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TT Siddur · Tikkun HaKlaliהַצִּילֵנִי מֵאֹיְבַי
A psalm of David, from the time Saul's men watched his house. Part of the Tikkun HaKlali.
Draft. This siddur is waiting for a rav's review. For a halachic question, ask your rav.
David, according to the heading, on the night King Saul's men watched his house to kill him. Meiri (Rabbi Menachem HaMeiri, Provence, around 1300) says David wrote it after he got away.
Rebbe Nachman of Breslov (a Chassidic teacher in Ukraine, 1772 to 1810) lists it as the fifth of the ten psalms of the Tikkun HaKlali (the "general remedy"). For nitzuach, one of the ten kinds of song, his hint verse is this psalm's first line. The opening of the Tikkun tells the wider story.
Tehillim 59:1; Shmuel I 19:11; Meiri on Tehillim 59:1; Likutei Moharan II 92Hebrew, then English. Open "What it means" under any line for the explanation.
Tehillim 59, fifth of the ten Tikkun HaKlali psalms (Rebbe Nachman's "general remedy"). The first line says when David said it:
לַמְנַצֵּחַ אַל תַּשְׁחֵת לְדָוִד מִכְתָּם בִּשְׁלֹחַ שָׁאוּל וַיִּשְׁמְרוּ אֶת הַבַּיִת לַהֲמִיתוֹ.
For the conductor do not destroy of David a michtam when Saul sent and they guarded the house to kill him
For the conductor. Do not destroy. By David, a michtam, when Saul sent men and they guarded the house to kill him.
הַצִּילֵנִי מֵאֹיְבַי אֱלֹהָי מִמִּתְקוֹמְמַי תְּשַׂגְּבֵנִי.
Save me from my enemies, my God lift me out of reach of those who rise against me
Save me from my enemies, my God. Lift me out of reach of those who rise up against me.
Radak (Rabbi David Kimchi, a medieval commentator on Tehillim) says tesagveni means "put me in a high place my enemy cannot reach." Ibn Ezra (a medieval Torah commentator from Spain) adds that David asks for a high refuge because he was in a low place.
Radak on Tehillim 59:2; Ibn Ezra on Tehillim 59:2הַצִּילֵנִי מִפֹּעֲלֵי אָוֶן וּמֵאַנְשֵׁי דָמִים הוֹשִׁיעֵנִי.
Save me from people who do wrong and from men of blood rescue me
Save me from people who do wrong. Rescue me from men of blood.
Ibn Ezra points out that "men of blood" matches the last words of verse 1, "to kill him." Radak says these are the men lying in ambush, who were planning to kill David.
Ibn Ezra on Tehillim 59:3; Radak on Tehillim 59:3כִּי הִנֵּה אָרְבוּ לְנַפְשִׁי יָגוּרוּ עָלַי עַזִּים לֹא פִשְׁעִי וְלֹא חַטָּאתִי יְיָ.
For look they lie in wait for my life fierce men gather against me not for my offense and not for my sin Hashem
For look, they lie in wait for my life. Fierce men gather against me, and it is not because of any offense or sin of mine, Hashem.
The word yagoru can be read two ways. Rashi says it means they stay overnight in David's house, guarding him. Ibn Ezra says it means "gather," and he mentions another view that they camp around the house.
Rashi on Tehillim 59:4; Ibn Ezra on Tehillim 59:4בְּלִי עָוֺן יְרֻצוּן וְיִכּוֹנָנוּ עוּרָה לִקְרָאתִי וּרְאֵה.
Without any guilt of mine they run and get ready wake up to meet me and see
With no guilt of mine, they run and get ready. Wake up, come toward me, and see.
Verses 4 and 5 use three words for wrongdoing: pesha, chatat and avon. In the Gemara (Yoma 36b) the Sages define them: avon is a wrong done on purpose, pesha is rebellion, and chet is a mistake. Radak says David is telling God he did none of this to these men.
Yoma 36b; Radak on Tehillim 59:4וְאַתָּה יְיָ אֱלֹהִים צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל הַגּוֹיִם אַל תָּחֹן כָּל בֹּגְדֵי אָוֶן סֶלָה.
And You, Hashem God of hosts God of Israel wake up to deal with all the nations do not show favor to any treacherous wrongdoer Selah
And You, Hashem, God of hosts, God of Israel, wake up and deal with all the nations. Show no favor to any who betray and do wrong. Selah.
