Psalm 97 continues the series of psalms dealing with Hashem's kingship in the world. Radak observes that many of these psalms were composed on this theme to strengthen the hearts of those who despair of redemption due to the prolonged exile. The psalm arrives to tell them: know that the redemption is near, and when Hashem reigns - the earth will exult and many islands will rejoice, meaning all the borders of the nations; there will be tremendous joy when the Holy One, blessed be He, takes the Jewish people, redeems them from the subjugation of the nations, and returns them to their land. The Malbim, characteristically, draws upon all these verses to explain the relationship between the governance of nature and providential governance, and this is what we will explore at length.
יְהֹוָה מָלָךְ תָּגֵל הָאָרֶץ יִשְׂמְחוּ אִיִּים רַבִּים׃ - Hashem reigns, let the earth exult; let the many islands rejoice.
Rashi explains: "Hashem reigns" - when He strips the monarchy from Amalek. For as long as Amalek rules, the Divine Name is not complete and the Throne is not complete; but when Hashem takes the kingdom from Amalek, then the earth will exult. This parallels what is written in Yechezkel (35:14): "When the whole earth rejoices, I will make you desolate" - said concerning Amalek: the earth will rejoice, while Amalek itself will become a desolation.
The foundational principle with which the Malbim concluded the previous chapter and continues here is that the Holy One, blessed be He, weaves together both modes of governance: the fixed order of nature, which seemingly operates independently of human actions, and the spiritual providential governance, which functions through miracles and wonder. How? Not through overt wonders like "Sun, stand still at Giv'on," but through ordinary events: rainfall, divine bounty, and the growth of trees and vegetation. Through the natural order itself, the Holy One, blessed be He, directs His world along the path of reward and punishment. Rain must fall - Hashem brings it down when we are worthy, in the proper places, where it will yield abundance, and that is the reward. If we are unworthy, the rain falls into the Jordan River, into the sea, in places where we derive no benefit from it. Nature remains nature, yet through it, reward and punishment are administered.
Therefore, the Malbim explains: because Hashem reigns in this manner, with Providence operating through nature - "let the earth exult" (*tagel ha'aretz*). The Malbim has repeatedly clarified that the distinction between *gilah* (exultation) and *simchah* (joy) is that *gilah* responds to a novel, unexpected development, whereas *simchah* is continuous, steady joy. A person who wins the lottery experiences *gilah*; a person whose good fortune is permanent and stable experiences *simchah*. When we witness Providence operating through nature, there is a sense of renewal, as if nature itself concurs and walks hand in hand with providential governance, and therefore "let the earth exult."
Yet the verse continues, "let the many islands rejoice" (*yismechu*) - continuous joy, rather than *gilah*. Why? Because although nature shifts in accordance with our actions, it is always a collective shift rather than an individualized one. An individualized change requires a private miracle and individual Providence, which is no longer part of the natural order. When the Jewish people are worthy, rain falls upon the fields as rain of blessing; when they are unworthy, driving rain washes away the seeds at planting time. But it does not happen that one righteous individual receives rain on his plot while his neighbor does not. When the prophet states, "One field would be rained upon, while another field that had no rain dried up" (Amos 4:7), or when the Gemara in Masechet Ta'anit recounts that Rav Katina would request rain on demand - "Here I need it, whereas this garden bed already has water and does not need it" - and rain fell for him privately, that is not the governance of nature, but a miraculous governance. The governance of nature grants rain to the Jewish people as a collective or withholds it from the collective; it does not grant it to Reuven while denying it to Shimon.
Hence, this is still defined as *simchah* rather than *gilah*: because for me as an individual, nothing has fundamentally altered, except insofar as I am part of the collective; if the collective is worthy, I receive good, and if not, I do not. If Hashem were to alter nature for the sake of an individual, it would no longer be nature but a miracle: "let the vinegar burn" is not the governance of nature, but a private miracle performed for a specific individual. Here, the psalm speaks of the governance of nature through which the Holy One, blessed be He, administers reward and punishment - to collectives, not to individuals.
עָנָן וַעֲרָפֶל סְבִיבָיו צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאוֹ׃ - Cloud and thick darkness are round about Him; righteousness and justice are the foundation of His throne.
