General Information

Perek Shirah, literally "A Chapter Of Song," is an ancient text that is at least a thousand
years old; some ancient commentaries even attribute its authorship to King David! It
takes the form of a list of eighty-four elements of the natural world, including elements
of the sky and of the earth, plants, birds, animals, and insects, attaching a verse from the
Bible to each. The concept behind Perek Shirah is that everything in the natural world
teaches us a lesson in philosophy or ethics, and the verse gives a clue as to what that
lesson is. The result is the "song" of the natural world, the tapestry of lessons for life
that the natural world is telling us. Perek Shirah, a work of tremendous historic value, is
itself extremely mysterious and cryptic. However, various commentaries have been
written on it over the last five hundred years, which give an insight into what the verse
is telling us to learn from the creature.
Thus, for example, Perek Shirah states that "The lion is saying, 'God shall go out as a
mighty man, he shall arouse zeal, he shall cry, even roar; he shall prevail over his
enemies (Isaiah 42:13)." The lion teaches us of the importance of might and power. This
does not mean physical strength; true power is power over oneself. All big cats are
aggressive predators and therefore cannot get along even with each other; it is only the
lion that is able to somehow control its aggression and live in groups. The lion teaches
us of the greatest power, that of self-control.
Nature's Song is the first English explanation of Perek Shirah . It makes use of rare
ancient commentaries on Perek Shirah , as well as contemporary insights from the fields
of meteorology, zoology and so on. The result is a Biblical encyclopedia of the natural
world, synthesizing the ancient with the modern, that enables one to perceive new
depths of insight into the natural world that surrounds us.
Hardcover/ 452 pages/ Retail Price $29.95/ Published 2001 by Targum Press/
Distributed by Zoo Torah

The Circle of Life

Perek Shirah, literally "A Chapter Of Song," is an ancient text that is at least two
thousand years old; some commentaries even attribute its authorship to King David! It
takes the form of a list of eighty-four elements of the natural world, including elements
of the sky and of the earth, plants, birds, animals, and insects, attaching a verse from the
Torah to each. The concept behind Perek Shirah is that everything in the natural world
teaches us a lesson in philosophy or ethics, and the verse gives a clue as to what that
lesson is. The result is the "song" of the natural world, the tapestry of spiritual lessons
for life that the natural world is telling us. Perek Shirah, a work of tremendous historic
value, is itself extremely mysterious and cryptic. However, various commentaries have

been written on it over the last five hundred years, which give an insight into what the
verse is telling us to learn from the creature.
Thus, for example, as well as individual animals being listed, there is also a mention of
the wild animals in general. In this case, their song is not a verse, but rather a quote
from the Talmud: "The wild animals are saying, 'Blessed is the One Who is good and
bestows good' (Berachos 48a)." In order to understand the meaning behind this, we
must ask some questions about the natural world.
Where do all the dead birds go? There are thousands upon thousands of birds all around
us, in the city no less than in the countryside. Why don't we see any dead ones?
One can answer that birds don't usually drop dead on the wing; they sicken first, and are
likely to die in their nesting or sleeping place. Still, it seems as though there ought to be
a lot more bird carcasses lying around than there actually are.
Move into the wilds, and the question becomes even more powerful. Take the African
savanna, for example. It is home to everything from egrets to elephants. Forest cover is
minimal; the habitat is mostly open ground. Where on earth do all the dead animals go?
A field scientist in Africa came across the carcass of an elephant that had just died and
kept a diary of the ensuing events. First on the scene were the larger scavengers; jackals,
vultures, and bone-crunching hyenas. Then came the smaller carrion-eaters, including
insects. The excrement from the scavengers and the detritus from their endless feeding
fertilized the soil beneath and around the carcass. This caused vegetation to grow and
draw a veil over the final residue; instead of the body being lowered into the ground, the
ground rose over the body. It took only two weeks for the carcass to disappear through
this natural burial and this was an elephant, largest of animals. With all other
creatures, it would require far less time.
The fourth blessing in Birchas Ha-Mazon, Grace after Meals, is entitled Hatov
Vehameitiv, "Who is good and bestows good," and has its roots in events of two
thousand years ago. The city of Betar was the pride of the Jewish nation. Tens of
thousands strong, it boasted men of stature, dedicated to the service of God. But then the
Roman Empire launched its attack against Israel. Rome managed to conquer even the
stronghold of Betar, and ruthlessly massacred its inhabitants. And then Rome committed
the final, horrible outrage: they refused to allow the survivors to bury the dead. The
thousands of corpses lay where they fell, denied honor even in death.
Rabban Gamliel and his court in Yavneh began several days of fasting. They prayed that
this terrible disgrace should end, and eventually their prayers were answered: they
received permission to bury the dead.
"On the day that the slain of Betar were given over for burial, they instituted the
blessing of 'Who is good and bestows good'; [God] is good in that He did not allow the
bodies to decompose, and bestows good in that the bodies were given over for burial."
(Talmud, Berachos 48a)
Life has dignity, and God ensures that this dignity is not lost in death. This same
consideration extends to wild animals as well as to the victims of Betar. God has created