Asking God to wake up is a way of speaking. Radak says that right now God is patient with the wicked, like someone asleep who does not see what they do. David is looking ahead to the day that ends.
Radak on Tehillim 59:6יָשׁוּבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר.
They come back toward evening growling like a dog and go around the city
They come back toward evening, growling like dogs, and go around the city.
הִנֵּה יַבִּיעוּן בְּפִיהֶם חֲרָבוֹת בְּשִׂפְתוֹתֵיהֶם כִּי מִי שֹׁמֵעַ.
Look they pour out from their mouths swords on their lips for who hears?
Look, they pour out words from their mouths, with swords on their lips. "Who hears?" they think.
Radak gives a picture: David was inside the house, hearing the cruel things said outside, while they thought no one could hear.
Radak on Tehillim 59:8וְאַתָּה יְיָ תִּשְׂחַק לָמוֹ תִּלְעַג לְכָל גּוֹיִם.
But You, Hashem laugh at them mock all the nations
But You, Hashem, laugh at them. You mock all the nations.
God laughing is a figure of speech. Ibn Ezra says it means God could destroy them at any moment. Radak says their plans will have no power, and God treats their words as a joke, the way a person laughs at an enemy he is not afraid of.
Ibn Ezra on Tehillim 59:9; Radak on Tehillim 59:9עֻזּוֹ אֵלֶיךָ אֶשְׁמֹרָה כִּי אֱלֹהִים מִשְׂגַּבִּי.
Because of his strength I will watch for You for God is my high refuge
"His strength" can be read two ways. Rashi says it is the strength of David's enemy, and Radak names him: Saul. That is why David waits for God. Ibn Ezra says it is God's own strength.
Rashi, Radak and Ibn Ezra on Tehillim 59:10אֱלֹהֵי חַסְדִּי יְקַדְּמֵנִי אֱלֹהִים יַרְאֵנִי בְשֹׁרְרָי.
The God of my kindness will reach me first God will let me see what I hope for in those who watch me
The God who shows me kindness will reach me first. God will show me what I long to see in those who watch me.
The written text says chasdo, "His kindness," but it is read chasdi, "my kindness." Radak says it is one idea from two sides: the written word points to God, who does the kindness, and the read word points to David, who receives it. Rashi on yekademeni: God's help comes before the enemy's hand takes hold.
Radak on Tehillim 59:11; Rashi on Tehillim 59:11אַל תַּהַרְגֵם פֶּן יִשְׁכְּחוּ עַמִּי הֲנִיעֵמוֹ בְחֵילְךָ וְהוֹרִידֵמוֹ מָגִנֵּנוּ אֲדֹנָי.
Do not kill them so that my people do not forget make them wander with Your power and bring them down our Shield, my Master
Do not kill them, or my people will forget. Make them wander with Your power and bring them down, our Shield, my Master.
חַטַּאת פִּימוֹ דְּבַר שְׂפָתֵימוֹ וְיִלָּכְדוּ בִגְאוֹנָם וּמֵאָלָה וּמִכַּחַשׁ יְסַפֵּרוּ.
The sin of their mouth is the word of their lips let them be trapped in their pride for the curse and lie they tell
The sin of their mouth is the word of their lips. Let them be trapped in their pride, for the curse and the lie they tell.
Radak reads this as a punishment that fits the crime. People will see that it comes from their evil words, and that they are caught because they were proud against David.
Radak on Tehillim 59:13כַּלֵּה בְחֵמָה כַּלֵּה וְאֵינֵמוֹ וְיֵדְעוּ כִּי אֱלֹהִים מֹשֵׁל בְּיַעֲקֹב לְאַפְסֵי הָאָרֶץ סֶלָה.
Finish them in fury finish them, until they are gone and let them know that God rules over Jacob to the ends of the earth Selah
Finish them in fury. Finish them, until they are gone. Let them know that God rules over Jacob, to the ends of the earth. Selah.
The verse says why: so that people know. Metzudat David (a popular plain-meaning commentary on the Tanach, from the 1700s) says the last phrase goes with "let them know": all the way to the ends of the earth, people will know that God rules over Yaakov. Radak adds that God watches over Israel more closely than over the other nations.
Metzudat David on Tehillim 59:14; Radak on Tehillim 59:14וְיָשֻׁבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר.