Radak explains that the cloud and thick darkness are directed toward the wicked - to cast darkness over them, so that they will ultimately recognize that "righteousness and justice are the foundation of His throne." For presently, people claim "there is no justice," because they see the wicked prosper, asserting: there is no judgment, Hashem has abandoned the earth, how can the wicked succeed so greatly while the righteous suffers? But when Hashem reigns, all will see cloud and thick darkness round about Him for the wicked, and righteousness and justice for the righteous - the righteous person meets with good, and the wicked person meets with misfortune, and through this, all will recognize Hashem's kingship.
Ibn Ezra connects "righteousness and justice are the foundation (*mechon*) of His throne" to the verse, "for the throne is established (*yikon*) through righteousness" (Mishlei 16:12): through righteousness and justice, the throne is firmly established upon its base, from the word *ken*, a pedestal or foundation. When righteousness and justice prevail, the king's throne rests securely. Indeed, we observe this even in the natural course of human affairs: when do revolutions erupt? When the populace feels that there is no justice, no righteousness, and no integrity. And when is a kingdom stable and established? When there is righteousness and justice.
The Malbim explains that "clouds and thick darkness are all around Him" describes the hidden Divine Providence, which is not obvious to everyone. This is what causes people to observe reality and say: this is merely nature. Reward and punishment through rainfall? I see only the water cycle and nothing more. To this the verse states: clouds and thick darkness are all around Him - as it were, shrouding the surroundings of the Creator, blessed be He, because His Providence is hidden. Were it not for this cloud and thick darkness, the world would not be divided into those who serve Hashem and those who do not, but rather into fools and wise people alone, for only a fool would not serve Hashem - since you would immediately see that for every good deed you receive a reward, and for every bad deed a person gets slapped on the spot. The Holy One, blessed be He, in wisdom, understanding, and knowledge, caused clouds and thick darkness to surround Him so that Divine Providence would be cloaked and concealed, thereby preserving free choice.
Yet know this: a separating curtain does not nullify the thing being hidden. When something is concealed behind a curtain, it remains fully existent behind it; the curtain merely covers it. So too with Divine governance - it is hidden, but it exists; Hashem simply cloaks it within the framework of nature. Therefore, Scripture emphasizes: "Righteousness and justice are the foundation of His throne." Heavenly governance is called Hashem's throne, as it is written, "Hashem established His throne in the heavens," and the foundation of the throne means that governance is structured and established according to the rules of righteousness and justice - reward and punishment as is fitting for that generation. Even though the matter is enveloped in fog, righteousness and justice are preserved.
And what is the difference between tzedek (righteousness) and mishpat (justice)? The Malbim explains in several places: mishpat is according to the strict law, while tzedek is like tzedakah (charity) - beyond the letter of the law. When I perform charity with you, it is not something owed to you, yet I give it anyway; whereas in justice, I give you what is rightfully yours. Thus, "righteousness and justice are the foundation of His throne" - Hashem's governance includes both loving-kindness and mercy when it is not earned, and strict justice when it is.
Rav Mazuz explains: even though clouds and thick darkness are all around Him, such that man cannot fathom the depth of the judgments of the Holy One, blessed be He, and everything is shrouded in fog, know that "it is entirely broad with justice." This realization should lead a person never to question Hashem's ways. We see something similar in the Malbim: do not question Hashem's governance merely because you cannot see it, for precisely there is where God is.
We have previously mentioned what Rav Dessler cites from the Baal HaTanya: "And Moshe approached the thick darkness where God was" - precisely in the place of darkness, where there is concealment, hardship, and trouble, that is where Godliness is to be found, and only by penetrating it does one reach God. The people, however, shrank back - "the people stood from afar" - and whoever stood from afar remained far away. Moshe drew near, because he knew that God was there. This is also why, when Hashem descends upon the Tent of Meeting, the revelation takes place within a cloud, teaching you that to attain Godliness one must push through the cloud and concealment, and only then is the Divine revealed. It begins with labor and ends as a gift - but one must begin with the labor and be willing to approach the thick darkness.
אֵשׁ לְפָנָיו תֵּלֵךְ וּתְלַהֵט סָבִיב צָרָיו׃ - Fire goes before Him and consumes His adversaries all around.
