23

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 ...


18

Moreshet.co.il reports: 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 ...


17

This article, by Prof. Rivka Ulmer, might answer some of your questions... She writes (pg. 108): "Prior to the attestation in the New Testament, there is no evidence of Psalm 22 being used in a Jewish messianic context... Jewish interpretations of the Psalm identify the individual in the Psalm with a royal figure, alternatively interpreted as King David, ...


14

All three books (Iyov Mishlei and Tehillim) are written in a complex poetic style. The separate trop represents the shift from prose to poetry and may have been sung in a more songful manner than the regular prose trop. A proof to this distinction lies in Iyov, whose first, second and final chapters are written in prose and have regular trop. EDIT: The ...


12

Rashi, Radak, ibn Ezra and the M'tzudos all seem to say it means "you have caused me to hear" your command, i.e. informed me of it, though literally, yes, it means "you have dug me ears".


12

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 ...


12

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 55:14-15 (13-14, in ...


11

Medrash (Tehilim) Shochar Tov says that Moshe gave us the 5 books of Torah and David gave us Tehilim which also has 5 books.


11

Rashi's commentary seems to indicate that it refers to the plight of the Jewish Nation in Exile.


11

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 ...


10

The Tzemach Tzedek (Lubavitch) wrote, that if we only knew the power of saying Psalms, and the positive spiritual effect they had we would say them constantly! See this video: Hayom Yom Shevat 24. And the text can be found here


10

A good place to look to find refutations of Christian messianic interpretations of the bible is Sefer Nitzachon, printed in Otzar Vikuchim by Dr. J. D. Eisenstein. This is his answer to this specific case (p. 256): The Christian claim is that Jesus was crying to G-d, his father, "Why have you abandoned me?" at the time he was being executed. But according ...


10

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 ...


10

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 ...


9

I heard that Malbim discusses this issue. While he holds you can say that it was written at the time of the Churban, he also discusses how it could have been written by David. He raises two issues: What would people have thought about such a mizmor before the churban? What would happen to the mizmor if they did teshuvah and there was no churban? He ...


9

Rav Joseph B. Soloveitchik (quoted in Nefesh Harav page 151-2) was careful to sit during Ashrei of Mincha based on the language of the Rambam Tefilla 9:8. He felt this was not just a permission to sit but a requirement in order to establish (לקבוע) a Tzibbur. The footnote there references an article in Beis Yitzchak (5749 volume 21 page 18) where Rav ...


8

At one point as a young student I was informed that a neighbor's wife had become seriously ill, and I began reciting a very lengthy regimen of Tehillim for her every morning after Shaharith, including sections of 119 spelling her name. This made me very late for Shi'ur on a frequent basis, and my Rav finally asked me why I was so late so often. When I told ...


8

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,...


8

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] ...


8

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 ...


8

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 ...


8

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.


8

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 ...


8

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. But a ...


7

Rada"k (on ch. 3) is of the opinion that it is a term of elevation, in this case indicating elevation of the voice in reciting the word/line/psalm in which it appears. The word appears only in T'hilim and Chavakuk, which are both poetic. (He cites as a proof text Y'sha'yahu 62:10, in which the same root refers to clearing a path.) Alternatively, M'tzudas ...


7

My late Rav, Rabbi Gedaliah Anemer, zt'l, founder and Rosh HaYeshiva of The Yeshiva of Greater Washington D.C., held that mishaberachs should not be said for those with chronic illnesses that are not life threatening at present. He said we don't want to "drey G-d's kup" (i.e. bother Him) with prayers for people who are going to have their illness for years ...


7

For Pesukei dezimroh OU Torah tidbits says, that the Ashrei is similar to the meditation of the pious men of earlier generations (B’rachot 32b) would spend an hour before prayer, and the source for this practice is the verse ASHREI YOSH’VEI VEITECHA… Praiseworthy are those who dwell in Your house, they will continue to praise you, Selah. Rashi expounds that ...


7

One of the best ways to tell if books are separate is by looking at the divisions in a scroll. Traditionally, a number of lines are skipped in between books to mark a separation (see my discussion here). Looking at the Aleppo Codex yields just that. Here is the end of Psalm 41: You can clearly see the larger gap in the right column. Textually we find ...


7

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 ...


7

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 ...


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