And they come back toward evening growling like a dog and go around the city
And they come back toward evening, growling like dogs, and go around the city.
הֵמָּה יְנִיעוּן לֶאֱכֹל אִם לֹא יִשְׂבְּעוּ וַיָּלִינוּ.
They wander to eat and if they are not full they spend the night
They wander about to eat, and if they are not full, they spend the night.
The last word can mean "they spend the night" or "they complain." Radak takes the first: even after going from house to house for bread, they lie down hungry. Metzudat David takes the second: they groan with heartache when they cannot find enough to eat.
Radak on Tehillim 59:16; Metzudat David on Tehillim 59:16וַאֲנִי אָשִׁיר עֻזֶּךָ וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ כִּי הָיִיתָ מִשְׂגָּב לִי וּמָנוֹס בְּיוֹם צַר לִי.
But I will sing of Your strength and in the morning sing out Your kindness for You have been a high refuge for me and a place to run on my day of trouble
But I will sing of Your strength, and in the morning sing out Your kindness. You have been a high refuge for me, and a place to run to on the day I am in trouble.
Rashi: when I escape them, I will sing in the morning. Radak and Metzudat David read "in the morning" as every morning, always.
Rashi, Radak and Metzudat David on Tehillim 59:17עֻזִּי אֵלֶיךָ אֲזַמֵּרָה כִּי אֱלֹהִים מִשְׂגַּבִּי אֱלֹהֵי חַסְדִּי.
My strength, to You I sing praise for God is my high refuge the God of my kindness
My strength, to You I sing praise, for God is my high refuge, the God who shows me kindness.
Verse 18 nearly repeats verse 10, and Radak says the small changes are the point. In trouble David says "his strength, I watch for You." Once he is rescued he says "my strength, I sing to You." He watches and hopes while in danger, and he sings when he is saved.
Radak on Tehillim 59:18The heading names the moment. King Saul sent men to watch David's house and kill him in the morning. Michal, Saul's daughter and David's wife, warned him: run tonight or you die tomorrow. She lowered him out a window. Then she laid a household figure (a teraphim) in his bed, with goat hair at its head, and told Saul's men that David was sick.
Tehillim 59:1; Shmuel I 19:11-17; Rashi on Tehillim 59:1The Midrash on Tehillim (a collection of rabbinic teachings on the book) hears "two are better than one" (Kohelet 4:9) in this story. The two are Michal and her brother Yonatan, who both loved David and saved him from their own father. Michal got him out of the house, and Yonatan helped from outside. The "threefold cord" a few verses later (Kohelet 4:12), it adds, is all Israel, who loved David too.
Midrash Tehillim 59:1; Kohelet 4:9-12Four psalms have the same words in their heading: 57, 58, 59 and 75 all say "Al tashchet," "Do not destroy." Rashi says David gave this psalm that name because he was close to being destroyed and begged for mercy. Ibn Ezra (a Spanish Bible commentator, 1100s), on the same words in Tehillim 57 and 75, says they are the first words of a poem, and they tell the tune the psalm is sung to. They are also Moshe's words after the golden calf: "Do not destroy Your people" (Devarim 9:26).
Rashi on Tehillim 59:1; Ibn Ezra on Tehillim 57:1 and 75:1; Devarim 9:26Verse 8 says there are swords on their lips, and they think, "Who hears?" Rashi says that by day these men kept reporting on David to Saul. Metzudat David (a 1700s commentary on the Tanach) says the swords are lashon hara, gossip and slander, as if they were putting swords in Saul's hand. Ibn Ezra says they think no God hears their secret talk.
Rashi on Tehillim 59:7; Metzudat David and Ibn Ezra on Tehillim 59:8The heading says Saul's men "guarded" the house (vayishmeru). Ibn Ezra hears that word answered inside the psalm. He ties David's "Urah," be awake (verse 5), to the heading, and he ties "eshmora," I will watch (verse 10), to it too. Verse 18 then echoes verse 10 with two small changes. Verse 10 says "His strength, I will watch for You." Verse 18 says "My strength, to You I will sing."
Ibn Ezra on Tehillim 59:5 and 59:10; Tehillim 59:10 and 59:18Verse 6 asks God to deal with "all the nations," but the psalm is about Saul's men. Metzudat David says David asks God to treat these Israelite traitors the way He treats idol worshipers. Meiri says their evil was so great that David counted them among the nations who deny God. Ibn Ezra reads the next words, "do not pity any wicked traitors," as traitors "of whatever nation they are."
