Chapter 147 follows directly from what preceded it. After the previous psalm concluded with the special Divine providence that the Holy One, blessed be He, granted to Zion - "The Lord will reign forever, your God, O Zion" - King David dedicates an entire psalm specifically to Jerusalem and the individual Divine providence through which the Holy One, blessed be He, guides His people. We will proceed through the verses in order, primarily following the commentary of the Malbim, alongside the Radak and the teachings of our Sages.
הַלְלוּ־יָהּ כִּי־טוֹב זַמְּרָה אֱלֹהֵינוּ כִּי־נָעִים נָאוָה תְהִלָּה׃ - Praise the Lord! For it is good to sing praise to our God; for it is pleasant, and praise is fitting.
The Radak explains: The psalm says, "Praise the Lord, for it is good to sing praise to our God," which connects directly to what came before - "The Lord will reign forever." When the Lord reigns forever, all the inhabitants of the world will praise Him and acknowledge His sovereignty, and then the song and melody will be good and pleasant, and the praise will be "fitting" (navah) - that is to say, beautiful. Furthermore, we may add: when the Lord reigns, we will be in the status of the meritorious. Today, when a person praises and sings melodiously with his voice, it is not necessarily pleasant before the Holy One, blessed be He, for sometimes when an evildoer praises, it falls under the verse, "She raised her voice against Me, therefore I hated her." But when the Lord reigns forever, it will truly be good and proper to give praise, because we will be worthy and upright, and then song and melody will be truly pleasant and beautiful.
The Malbim explains: This song (zemer) is to "our God" and it is "good," whereas the praise (tehillah) is "pleasant and fitting." It has already been explained that "our God" refers to the unique, individual Divine providence that the Blessed One exercises over us, to our special connection with Him in that He singled us out and separated us from the nations. And it has also been explained that song (zemer) is a higher level than praise (tehillah): zemer is praise for what one has received above and beyond what is expected - an extra measure, a "premium"; whereas tehillah is praise for what one is meant to receive as standard. Therefore, zemer is ascribed to "our God": out of seven billion people, the Holy One, blessed be He, chose us, around fifteen million, and watches over us with individual providence - for this, mere tehillah is not enough; rather, it warrants zemer.
Therefore, regarding song, the word "good" is used, for wherever "good" appears, it signifies that the essence of the thing is good, a true and complete good in its own right. Praise, by contrast, pertains to common, standard benefits, and concerning them it says "pleasant" and "fitting": the regular, natural order of governance is fine and pleasant in its beauty, worth, and structure, and it is proper to give praise for it. But regarding the governance of "our God" - there, it is good to sing.
בּוֹנֵה יְרוּשָׁלִַם ה' נִדְחֵי יִשְׂרָאֵל יְכַנֵּס׃ - The Lord builds up Jerusalem; He gathers the outcasts of Israel.
The Radak comments: At that time, the Lord will rebuild Jerusalem and gather the outcasts of Israel back to their land. The Malbim explains that this is precisely what the song and praise refer to - that the Holy One, blessed be He, in His individual providence, occupies Himself with the rebuilding of Jerusalem, so that it may be the city of God, the holy habitation of the Most High, and He Himself gathers into it the outcasts of Israel who were scattered to the four corners of the earth. Another possibility: "He gathers the outcasts of Israel" refers to the gathering of the tribes, as it says, "like a city that is bound firmly together," for all the tribes will unite and assemble in Jerusalem.
The Malbim notes the precise wording: "He gathers" (yechanes) rather than "He collects" (ye'esof). There is a difference between gathering (asifah) and ingathering into an enclosure (kinus): one who does kinus brings something into a place where it will be sheltered and preserved, as in "gathering sheep into a pen" - a place that has walls. Consequently, the ingathering of the exiles and their initial assembly will take place before the rebuilding of Jerusalem - and the Malbim wrote this long before the establishment of the State, stating even then that the exiles would begin to gather here before the rebuilding of Jerusalem - and afterward, the Holy One, blessed be He, will rebuild Jerusalem and gather them into an enclosed place, a city of walls, gates, and bars, for the rebuilding of Jerusalem means Jerusalem and its walls. First comes the gathering, and then the protective ingathering and concentration within the walls.