a system to ensure that the bodies of wild animals do not suffer the disgrace of
remaining on the ground.
The song of the wild animals is the same as that sung over the victims of Betar. It is an
acknowledgment of God's kindness in ensuring that the dignity of life is not lost in
death; "Blessed is the One Who is good and bestows good."

Review by Pennee Lauders

A beautiful book dealing with all the aspects of the natural world in the Torah
perspective of "How great are Your works, Hashem," accompanied with poignant blackand-white illustrations, Nature's Song is authoritative, factual, poetic, comprehensive, a
brilliant work of art-and-science. A book to have and to give, to read repeatedly and to
cherish.
A fitting review for our Shavuos edition, for this momentous day in history when
Creation itself was ultimately vindicated through the giving of the Torah to the JEwish
nation. "Yom HaShishi - say Chazal - "the Sixth Day of Sivan" when the TOrha was
given, amidst lightning and thunder.
Many years ago, I was lent a tape about Perek Shirah. The lecturer expounded at length
on the fascinating, mystical significance of the text, but I never had an opportunity to
look into Perek Shirah itself. Where was it? What was it? This was, of course, partially
due to my busy schedule, raising five bouncy boys. Now that three of them are busy
bouncing elsewhere, I'm capable of perusing such formidable tomes as R' Nosson
Slifkin's handsome, informative, well-written and thoroughly researched Nature's Song.
Delighted, I found Perek Shirah in Hebrew with English translation to be featured as the
first textual entry. It's not that one can't plow laboriously through the Hebrew and come
up with a reasonable understanding by oneself. However, a busy baalebusta must be
careful to budget her time wisely. The translation together with the Hebrew makes it
easier to move forward and get into the ideas. The really serious learners can tackle
original sources, as the ambitious author of this lovely volume has so courageously
done. That he deigns to share his hard-earned knowledge and his personal insights with
the Targum-Feldheim readership is a chessed of immense proportions.
One message of Perek Shirah, according to the author and those whom he quotes, is to
point out to man that the good character traits which the Jew is commanded to acquire
can be found embodied in the various creatures which inhabit the globe. As is quoted on
page 39 of the introduction, "R' Yochonon said: Had the Torah not been given, we
would have learned modesty from the cat, [the prohibition of] theft from the ant, [the
prohibition of] forbidden relationships from the dove..." Not skipping a beat, Rabbi
Slifkin brings a footnote. "We may ask why there is a need to learn from nature -- why
not simply learn from the Torah?" Indeed, the Talmud says that we would have learned
these lessons from the animals had the Torah not been given: the apparent implication of
this is that now that the Torah has been given, we should be learning life's lessons from
the Torah! Kenaf Renanim, a major bibliographical source for this work, explains that if
one has reached the ideal of being entirely immersed in Torah, then he should, indeed,
learn only from Torah. But if one is involved in the wider world, he can study the
Torah's ways from nature (page 40).