Metzudat David, Meiri and Ibn Ezra on Tehillim 59:6Twice in this psalm David calls on God to wake. Verse 5 says "Urah," rouse Yourself, and verse 6 says "Hakitzah," wake up. That sounds odd next to Tehillim 121:4, a verse many people know: the Guardian of Israel "will neither slumber nor sleep."
The same call appears in Tehillim 44:24: "Rouse Yourself. Why do You sleep?" Radak (Rabbi David Kimchi, a Bible commentator from southern France, around 1200) explains it this way: when You do not seem to see our troubles, it is as if You are asleep. Ibn Ezra (a Spanish Bible commentator, 1100s) says a sleeper does nothing, so when You did not save us, You are compared to someone asleep.
The Midrash on Tehillim (a collection of rabbinic teachings on the book) reads our verse the same way and adds a reason. In this world, it says, God makes Himself, so to speak, like someone asleep, because the law does not yet allow Israel to be redeemed. It points to Tehillim 78:65: "The Lord awoke like someone who had been asleep." In the time to come, when the end arrives, God will, so to speak, rouse Himself against the nations. That is what "Hakitzah" asks for.
Ibn Ezra, on verse 5, ties "Urah" to the heading, where Saul's men guard David's house. One way to read him: the guards are awake all night, so David asks God to be awake too.
None of these sources says God actually sleeps. Radak and Ibn Ezra call it a comparison, and the Midrash adds "so to speak." The two verses are not arguing. One says what is true. The other says what it feels like when help is late.
Tehillim 59:5-6 and 121:4,Radak and Ibn Ezra on Tehillim 44:24,Midrash Tehillim 59:4, quoting Tehillim 78:65,Ibn Ezra on Tehillim 59:5Verse 7 says: "They come back at evening, growl like a dog, and circle the city." Verse 15 says it again, with one extra letter at the start, a vav meaning "and." The commentators read the repeat in different ways.
Rashi says the first verse is about what these men do to David. By day they spy on him and report to Saul. At evening they come back to make sure he cannot slip out of the city. Verse 15, he says, connects back to verse 13, about "the sin of their mouth": they speak against people by day, and at evening they return to ambush the ones they informed on.
Metzudat David reads verse 15 as a punishment that fits the crime. They circled the city to hunt David. So they will circle it again at evening, going from door to door of other people to ask for food, and groaning with heartache. Meiri agrees that verse 15 is a curse and not a description.
Ibn Ezra stays with the picture of the dog. Dogs bark at night to guard a town, and these men guard David's house the same way. On verse 17 he adds a contrast: David sings "in the morning," the opposite of the dogs, who sleep by day.
Count the times of day. The psalm says "evening" twice, in verses 7 and 15, and "morning" once, in verse 17. Rashi reads that last verse as still ahead of David: when I escape them, in the morning I will sing. The psalm gives the dogs the evening, and it gives the singer the morning.
Tehillim 59:7, 59:15 and 59:17,Rashi on Tehillim 59:7, 59:15 and 59:17,Metzudat David and Meiri on Tehillim 59:15,Ibn Ezra on Tehillim 59:7 and 59:17Verse 12 says, "Do not kill them, or my people will forget." Two verses later, verse 14 says, "Finish them in Your anger, finish them, so that they are no more." It reads as if David changed his mind in the middle. The commentators read it as one request, in an order.
Rashi says killing is not revenge that people will recognize, because the dead are forgotten. Instead, shake them loose from their property, so that they end up poor. That, he says, is revenge that will be remembered for a long time.
Metzudat David puts the point differently. The dead fade from the heart, and nobody learns anything from them. A man who loses his wealth and wanders is seen, and people tell each other what happened to him. The aim is that people remember and take a lesson.
Ibn Ezra and Meiri agree on the order. Ibn Ezra says David prays that God not kill them in a single moment, so that "my people" do not forget what God does to the wicked. Meiri says that if they die quickly, the people will quickly forget the revenge, so David asks to stretch it out. On verse 14, Ibn Ezra reads "finish them, finish them" as little by little, and only at the end, "they are no more." So the finish comes last.
The sources do not soften this. Rashi calls it revenge. It is the voice of a man being hunted, asking for justice that people will remember. The page on Velamalshinim, the Amidah blessing against informers, takes up whether it is right to pray against anyone at all.