הָרֹפֵא לִשְׁבוּרֵי לֵב וּמְחַבֵּשׁ לְעַצְּבוֹתָם׃ - He heals the brokenhearted and binds up their wounds.
The Radak explains: The Jewish people are brokenhearted and grieving in exile, and the Holy One, Blessed is He, heals them and binds up - an expression of healing and bandaging a wound - their sorrow, meaning their pain. As for why it says "le'atzvōtam" with a dagesh in the letter tzadi, this is tiferet hakeriah, an aesthetic variation in reading, a word whose accents are slightly unusual.
The Malbim explains: "He heals the brokenhearted" - these are the people of Israel whose hearts are broken over their distress; "and binds up their wounds" - this refers to the sorrow of the heart. That is, when Hashem gathers the dispersed of Israel, in place of sorrow they will be filled with joy and gladness. This can be understood in two ways: First, the exile itself is sorrow and heartbreak. Second, let us not forget that we are speaking here of the aftermath of the War of Gog and Magog, a state of grueling wars and literal heartbreak - and regarding all this, Scripture states that Hashem will heal the brokenhearted and bind up their sorrows.
The Kaf HaChaim cites a beautiful allusion here. Our Sages said, "Hot food on Motza'ei Shabbat is a melugma" - a healing remedy. "Hot food" (chamin) here does not mean cholent, but rather a hot drink or anything warm, such as hot soup, and some make a point to warm their bread on Motza'ei Shabbat. This remedy serves to prevent sadness. This is hinted at in our verse: "Mechabesh" (מְחַבֵּשׁ) forms an acronym (out of order) for חמין במוצאי שבת מלוגמא (hot food on Motza'ei Shabbat is a remedy), right next to "for their sorrows" (le'atzvōtam). Thus, hot food on Motza'ei Shabbat is a remedy, specifically a remedy for sadness: whoever feels sadness should drink something hot on Motza'ei Shabbat.
In the sefer Otzrot HaHaggadah, a question is raised: Surely it is good for a person to have a broken heart, as it says, "A broken and contrite heart, O God, You will not despise," and there is nothing as whole as a broken heart - if so, why does the verse say, "He heals the brokenhearted"? Seemingly, this is not something that requires healing; on the contrary!
First, we can answer simply: While it is true that Hashem will not despise a broken and contrite heart, that does not mean a person is supposed to remain in such a state. A person should always be joyful and serve the Holy One, Blessed is He, with a glad heart. Rather, if someone's heart happens to be broken and contrite, Hashem does not despise his heart - meaning, if someone is in a crisis, the Holy One, Blessed is He, cares for him. But that does not mean one should seek out crises.
I have also seen an explanation cited in the name of a Chassidic master: There is a vital distinction between sadness (atzvut) and bitterness (merirut). "The brokenhearted" refers to one who feels bitter and contrite over his sins - and this is a noble quality, as Rabbeinu Yonah writes of one whose conscience is pierced with regret. But sinking into sadness and depression is the tactic of the Yetzer Hara; that is where it drags a person, because when someone is depressed, he has no energy, no motivation, and wants to cast off all restraint. Sadness is the most destructive state of all. This is the meaning of "He heals the brokenhearted" - through what? "And binds up their sorrows": the Holy One, Blessed is He, removes the sadness, and what remains? Contrition alone. And that is wonderful, for "a broken and contrite heart, O God, You will not despise." The healing lies in removing the depression from the broken heart, leaving behind pure contrition, which is a magnificent catalyst in serving Him, may He be blessed.
