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9

The Idea in Brief The verse is not speaking about any harm from the sun (or even the moon), but instead speaks to harm that occurs night and day; in this respect, the psalmist speaks to divine protection 24/7, which encompasses the time period during the time of the sun (daytime) and time of the moon (nighttime). Discussion The Tehellim were sung, and the ...


8

Tehillim 22:17 (17 is the counting in Jewish editions) in the Masoretic text reads: יז כִּי סְבָבוּנִי כְּלָבִים עֲדַת מְרֵעִים הִקִּיפוּנִי כָּאֲרִי יָדַי וְרַגְלָי 17 For dogs have surrounded me; a band of evildoers has encompassed me, like a lion, my hands and feet. Rashi: like a lion, my hands and feet: As though they are crushed in a ...


6

The Aleppo, Leningrad, and Damascus Codices all have it Rafeh. Even the original Bomberg Mikraot Gedolot has it Rafeh! Minchat Shai ad loc. comments that it should be Rafeh. I did find that the Codex Bodmer 21 does have it with a Dagesh but given the evidence this should clearly be disregarded. I note all the above sources (even Bodmer) have a Tarcha (a ...


5

Start again from alef (1). There are chassidim who say the chapter for earlier rebbeim also (eg. on that Rebbe's birthday), and they start again from alef. This is what I see people doing, though I'm not sure if there's any documented source for it.


5

Metzudas David thereon apparently understands "b" and "c" to be the same thing. לחזות. לראות בנעימות תורת ה' : ולבקר. לדרוש בהיכלו בדבר מצות ה' Furthermore, Malbim understands "b" and "c" to be the reason for the request "a"; not requests in and of themselves. שבתי בבית ה' כל ימי חיי, הוא על הכוונה כדי לחזות בנועם ה' ולבקר בהיכלו, ואין בלבי כונה ...


5

Here's a more colloquial translation of what they're trying to accomplish: Some rely on their chariots, and some on their horses, but as for us? We call out in the name of God! (There is no double-we in the Hebrew, though the word nazkir is already conjugated as "we will call out", so the preceding word va-anachnu, "and we", gives it similar stress and ...


5

According to Talmud (Berachot 60b), the morning blessings are each said associated with specific acts of getting up in the morning: "כי פתח עיניה לימא: "ברוך פוקח עורים"; כי תריץ ויתיב לימא: "ברוך מתיר אסורים When he opens his eyes let him say: "Blessed... Who openest the eyes of the blind." When he straightens himself and sits up let him say : ...


3

Maaseh Rav 157 (a work documenting the practices of the Vilna Gaon) records the answer according to the tradition you ask about: אין אומרים שיר של יום של יומו ואומרים במקומו בב' ימים דר"ח ברכי נפשי (מזמור ק"ד) שהוא שיר של ר"ח ודוחה אפי' של שבת ופשיטא של חנוכה [On Rosh Chodesh] the Song of the Day for that day [of the week] is not said, and in its place ...


3

The popular sidur "תפלת כל פה" has a list of all the red-letter days' daily psalms. It says that 104 is said on rosh chodesh Teves (and also on Shabas rosh chodesh, by the way).


3

The Siddur Rav Amram Gaon includes the initial verse. Abudirham (nefillas apaim, ashrei, una letzion) writes that the reason for the addition of this verse, is that this verse is the source in the Talmud (B'rachos 30b) for practice of waiting a certain amount of time before prayer for one's thoughts to settle. ומה שמוסיפין בתחילת המזמור אשרי יושבי ביתך ...


3

Malbim Beur Hamilot explains: הקרב הוא מה שמתאבקים מקרוב וזאת עושים בכח היד, והמלחמה הוא מרחוק וזאת צריך אימון האצבעות לשלוח חציו למטרה קרב (battle) refers to swordfighting here. This is done with the hands. מלחמה (war) is shooting arrows, which requires skilled fingers.


3

Rav Yosef Ber Soloveitchik (hereafter, “the Rav”) would sit for Ashrei, as implied by the Rambam מהל' תפילה פ"ט ה"ח. The Rav explained that by sitting together the group establishes itself as a congregation. -"השראה לה': תפילת לליל שבת לפי נוסח הגרי"ד סולובייצ'יק" - Edited and commentary by Micha Berger , page 1 fn. 1 (alt. link ...


3

A late answer, I know, but a different one (and, I must say that I still don't understand some of the claims made in the other answer so this one is as reasonable, but I can't find a source for it). The Birnbaum siddur Hasiddur Hashalem writes (page 310): ארך ימים is repeated so that the number of verses of this psalm reach a total of seventeen, the ...


3

The word "Torat" (the Torah OF) appears 3 times: 19:8 37:31 119:72 V'torah (AND the Torah) 78:5 B'Torat (IN the Torah of) 119:1 M'Torat'cha (FROM YOUR Torah) 119:51, 94:12, 119:150 Toratecha/Torat'cha (YOUR Torah) 119:53, 55, 70, 77, 92, 97, 136, 153, 163, 174 K'Toratech (according to your Torah) 119:85 (There might be more...my search method changed)


2

In the Medrash on Tehillim Rebbe Elazar says this.