The Malbim describes: that very cloud that surrounds Him emits fire and lightning that consume the adversaries around Him. That is to say, the very cloud because of which you claimed you could not see Divine governance - from it emerge fire and lightning to punish the enemies. Out of the thick darkness emerges the governance and Providence to punish the wicked. Do not imagine that there is no governance, and do not say that because of the cloud and thick darkness Hashem has abandoned the earth: righteousness and justice are the foundation of His throne, and from there fire goes before Him and consumes His adversaries all around.
Rashi, consistent with his approach that interprets the psalm as referring to the destruction of Amalek, explains the verse as referring to the War of Gog and Magog, as it is written there: "And I will execute judgment against him with pestilence and with blood, and torrential rain and hailstones, fire and brimstone." When Hashem goes forth to wage war against Gog and Magog as they march upon Israel, a fire will go forth before Him and consume the enemies. And why does it say "all around His adversaries"? The Radak explains: so that they will have no escape from the fire. When fire comes from one direction, one can flee in the opposite direction; but when the fire blazes all around, there is nowhere to flee - like those caught in the terrible Carmel wildfire, may Hashem have mercy. Thus will Hashem do to His adversaries.
הֵאִירוּ בְרָקָיו תֵּבֵל רָאֲתָה וַתָּחֵל הָאָרֶץ׃ - His lightning illuminated the world; the earth saw and trembled.
First, a grammatical point: the word is read verakav with a soft beit (rafeh) and not berakav with a dagesh. Although a beged kefet letter at the beginning of a word usually takes a dagesh, because the preceding word, he'iru, ends with one of the adjacent vowel letters (ehevi), the dagesh drops.
Rashi explains that "His lightnings" (berakav) is an expression of brilliance - His radiant beams, and through this, "the earth saw and trembled": there will be a great earthquake in the Land of Israel, as is written concerning the War of Gog and Magog, "and the fish of the sea shall shake at My presence." "Trembled" (vatachel) comes from chalchalah (shuddering), like the pangs of a woman in childbirth that will seize the earth.
Radak explains this in two ways. First: "His lightnings lit up" - meaning the judgment Hashem will execute upon the wicked will be visible to all, as is written: "I will rain upon him and upon his hordes... fire and brimstone." For as long as Divine governance remains concealed, people do not perceive it, and when they do not see it, they continue to act wickedly; but then Hashem will reveal Himself with open providence, His lightnings will illuminate the world, and shuddering will seize the earth. Second: "His lightnings lit up" in its literal sense - the fire He rains upon them will be flashing fire, and the lightnings will be so massive and continuous that the nations will fear them. And "the earth trembled" according to Radak means that the inhabitants of the earth will shake and writhe, not necessarily an earthquake of the ground itself as Rashi explains. And both interpretations are true.
The Malbim adds: "His lightnings lit up the world" - then darkness will depart, and the world will be filled with light from the lightnings so that all may see Who sent them, for they are emissaries of Divine Providence sent to punish the oppressors. And then "the earth saw and trembled" - it will shudder out of dread of the punishment. When? When "fire goes before Him," when fire bursts forth from within the thick darkness, and then His providence will become evident to all.
הָרִים כַּדּוֹנַג נָמַסּוּ מִלִּפְנֵי יְהֹוָה מִלִּפְנֵי אֲדוֹן כׇּל־הָאָרֶץ׃ - The mountains melted like wax before Hashem, before the Lord of all the earth.
Once again, a point regarding the reading: the word is pronounced "kadonag" with the stress on the penultimate syllable (mile'el), as the revi'a cantillation mark appears above the letter nun. It is a general rule that the trope accent indicates the syllable of stress: if it appears at the beginning or middle of the word, it is mile'el, and if at the end, it is milra (on the final syllable). And "donag" means wax.
Rashi explains this based on what is written concerning the War of Gog: "And the mountains shall be thrown down, and the steep places shall fall." Radak says that this is a metaphor for the kings of the nations who will melt, akin to what was said of the peoples of the land when Israel came to conquer it, where Rachav said that every heart melted before them and turned to water - an expression of terror. "Mountains" refers to the prominent rulers of the nations, whose hearts will melt within them like wax.
