Psalm 25 is structured, as the Radak explains, according to the alphabetical order of the Alef-Beit: "LeDavid, eilecha Hashem nafshi esa" - Alef; "Gam kol kovecha" - Gimmel; "Derachecha Hashem hodi'eini" - Dalet; "Hadricheini va'amitecha" - Hei; "Zechor rachamecha" - Zayin, and so forth. The Radak teaches an overarching rule: whenever a psalm follows the alphabetical order of the Alef-Beit, it is composed this way because of its immense greatness and the lofty matters spoken within it. That is to say, when King David wished to express concepts of supreme value and spiritual stature, he arranged the psalm according to the order of the letters. It is also known according to the esoteric teachings of Sod that there is profound significance in the order of the Alef-Beit - direct light and reflected light (or yashar and or chozer), as well as its reverse order, Tashrak.
However, there are two irregularities here. First: the opening verse encompasses two letters - "LeDavid eilecha" for Alef, and immediately "Elokai becha vatachti" for Beit, and only afterward "Gam kol kovecha" for Gimmel; likewise, the letter Vav is found in the middle of verse 5: "Hadricheini va'amitecha velamdeini". Second: there are two verses that begin with the letter Reish - "Re'eh onyi va'amali" and "Re'eh oyevai ki rabu". The Radak writes that the reason for this remains unknown to us, unless it simply came forth into his mouth through Ruach HaKodesh (Divine inspiration). Indeed, the Book of Tehillim was composed with Ruach HaKodesh, as King David himself said, "His word was upon my tongue," and it therefore contains hidden matters and secrets. Homiletically (al derech derash): "Becha vatachti" - the numerical value (gematria) of "Becha" (בך) is twenty-two, hinting at the twenty-two letters upon which the psalm is structured.
Some commentators explain that the letters Beit, Vav, and Kuf do not open verses in this psalm because their combined gematria equals "Gehinnom" (108). Therefore, King David omitted them, and in place of Kuf he wrote Reish twice - an allusion to being spared from Gehinnom. This concept connects closely to the recitation of this psalm during Tachanun. It is known that during this psalm, one must intend to surrender his soul to Hashem, blessed be He, and descend into the depths of the kelipot (forces of impurity) to extract holy sparks from there. Therefore, if a person performs nefilat apayim (falling on the face) without proper kavvanah, instead of extracting the sparks, he may be drawn down with them, Heaven forbid. The holy Arizal writes this regarding Yochanan the Kohen Gadol, who recited this psalm and fell on his face without proper focus, causing his soul to be dragged after the kelipot. For this reason, Sephardim do not perform actual nefilat apayim with this psalm, but rather recite it while seated, like reading a psalm; whereas those who do perform nefilat apayim do not recite this specific psalm. In light of this, it is deeply fitting that the letters whose gematria equals Gehinnom are omitted from the verse openings here, since through this psalm one descends into the realm of Gehinnom to redeem sparks of holiness.
לְדָוִד אֵלֶיךָ ה' נַפְשִׁי אֶשָּׂא׃ - Of David: To You, Hashem, I lift up my soul.
What is the meaning of "nafshi esa" ("I lift up my soul")? There are several explanations. The Radak cites that this is an expression of supplication, as in the verse "Let us lift up our heart with our hands" (Eichah 3:41) - I plead and beseech You. Others say it is an expression of an offering or gift, as in "portions were carried (vayisa masa'ot) from before him" (Bereishit 43:34) - I offer my soul to You as a sacrifice, and the holy Alshich follows this approach as well. The Midrash interprets it as an expression of anticipation, as in "and to it he lifts up his soul" (Devarim 24:15), said of a hired worker awaiting his wages: my soul looks to You and hopes for You, like a laborer who sets his heart upon his wages. Rashi explains: "I lift up my soul" - I direct my heart, focusing my heart and mind on that which I pray before You.
The Radak cites another explanation from the Midrash: "nafshi esa" corresponds to what is written, "Into Your hand I entrust my spirit; You have redeemed me, Hashem, God of truth" (Tehillim 31:6). When a person sleeps, he entrusts his spirit to the Holy One, blessed be He. And this occurs not only during sleep: the Kabbalists explain that at midnight (chatzot), a part of a person's soul departs to give an accounting. For this reason, it was previously discussed that one should make every effort to recite the Bedtime Shema before midnight, since after midnight the soul has already departed, and although one must still recite it, the spiritual benefit is lessened. This holds true even if one only goes to sleep at four in the morning, and even if one does not sleep at all, such as on the nights of Shavuot and Hoshana Rabbah.