2

Buber says there are two traditional attributions. One is by Rabbi Avraham [sic] HaSefardi in Ohel Yosef, where he attributes it to Rabbi Yochanan (the redactor of the Talmud Yerushalmi). However Buber himself must be making an error, as the author of Ohel Yosef (published uncensored under the name Tzefas Paneach - a famous and controversial pirush on the ...


2

78:5: וַיָּקֶם עֵדוּת בְּיַעֲקֹב וְתוֹרָה שָׂם בְּיִשְׂרָאֵל אֲשֶׁר צִוָּה אֶת אֲבוֹתֵינוּ לְהוֹדִיעָם לִבְנֵיהֶם A tip of my hat to Double AA, who mentioned this verse in a comment on the question. The word appears in other places in Psalms also, including a whole bunch of times in 119.


2

This is a custom transmitted from the Maggid of Mezritch to the Alter Rebbe of Lubavitch in the name of the Ba'al Shem Tov. This is recorded in a letter of the Previous Lubavitcher Rebbe, printed in the back of תהלים אהל יוסף יצחק. In this print it is on page 214. The full letter is printed in Vol 10 of his letters, page 53. The reason for the custom is ...


2

Many predators are more active during full moons, wolves are the classic example. Lions on the other hand wait until just after a full moon to become more active, as the moon rises later in the evening and thus affords the lion some time after sunset with total darkness. In some areas, though, small mammals actually can see their predators better during a ...


2

Two possible explanations, according to Rash"i's commentary (who, BTW, cites 2 others - so it's not his own idea :-): Rashi on Psalms 27:4:1: ולבקר בהיכלו . ליראות שם בכל בקר ובקר כך פירשו דונש , ומנחם חברו עם לא יבקר בין טוב לרע ( ויקרא כ"ו ) , אבל דונש פתר לשון בוקר : My partial translation & expansion of Rash"i: To be seen daily (i.e. from ...


2

The earliest source I could find is the באר היטב in Shulchan Aruch סימן נד - דינים השיכים לישתבח where he says in the name of the Magen Avraham: ב) ליוצר. בכתבים כתוב לומר ביו''ד ימי תשובה מזמור ממעמקים קראתיך ה' בין ישתבח ליוצר וצ''ע. מ''א ‏ "The custom brought in the בכתבים is to say the Tehillim of ממעמקים between Yishtabach and Yotzer - and ...


2

As I often find, Beurei Hatefillah has an answer: Citing Machzor Vitri ch. 1: This is the reason that we repeat the last line of Tehillim: Kol Hanishama T’Hallel Yah Halleluya. It is based on what we learned in Tractate Shabbos that we should be among those who complete Hallel each day. This means that we should read the last chapters of Tehillim ...


1

Chapter 127 and 128 both include prayers for successful children. Chapter 119 is a general prayer for spiritual success, and would also be appropriate.


1

Metzudat Zion on Psalms 121:3:2: ינום . מלשון תנומה והוא שינה מועטת וקלה : My translation: The word יָנוּם comes from the (noun) תנומה meaning a light and "short" sleep. In other words, שנה is a longer sleep, like what you do at night. תנומה would be what some call a "twilight" sleep. Like the "sleep" you do at your work desk, sometimes. (Of course, ...


1

There are so many thoughts that come to mind in regard to your question. It's difficult to know where to start. In general, recital of Tehillim have the characteristic of removing anything which blocks or obstructs blessings from HaShem. So in that context, don't think that your recital of any particular chapter is somehow failing to help your friend. In ...


1

It’s basically chazal’s version of The Praises. It is a way to distinguish it from random praises. It is a formal noun. Another example is that Teffilin is called teffilin to make it a formal noun, and to distinguish it from tefillot.


1

Rosh HaShannah is called the birthday of the world. (HaYom haras olam...see machzor mussaf) However, the pinnacle of creation is Adam, the first man. Therefore, Rosh HaShannah is the birthday of Adam. (the world's birthday is represented by Adam's birthday.) The first three words of the pasuk (HaYotzer yachad libam...)can be translated: "The One who forms ...


1

To answer 'imaginative' Gematria with an 'imaginative' solution: ת-ש+ו-ב+ה= 109 Tehillim 109 reads: א למנצח, לדוד מזמור: אלהי תהלתי, אל-תחרש. ב כי פי רשע, ופי-מרמה--עלי פתחו; דברו אתי, לשון שקר. ג ודברי שנאה סבבוני; וילחמוני חנם. ד תחת-אהבתי ישטנוני; ואני תפלה. ה וישימו עלי רעה, תחת טובה; ושנאה, תחת אהבתי. ו הפקד עליו רשע; ...


1

The division of the Tehillim is not meant to be just a way to say the entire Tehillim over the course of a month, rather it was split like this because each day of the month is different and has its own path to follow in the service of Hashem. Each days chapters' are special for that day. Similarly, the Psalm of the day (which the Leveim sang in the Beis ...


1

Someone sent me a reference to this from Mafteach HaSefirot from Avraham Abulafia (I didn't see it inside - he sent me the text below): ואמנם לפי הדרך העמוקה האחרת, והיא היות כל התורה שמותיו של הקב"ה, אין באלה חסרון ולא באלה תוספת. אבל כל אות ואות הוא עולם בפני עצמו שלם. וכבר אמרו ז"ל שאם היתה התורה כתובה כסדר היה אדם יכול להחיות מתים. והעלימה השם בסדרה ...



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