I Samuel 16:11 and Psalms 118:22 imply that David was a rejected child in his family.
וַיֹּ֨אמֶר שְׁמוּאֵ֣ל אֶל־יִשַׁי֮ הֲתַ֣מּוּ הַנְּעָרִים֒ וַיֹּ֗אמֶר ע֚וֹד שָׁאַ֣ר הַקָּטָ֔ן וְהִנֵּ֥ה רֹעֶ֖ה בַּצֹּ֑אן וַיֹּ֨אמֶר שְׁמוּאֵ֤ל אֶל־יִשַׁי֙ שִׁלְחָ֣ה וְקָחֶ֔נּוּ כִּ֥י לֹא־נָסֹ֖ב עַד־בֹּא֥וֹ פֹֽה׃
Then Samuel asked Jesse, “Are these all the boys you have?” He ...
אך האריז"ל הנהיג להוסיף שלשה פסוקים ראשונים ממזמור צ"ה, "לכו נרננה"
וכו', כדי לא לסיים בפורענות - "יצמיתם ה' אלקינו", כעין מה שאמרו חז"ל
לגבי הפסקה בקריאת התורה: "ואין מפסיקין בקללות", וכן נוהגים בסיום
הקריאה של מגילת איכה, שאחרי הפסוק האחרון "כי אם מאס מאתנו" וכו',
חוזרים על הפסוק שלפניו: "השיבנו ה' אליך" וכוו, כדי לא ...
Tehillim 22:17 (17 is the counting in Jewish editions) in the Masoretic text reads:
יז כִּי סְבָבוּנִי כְּלָבִים עֲדַת מְרֵעִים הִקִּיפוּנִי כָּאֲרִי
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
The Ibn Ezra says that the author is referring to the fact that his parents abandon him in their death,
עזבוני במותם, ואתה אספתני תמיד
Whereas the Malbim says that it has to do with David's feeling about how hashem has helped him, and he likens himself to an orphan who has been taken in and shown graciousness by God
ממשיל א''ע כיתום שעזבוהו אביו ואמו ...
Note: As Michlol Yofi points out, there are a few other words in Tanach spelled with an Alef instead of a Heh or a Vav. For example: זרא, מרא, כלא.
As @Double AA wrote, Minchat Shai on the pasuk writes:
"שנא. כל שנה כתוב בה"א בר מן חד כתיב אל"ף כן יתן לידידו שנא מלמד שת"ח שמשכימין ומעריבין בבתי כנסיות ובבתי מדרשות ומנדדין שינה מעיניהם ...
2 Samuel 15:12 "And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, from Giloh, as he offered the sacrifices. And the conspiracy was strong, and the people with Absalom were steadily increasing."
The "friend" who betrays King David, that is mentioned in Psalms 41:10 (41:9 in Christian Bibles), and Psalms 55:...
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).
The Tehellim were sung, and the ...
In the siddur Sefas Yisroel from OpenSiddur it is written:
שיר מזמור לאסף has been recited since the end of the Geonic period - a few hundred years before the introduction of the שיר של יום. Its first appearance in אשכנז was in the מחזור ויטרי,* most likely as a result of the צרות and גזירות that were imposed upon עם ישראל at the time.
And indeed it is ...
לַמְנַצֵּ֥חַ בִּנְגִינֹ֗ת מַשְׂכִּ֥יל לְדָוִֽד׃
For the leader; with instrumental music. A maskil of David,
בְּב֣וֹא הַ֭זִּיפִים וַיֹּאמְר֣וּ לְשָׁא֑וּל הֲלֹ֥א דָ֝וִ֗ד מִסְתַּתֵּ֥ר עִמָּֽנוּ׃
when the Ziphites came and told Saul, “Know, David is in hiding among us.”
Tehillim 57 (Thanks, Dr. Shmuel)
לַמְנַצֵּ֣חַ אַל־תַּ֭שְׁחֵת לְדָוִ֣ד ...
According to Midrash Eicha Zuta, it was written by ירמיה (Jeremiah). This is also reflected in the Septuagint (aka LXX aka Targum Shivim), which opens with the line "By Jeremias, in the Captivity." This is probably the oldest tradition.
According to Rashi, Midrash Tehillim (aka Midrash Secher Tov), Pesiqta Rabbatti, Ibn Ezra in his introduction to Tehillim,...
It is verses 10 - 31 of chapter 31 of Proverbs (Mishlei), commonly known as Eishes Chayil, or the woman of valor. It is customarily sung by men on Friday night before Kiddush. The topic of the song is the woman, but it may be an allegory, perhaps for Shabbos, perhaps for something else.
The reason is that Job was not dictated to Moses by Hashem for the purpose of being put into the Torah. The words of the Torah were specifically for the history, halachos, and hashkafa of Bnei Yisrael. Thus Moshe wrote it at the lower level of nevua set up for Kesuvim.
The Chumash is like the Neviim in that they were given as a message by Hashem to the Navi ...