The Midrash continues: Could it be that someone awakes in the morning and does not find his soul? Has it ever happened that a person entrusted his spirit and it was not returned to him? For Scripture states, "God of truth" - "truth" denotes faithfulness; Hashem is faithful to return my spirit to me. Rabbi Alexandri said: By the custom of the world, a person deposits new items with his fellow, and they are returned old. If a person entrusts a vessel or an item with his fellow, will it be returned brand new? On the contrary, it comes back worn. But the Holy One, blessed be He, is not so. A person toils at his work all day, and by evening his soul is weary and exhausted. He sleeps and surrenders his soul to the Holy One, blessed be He, and in the morning it returns to his body renewed and refreshed, as it is said, "They are new every morning; great is Your faithfulness" (Eichah 3:23). And the Sages expounded: From the fact that You renew us every single morning, we know that great is Your faithfulness to bring about the resurrection of the dead - for He who revived me today after the "death" of the night (as sleep is one-sixtieth of death) will surely revive me when the time comes for Techiyat HaMeitim.
The Malbim explains that this verse serves as a heading and declaration of the intent and foundation of the entire psalm. When an archer shoots arrows, he sets up a target and checks whether he hit the mark. Similarly, King David says: Master of the Universe, the target and ultimate purpose of everything - is You. Whether in material or spiritual matters, my soul lifts up to You, and to You alone. You are my primary focus, to You is my aspiration, You are the ultimate object of my desire, and I seek nothing else in the world. A person naturally has personal desires, aspirations, and self-gratification; David says: I have none of these; my sole desire is to bring nachas ruach before You. This is what Rav Shteinman ztz"l said as a youth when asked in Switzerland what his aspiration was - "to be a chariot for the Shechinah." This was David's aspiration as well, to be the fourth leg of the Merkavah. And all his worldly needs are merely a means to this end: if he asks for something material, it is only to bring him closer to Hashem. I need a house so that I can live, learn Torah, and serve Hashem, but I do not seek the house as an end in itself.
The holy Alshich explains: It is the way of the world that when a person sends a gift to someone greater than himself, the value of the gift is measured both by the sender and by the recipient. This is also discussed in the halachot of mishloach manot - the measure depends on the giver and the recipient. If I give a gift to a minister or a king, I would not bring something simple, but something distinguished; on the other hand, if I am a minister or a king giving to an ordinary person, I also would not give something cheap, for that would not befit my dignity.
Consider a true story that illustrates this. King Hassan of Morocco used to spend a month each year in France visiting his son. A Jew from Eretz Yisrael who went there to celebrate his son's bar mitzvah heard that the king was staying on the floor above him, and people suggested that he recite the blessing upon seeing a monarch, "Blessed is He Who gave of His glory to flesh and blood." He entered with his son, asked permission, and recited the blessing. The king inquired about his wellbeing and his affairs, and the father shared that he had come from Israel to celebrate his son's bar mitzvah. The king wished to give the boy a gift, so he took out his checkbook and wrote a check for ten thousand dollars. The man was embarrassed and said it was far too much, but he was told: A king cannot give less than that; it does not befit royal honor. It is beneath a king to give two hundred shekels. This is precisely the principle the Alshich is teaching us.
With this, the Alshich explains the verse: David says, with what shall I approach You, what gift can I possibly bring to the King of kings? From my own perspective, I am merely "Of David" - devoid of title and royal majesty, for before Hashem Yitbarach, what am I? Nothing at all. And from the perspective of the Recipient, You are an exalted, supreme King. What could an insignificant person like me offer such a King? What is the most precious thing I possess? The soul. The body is material and decomposes in the grave, but the soul is the spiritual element within me, a part of God from Above, emanating from You, Hashem. Therefore - "To You, Hashem, I lift up my soul"; I offer my soul to You as a gift.
אֱלֹהַי בְּךָ בָטַחְתִּי אַל אֵבוֹשָׁה אַל יַעַלְצוּ אוֹיְבַי לִי׃ - My God, in You I trust, let me not be ashamed; let my enemies not exult over me.
