The first line of Ashrei is from Psalm 84:5 "Happy are those who dwell in your house they will praise you yet again, Selah.” This is followed by a line from Psalm 144:15 , "Happy is the people whose lot is such Happy is the people for whom the Lord is God. “followed by Psalm 145 in its entirety with the addition of 115:18 "We will bless the Lord from now unto eternity. Praise the Lord!"
Berakhot (4b) says that reciting Ashrei three times a day is assures one of a place in the world to come. (It is strongly suggested by most commentators that without good deeds and kavanah this 'may' not be so. The idea is the psalm inspires action on the ideas in it.)
This reference in the Talmud may explain the fact that Ashrei is a prominent part of the liturgy. It is also therefore widely commented on and greatly revered. There is a pattern of variations on "The L*rd is [*] to all" which are held to reflect on Ashrei much of its special merit.
"Ashrei is recited twice during Shacharit (once during Pesukei D'Zimrah and once between Tachanun/Torah reading and Psalm 20/Uva Letzion or in this place when any of these are omitted), and once as the introduction to Mincha; on Yom Kippur, it is recited during Ne'ila instead." R. Jack Abramowitz
Another interesting aspect of Ashrei is that is contains an incomplete acrostic of the Hebrew alphabet. That is each letter of the alef-bet but nun begins respective verses.
Berakhot (4b) mentioned above also teaches that: Rabbi Yohanan asked, "Why is there no letter nun in Ashrei? Because it [the letter nun] contains a hint at the destruction of the enemies of Israel, as it says, `The young woman of Israel has fallen; she shall not arise' (Amos 5:2)" ... Rabbi Nahman bar Yitshak said, "Even so, David came back to her and supported her with the Holy Spirit, as it says, `The Lord supports all those who fall'" (This citation is owed to Blumenthal see url below.)
Ashrei is a monument in verse. Out of the blocks on Mincha its length sometimes is a problem. Near the end of the Torah service it comes like a soft refrain before the sweetness of Musaf. It is all columns and arches, classical in architecture and possessed of majesty. Again, I have decided just to enjoy myself with the verses.
"Happy, Happy, Happy" This repetition is purported to be the origin of the Talmudic idea to pray Ashrei three times a day.
Then we dive into the body of Psalm 145 (Verse references below are to 145 and not counting from "Ashrei...”)
"A psalm of praise by David" this reference is also said to be a unique peroration. (See Abramowitz)
An absolutely exquisite and subtle word play follows, "I will bless Your Name forever and ever. Every day I will bless you I will praise Your Name forever and ever." Not only forever but every day, not only will I praise your Name but I will bless it. G*d is eternal but no less present in every day and each moment. He is infinite but no less in everything finite.
How do we bless the name? Are there actions to this expression? How can we bless the source of all blessing? What is the distinction between praise and blessing?
These are questions without answer. They are not riddles but expressions of the soul addressing the All-mighty with passion. Words and ideas fail but somehow the poet in his setting 'praise' by 'blessing' and in setting 'forever' by 'every day' hints at that ineffable something greater which we come closest to in the ineffable name.
I try not to think of this as remote and mysterious nor of myself as wretched that I can't approach and embrace. Instead, I pray for humility and let my mind fill with peace, joy, and gratitude. Looking back to the next line I find the psalmist waiting for me with the same conclusion, "Great is the Lord and very worthy of praise there is no probing His greatness." (3)
Verse four is "One generation will acclaim what you have done to another they will tell your mighty acts."
"These four verses are in direct address: the first is in plural, the second in singular, the third is mixed, and the fourth is plural again. Note the verbs do not repeat, nor do the nouns. On the linking of "might acts" with "what you have done," see Dt. 3:24 (Hacham). God is praised precisely because one generation acclaims His ways to the next (Ibn Ezra). [from Blumenthall again]
The core of Ashrei's verses is the theme set by addressing itself as a "Psalm of Praise." Interestingly the focus in not on G*d's specific deeds like creation but on his stewardship and love. The formulations are a warm-hearted set of variations on a construct consisting of "The L*rd is" and "I will."
It isn't poetic to disassemble it but as it will stand for all time why not dig in deep?
The "I wills" are also "They wills." In English they can seem redundant and frankly unpoetic. For example, my very literal translation reads "They will express the memory of the amplitude of your greatness" (7) I give it a ten for substance and a 2 for style!
That being said. What are something we can do to praise you L*rd our G*d?
• Discuss the majestic glory of your beauty and your miraculous works. (5)
• Talk of the power of your awesome deeds. (6)
• Relate your greatness (6)
• Give expression to the memory of your incredible goodness. (7)
• Sing of your righteousness (7)
• Give thanks (10)
• Talk of the glory of your kingdom (11)
• Speak of your might (11)
Verse twelve literally restates 11 and I am sure it was more beautiful in Hebrew or this probably would not have been done.
• Make known to humanity his mighty deeds (12)
• Make known the glorious majesty of his kingdom (12)
• Speak the praises of the Lord (21)
• Bless his Holy Name forever and ever (21)
Interwoven with these statements are tributes and praises to G*d.
In effect they are executing the ideas expressed in the "I wills"
• The L*rd is gracious and merciful. Long on patience and great in caring. (9)
• The L*rd is good to all His mercy is upon all (that he has done) (9) Again too literal. Perhaps something like “All he does and has done is good and merciful.” would be smoother.
• The L*rd reigns in all generations. (13)
• The L*rd's kingdom is a kingdom for all ages. (13)
• The L*rd supports all those who fall (14)
• The L*rd stands erect all those who are bowed over. (14) Again too literal by far. Perhaps something like "The L*rd raises up the lowly." Literally translation is important for study but you can use adjectives as nouns people!
• The L*rd gives food in its proper time to all. (15)
• The L*rd is looked on expectantly (15) This sounds very flat but how much we take for granted in his care of us. All we have is his, all we require he gives us every minute of every day. We would instantly perish without his concern.
• The L*rd opens his hand sustains and contents all the needs of creation. (I just cut out my complaint and rewrote that one!) (16)
• The L*rd is righteous in all His ways caring to all.
(Again this had 'to all he had done.' which is the same as saying all but does reflect that All is his!!!) (17)
• The L*rd is near to all who call on Him to all who call on Him in truth. (18) Oh let us all turn to him and call to him with all our hearts! Oh G*d let us recognize you are never far!
• The L*rd hears the cry of those that fear him and he saves them (19). Almost H*shem's first words to Moshe from the bush are that he has heard.
And the LORD said: 'I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains. {Shemot 3:7, citation me!};
From EVERY Egypt he redeems us, we have only to believe.
• The L*rd watches over all those who love Him He destroys all the wicked. (21) Though we cannot always recognize his justice, it is absolute. Praise the L*rd.
According to an excellent analysis of Ashrei I located at ( http://www.js.emory.edu/BLUMENTHAL/AshreiFrame.html) This last line is from Psalm 115:18
"We will bless the Lord from now unto eternity. Praise the Lord!" means that..."The use of the Tetragammaton here brings the number of occurrences to ten."
Amen!
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