches that one of the psalms included in this “song” is “the ’Song to Counter Evil’, and some say – ‘to Counter Plagues’.” The Gemara explains that this refers to our psalm: “It is referred to thus (‘to Counter Evil’) since it is written, “nor will any evil come near your dwelling." Alternatively it is “to Counter Plagues," since it is written, “A thousand shall fall at your side."” Further on, the beraita states: “He recites: (from) ‘He who dwells in the secret places of the Most High, shall rest in the shadow of the Almighty” up to “For You, O Lord, are my refuge." (In the printed gemara the end of verse 9 is also cited: “You have made the most high Your habitation.") However, the Vilna Gaon, in his commentary, notes that this addition does not appear in the “Ein Yaakov," nor in the version of this beraita that served the Rishonim.

b. Immediately afterwards, the gemara records that “Rabbi Yehoshua ben Levi used to recite these verses” (of our psalm, before he lay down to sleep), and goes on to explain that the purpose of the recital was for protection.

Based on this custom of Rabbi Yehoshua ben Levi, our psalm is included in the recitation of Shema at bedtime. Some include the psalm in its entirety, while others include only up to the words, “for You, O Lord, are my refuge” – just like the “Song to Counter Evil," which was uttered on the occasion of extending the boundaries of the city or of the courtyards.

The reason for reciting this psalm as part of the bedtime Shema is clear. Night is a time of danger and of fear, and our psalm teaches that for a person who has faith in God – “You shall not fear the terror of night." A similar reason is offered by the Tosafot for reciting the psalm as the boundaries of the city are extended: it comes to counter the enemies who would impede and attack the builders of Jerusalem; our psalm states, “and you will see the recompense of the wicked."

c.  This psalm is recited on Shabbat and on festivals in the extended form of “pesukei de-zimra," along with other chapters of Tehillim.

d.  It is also recited on Motzei Shabbat, after the Amida.

e.  It is also recited at a funeral and when visiting a grave.

[2]      This is true of some difficult words in the psalm (such as the expression, “mi-ketev yashud," in verse 6), but we refer above mainly to the broader issues pertaining to the psalm as a whole, which we shall discuss below.

[3]      In verses 1-2, 9, 14

[4]      Throughout the remainder of the psalm: verses 3-8, 10-13, 14-16.

[5]      As, for example, in psalm 27, along with dozens of other examples.

[6]      As, for example, in chapters 1, 16, or 112, where the admirable subject of the psalm is presented in the third person.

[7]      As, for example, in the first part of psalm 37 (1-10), and in psalm 128.

[8]      Two main possibilities have been offered for interpreting this verse. The Aramaic translation (Targum), the early liturgists (paytanim), as well as the Marshan version of Rashi and Amos Chakham’s Da’at Mikra edition, maintain that the subject of the verse is God, and that the verse serves as an introduction to the declaration of trust that appears in verse 2.

This interpretation gives rise to a great number of difficulties, of which we shall note only this: according to this understanding, the word “elyon” (most high) does not refer to God (but rather describes the “secret place”). However, later on (verse 9) we read, “You have made Your habitation on high (elyon)," and the similarity between “The Most High Who dwells in secret” and “Most High, You have made your habitation” is clear.

According to the other view, the subject of the verse is the person who puts his trust in God; it is he who dwells in the secret places of God (the “most High”) and rests in His shadow. Indeed, similar images are to be found throughout the rest of the psalm (verses 2,4,9).

The translation that appears here accords with the standard printed edition of Rashi on this verse.

We propose that this verse serves as a sort of introduction, or general heading, for the psalm. The person who dwells in the secret places of the most High, and rests in the shadow of the Almighty, is the subject around whom the psalm centers. Obviously, our discussion above is based on this understanding of the verse.

[9]      Literally this would seem to read, “I say to God," but it means “about God” – as in (Bereishit 20:13), “Say, concerning me (li), ‘He is my brother’." The proof for our understanding is that in the second part of the verse we read, “My God – I shall trust in Him (bo)." Had the psalmist been addressing God in the second person, the verse should have concluded, “I shall trust in You” (bekha).

[10]     This is similar to what he declares in verse 2: in both places (and only in these two places) he speaks in the first person, and his declaration in both cases is similar: “God is my refuge." Nevertheless, there is a clear difference between them: in verse 2, the person is speaking about God, in the third person – as noted above; in verse 9, he addresses God in the second person.

[11]     God is not the speaker in verse 1, where the trusting person is also discussed in the third person; according to our comments above (end of note 8), this verse is part of the psalmist’s declaration of his subject, at the outset. The speaker who is speaking to the trusting person in verses 3-8, 9-13 is likewise not God, and we shall discuss his identity further on.

[12]     The final three verses – 14-16 – are not interpreted in this manner, since they cannot be understood in any way other than their simple meaning – i.e., as God talking about the person who trusts in Him. The fact that the speaker of these verses – God – is not the same speaker as in verses 1-13 makes this an easier proposition.

Nevertheless, the Meiri, in his commentary on these verses, still feels the need to address this change of perspective. He states: “It is the manner of prophecy to sometimes speak in the second person, and other times in the third person. Thus we find here – ‘For he has set his delight in Me – therefore I shall deliver him.’”

[13]  It is difficult to know whether the ancient translator indeed had recourse to such a version in Hebrew, but we must note the general trend, throughout the Septuagint, towards harmonization and removal of obstacles by making slight changes in the translation. This trend casts some doubt on the translation in our case, too. It must further be pointed out that the transition of speakers, between verses 2 and 3 remains.

[14]  Based on the useful review by Dr. Aryeh Strikovsky in his article, “Psalm 91 as a Drama," Beit Mikra 5730, pp. 72-76.

[15] In the Septuagint, the expression “my refuge” (machsi) in verse 9 appears as “your refuge." In other words, the verse is interpreted not as an appeal to God, but rather to the person who trusts in Him (as understood by Ibn Ezra and those who adopt his approach): “For you, the person who trusts – God is your refuge; you have made the most High your habitation." Here, too, we must accept the possibility that the translation represents a deliberate amendment of the Hebrew, for the sake of exegetical “convenience."