The Malbim explains that here the verse is describing those same lightnings seen in the previous verse, which are emissaries of Divine Providence bursting forth from within the cloud and thick darkness. This teaches that what appears to you as cloud and gloom is only on the surface; from there emerge flashes of lightning that reveal to all how the Holy One, blessed be He, watches over and directs His world. The lightnings will strike the mountain peaks, and they will melt like wax before the fire, and then all will recognize that this is "before Hashem" - and not before the idols.
Why the repetition, "before Hashem, before the Lord of all the earth"? The Malbim explains this based on what the Rambam and others mention regarding the "worshipers of the heavenly host" (the Sabians) - idolaters who believed in the independent power of the celestial bodies and stars. They attributed all natural phenomena to those deities: the sun was a god, the moon was a god, Venus was a god, Saturn was a god, attributing divine power to each and every celestial entity, and therefore they worshiped them. If you wanted bounty, you bowed down to the sun and it would bestow it upon you; bow down to a star, and it would influence your fortune.
For this reason, the Egyptians worshiped the ram (Aries), since Aries is the astrological sign of the month of Nissan. Rabbeinu Bachya states that the Holy One, blessed be He, took us out of Egypt specifically in their most powerful month - Nissan, and precisely at the most potent time, on the fifteenth of the month when the moon is full, in order to demonstrate that those natural forces in which they believed possess no independent power, and all their strength derives from Hashem, blessed be He. At any rate, we see that this was a prevalent belief among them, and for every natural force they designated a presiding deity: a god of the sea, a god of the earth, a god of war, a god of love, and so forth. Likewise, every country and climatic region had its own master - a celestial body that channeled influence to that land.
And it is very possible that in their basic understanding they were not mistaken, for abundance and influence indeed descend through that celestial body - except that the star possesses no independent power of its own. To what can this be compared? To a person who tries to persuade the mailman to deliver packages from abroad to him just as he does to his neighbor: "Why do you only surprise my neighbor with packages? Give me something too!" It is ridiculous, for the mailman replies: "If someone sends you a package, I will bring it, and if no one sends you anything, I won't. Why are you pleading with me?" Exactly so when a person turns to the sun, the moon, and the stars: they are merely messengers, while the Holy One, blessed be He, is the ultimate Source of all influence.
According to those idolaters, the earth has many lords, each possessing dominion and authority, with its own specific appointment and role. Therefore, they worshiped numerous deities, turning to each god to obtain the bounty under its domain. If someone wanted his crops to grow, he prayed to the god of agriculture; if he was about to set sail at sea, he turned to the god of the seas and rivers to protect him. He worshiped all these powers so that through them he might channel abundance and success for himself in all his affairs.
The Malbim explains: Now, when they see the lightning and the melting mountains, and they see that this does not come about through the nature idols in which they believed, but rather "from before Hashem" - and furthermore, they see that this is not occurring in merely one specific part of the earth (for had it occurred in only one part, the idolater could still claim that the god responsible for that territory became enraged and caused an uproar there) - but when they see that it encompasses the entire earth, the verse comes to teach: "From before the Master of all the earth," signifying that the entire earth has one Master. It is not that all the idols joined hands to melt the mountains like wax, for according to their doctrine each one is responsible for only a specific domain; rather, the One responsible for everything is solely the Holy One, blessed be He. The idols possess no independent power, and everything emanates solely from Hashem, blessed be He, the Master of all the earth.
The psalm opens by strengthening the hearts of those who despair of the redemption: "Hashem reigns, let the earth exult" - when Hashem reclaims the kingship from Amalek, the earth will exult and many islands will rejoice. The Malbim teaches that Divine Providence operates through nature itself via reward and punishment, yet this governance is collective rather than individual, which is why "exult" applies to renewal and "rejoice" to constancy. "Cloud and thick darkness are round about Him" - Divine Providence is concealed to preserve free will, acting as a screen that veils rather than negates: behind it, "righteousness and justice are the foundation of His throne," justice according to the strict law, and righteousness beyond the letter of the law. And from that very thick darkness emerge fire and lightning that consume His adversaries and illuminate the world, until the mountains melt like wax and all recognize that the idols and stars possess no power of their own, but rather all is from Hashem, Master of all the earth. From this comes a lesson for everyone: never question Hashem's governance even when you cannot see it, but rather draw near to the thick darkness - for it is precisely there that God is found.