A story is told of the Gaon Rabbi Dov Berish Weidenfeld, the Tchebiner Rav, a towering, world-renowned Torah giant. A very poor man, who was also somewhat intellectually impaired, would occasionally come to his minyan in the Shaarei Chessed neighborhood. The Rav would always honor him by asking him to sing cantorial melodies, listening attentively, and at the end would hand him a generous donation. That downtrodden man would boast: "Do you know how much the Tchebiner Rav enjoys hearing me sing? And he even pays me for it!" Observe the wisdom: he gave him tzedakah, while simultaneously giving him the feeling that he was paying him for his cantorial pieces and his off-key singing. This is the hallmark of a truly great person - to give another person charity while making him feel, "I owe you thanks; you did me a service, you delighted me with your voice."
מוֹנֶה מִסְפָּר לַכּוֹכָבִים לְכֻלָּם שֵׁמוֹת יִקְרָא׃ - He counts the number of the stars; He calls them all by their names.
The Radak asks: What is the great distinction in "He counts the number of the stars"? Did not the astronomers all agree that the number of the stars is 1,098, and even the astrologers know their count? Furthermore, in Yeshayahu it says, "Who brings out their host by number," and to Avraham Avinu Hashem said, "Look toward heaven and count the stars, if you are able to count them," and Bildad the Shuchite said, "Is there any number to His legions?" - implying that they have no number at all. And how can it be reconciled that there are only 1,098 stars, in light of everything Chazal describe about their endless multitude?
He resolves this in the name of the sage and leader Rabbi Avraham bar Chiya: The large stars that shine upon the earth - they have a count, just as the astronomers said. But the small stars that do not shine upon the earth are exceedingly numerous, and human beings cannot see them, let alone count them and know their number. Indeed, no human being can know the number of the stars: there are countless galaxies, and we are situated within just one galaxy, and there are other solar systems beyond our own. None of these can be known or counted by us, but only by the Holy One, blessed be He. It is to them that the verses refer: "if you are able to count them" and "Is there any number to His legions?"
And those stars that do not shine upon the earth - the Radak explains - were created to rule over the earth rather than to illuminate, as it is said, "and to rule by day and by night." There are stars whose role is to give light, and there are stars whose role is to govern. The Radak adds further: Even among the visible stars, you may often see a star and assume it is a single point of light, whereas through a telescope one would see that it is actually a star cluster; it is only from our vantage point that it appears as a single twinkle. Therefore, even if you try to count, you will never arrive at the true number, for you cannot distinguish which star is single and which are multiple stars that merely appear as one. And that applies to those closer to us - what can be said of the distant ones? But Hashem, Who knows all secrets, knows their exact number, for He created them.
The Holy One, blessed be He, created them all in a number known to Him, and called each one by a fitting name, a name appropriate to that star. And why does He need to give each one a name? As we have explained several times, a name signifies essence. This is the meaning behind the question, "And they will say to me, 'What is His Name?'" - for why should it matter by which Name the Holy One, blessed be He, redeems you? Rather, when I know by which Name He redeems, I will understand the character of that redemption: whether by the Name Shakkai, the Name Elokim, the Name Havayah, or the Name Ehyeh. A name expresses essence. Therefore, when Hashem calls the stars by their names, He is expressing their fundamental essence.
And what is their essence? It is their purpose and function in the world. As Chazal teach: There is no blade of grass below that does not have a spiritual force (mazal) above that strikes it and says to it, "Grow!" Incidentally, we learn from here that without blows, one does not grow - not that this should be practiced at home, but the deeper meaning is that it is precisely from the blows we absorb in life that we grow. A person whose life is entirely a bed of roses does not develop much, whereas someone who takes blows from every side grows stronger - what does not break you builds you. One should never despair over these hardships, but recognize that what we endure shapes who we are.
Thus we find that the stars have names and assigned roles, and they are appointed over everything here below. This explains what was mentioned previously: it was not without reason that the nations were idolaters who worshiped the stars and constellations, for in their profound wisdom they perceived that influence does indeed flow down through the stars and constellations. Their tragic error, however, lay in thinking that to draw down bounty one must establish a relationship with the star itself. That is a fallacy: to receive bounty, you must connect to the One Who channels that bounty into the star, through which it descends to our world - the Holy One, blessed be He. This is why the Torah forbids sacrificing or performing any ritual directed at these forces: "They sacrificed to demons, no-gods," and "He who sacrifices to gods shall be destroyed" - "save unto Hashem alone." Worship belongs exclusively to Hashem, not to His creations or to the intermediaries through which influence cascades. The nations sought a shortcut: serving the Holy One, blessed be He, is demanding, but if one burns a little incense to a star and offers a sacrifice to it, one hopes to receive favors and benefits without the rigors of serving Hashem. At all events, we see that the stars do indeed possess channeled power - derived entirely from Him, blessed be He.
