Dear Aish Hatorah family, Unfortunately the health situation of my father, the Rosh Yeshiva shlita, has taken a serious turn downwards. We should all triple our efforts in our davening and maasim tovim and "storm the heavens" in order to restore our Rosh Yeshivas' health. We all know that with sincere davening, we can accomplish this. With hope to share better news soon, Yehuda Weinberg
Now that our people are at War, our Tehillim recitation has most likely increased in quantity or quality, and hopefully in both. In order to for us to properly appreciate the great sanctity and power of Tehillim, we provide the following thoughts, as excerpted from the Yalkut Me’am Lo’ez on Tehillim--one volume in a wonderful series entitled The Torah Anthology, published in English by Moznaim Publishing Company:
a. Everything the Jewish people were to go through in the course of their history: the moments and conditions of light and joy and the long spells of darkness, suffering and exile--all these Dovid HaMelech himself went through in the course of his life and gave expression to them in the words of Tehillm. Through Tehillim his distress came to reflect their distress, his joys and exultations in cleaving to Hashem became their songs of joy and faith and cleaving to the light of the Divine Presence. When he pleaded for himself, he pleaded for the entire nation, for he knew his people intimately. In his darkest moments, Dovid HaMelech did not despair. Hakhel Note: At a recent Hakhel Shiur, Rabbi Yisroel Reisman, Shlita, taught that whenever the word “Laila” is mentioned in Tehillim, it does not refer to nighttime per se, but to a period of darkness.
b. The Midrash says that Dovid HaMelech composed the five books of Tehillim to correspond to the Five Books of the Torah. Because it is meaningless to study Torah without fear of Hashem, Dovid came along to teach fear of Hashem by means of Sefer Tehillim.
c. Principally it is called Tehillim because this holy Sefer consists of the hymns of praise and thanksgiving to Hashem who created the world out of nothing. Thus, the letters of Tehillim can be said to stand for “Tehillos Hodaos L’Borei Yesh Mai’ayin--Praises and Thanks, to the Creator of something from nothing.”
d. When a person recites Tehillim, he possesses a quality of Heaven, as it says, “The Heavens relate the glory of Hashem” (Tehillim, 19:2); and he possesses a quality of the stars, as it says, “When the morning stars sang” (Iyov, 38:7).
e. When a person recites Tehillim, it is as if it were being uttered by Dovid himself. Dovid prayed that his own lips should move in the grave whenever Tehillim are recited.
f. The She’loh writes: “Anyone whose Neshama desires to cleave to HaKadosh Baruch Hu, let him cling to the book of Tehillim.”
g. When one recites Tehillim, he is offering a prayer and he is also studying Torah, in accordance with Dovid HaMelech’s wish that anyone reciting Tehillim be considered as if he were studying the most difficult subject matter in Gemara (and be rewarded accordingly).
h. The total number of 150 Chapters of Tehillim is the numerical equivalent of “Hachna’a”--which indicates humble submissiveness, and the same is the numerical value of “Kaas”--anger. That is to say, reciting Tehillim helps to eliminate the sin of anger in a person.
i. The author of the Chikrei Lev writes that whenever calamity would strike in his community, whether it was a personal tragedy or a common affliction, he would institute no special prayer. Instead, Tehillim would be recited many times and with devout concentration, and then he would add the words: “Dovid HaMelech, Alav HaShalom, will be my intercessor. He will be the mouth that speaks for me, and he will commend me to our Father in Heaven.”------------
The above should help to infuse within us a greater feeling and even passion for reciting Tehillim in these difficult times that we are going through. Dovid HaMelech is with us. The Heavens are with us. Our soul needs to pour forth in expression. We should take those extra few moments to recite one or more Kapitalich of Tehillim a day with the feeling, concentration and devotion that it so richly deserves.
