1 Hashem has reigned; He has attired Himself with majesty; Hashem has attired Himself, He has girded Himself with might. The world also is established that it cannot be moved.
2 Your throne is established of old; You are from everlasting.
3 The rivers have raised, O Lord, the rivers have raised their voice; the rivers have raised their depths.
4 More than the voices of great waters and more than the mightiest breakers of the sea, is the Lord mighty on high.
5 Your testimonies are very faithful to Your house, the dwelling of holiness, O Lord, to the length of days.
Every Friday morning, Klal Yisrael recites Tehillim 93 as the Shir Shel Yom. It is a brief kapitel, containing only five pesukim, yet it holds a central place in our liturgy. A well-known difficulty arises when looking at the order of the Psalms compared to the days of the week.
On Friday (the sixth day), we recite Psalm 93 (Hashem Malach). On Shabbos (the seventh day), we recite Psalm 92 (Mizmor Shir L’Yom HaShabbos). This seems to contradict the order of Sefer Tehillim itself, where Mizmor Shir (92) precedes Hashem Malach (93). Furthermore, during Kabbalas Shabbos and Pesukei D’Zimra on Shabbos morning, we follow the biblical order—reciting 92 followed by 93. Why, then, is the order reversed in the Shir Shel Yom, with the numerically higher Psalm designated for the earlier day?
To understand this, we must delve into the penimiyus of the Psalm, its authorship, and its specific connection to the Brias Haolam.
The Authorship and Tribal Correspondence
Chazal teach that the eleven psalms from Tefillah L’Moshe (Psalm 90) through Psalm 100 were written by Moshe Rabbeinu. There is a mesorah that these eleven kapitlach correspond to the eleven tribes Moshe blessed in Parshas V’zos HaBeracha (excluding Shimon).
According to the Meforshim, Psalm 93 corresponds to Shevet Binyamin.
The connection is found in the chasima (conclusion) of the Psalm: "L’veisecha Na’ava Kodesh"—"Holiness befits Your House, O Hashem, for the length of days." The Bais Hamikdash was situated in the chelek (territory) of Binyamin. Just as the Shechinah dwells in the portion of Binyamin, this Psalm describes the absolute Malchus of Hashem dwelling in His House. This aligns with Moshe’s blessing to Binyamin: "Yedid Hashem yishkon lavetach alav"—the Beloved of Hashem rests securely upon him.
Pshat in the Pesukim: The Roaring Rivers
The content of the Psalm describes Hashem donning the "garments" of majesty (Geus) and strength (Oz). It speaks of the world (Tevel) being firmly established. The use of the word Tevel specifically refers to the inhabited world, implying that Hashem’s Kingship is manifest through mankind, for Ein Melech B’lo Am—there is no King without a nation.
However, the middle verses present a difficulty: "Nasu neharos kolam"—"The rivers have raised their voice... the rivers raise their crushing roar." What is the meaning of these rebellious rivers, and how are they silenced by the statement "Adir Bamarom Hashem" (Hashem is mighty on high)?
** The Sugya in Avodah Zarah: The Song of the Cows**
The Gemara in Maseches Avodah Zarah provides a profound historical context for this Psalm. The Gemara discusses the incident in Sefer Shmuel where the Plishtim captured the Aron Hakodesh. After suffering terrible plagues, the Plishtim decided to send the Aron back. To test if the plagues were truly from the Yad Hashem, they placed the Aron on a wagon hitched to nursing cows, locking their calves indoors. The test was simple: naturally, the cows should have rushed back to their calves. Instead, the pasuk says "Vayisharnu haparos"—the cows walked straight toward Beis Shemesh, singing a song as they went.
What Shira did the cows sing? One opinion in the Gemara states they sang "Hashem Malach Geus Lavesh" (Psalm 93).
The depth of this Midrash explains the verses perfectly:
"The Rivers" (Neharos): This refers to the Plishtim (who dwelt by the sea and are often compared to water). They "raised their voices" in arrogance, thinking they had captured the Jewish God by capturing the Ark.
"Adir Bamarom Hashem": The miracle of the cows going against their nature proved that Hashem is mightier than the "breakers of the sea" (the Plishtim). The Plishtim mistakenly thought they could control the Aron, but Hashem showed that He rules over nature and creates the instinct of the animal.
"L’veisecha Na’ava Kodesh": The cows were singing about returning the Aron to its proper place—to the Bayis of Hashem, which would eventually be built in the portion of Binyamin.
The Friday Connection: Completion of Malchus
We can now answer why this Psalm is fixed for Friday. The Gemara in Rosh Hashanah (31a) explains that on the sixth day, Hashem "finished His work and reigned over them" (Gomar melachto u’malach aleihem).
On Friday, Adam HaRishon was created. Until Man existed, Hashem was the Ruler, but not the "King," because sovereignty requires a subject with da'as (intellect) to accept that Kingship. On the sixth day, the "rivers" of chaos were silenced, the distinct elements of creation were completed, and Adam crowned Hashem as King.
This leads to a beautiful yesod from Rav Yitzchak Hutner zt”l. He explains the difference between the weekday and Shabbos:
During the week, we say "Mah Rabu Ma’asecha"—how many are Your works (Quantity). We are impressed by the vast diversity of creation.
On Shabbos, we say "Mah Gadlu Ma’asecha"—how great are Your works (Quality). We see the achdus (unity) and purpose of it all.
Friday is the bridge. It is the day the Ribu (multitude/quantity) of creation is finalized, and they all submit to the Malchus of Hashem. By reciting Hashem Malach on Friday, we declare that despite the noise of the "rivers" and the diversity of the world, there is one King who binds it all together. This acceptance of Malchus is the necessary preparation to entering the Menucha of Shabbos (Mizmor Shir L’Yom HaShabbos). [הגריד"ה]