Tehillim 59:12-14,Rashi on Tehillim 59:12,Metzudat David on Tehillim 59:12-13,Ibn Ezra on Tehillim 59:12 and 59:14,Meiri on Tehillim 59:12Short ideas from the Chassidic masters, the Kabbalah and the Mussar teachers.
The first word of this psalm, lamnatzeach, comes from the word for winning. The Gemara (Pesachim 119a) reads it: sing to the One who is beaten and is happy about it. Rebbe Nachman of Breslov (a Chassidic master in Ukraine, 1772 to 1810) says there are times you must win against God, so to speak. You may feel God will not bring you close because of your mistakes. Throw yourself down before Him anyway and say: "Even so, I want to be a Jew." God is glad to lose that argument. Now read the first word again.
כִּי אַף־עַל־פִּי־כֵן אֲנִי רוֹצֶה לִהְיוֹת יִשְׂרְאֵלִי
Sichot HaRan 69; Pesachim 119aRashi explains "uzo elecha eshmora" this way: the strength of my enemy, who is stronger than I, and I wait for You to save me from him. Rabbi Natan of Breslov (a student of Rebbe Nachman, 1780 to 1844) reads that strength as the boldness of brazen people, which has grown for years. David's answer is to stand at his post, keep watch and wait for God to bring that boldness down. Later David sings of "Your strength," which Rabbi Natan calls holy boldness.
אֲבָל אֲנִי עַל מִשְׁמַרְתִּי אֶעֱמֹד וְאֶשְׁמֹר וְאַמְתִּין עַד יְרַחֵם ה׳ וְיַפִּיל עַזּוּתָם נֶגְדִּי
Likutei Halakhot, Choshen Mishpat, Laws of Gifting 5:5; Rashi on Tehillim 59:10The verse says, "My God of kindness will come to meet me." Rabbi David Solomon Eibeschutz, in Arvei Nachal (a Chassidic commentary on the Torah written around the year 1800), gives a plain reading: God's kindness is that He puts us first. The Gemara (Chullin 91b) says the angels do not say their song above until Israel has said its song below. So Israel's song comes first, and the angels' song follows. Now read "will come to meet me" again.
חסד גדול עשה ה׳ אתנו במה שמקדים אותנו ואין מלאכי השרת אומרים שירה עד שיאמרו ישראל שירה תחלה
Arvei Nachal, Bereishit; Chullin 91bSha'ar HaKavanot is the book of Rabbi Chaim Vital (a kabbalist of Safed), who wrote down the teachings of the Arizal (Rabbi Isaac Luria, the great kabbalist of Safed, who died in 1572). It names one cause of plague in the world and then gives a daily practice to repair it. One part: before praying, say a verse from the end of this psalm, "And I will sing of Your strength, and in the morning sing out Your kindness," and then say it again with the words in reverse order. The book writes out both versions.
יאמר בכל יום קודם התפלה פסוק זה ג"כ ישר והפוך
Sha'ar HaKavanot, Sermons on Morning PrayersThe practical laws. For a final ruling, ask your rav.
Rebbe Nachman said it is better to say the psalms with the right focus, but that the saying itself still helps. The Shulchan Aruch (the main code of Jewish law) gives a general rule for pleading prayers: a little with focus is better than a lot without. The Arukh HaShulchan (a code of law by Rabbi Yechiel Michel Epstein, around 1900) applies the same rule to learning Torah and to saying Tehillim.
Sichot HaRan 141:19; Shulchan Aruch, Orach Chaim 1:4; Arukh HaShulchan, Orach Chaim 1:21Ateret Zekenim (a commentary printed with the Shulchan Aruch, written in the 1600s) says it is good to say Tehillim before davening, not after. The Kaf HaChaim (a Sephardic law commentary from the early 1900s) also says it is proper to read Tehillim before davening, and notes that one book of rabbinic answers, Beit Yaakov, says not to.
Ateret Zekenim on Orach Chaim 1:5; Kaf HaChaim, Orach Chaim 1:37It depends on custom. The Ben Ish Hai (Rabbi Yosef Chaim of Baghdad, 1800s) writes that the written Torah is not read on weekday nights, for a kabbalistic reason from the Arizal's teachings. He says Tehillim may be treated differently, as the Chida (Rabbi Chaim Yosef David Azulai, 1700s) heard from a kabbalist, but only after midnight. The Chida himself wrote that in Jerusalem and Hebron Tehillim was read in synagogues in the last part of the night, though he personally was afraid to.