The psalmist, having compared the children of Israel to the grapevine, advocates on their behalf."Why have You breached its fences, and all who pass by the way pluck its fruit?The boar from the wood ravages it, and the wild bird devours it (Psalm 80:13-14)."Assaf compares Hashem to the vine-dresser who tears down the fences of the vineyard, abandoning it.His question begins as a complaint that G-D should not have permitted the fence breakages and abandonment of the vineyard.The Da’at Mikra elaborates on the wording "You breached" in reference to G-D having broken the fences.This suggests that it was not the enemies’ prowess that overcame Israel, but that it was Hashem who gave them the strength to overpower us.The grapevine, no longer protected by its fences, is an easy target for predators who freely feed on its fruit.Not only do humans eat of the fruit, but the wild boar and birds, capable of inflicting great damage, ravage as well.
In Psalm 77, the psalmist speaks of the experience of being tongue-tied, of feeling paralyzed and bereft of speech."When I wish to reflect on G-D, I become agitated; if I desire to meditate, my spirit enshrouds itself [Selah].You did hold fast the guards of my eyes; I was as if I had been crushed and I was unable to speak (Psalm 77:4-5)."There are times when the very contemplation of G-D causes one agitation.One’s distress and trouble diffuses one’s focus, outweighing all other concerns.Our ability to connect with others becomes compromised, affecting our relationship with Hashem.Our equilibrium shattered, we cannot meditate.Our eyes are weighted shut by our worries, and we cannot speak.The remedy to our depression and our emotional paralysis is to actively engage with Hashem, seeking Him until He can be found.
When confronted with his own depression and sense of disconnection from G-D, the psalmist offers us his solution."Then I pondered the days of antiquity, years of ancient times.I recalled the song of my lyre in a night such as this; I conversed with my heart and my mind began to brood (Psalm 77:6-7)."The psalmist revisits the days past, the years when he did feel supported and sustained by G-D.He recalls the song of his lyre, which he played in times of joy in days gone by.Music is a stimulus for memory and may act as a mood elevator.In recalling his previously happy moments and remembering the music played, he is able to transcend his current hopelessness and paralysis.
The psalmist voices the poignant plea of the Jew in exile: "We do not see our signs, there is no longer a prophet, nor is there one among us one who knows anything (Psalm 74:9)."We no longer see the signs testifying to Hashem’s presence dwelling in Israel; the miracles that characterized the Temple period are no longer present.Prophecy is no longer present; we lack a prophet who can offer us consolation and who can advocate on our behalf, seeking Hashem’s mercy. In the era of prophets, there was clarity of Divine communication, which we could choose to follow or disregard.Now, we are without that direct Divine link and feel rudderless and confused.What we need and seek is the redemption and the rebuilding of the Beit HaMikdash.
When we bless Hashem, we are acknowledging His gifts to us across all time."Blessed be Hashem, the G-D of Israel, from all the past to all the future, and let all the people say Amen.Hallelujah (Psalm 106:48)."However difficult our current circumstances or our past situations, and despite how foreboding the future may seem, we have a task to perform.That job is to bless G-D throughout, to serve Him Who is, was and shall be forever the G-D of Israel.We bless Hashem by doing His will and serving His ends.We affirm our loyalty and commitment to His will by the saying of the "Amen".With that "amen", we vow to serve Him faithfully through all times and circumstances.And it is because of that affirmation that we can sincerely say- Hallelujah- may the name of G-D forever be praised.
Psalm 97 begins with a promise: "Once the Lord reigns, the earth will rejoice, and the multitudes of islands will be glad (Psalm 97:1)."With the advent of Hashem’s kingdom and the world’s recognition of Hashem will come a period of rejoicing.The psalmist teaches us that acceptance of Hashem’s dominion will usher in a period of serenity and bliss.Even the far away islands, whose acceptance of G-D has been slow in coming, will find gladness in their belief.Embedded in this statement is the awareness that accepting Hashem as King brings joy, peace, happiness and serenity.We, who currently recognize and accept Hashem’s reign, participate even now in that joy and serenity, for we trust that He acts only in our own best interests.
"In the day of my trouble [tzarati] I have sought my Master; but my hand melted away into the night without ceasing; therefore my soul refuses to be comforted (Psalm 77:3)."The word "tzarati" also translates to "my narrowness".Rav Hirsch explains that the psalmist is referring to those conditions that confine and limit us, forcing us to rely on resources heretofore untapped and unused.We are all aware of circumstances that compel us to spread our wings and realize our truest potential.The psalmist speaks of the experience of reaching out to Hashem with his hand, which then melted away.The support and succor he sought was not forthcoming; he was unable to be comforted by Hashem.It was the very depth of his suffering that prevented him from drawing spiritual and moral energy from G-D.Without the ability to connect to our Creator we are souls who refuse to be comforted.It is our connection and commitment that we draw the strength to navigate the troubles and challenges of our lives.
