תהלים, פרק צ׳, פסוק י״ז

A deep human longing exists for stability, meaning, and divine inspiration over our fleeting actions. At the conclusion of this prayer, there is a plea that combines the desire for practical success with a yearning for spiritual perfection. This is expressed through a request for divine pleasantness, which represents sweetness and a good gift from God [מצודת ציון, מצודת דוד, ביאור שטיינזלץ]. On a deeper level, this pleasantness is the resting of the Divine Presence and God's comfort [רש״י], bringing an abundance of good into the world [מאירי]. It can also be understood as the pleasure and satisfaction the Creator experiences when His creations reach their potential and fulfill the ultimate purpose of creation [מלבי״ם].

The request specifically asks for this divine grace to rest first upon the people, and only afterward upon the work of their hands. For the Divine Presence to dwell within a physical structure, such as the Tabernacle, it must first rest upon the individuals performing the labor, because a person's true sanctuary is himself [אלשיך]. The focus on human hands highlights that the work must be done with pure hands free from sin [אדרת אליהו]. It also emphasizes that this is the deliberate, distinct work of the Israelites, contrasting with the sin of the Golden Calf, which was driven by a mixed multitude and seemed to emerge on its own [אלשיך].

There is a unique quality to spiritual pursuits, such as studying Torah and fulfilling the Commandments. While a physical builder relies on the earth as a foundation for his structure, spiritual actions are built directly upon the soul of the person performing them. Therefore, the prayer asks for the work to be established upon the individuals themselves, ensuring that these good deeds become a permanent foundation within their very essence [מלבי״ם].

The prayer features a repeated plea to establish the work, which serves to strengthen the request as humanity looks toward the days of ultimate salvation [רד״ק]. The primary approach among commentators, however, views this repetition as a division into two distinct stages. The first part is a prayer for the process itself, asking God to guide the circumstances so that the labor is free from burden, mishap, or loss. The second part focuses on the final result, asking that the completed work remains stable, successful, and whole [אבן עזרא, מצודת דוד, ביאור שטיינזלץ]. Other perspectives suggest different meanings for this dual request. It may be that the first plea was a specific historical request for the Divine Presence to rest upon the construction of the Tabernacle, while the second is a broader prayer for blessing upon all human endeavors throughout the generations [רש״י]. Alternatively, the repetition represents a prayer for perfect balance: asking that our actions be inherently good and proper, while also bringing true benefit to the person performing them, without ever leading to harmful extremes [מאירי].