Tehillim 150

1Praise Hashem. Hallelu El (Praise G-d) in His Kodesh [Beis Hamikdash]; Hallelu Him in the raki'a see 1:6 of His might.

2Hallelu Him for His gevurot (mighty acts); hallelu Him according to His surpassing greatness.

3Hallelu Him with the sound of the shofar; hallelu Him with the nevel (harp) and kinnor (lyre).

4Hallelu Him with the tambourine and dance; hallelu Him with stringed instruments and flute.

5Hallelu Him upon the clashing cymbals; hallelu Him upon the resounding cymbals.

6Let every thing that hath neshamah praise Hashem. Praise Hashem! The Book of Proverbs (Proverbs) says that the fear of Hashem is the beginning of Wisdom (1:7,29; 9:10; 15:33) and "life indeed" (19:23). Moreover, whether to fear Hashem is a choice (1:29) with ethical implications (14:2; 16:6) that are a matter of life and death (21:16). The aim of acquiring wisdom is acquiring more trust in Hashem (22:19) as we seek Him (28:5). The waywardly complacent fool makes the wrong choice (14:16,33; 15:17, 17:16), and the Book of Proverbs strongly exhorts the pursuit of Biblical wisdom as something of incomparable value (16:16; 23:23), asserting that whoever does not tremble at the wise words of Scripture is a doomed fool (19:16), even if he is outwardly religious (15:8;21:27; 28:9) and generally presumed righteous (20:9; 21:2; 30:12). The Book of Proverbs also deals with practical wisdom, with matters like marrying well and finding a good spouse (see 18:22; 31:10-31). In fact, Wisdom (chochmah) is presented metaphorically as a lady street preacher (1:20-33; 8:1-9:12) and is contrasted with the lethal allure of Dame Folly (Aishet Kesilut "a woman of folly"), presented, in contrast, as an adulterous street walker (2:16-19; 6:24-7:27; 9:13-18; 23:27-28; 30:20). Both women make strong appeals to the passersby in front of their respective houses. The house of one is blessed and the other is cursed (see also 14:1), and all who enter the house of one or the other will share in either the house's blessing or its curse. This poetic teaching against sexual immorality falls within the larger theme of "bad company destroys good morals” (I C 15:33) which includes 1:10-19; 2:12-22; 3:31-35; 4:14-19; 14:7; 22:5,14,24-25; 28:7; 29:3; 31:3 and passages which deal with ethical qualities like envy, greed, covetousness, violence, mercy, generosity, and kindness (11:24-26; 15:27; 21:13,31,26; 22:9,16,22-23; 23:4-6,17; 24:1; 27:4; 28:20,22,25; 28:27; 29:7; 30:14-15). Seen in a feminine image, Wisdom is the most desirable of women and the tree of life (3:13-18; 4:22; 8:35-36--see also 11:30). Seen in a masculine image, he is the Father's Son (Prov 30:4), working as the master worker Chochmah, a carpenter's assistant used instrumentally to create the world (3:19; 8:22-34). Mishle 8:30 "Then I was by Him (at His side), as an artisan (artistic craftsman). I was daily His delight, rejoicing always before Him.” (When the Word became flesh, he became the craftsman at Yosef Ben Dovid’s side, having already been from all eternity Hashem’s Amon (Builder) Oman (Artist). The feminine metaphor with which chapter 8 began has changed to a masculine one. Amon is a masculine noun meaning artisan or craftsman. Another possible meaning is foster-child. In any case, as Keil and Delitzsch have shown, at this point in the chapter the feminine determination disappears. See how the word is used in Jer 52:15. To be filled with the Spirit of G-d like Bezalel meant to be filled with wisdom to build creatively as a craftsman--see Ex 31:3. Thus Wisdom is pictured as an artisan with G-d, even as Yochanan 1:1 says, "In the beginning was the Word and the Word was with G-d." In Proverbs 30:4 more light is thrown on this passage: Wisdom is like a Son, a Son working creatively at his Father's side. However, Hosea 11:1-4 shows that the divine fatherhood is moral and spiritual, in contrast to the sexual or physical ideas of the Ba’al cults, or in contrast to the ignorant scoffers at the Biblical doctrine of G-d and His Messianic saving Chochmah. Hashem has a “Son” according to Proverbs 30:4 and this text reflects back to Proverbs 8 and especially 8:30. This “Son” is not Israel, which is scarcely mentioned in Proverbs. The figure of a son toiling by the side of his father was a