Rav Hirsch translates Psalm 76:8 in the following way: "Thus even now You are the One to be feared; You. And who will stand up in Your sight when one Your wrath will come forth?" In this time, when Hashem is hidden from sight, He is still to be feared. Though we infer His presence from historical and current events, we stand in awe of His power and strength. Assaf then extrapolates from our present fear the immensity of our response when Hashem unleashes His anger. Who will be able to stand in full view of Hashem when He stands and executes His judgment? Assaf calls on us and the nations of the world to prepare ourselves in deed, thought and speech for the day of Hashem’s revelation.
The manifest glory of Hashem has spiritual and physical consequences.In G-D’s illumination, strong men relinquish their resolve and warriors lose their fighting spirit. "Bereft of reason were the stout-hearted, they slept their sleep, and all the warriors did not find their ability (Psalm 76:6)."Man has the temerity to challenge G-D when he is secure in his reasoning and convinced of his ability to defeat an unseen and undervalued foe.But with the manifestation of Hashem’s power, the stout-hearted person grows fearful, losing reason and retreating.Warriors, who know only physical power, find themselves unable to confront the spiritual and moral force of Hashem.His power exceeds theirs in both degree and scope.Their knowledge is restricted to the rudiments of war; they cannot comprehend a universe in which might is subordinate to right.Therefore, Assaf states: "At Your rebuke, O G-D of Jacob, were stunned both chariot and horse."Horse and chariot, used in the waging of war, are rendered useless in the face of Hashem’s rebuke.In the words of David, "Some trust in chariots, and some in horses, but we will proclaim the name of the Lord, our G-D (Psalm 20:8)."
"My voice is to G-D and I will cry out with my voice to G-D, and He will listen to me (Psalm 77:2)." This verse communicates a fundamental truth about our relationship with G-D. We begin by orienting ourselves to G-D, opening the conversation. Once the conversation is initiated, we then proceed to raise our voice. We follow the overture with a deeply felt cri de coeur, "a cry from the heart". As Jews, we know that we have an intimate and deeply special relationship with Hashem. When we need Him, He will attend to our words, hearing their heartbreak and sincerity, and He will listen.
"I will thank Hashem exceedingly with my mouth, and among the multitude I will praise Him (Psalm109:30)." An individual who has been granted his heart’s desire will proclaim it from the mountaintops, telling all of his great fortune. So too must we thank G-D exceedingly, singing His praises among the multitudes. Very often, those who publicly speak of G-D decry His punitive and judging aspects. G-D is then presented as angry, withholding and terrifying. But we, who have been the recipients of His endless kindness and His close attention, must praise and thank Him. We are His ambassadors, tasked with bringing the awareness of His wonders and miracles to the world at large.
17th of Cheshvan, November 15, 2008
"Help me, O Lord my G-D, save me in keeping with Your loving-kindness (Psalm109:26)." We know that Hashem’s loving-kindness is infinite; it has no limit or end. If we interpret this verse literally, we understand the psalmist to be asking Hashem to save him in direct proportion to His loving-kindness. As Hashem’s kindness is infinite, may His rescue and assistance be limitless as well. Our challenges are bottomless; we are in constant need of rescue and saving from G-D. We request that Hashem show the same consistency in His rescue and redemption as He has in the constancy of His mercy.
David identifies the characteristics of the individual who dwells in Hashem’s House: "One who walks in perfect innocence, and does what is right, and speaks the truth from his heart; who has no slander on his tongue, who has done his fellow no evil, nor cast disgrace upon his close one…. who can swear to his detriment without retracting (Psalm 15:2-4)." Rabbi Abraham Twerski explains that these verses offer us insight into human nature. Most people will communicate truthfully provided that they are not pained or inconvenienced by the truth. In that event, people will lie rather than face the truth and its consequences. To accept the truth about oneself and avoid rationalization and self-justification requires great courage. David tells us that the individual who "speaks the truth from his heart" does not retract his words, even when they are to his own detriment. This individual prefers to dwell with Hashem rather than live a dishonest but comfortable lie.