The Malbim explains: "He counts the number of the stars" corresponds to the natural order of governance, which operates through the celestial system, the laws of nature, and the constellations. After all, the Holy One, blessed be He, told Avraham, "Go out from your astrology" - you are above the mazal, not subordinate to the celestial system. Within the natural order, we do not readily perceive Hashem's supreme power and wisdom, for the sun rises and sets, what was yesterday will be tomorrow, as it was a thousand years ago so it will be in another thousand years - we see nothing unusual. It is in the providential and miraculous realm that Hashem's might is overtly displayed: suddenly a sea splits and an entire nation crosses through it on dry land. In truth, the natural order contains just as much wonder, but we have grown so accustomed to it that we no longer notice.
And yet, even within the stars themselves: Hashem counts their number, and it is impossible to detract from or add to their count. "He calls them all by names" - each possesses a name that reflects its intrinsic power: one channels life, another grants wealth, while another brings ruin and destruction. They are precisely fixed in quantity, in number, and in the nature of their effect. All of these stars derive entirely from Him, blessed be He, and are designed down to the finest detail to channel influence down here below.
גָּדוֹל אֲדוֹנֵינוּ וְרַב־כֹּחַ לִתְבוּנָתוֹ אֵין מִסְפָּר׃ - "Great is our Lord and abundant in power; His understanding is beyond measure."
The Malbim explains: "Great is our Master" - by virtue of being our Master, who watches over us with divine providence (hashgachah pratit), unlike His governance of the nations, who are guided through the planetary system and depend on the constellations (mazalot). We stand above this. In this sense, "Great is our Master and abundant in power" - here we witness the greatness of His strength. For in the natural order His might is not visibly apparent, as it is a fixed, routine governance that no longer inspires wonder; but in the Holy One, Blessed be He, exercising individual divine providence, His vast power is revealed. "His understanding is beyond measure" - there is no end to His wisdom.
A proof of this is seen in the following verse: through this, "Hashem encourages the humble, He casts the wicked down to the ground." Even though according to the mazal poverty was decreed upon the poor person and his fortune is low, while wealth was decreed upon the rich person and his fortune is high, the Holy One, Blessed be He, transcends this. Specifically the one whose mazal dictates lowliness He elevates, and specifically the one whose mazal dictates success He casts down to the ground. From this very dynamic we perceive His strength and wisdom: "Abundant in power, His understanding is beyond measure."
The Radak adds a parable: A flesh-and-blood king who must rule over many provinces does not have the capacity to govern them all simultaneously. Some are near and some are far, and even if he governs the near ones properly, his strength will falter regarding the distant ones - especially in earlier times, when one had to wait two or three months to hear what transpired in a distant province and manage affairs remotely based on reports, which is exceedingly difficult. And even if he possessed the strength, he would lack the understanding, as tremendous wisdom is required to govern many provinces successfully. But our Master governs the entire world with upright providence, because He possesses both power and understanding in unison: "Great and abundant in power, His understanding is beyond measure."
The Radak asks: The phrasing seems unfitting. It would make sense had it said "His understanding is unfathomable" (ein cheker) - who can search out His understanding? But who counts understanding? Understanding cannot be quantified by number, for understanding pertains to quality, whereas number pertains to quantity. Can one say, "How much do you love me - seventy-four?" Love is a matter of quality, and in matters of quality, counting does not apply.
Rather, the Radak explains that "His understanding is beyond number" means: the matters concerning which He possesses understanding are beyond number. And tangible matters can indeed be counted. That is, the matters in which His understanding, may He be blessed, is applied are countless. However, to express the depth of the understanding itself, Scripture says "His understanding is unfathomable": who could search out and fathom the depths of the mystery of His understanding and know just how great it is.