familiar one, and is an arresting metaphor for G-d's primordial Wisdom toiling creatively in the beginning with G-d and being sent on a healing redemptive mission (Ps 107:20). Likewise, Psalm 2:7, Psalm 89:27-28, and Isa 9:(5)6 are passages where the Moshiach is pictured as G-d's Son, His firstborn in the sense of His agent and heir coming in divine glory (see Daniel 7:13-14 on the Son who comes in the clouds with G-d) to "divide the spoil with the strong" (Isaiah 53:12) and to rule eternally at His side—see Psa 110; Isa 9:7(6). Only through G-d's Word can we know G-d's salvation (Psalm 119:81; 2 Tim 3:15). G-d's Son (Proverbs 30:4), the source of revelation (Proverbs 30:3-5) and love (Proverbs 8:17), functioned as an Amon (Craftsman, master builder, Proverbs 8:30) or Creative Wisdom at His side as the source of creativity (Proverbs 8:12; 8:22; 8:30) and love (Proverbs 8:17). And this Son of G-d took on flesh as the Son of G-d Messiah (Psalm 2:7; 1 Chronicles 17:13; Isaiah 7:14; Isaiah 9:5-6), David's L-rd (Psalm 110:1). And whoever calls on the Name of the L-rd will be saved (Joel 2:32). G-d's Word, His Son, incarnated as the Son of G-d Messiah, has a prophesied Name. His prophesied Name is Yeshua given through Messiah's Namesake Yeshua the High Priest who made the kaporah in 516 BCE ending the Golus (Exile) of abandonment from G-d (Isaiah 54:7) lasting 70 years from 586 BCE to 516 BCE. Yeshua is the Kohen after the order of Melki-Tzedek (Ps 110:4) who in his abandonment (Matthew 27:46) made the kaporah ending our Exile from G-d, our exile of sin and death (Matt. 1:12-17). The folly of the Fall (Gen. 3:1-24) itself is alluded to in Prov.3:5-7, “Do not rely on your own insight. In all your ways acknowledge Him, and He will make straight your paths. Do not be wise in your own eyes; fear the L-rd, and turn away from evil.” See also 11:2; 12:9; 14:12; 15:25,33; 16:5,18-19; 18:12; 19:3; 21:4,24; 25:6-7,27; 26:12; 27:1-2; 28:26; 29:23, which touch on the sin of pride and presumption. The book advocates honoring G-d with the tithe (3:9-10) and remaining docile before Him to hear and obey His Scriptural commands (3:11-12; 10:8,17; 12:1,15; 13:1,13; 15:5,10,12, 31-32; 19:20,25; 20:18,30; 21:11; 24:6; 25:12; 27:5-6,17; 28:23; 29:1) lest one backslide (26:11; 28:4). Obeying G-d requires zeal, diligence, and shrewd planning for future needs (6:6-11; 10:4-5, 26; 12:11,24,27, 13:4; 14:4,23; 15:19; 16:26; 18:9; 19:15,24; 20:4,13; 21:5,17,25; 22:7,13; 24:27,30-34; 26:13-16; 27:18,25-27; 28:19), as well as self-control (16:32; 19:19; 20:1; 23:19-21, 29-35; 25:28; 29:11,22; 31:4-5), straightforwardness and honesty of speech (4:24; 6:12; 10:10-11; 12:17,19,22; 14:5,25; 19:9,28; 21:6,28; 26:23-28; 30:8) and foreswearing all treachery, dishonesty, and injustice (3:29; 10:2; 11:1,9,20; 13:5; 16:11; 17:23; 18:5; 20:17,23; 22:28; 24:10-12,24- 25; 38:13), remembering that G-d hates the slanderer (10:18), the gossip (11:13; 16:28; 18:8; 20:19; 26:20,22), the sower of discord (6:12-19; 13:10; 26:21), and the one who gloats (24:17) or belittles people (11:12) or is bitterly vengeful (24:29; 25:21-22) or is a mocker (30:17). Part of the task of teaching shrewdness to the simple (1:4) is warning him not to offer property as collateral for his neighbor's debts or to similarly go into debt himself (6:1-5; 11:15; 17:18; 20:16; 22:26-27; 27:13). Also he must be taught to be sensitive to the reactions of others and how they are perceiving him (25:17; 27:14,23). "Hatred stirs up strife, but love covers all offenses" (10:12). “Whoever walks with the wise becomes wise” (13:20), meaning that we should stay in fellowship with fellow believers and maintain a loving relationship with them (see 17:9). But "the one who is a loner is self- indulgent" (18:1a). "What is desirable in a person is loyalty" (19:22a; 20:6; 25:19; 27:10). Notice that the sage no less than the prophet preaches the Torah and warns about its curses (See 2:22; 10:30; Deut. 28:63-67). This book was written "for the wise" (1:5) but it was also written for young people (1:8,10; 19:27; 22:6), who will perish without discipline (13:24; 19:18; 22:15; 23:13-14; 29:15,17). This book reminds us, and we always need reminding, that "a good name is to be chosen rather than great riches" (22:1).