"When G-D arises to judgment it is to bring salvation to all the humble of the earth. Selah (Psalm 76:10)." Rav Hirsch explains that when G-D arises to pass judgment, it is for the purpose of granting true life to those who were deprived of all human rights exclusively because of their "humbleness". Neither defiant nor wicked, they have suffered because of their lack of status. Hashem, whose judgment is both exacting and merciful, will rise to their defense and champion their cause. We, who often feel powerless, are encouraged to persevere for Hashem will bring us salvation.
The ultimate decline of the wicked will result in their internal transformation.Just as their weapons of destruction become tools for productive growth, their angry emotions will become expressions of respect for Hashem."For the rage of man will acknowledge You; You will restrain the remnant of anger (Psalm 76:11)."Anger, which originates from the frustration of man’s sense of entitlement, will yield to an appreciation of the greatness and glory of G-D.
Assaf continues with his vision of Messianic times: "Illuminated are You, more powerful than the towering forces of prey (Psalm 76:5)." The forces of prey represent the dark powers of evil. Prior to the coming of the Messiah, wickedness will be rampant and the strong shall prey on the weak. G-D will be hidden from view, allowing evil to tower over good. But with the coming of the Messiah, Hashem shall be illuminated. No longer hidden, G-D’s light shall clearly be seen and His power perceived. Evil will pale beside His omnipotence and wickedness wilt beneath His gaze.
In Psalm 76, Assaf is speaking of Messianic times, when the nations of the world will accept Hashem’s sovereignty and cease rebelling against Him. The Sages explain that during the Messianic era, the nations of the world will join forces against Jerusalem, located in the portion of the tribe of Judah. "G-D is recognized in Judah; in Israel, His Name is great (v. 2)." With the nations’ sound defeat at the hands of Judah will come the recognition of G-D. That awareness will generalize throughout Israel and the name of Hashem shall be magnified.
10th of Cheshvan, November 8, 2008
In Messianic times, we are promised that the Beit HaMikdash will be rebuilt in Jerusalem. "Then His Tabernacle was in Jerusalem, and His Dwelling in Zion (v. 3)." Because this has been prophesied as a real event, the verse speaks in the past tense as though it had already transpired. Alternatively, the use of the past tense may reflect that the foundation for the rebuilding of the Beit HaMikdash has already been laid. We have hallowed that ground through our suffering and our persecution during this long exile. Each day, when we renew and maintain our steadfast commitment to Hashem and His Torah, we add another brick to its structure.
When the Messiah comes, the world will be entirely different. "They shall beat their swords into ploughshares and their spears into pruning hooks; nation will not lift sword against nation and they will no longer study warfare (Isaiah 2:4, Micah 4:3)." The obsession with war and violence will remit, and nations shall find no use for their weapons. Instead, the implements of war will be transformed into instruments of growth. This prophetic vision is echoed by Assaf: "There He broke the flying bows, shield, sword, and battle, Selah (Psalm 76:4)." We too await the day when our weapons of mass destruction shall become obsolete.
We may believe that there is neither judge nor justice when we see the wicked prosper and the righteous suffer, but the psalmist reminds us that there is indeed justice in the world. "For G-D is the judge- He lowers one and raises another. Indeed, in the hand of G-D there is a cup with foaming wine, full of poisonous mixture, and He pours from this. But all the wicked of the earth will drain and drink its dregs (Psalm 75:8-9)." Man’s success or failure is a function of G-D’s will. Hashem elevates and lowers according to His judgment. Furthermore, there is a cup of poison that He gives to the wicked in order to punish them. Jeremiah echoes this thought: "Take this wine cup of fury from My hand, and cause all the nations to whom I send you to drink it (25:15)." Hashem Himself will pour the poisonous wine, bringing calamity upon the wicked. While all of us must endure trials and tribulations, only the wicked shall drain the cup of calamity down to its last drop. The psalmist assures us that the wicked shall get their own, receiving their recompense in its full measure.
Important Numbers
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