ציטירנדיקער פּירוש אויף תהילים 115:17

"The Heaven is the heaven of Adonai but the earth God has given to human beings. The dead cannot praise God…but we can praise God forever, Halleluyah." We find a discussion in B. Talmud Berachot 35a of contradictory verses: It is written: "The earth is the Lords and the fullness thereof," (Ps. 24:1) and it is also written: "the earth God has given to human being." (Ps. 115:17) The Talmud explains: "There is no contradiction here. The first verse is before we recite a berachah, and the second blessing is after we recite a berachah.⁹⁰A berachah (Baruch attah Adonai…) the formula for the variety of blessings in Jewish liturgy and daily life. Before we recite a berachah, "the earth is the lord's;" Once we recite the berachah, "the earth belongs to human beings." Elsewhere in the Talmud the sages suggest that eating without a blessing is stealing from God. This statement implies they a berachah causes the pleasures of this world to become spiritual just as it causes the physical body to become spiritual. In this way they are not destroyed in the grave but cause the body and soul to continue to exist in the world to come. Even though a dead person cannot praise God nor can the soul that goes down to the nether world (as the psalm implies), even so we can continue to praise God forever through our ability to take pleasure in the gifts of this world through a blessing. They do not cease since the body becomes spiritualized in the world to come.⁹¹This is an interesting idea though I am not sure what Rabbi Ettlinger is implying about the afterlife. He seems to be saying that the body and soul are spiritualized and continue to exist in the next life through our commitment to spiritual physical pleasures through blessings. What exactly does that look life.

in the land of the living The living use it, but the dead are not permitted, as it is said (Ps. 115:17): “The dead shall not praise the Eternal (יָהּ).” It is a rule for the dead that they may never mention the Name consisting of two letters.]

ויאמר כי יד על כס י-ה, he (Moses) said: “as soon as G–d’s hand on His throne will become firmly established throughout His universe, He will go to war against Amalek. The word יד describing an active monarchy is found in Samuel I 15,12,. I have heard in the name of Rabbi Aaron Halevi of blessed memory who questioned that the subject of the word יד here is Amalek, seeing that it says: ”I will surely wipe out.” How could Amalek have said this of himself? On the other hand in Deuteronomy 25,19, Moses commands the people in the name of the Lord that once the time has come when there is no more antisemitism, instead of letting bygones be bygones, the Jewish people are charged with seeing to it that even the mention of the name Amalek will be eradicated once and for all. Personally, I do not see a problem there at all. In our portion we discuss times when Amalek raises its hand against Israel. At such a time we need G–d to defend us against him. In Deuteronomy, it is presumed Amalek is raising his sword against the Temple, G–d’s home on earth. When the residence of the Lord is in danger, it is G–d’s people, we, who have to rise up in its defense. Jerusalem is called the throne of G–d. His throne is not secure as long as there is still any descendant of Amalek alive on this earth. We read in Psalms 9,8: וה' לעולם ישב כונן למשפט כסאו, “but the Lord abides forever; He has set up His throne for judgment.” This is the reason why the dead are unable to praise the Lord (Psalms 115,17) seeing that being dead they cannot battle Amalek. This is why David continues in Psalm 118 with: לא אמות כי אחיה ואספר מעשי ה' וגו', “I do not wish to die, as I want to be able to tell of the great deeds of the Lord, etc.”