Ben Ish Hai, Year 1, Pekudei 7; Chida, Yosef Ometz 54, quoted in Yein HaTov, Orach Chaim 54:4The Shulchan Aruch states that the written Torah is not to be said from memory, but anything everyone says fluently, like Shema, is allowed. For Tehillim, the Kaf HaChaim reports two views. The Chavot Yair (Rabbi Yair Chaim Bacharach, 1600s) allowed saying all of Tehillim by heart, since it is like prayer. The Chayei Adam (Rabbi Avraham Danzig, early 1800s) wrote that since Tehillim is not fluent for everyone, it is proper not to say it by heart, even for someone who knows it well.
Shulchan Aruch, Orach Chaim 49:1; Kaf HaChaim, Orach Chaim 49:6; Chayei Adam 8:11לַמְנַצֵּחַ אַל־תַּשְׁחֵת לְדָוִד מִכְתָּם בִּשְׁלֹחַ שָׁאוּל וַיִּשְׁמְרוּ אֶת־הַבַּיִת לַהֲמִיתוֹ
For the conductor. Do not destroy. Of David, a michtam (a kind of psalm). When Saul sent men, and they guarded the house to kill him.
וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־בֵּית דָּוִד לְשָׁמְרוֹ וְלַהֲמִיתוֹ בַּבֹּקֶר וַתַּגֵּד לְדָוִד מִיכַל אִשְׁתּוֹ לֵאמֹר אִם־אֵינְךָ מְמַלֵּט אֶת־נַפְשְׁךָ הַלַּיְלָה מָחָר אַתָּה מוּמָת
Saul sent messengers to David's house to watch it and to kill him in the morning. Michal, David's wife, told him: if you do not save your life tonight, tomorrow you will be put to death.
אל תשחת. כך קרא שם המזמור על שם שהיה קרוב למות ולהיות נשחת מבקש רחמים על הדבר
Al tashchet. He gave the psalm this name because he was close to dying and being destroyed, and he was begging for mercy about it.
מיכל מלטתהו מן הבית ויהונתן מן החוץ. הוי טובים השנים מן האחד
Michal saved him from the house and Yonatan from outside. That is "two are better than one."
לפי שבעולם הזה הקב"ה עושה עצמו כביכול ישן ... אבל לעתיד לבוא כשיגיע הקץ כביכול הקב"ה ניער עליהם. שנאמר הקיצה לפקוד כל הגוים
In this world God makes Himself, so to speak, like someone asleep. But in the time to come, when the end arrives, God will, so to speak, rouse Himself against them. As it says: wake up to account for all the nations.
אל תהרגם. שאין זו נקמה הנכרת ... כי כל המתים משתכחים אלא הניעמו מנכסיהם שיהיו עניים והיא נקמה שתזכר לאורך ימים
Do not kill them. That is not revenge anyone will recognize... All the dead are forgotten. Instead, shake them loose from their property so they are poor, and that is revenge that will be remembered for a long time.
הרשעים ההם יענשו מדה במדה כמו ששבו לערב לשמרני וסבבו בעיר לחפש אחרי כן יחזרו על פתחי זולתם לעת ערב ויסובבו בעיר לבקש מזון
Those wicked men will be punished measure for measure. As they came back at evening to guard me and circled the city to search for me, so they will go back to other people's doors at evening and circle the city looking for food.
בעשרה מאמרות של שבח נאמר ספר תהלים בניצוח בנגון במשכיל במזמור בשיר באשרי בתהלה בתפלה בהודאה בהללויה
The book of Tehillim was said in ten expressions of praise: nitzuach, niggun, maskil, mizmor, shir, ashrei, tehillah, tefillah, hoda'ah, halleluyah.
נִצּוּחַ ... לַמְנַצֵּחַ אַל תַּשְׁחֵת
Nitzuach: "For the conductor. Do not destroy."
וַאֲנִי אָשִׁיר עֻזֶּךָ וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ כִּי־הָיִיתָ מִשְׂגָּב לִי וּמָנוֹס בְּיוֹם צַר־לִי
But I will sing of Your strength, and in the morning sing out Your kindness, for You have been a high refuge for me, and a place to run on the day I was in trouble.
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