Could R' Yochonon have known that at the end of days, there would be such a crying
dearth of the wisdom of the Torah's mussar? That through teachers like R' Slifkin we
tinokos shenishbu would come to extract the Truth even from the behavior of animals?
In fact, this book proves that we are so far from nature that we don't even have a
working relationship with many of the animals mentioned in Perek Shirah. How then
can we hope to obtain mussar at all if we haven't yet acquired it through Torah, nor
through nature, which has been leached of its strength and nearly bought to a grinding
halt by the 'civilized' masses whose 'progress' continually pushes nature further and
further from their door? Anyone who picks up this 450-page book will soon realize that
the text is entertaining but thought-provoking at the same time. One is compelled to
engage in the gentle tug of Rabbi Slifkin's contemplation. This in itself will hopefully
lead one to actually do something about those raw edges, which keep one from finishing
the work which Hashem has begun [and has relegated to the purview of mankind]. We
must tame the raw nature in us in order to reveal our Divinely-ordained purpose. Indeed,
this is a book for all seasons [and I may add, with all seasons...]. Whoever acquires it
will have the opportunity to review the pleasant guidance of Torah Sages, who
understand that an objective look at the improvements which one should undertake, is
more easily digested than cold and hard rebuke. R' Slifkin's book is a truly gentle
reminder to all of us that the Jewish path is one of loving-kindness. And one quote, to
give the reader something to savor:
"The Lightning Bolts are saying: 'He causes the vapors to ascend from the ends of the
earth; He makes lightning for the rain; He brings forth the wind from His storehouses'
(Psalms 135:7) "...Lightning comes about due to an imbalance in the electric charges
between the ground and the thunderhead. The lightning bolts instantly strike and redress
the imbalance. It's a sudden and striking way of doing so, but highly effective. "A
similar imbalance of forces sometimes exists between man and the Heavens. Man
sometimes becomes lost in the material world, forgetting about the spiritual. There, too,
something must be done. "There is nothing more openly perceived as an act of G-d than
a bolt of lightning. Thunderstorms, with their terrifying crashing sounds, startling
flashes of light, and driving rain, do not merely instill awe in a person -- they instill
religious awe... "'Thunder was created only to straighten out the crookedness of one's
heart' (Berochos 59a)."
And later, in a box, this information:
ANALYZING A LIGHTNING BOLT "In a lightning bolt, a relatively low-powered
'leader' first shoots from a thundercloud to the earth in a series of zigzag steps. When it
is sixty to ninety feet from the ground, it is met by an upward-seeking discharge of
electricity some two or three inches in diameter and surrounded by a five-inch sleeve of
superheated air. The stroke packs 10,000 to 20,000 amperes and instantly cooks the
surrounding air to a temperature of 50,000 degrees Fahrenheit or more, causing it to
expand violently in a roar of thunder. When the return stroke enters the cloud, another
leader descends and is, in turn, met by another rising charge. This repeats from three to
twenty-six times, but the bolts all travel so fast, at about 93,000 miles per second, that
we see it as a single flash of lightning" (p. 149-152).
The reader will be treated to many more interesting quotes, facts and insights. This book
is a valuable addition to anyone's library. May Rabbi Slifkin merit to reap great blessing

as his perspective is imbibed and incorporated into the daily conduct of his uplifted
readers.

Updates and Corrections

- While nesher is tentatively translated in the book as the griffon vulture, its true identity
is described as unclear. Further research, however, has provided strong arguments that it
is indeed the griffon vulture; click here for full details. I gave a shiur about the
methodology of identifying the animals of the Torah at the recent OU conference on
kashrus; you can download it as an audio file at www.zootorah.com, in the "Lecture
Series" section.
- Clarification: The identification of the retzifi/onchi as the bat was a total stab in the
dark. Weak support was claimed from Pi Eliyahu who identifies it as the tinshames, but
this is in fact no support at all, because he understands tinshames to be the owl. The bat
was only chosen because, in light of there being no evidence whatsoever as to what the
retzifi really is, the bat at least matches the explanation given for the verse. It might
have been more appropriate to simply transliterate the name.
- The rechamah was identified as the bee-eater, but there is evidence that it may refer to
a bird called the roller. Further information will hopefully be forthcoming.
- A variety of possibilities were suggested regarding the identity of the tanin. It now
appears that while the term can include several creatures, the primary references are to
crocodiles and perhaps whales. The rishonim that who describe it as a "snakelike fish"
are actually talking about a crocodile, and not an eel, as suggested in the book. The
word "dag" is used to refer to any aquatic creature, not just fish.
- The transliteration of shemamis was accidentally written instead of the correct
transliteration of semamis

From the readers:

Dear Rabbi Slifkin,
I purchased your book "Nature's Song" to help me with Perek Shira. It is such an
amazing work because it really helps one to be "osek" in the Perek Shira and to really
keep Hashem in one's life. I don't think I could ever thank you enough for working so
hard to put out such a wonderful book. It has changed me for the better and hopefully
will continue to do so. May Hashem bless you with many long healthy years to enable
you to continue teaching so many about Him and His wonderful creations.
Dear R' Nosson,
I just read Natures Song and wanted to thank you for a wonderful work. Although it
probably took you several years to write and I read it several hours, the lessons I learned
will remain with me for many years. May Hashem bless you with the menuchas

hanefesh and siyata dishmaya to continue spreading Torah throughout the world.
DR, Jerusalem
Dear Rabbi Slifkin,
I recently purchased your book, Natures Song. It has been a pleasure and inspiration
to read. Besides being beautifully written, obviously well researched and considered, it
also demonstrates a deep knowledge of and love for Torah.
What a delight it is to read such a beautifully written work.
May Hashem bless you with strength to continue your work and much success.
All the best.
F. M.
Melbourne, Australia
Dear Rav Slifkin,
It says in Masechas Sanhedrin (37a) that one who saves one Jewish person, its as if he
saves an entire world. Due to my lack of Torah knowledge I am not sure if this is in
regards to physically or if it is also regarding spirituality. Lets say for now that it is in
regards to both.
Before I arrived to yeshiva, I had not learned a word of Torah for almost two years. I did
not care for it and wanted absolutely nothing to do with it. It was about four months into
yeshiva and I had one foot out the door. I was miserable there. I hated the learning and
felt that I was wasting my time. In a shiur with one of the rebbeim, Perek Shira was
mentioned. To me, that sounded somewhat interesting. So I began to look into it. I
searched a little and was told about your book, Nature's Song. So I decided to learn it. I
must tell you, that it was what I needed to help me. I was very enthusiastic about the
Sefer and did not stop learning it. My copy at home is completely covered in highlights
and notes. Not only that but I have a family member who was quite sick. She was
arrested for drug possession and was in drug re-hab for 9 months for being addicted
to Cocaine. I used to visit her once every two weeks. She once told me that she would
take walks through the mountains where the re-hab was and loved looking at Nature. I
decided to buy her a copy of Nature's Song and Baruch Hashem, she had recovered and
is frum. She told me that the book helped immensely.
Two lives were saved which means two worlds were saved. If nothing else, just know
that all my future endeavors, the type of girl I will marry, my children and everything I
do in life, will be because of you. There must be a starting point in everyones life. I am
not a huge masmid, nor am I a talmid chacham, but what I am is a Jewish man who
learns at least once every day because of someone who was able to touch my soul when
nothing else was working. Whether Nature's Song opening my eyes to Hashem
everywhere I look at every moment in the day, or The Science of Torah giving me a new
outlook, or even Mysterious Creatures giving me a new insight to a very new and
different aspect of Torah, every one of the books has helped me grow into the person I
am today.
I wanted to let you know Rav Slifkin that you have helped me more than any Rebbeim I
have had in all my years. The amount of hakaras ha-tov that I owe you is immeasurable.
No amount of thanks or gratitude can be given. Thank you from the bottom of my heart
for saving my life from a life off the Derech Hazme

The Lightning Bolts

are saying, "He causes the vapors to ascend from the ends of the earth; He makes lightning for
the rain; He brings forth the wind from His storehouses."
(Psalms 135:7)
from Perek Shira

Electric Shock
Lightning comes about due to an imbalance in the electric charges between the ground and
the thunderhead. The lightning bold instantly strikes and redresses the imbalance. It's a
sudden and striking way of doing so, but highly effective.
A similar imbalance of forces sometimes exists between man and the Heavens. Man
sometimes becomes lost in the material world, forgetting about the spiritual. There, too,
something must be done.
There is nothing more openly perceived as an act of God than a bolt of lightning.
Thunderstorms, with their terrifying crashing sounds, startling flashes of light, and driving rain,
do not merely instill awe in a person - they instill religious awe. It's a way of shocking people
out of their complacency and reminding them to redress the imbalance between their body and
their soul.
Thunder was created only to straighten out the crookedness of one's heart.
(Talmud, Berachos 59a)

Lightning sings electrifyingly of the need to remember the spirituality of the Heavens, and not
to fall out of synchronization with that (Birchas HaShir, Kenaf Renanim).