מְעוֹדֵד עֲנָוִים ה' מַשְׁפִּיל רְשָׁעִים עֲדֵי־אָרֶץ׃ - Hashem encourages the humble, He casts the wicked down to the ground.
Ibn Ezra explains: "Encourages the humble" refers to the lowly, who are the outcasts of Israel; "He casts the wicked down" refers to the kings of the nations who have afflicted Israel to this day. And the Radak states: Even though Hashem is great and abundant in power, He watches over the humble, the lowly, and the weak, elevating them, while casting the arrogant wicked down to the ground.
As previously explained, there is a fundamental difference between "exalted" (ram) and "great" (gadol). "Exalted" is like a hot-air balloon or an airplane - it is high up in the sky. But "great" is measured from bottom to top, like a tall building whose height is measured from the ground. It is wondrous how fitting this is to our explanation: Regarding the nations it is said, "Exalted above all nations is Hashem" - to them, the Holy One, Blessed be He, is exalted, high above, as if He does not see what occurs down below, and they exalt Him merely to grant themselves freedom to do whatever they please. But we say: He is not merely exalted, He is great - from the very bottom to the very top. Consequently, "Hashem encourages the humble": if the measurement begins from the bottom, He sees even the lowliest at the bottom, the humble and the impoverished. Therefore, He also casts down the wicked "to the ground", to the lowest place. This is unlike a flesh-and-blood king, who, the more exalted and elevated he becomes, the less he involves himself with the common people and those at the bottom. With the Holy One, Blessed be He, this is not so: He encourages the humble and casts the wicked down to the ground, despite all His greatness.
In the sefer Tefillot Chaim, the Munkatcher Rav connects these verses together: "He heals the brokenhearted" - how? When the unfavorable alignment of the heavenly system indicates negative decrees, as we saw with Avraham Avinu who was told, "Leave your astrology," since according to the planetary alignment and stars he was not destined to bear children, the Holy One, Blessed be He, inverts the stars and changes their names. You saw Jupiter (Tzedek) in the east; I will place it in the west. He rearranges the stars so that everything aligns with what needs to be.
And this is "He counts the number of the stars, to all of them He calls names" - He calls them by new names, and thereby heals a person from their distress. You look at a star's name and say: This is Saturn (Shabbetai), this signifies strict judgment, who knows what the future holds. Scripture tells you: Do not worry, Hashem changes its name. Just like a sick person whose name is changed so that he recovers - so too here, the Holy One, blessed be He, changes the star's name, and in doing so, heals the brokenhearted. He does this because "Great is our Lord and abundant in power, His understanding is beyond calculation," and through this, "Hashem encourages the humble; He humbles the wicked to the ground" - elevating the lowly and bringing down the proud, all by overturning the celestial constellations: "To all of them He calls names," calling them by new names and altering reality down below.
Chapter 147 opens with song and praise - with praise (tehillah) for the pleasant, orderly natural conduct of the world, and with song (zemer) for the Divine Providence of "our God," Who chose us from among all the nations. From there, the psalm moves to the rebuilding of Jerusalem and the ingathering of the exiles in two stages: first the initial gathering, and then assembling them within the walls of Jerusalem; to the healing of the brokenhearted - which is the removal of sorrow from heartbreak, for "a broken and contrite heart, God, You will not despise"; and to the counting of the stars and their names, which represent their essence and function in guiding the world. From all of this emerges the foundational principle: "Great is our Lord and abundant in power" - not aloof and distant, but great from bottom to top, supervising with individual providence, overturning celestial orders, encouraging the humble, and humbling the wicked down to the ground.
One does not forge a connection with the star in order to draw down abundance, but rather with the One Who channels abundance through it - the Holy One, blessed be He, Himself. And one who merits this Divine Providence finds that even the blows he suffered build him, and even his heartbreak becomes a vessel for serving Him, blessed be He, with joy.