Machzor Vitri - page 114 says we say the verse Orech Yamim twice in order to complete the name of Hashem that is produced by doing so. וכופלין אורך ימים כדי להשלים השם היוצא ממנו
Tashbatz 258, Maharam says we say it twice this way it has the numerical value of Kohanim, since the Chashmonoim when they went to war said 7 times Vyehi Noam and twice Orech Yamim ...
Rav Sa'adya Gaon explains in his commentary to Psalms (51:7) that David was not making a statement about the state of Man. Rather, he was speaking personally; that he was so ashamed, that he felt as though he were conceived in sin. He writes (as translated into Hebrew by R. Qafih):
והרי אני מרוב כלימתי כאלו בעון חוללתי
For I, from my great ...
Samuel Sandmel popularized the term "parallelomania": extrapolating from the fact that two passages have some resemblance that they must have a literary connection, or that one was necessarily the source of the other.
Considering the fact that Canaanites lived alongside the Israelites in Canaan, similarities in their diction shouldn't be surprising....
I addressed the issue in my webpage: "A Primer: Why Jews Can't Believe in Jesus." There I wrote:
In Matthew 22:41-44, there is a reported conversation between Jesus and the Pharisees concerning the genealogy of the Messiah. The Pharisees said that the Messiah will be the son of David, and Jesus reportedly counted: "'How then does David in the spirit ...
Rashi wrote the following in his commentary on Ps. 14:
David recited two psalms in this Book, in one manner [with almost identical wording]: the first one concerning Nebuchadnezzar and the second one (ch. 53) concerning Titus. In this one, he prophesied concerning Nebuchadnezzar, who was destined to enter the Temple and to destroy it, with not one [man] ...
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 אחרת
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 ...
The trick here (if the dot-above-the-Vav's location is ambiguous) is that if the Vav is a mater lectionis, then it is serving as the vowel for the previous letter. Thus if the previous letter has a vowel already, it must be the Vav is a consonant.
In your case, the Dalet has a Shva, so the Vav is a consonant. On the other hand, in Tehillim 78:56 it says ...
Rashi to Numbers 10:34:
Seven times is the word ענן used in the account of their journeys alluding to four clouds which screened them on all four sides, one that was above them, one beneath their feet, and one in front of them which leveled the elevations and raised the depressions, and killed all serpents and scorpions
Translation from Sefaria
While the sources cited by rosends refer to an "abandonment" which might occur at some point during a persons life, but which could possibly be avoided in particular circumstances, Rashi suggests that it refers to an innate element of human existence which is present from the moment of conception:
כי אבי ואמי עזבוני - בשעת תשמיש להנאתן נתכוונו כיון שגמרו ...
Psalm 119 is referred to as temanya apin in Berachot 4b:
אִילֵּימָא מִשּׁוּם דְּאָתְיָא בְּאָלֶף בֵּית, נֵימָא ״אַשְׁרֵי תְמִימֵי דָרֶךְ״ דְּאָתְיָא בִּתְמָנְיָא אַפִּין
It is referred to as alfa beta by R. Shlomo Alkabetz (quoted by Shelah here) where he lists the texts that were recited as part of tikkun leil shavuot:
אח"כ (תהילים י״ט:ב׳) מזמור ...
Sheilas Yaavetz 64 - column starting ונ"ל טעם discussing praying for a sick person on Shabbos, says that one should only pray for an ill person, whose illness has taken a turn for the worse.
לכן אין לבקש על החולה אם לא תקף עליו חליו
His basis is Tircha D'Tzibura, which as you see we do not Daven 18 Brachos in Shemona Esrei on Shabbos.
אלא משום טורח ...
The word "חַטָּאִים" (with a Patach under the Chet and a Dagesh Chazak in the Tet) means sinners. See for example Tehillim 25:8.
The word "חֲטָאִים" (with a Chataf-Patach under the Chet) means sins. See for example Kohelet 10:4.
Without punctuation the word can be read both ways. Bruria is telling R' Meir that praying for them to die is not the ...
Midrash Tehillim on mizmor 3 - see it here
3 lines from the top of the page.
דבר אחר מזמור לדוד בברחו. זהו שאמר הכתוב לא ידע אנוש ערכה
איוב כח יג), אמר רבי אלעזר לא ניתנו פרשיותיה של תורה על הסדר,
שאס ניתנו על חםדר, כל מי שהוא קןרא בהם היה יכול להחיות מתים, ולעשות
מופתים, לכך נתעלמה סדורה של תורה וכו
The parshiyos of the Torah were not given ...
While I am not aware that there is any authoritative list, It seems that among several that are coomonly said is Tehillim 121.
I believe this was chosen as a general Tehillim to be said for people who are ill as well as people in danger, such as soldiers. The reason is because it starts with the phrase
"I lift my eyes to the mountains, from where will my ...
It is a dispute in poskim, and there are different customs about which one to follow.
Why is this psalm different than all other Psalms? Two reasons, one is that it has a reference to the sacrifice, and when a Kohen brought the sacrifices he was standing (that opinion would also hold to stand while saying the Korbanos that preceded Baruch Sheamar). The ...
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 ...
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 ...