The Alshich continues: Lest one say, the gift itself might be cause for shame - look at the soul, how stained and blemished it might be! To this David says: Of this I have no fear: "My God, in You I trust, let me not be ashamed," for I know that my soul is purified and that I serve You with complete sincerity. What, then, do I fear? That when I present my soul as a gift, I will die, and then: "Let my enemies not exult over me." There are people constantly waiting to be rid of me, spreading slander and speaking against me - Doeg the Edomite, Achitophel, and all of David's detractors. This is what I fear: that if You take my soul now, my enemies will exult, causing a desecration of Hashem's Name. Therefore, Master of the Universe, accept my good intention - it is enough that I have a complete desire to surrender my soul to You, even if in practice I do not actually give it.
The Malbim explains that David is praying here for both his physical and his spiritual needs, beginning with the physical. In all my physical matters - "in You I have trusted," and therefore, "let me not be ashamed." This is comparable to a child asking his father for money: when his mother sends him to buy groceries at the store, he feels no awkwardness at all, because it is entirely for the family; but when he asks for his own personal indulgences, he feels self-conscious. David says: When I ask for my physical needs - "in You I have trusted"; all my needs are for Your sake, so that I can serve You. Therefore, I am not ashamed to ask, and I further pray, "let me not be ashamed" - for if I ask and am not answered, the Name of Heaven will be desecrated, and people will say: Look, David asks of Hashem and is not answered, and then "my enemies will exult over me." My entire aim is the sanctification of Hashem's Name that will result from this.
גַּם כָּל קֹוֶיךָ לֹא יֵבֹשׁוּ יֵבֹשׁוּ הַבּוֹגְדִים רֵיקָם׃ - Indeed, may all who wait for You not be ashamed; let those who deal treacherously without cause be ashamed.
The Malbim explains: David adds that by fulfilling my request, the result will be that all who wait for You will also not be ashamed; whereas if You do not fulfill my trust, those who place their hope in You will be humiliated. Through this, "let those who deal treacherously without cause be ashamed": those who rebel against You will be put to shame when they see that whoever places their hope in Hashem, trusts in Him, and clings to Him receives their needs, while those who cling to vanity receive nothing at all, because they did not trust in Hashem.
What is the meaning of "those who betray without cause" (habogdim reikam)? Radak explains: these are the ones who act treacherously against me and against those who fear You for no reason, meaning gratuitously and without cause - opposing me and those who place hope in You purely out of hatred, like those who mock the messengers of God. They will be put to shame because they did not trust in You, whereas I, who trusted in You, will be saved by You. Rashi explains differently: "those who betray without cause" refers to thieves and robbers who betray Hashem and leave the plundered poor empty-handed (reikam), stripping them of their possessions.
And Midrash Shocher Tov states: "Indeed, let none who wait for You be ashamed" - this refers to Yisrael. David said: When I stand in prayer before You, I pray both for myself and for Your people Yisrael. The Midrash explains why David suddenly brings "all who wait for You" into his personal prayer, answering: that itself was his intention - I am not praying for myself alone. "Let not my prayer be loathsome before You, for the eyes of all Yisrael depend on me, and my eyes depend on You" - they await my prayer and watch to see if I will be answered, and I look to You. If You hear my prayer, it is as though You have heard their prayer, for everyone depends on me and anticipates what I say. Therefore, "let them not be ashamed," but rather, "let those who betray without cause be ashamed."
דְּרָכֶיךָ ה' הוֹדִיעֵנִי אֹרְחוֹתֶיךָ לַמְּדֵנִי׃ - Make me know Your ways, Hashem; teach me Your paths.
Until now, he spoke of material needs; from here on, Malbim explains, he turns to spiritual needs - closeness to God, understanding Hashem's governance and His ways, and the soul's clinging to Him. We have learned many times in Malbim's commentary on Mishlei the distinction between a derech (way) and an orach (path): a derech is the paved, public road, the highway, whereas an orach is the smaller path branching off the main road, leading into a town or to private places. This is why it is written, "they walked in roundabout paths (orachot akalkalot)" - bypass roads and narrow routes leading to specific destinations.