Driving Rain
As we shall learn in the song of the rain, rain is the medium that symbolizes the relationship
between God and man. The fertilization of the ground by the rains from the heavens represents
the emanation of Divine life from God to man.
During a long, hot summer, the land is baked hard by the summer heat. As a result, it is
simply unable to absorb the life-giving rains. The parallel of this is that the heat of physical
desire renders man unreceptive to spirituality and distanced in his relationship with God.
If you walk in My statutes, and keep My commandments, and do them, then I will give you rain in due
season... but if you do not listen to Me... I will make your skies like iron, and your earth like bronze...
(Leviticus 26:3-19)

The solution for the land is to plough it. One thereby opens it up, enabling it to receive and
absorb the forthcoming rain. Likewise, the end of summer is a time for repentance, for man to
break through the bonds of materialism.
However, we do not always rise to the occasion. As such times, God may not give up on us,
either. There are ways to render us receptive to Him.
Thunderstorms typically occur at the end of long and hot summers. As products of vast
cumulonimbus clouds, they are usually accompanied by vast quantities of pelting rain. Such
rain will not slide off the baked soil. It is ideal for driving into the hard clods of earth and
breaking it up.
By the same token, thunderstorms shock man into remembering God and urge him to break
out of his materialism and become receptive to God's rain. The lightning bolts are singing that
God "causes the vapors to ascend from the ends of the earth; He makes lightning for the rain;
He brings forth the wind from His storehouses." He makes lightning for the rain to be effective
at penetrating the ground and giving it new life (Tziltzel Kenafim. See too Seasons of Life, Chodesh Elul).
From Nature's Song by Nosson Slifkin, pg. 149
homepage: zootorah.com/books/songframe.html

A thunderstorm with a diameter of three miles might contain 500,000 tons of water and a
potential energy equivalent to ten atomic bombs like the one dropped on Hiroshima.
Analyzing a Lightning Bolt
In a lightning bolt, a relatively low-powered "leader" first shoots from a thundercloud to the earth
in a series of zigzag steps. When it is sixty to ninety feet from the ground, it is met by an
upward-seeking discharge of electricity some two to three inches in diameter and surrounded
by a five-inch sleeve of superheated air. The stroke pack 10,000 to 200,000 amperes and
instantly cooks the surrounding air to a temperature of 50,000 degrees Fahrenheit or more,
causing it to expand violently in a roar of thunder. When the return stroke enters the could
another leader descends and is in turn met by another rising charge. This repeats from three to
twenty-six times, but the bolts all travel so fast, at about 93,000 miles per second, that we see it
as a single flash of lightning.
RELATED ARTICLES:

The Mysteries of Snow and Lightning

Wonder Apple
Insights into Nature

Perek Shira is an ancient text which lists 84 elements of the natural world, attaching a verse
from the Torah to each. Perek Shira is the "song" of the natural world, the tapestry of lessons
for life that the natural world is telling us.
Rabbi Yochanan said: Had the Torah not been given, we would have learned modesty from the cat, [the
prohibition of] theft from the ant, [the prohibition of] forbidden relationships from the dove, and the proper
method of conjugal relations from fowl.
(Talmud, Eruvin 100b)
(back to top)

The Song of the Bird

"Even the bird finds its home and the free bird her nest where she had her young; O to be at
Your altars, O Compassionate One, Master of the hosts of creation, my Sovereign and my God."
(Psalm 84:4)
Dear Friends,
In "Nature's Song," Rabbi Slifkin writes, "Birds have an excellent homing instinct. Capture one,
take it many miles away, and it will inevitably find its way back home to her nest." The Song of
the Bird begins by describing how the bird returns to its nest, and it then expresses our yearning
to return to our "nest" by the altars of the Compassionate One.
On one level, the yearning for our "nest" can be understood as the yearning of each soul for its
spiritual home. As Rabbi Samson Raphael Hirsch writes in his commentary on this verse: "Each
soul builds its own 'nest,' as it were, in the House of the Lord. In the House of God there is
assigned to each individual his own special task of purification, devotion, and upward striving in
accordance with the particular nature of his personality." The Song of the Bird therefore
expresses the yearning of each soul for its "nest" - its specific place and purpose within the
House of God.
On another level, the yearning for our "nest" can be understood as the yearning for our unifying
and elevating Temple in Jerusalem. The Song of the Bird therefore expresses our people's
yearning to return to the altars of the Temple, where we can sing our own song of praise to the
Compassionate One. In this spirit, we sing the following words at the Shabbos table: "May the
Temple be rebuilt, the City of Zion replenished; there we shall sing a new song, with joyous
singing ascend" (Tzur Mi-Shelo).
"Even the bird finds its home and the free bird her nest" According to the Midrash cited by
Rashi, the "bird" is the Community of Israel that will find its "nest" when the Temple will be
rebuilt. In fact, the bird which represents our people is the dove, and this bird is especially
known for its loyalty to its nest; thus, when we begin to leave the lands of our exile and return to
our "nest" in Zion, the peoples will say, "Who are these that fly like a cloud, like doves to their
cotes?" (Isaiah 60:8)
The Temple is to also serve as the spiritual nest for all humankind, as it is written, "The
mountain of the Temple of the Compassionate One will be firmly established as the head of the
mountains, and it will be exalted above the hills, and all the nations will stream to it" (Isaiah 2:1).

