Within Shemot 1:1 out of the last letters of each of the words we can get - after rearranging the letters - the words: Tehillim Teshuvah.

Could someone explain me the connection between Tehillim and Teshuvah and are there Tehillim specific for making Teshuvah?


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; ושטן, יעמד על-ימינו.

1 For the Leader. A Psalm of David. {N} O God of my praise, keep not silence; 2 For the mouth of the wicked and the mouth of deceit have they opened against me; they have spoken unto me with a lying tongue. 3 They compassed me about also with words of hatred, and fought against me without a cause. 4 In return for my love they are my adversaries; but I am all prayer. 5 And they have laid upon me evil for good, and hatred for my love: 6 'Set Thou a wicked man over him; and let an adversary stand at his right hand.

Which is easily read as referring to the Slavery in Egypt.


Rav Hirsch's commentary on Tehillim (3:1) actually seems to say that one cannot make teshuvah without Tehillim.

Rebbe Nachman of Breslov also teaches that reciting Tehillim is an important practice for inspiring someone to truly do teshuvah. Here's a quote from his teachings on the matter:

Everybody wants to revere God's Name but not everyone is able to repent. Sometimes a person feels no arousal whatever. Even one who is aroused to repent may not reach his unique gate of Teshuvah, and even if he does, it could be that the gate is closed. This is why not everyone attains repentance.

But through reciting Psalms, even one who feels no arousal can be inspired to repent. The Psalms can take him to his unique gate and open it up, thereby bringing him to Teshuvah.

For this reason King David called himself "the man who raised the yoke... the sweet singer of Israel " ( II Samuel 23:1) . Our sages explain that David called himself "the man who raised the yoke" because he elevated the yoke of repentance through his own Teshuvah. David was a great Tzaddik and should not have sinned, but God caused him to sin in order to teach everyone the way of Teshuvah. King David was the prime exemplar of Teshuvah and his pathway is set forth in the Psalms, which he wrote with such a spirit of holiness that everyone can find himself in them and thereby return to God.

Likutey Moharan II, 73

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