In the metaphor: "Your ways" (derachecha) are the regular, standard ways of the Holy One, Blessed be He's governance, and these do not require deep analysis, so it suffices to say "make known to me" (hodi'eni). By contrast, "Your paths" (orochotecha) are the specific, non-standard ways He deals with particular individuals, and this already requires study and contemplation - therefore, "teach me" (lamdeni), as study (limud) is greater than mere notification (hoda'ah). For example, when a person sees someone who underwent a very severe hardship and asks how they deserved such a fate, seeing that the attribute of strict justice (middat hadin) struck them - that falls into the category of orachot, specific, localized circumstances that one cannot readily comprehend. The same applies to human conduct: generally, "Just as He is merciful, so too should you be merciful; just as He is gracious, so too should you be gracious; just as He is slow to anger..." - that falls under "Your ways." But sometimes one must do the opposite and be unyielding, such as with wicked individuals upon whom one must not have pity or compassion lest harm ensue - and that falls under "Your paths." Therefore, David asks: this You must teach me - when it is appropriate, how, and to what extent, so that I do not do anything contrary to the will of the Creator, blessed be He.
הַדְרִיכֵנִי בַאֲמִתֶּךָ וְלַמְּדֵנִי כִּי אַתָּה אֱלֹהֵי יִשְׁעִי אוֹתְךָ קִוִּיתִי כָּל הַיּוֹם׃ - Lead me in Your truth and teach me, for You are the God of my salvation; for You I have waited all the day.
After asking to be informed of conduct regarding character traits, David now asks concerning matters concealed from human intellect, which can only be apprehended through prophecy, in the sense of "The secret of Hashem is for those who fear Him": whoever receives them through prophecy will grasp them, and whoever does not will not. These are realms that cannot be reached through the intellect alone, but solely through divine flow from Above.
Here it is worth recalling what has often been explained: prophecy in its essence was not meant for delivering messages, as many mistakenly believe. A prophet merits prophecy in order to elevate him in the service of Hashem: when a person reaches a level of attachment (devekut), he merits a connection with the Holy One, Blessed be He, and this bond connects him even closer to Him, bringing him to spiritual perceptions he had not attained before. When Hashem needs to convey a message, He transmits it through prophets. Yet consider: there were 1,200,000 prophets in Yisrael, whereas only forty-eight prophets and seven prophetesses had their prophecies recorded and transmitted for future generations. Look how few prophets were sent to convey messages compared to those who attained prophecy without delivering anything publicly - for the primary purpose of prophecy is to bring the prophet close to his Creator.
And these areas, Malbim notes, are divided into two: the practical and the theoretical. Theoretical intellect deals with divine matters - delving into His Divinity, blessed be He, His attributes, His ways, the sefirot, and the patterns of His governance; while practical intellect deals with Torah, mitzvot, and the service of Hashem - how to fulfill each mitzvah and carry it out properly. Regarding the practical aspect, he asks, "Lead me in Your truth" - I only need guidance in how to carry things out according to their truth; while regarding the theoretical aspect, which involves a greater depth of study, he asks, "and teach me."
And why does he request this? "For You are the God of my salvation" - You save me both materially and spiritually; You are the ultimate goal, and You are the Savior in all things. Therefore, I ask that You save me in this regard as well, granting me this knowledge, this closeness, and the ability to perceive You. "For You I have waited all the day" - everything I ask for is merely a means to reach You, and throughout my day I have no other pursuit, for You are the ultimate focus of my hope, just as we opened: "To You, Hashem, I lift up my soul." And since my sole concern is closeness to You - all the more so, grant me the merit to understand You better and to delve deeper into Your governance and Your ways of goodness.
Psalm 25 is structured according to the order of the Hebrew alphabet because of the profound importance of its contents, and it omits the letters Bet, Vav, and Kuf, whose numerical value equals Gehinnom - an allusion to descending into the depths of the kelipot to extract holy sparks from there, which accounts for the meticulous focus required when reciting it during Tachanun. "To You, Hashem, I lift up my soul" serves as the heading of the psalm: according to the Malbim - a declaration that Hashem, blessed is He, is the ultimate goal and purpose of all human action, while everything else is merely a means; and according to the Alshich - the soul is the only gift that a lowly human can offer to an exalted and sovereign King. From this foundation, David first asks for his physical needs with steadfast trust, provided that the Name of Heaven is not desecrated and his enemies do not gloat, and that none who hope in Hashem who depend on his prayer be put to shame. Afterward, he ascends to the requests of the soul: to know Hashem's general ways ("Make known to me"), His specific paths ("Teach me"), and the concealed dimensions attained only from Above - in practical guidance and in deep Torah study. And all of this is for one sole reason: "For You I have waited all the day."