This universal vision appears again in the words of the following Divine promise which we chant
on each fast day:
"I will bring them to My sacred mountain, and I will gladden them in My house of prayer; their
elevation-offerings and their feast-offerings will find favor on My Altar, for My House will be
called a house of prayer for all the peoples." (Isaiah 56:7)
It is written, "Like a bird wandering from its nest, so is a person wandering from his place"
(Proverbs 27:8). In a certain sense, all human beings are "wandering birds" that will one day
return to their spiritual home - their "nest" in Zion. In the concluding words of the Shabbos song,
"Kah Ribon," this home is described as, "the Holy of Holies, the place where spirits and souls
will rejoice!"
May we be blessed with a peaceful Shabbos.
Yosef Ben Shlomo Hakohen (See below)
Related Teachings and Stories:
1. Jewish tradition teaches that the first human being was originally created as an androgynous
being with two sides male and female which were later separated (Rashi on Genesis 1:17
and 2:21); moreover, the human being was created at the site where the Temple would be built,
as the Midrash states: "With an abounding love did the Holy One, blessed be He, love the first
human being, as He created him in a pure locality, in the place of the Temple" (Pirkei D'Rabbi
Eliezer, chapter 12). All human beings therefore have a special connection to this sacred place.
2. The Song of the Bird has another translation: "Even the bird finds its home and the free bird
her nest where she had her young at Your altars, O Compassionate One..." This translation
implies that the birds themselves are attracted to the sacred mountain of the Temple. In this
spirit, Rabbi Slifkin writes in "Natures' Song":
"Visitors to the Kosel Ha-Maaravi, the Western Wall of the Temple Mount, will notice the
profusion of birds that inhabit it. Sparrows, swifts and doves all build their homes in this holiest
of places, and their cries are heard incessantly. It is explained that birds have a sixth sense for
sanctity." Rabbi Slifkin suggests that this spiritual sensitivity may be a reason why birds are
represented in disproportionately large numbers in Perek Shirah.
3. Many of us have stories to tell of visitors to Israel including non-Jews who felt a
mysterious inner yearning when they arrived at the Kotel the Western Wall. For example, a
Jewish friend of mine told me a story about his sister-in-law's visit to Jerusalem. She had come
from the United States to visit her brother, who lives in Israel, and my friend took her to visit the
Kotel. She does not consider herself to be religious, and she did not have a Torah education. In
addition, she never expressed any spiritual yearnings, and whenever my friend talked about
spiritual ideas with her, she was not interested. She knew very little about the Kotel, but since
she was a tourist in Jerusalem, she went with my friend and her brother to see it. As she
reached the Kotel, she suddenly became overcome with deep emotions, and began to weep.
She and those with her were in shock, for such a reaction seemed totally against her "normal"
nature. As I told my friend, when she arrived at the Kotel, her true nature was revealed.
4. The Fast of the 17th day of Tamuz falls this year on Sunday, July 24th. On this day we will
chant the prophecy, "My House will be called a house of prayer for all the peoples."
5. One of the resources we are using for this series is "Perek Shirah" The Song of the
Universe, Translation and Insights by Rabbi Nosson Scherman. For information on this work,
visit: http://artscroll.com/linker/hazon/ASIN/PSHH
Another resource is "Nature's Song" a book on Perek Shirah by Rabbi Nosson Slifkin
(Targum/Feldheim). For further information on this work, visit: www.feldheim.com.