Tehillim 119:19

Tuesday, April 22, 2014 · Posted in , , , , , , ,

Tehillim 119:19
גֵּר אָנֹכִי בָאָרֶץ אַל-תַּסְתֵּר מִמֶּנִּי מִצְו‍ֹתֶיךָ
ger anochi vaaretz al-taster mimeni mitzvoteicha
I am a stranger on the earth; do not hide Your commandments from me.

The main obstacle to achievement is the brevity of human life.  For no man can accomplish enough in his short span to encompass all necessary knowledge in every part of the Torah.  Hence the King David pleads that at least he should understand the practical mitzvot. "I am a stranger on the earth," so "do not hide Your commandments from me." As the Scripture indeed says elsewhere, "and keep His commandments, for that is the entire man" (Kohelet 12:13).

"I am a stranger on the earth" and my days are few, so "do not hide Your commandments from me."  Let them not stay hidden so that I may implement them.  If I fail to keep them now, when shall I keep them?

"I am a stranger on the earth," and do not know the day of my departure.  So, "do not hide Your commandments from me."  I am like a passing stranger who requires that provisions for the road be at hand in case he must depart suddenly.

King David felt that since a man's stay in this world is only temporary, he must equip himself with Torah learning and the observance of mitzvot.

The story is told about a certain province in India where the inhabitants would elect a king to rule over them for one year.  Once, they crowned a fool who was unaware of this time limitation to his reign, and he built palaces for himself.  At the conclusion of his year-long reign, he was separated from all his wealth.  He was succeeded to the throne by a sage, who soon found out that his reign would last only a year.  He then invested much effort to amass a great deal of money, which he deposited in another country.  At the end of the year he had everything, and he rejoiced in both places.

 "I am a stranger "גר" (ger) on the earth." The Midrash says, "Was, then, David a stranger? He said, rather, just as one who today becomes a convert (ger) is ignorant of Torah, so a man's eyes are open and yet he may be unable to distinguish between his right hand and his left hand in Torah knowledge.  If David, who composed all these songs and psalms, said, 'I am a stranger on the earth' and know nothing, it is assuredly true of us that we know nothing!"

We are both strangers and settlers (cf. v. 39:13), like all our forefathers (cf. Bereishit 23:4). "For our days on earth are a shadow" (Iyov 8:9). Just as this shadow passes, so the human being passes away.  However, our days are like a shadow only when we do not study and apply the Torah.

Thus our Sages teach, "The day is short, the work is abundant, and the workers are lazy; the reward is ample and the master urges."

Accordingly, it says, "I am a stranger on the earth; do not hide Your commandments from me."

I ask, "Open my eyes, that I may behold wondrous things from Your Torah" (v119:18).  Profound secrets are not revealed to those not sufficiently deserving, but I am a stranger here on earth.  My soul is carved from on high.

"I am a stranger on the earth; do not hide Your commandments from me." King David is telling us that his entire existence in this world is like that of an alien in a strange land. He is here only for one purpose: to collect Torah and mitzvot to bring to the World to Come. Therefore he beseeches Hashem: "Do not hide Your mitzvot from me." Indeed, every Jew should try to emulate the behavior of King David. A person should strive to make Torah his primary occupation.

The Chofetz Chaim related an excellent parable to illustrate this idea:

When a person wants to build a house, he doesn't plan it himself. Rather, he hires a professional architect to draw up a blueprint of his future home. This blueprint provides the builder with an exact model, showing the size and location of each room.

A wealthy man hired a prominent architect, and told him, "I have a certain piece of property, and I want to build the most spectacular mansion in town on it. I hear you do superb work, and I'd like to hire you to draw up a blueprint. Put special emphasis on making a large and luxurious living room. However, don't scrimp on the foyer either, because I want my guests to have a good impression as soon as they enter the house."

The architect's first step was to measure the size of the property. Realizing that there was a major problem, he immediately returned to the owner to report back.

"Listen, I measured your property down to the inch. Unfortunately, there just isn't enough room for both a spacious living room and a large foyer. If you want a luxurious living room, you'll have to make the foyer smaller, because whatever you add to the one will detract from the other. I'll do whatever you wish, but if you want my advice, I think you should choose a small entrance-way and a luxurious and spacious living room. Besides, this is the normal way people build houses. They put the accent on the beauty and comfort of the living room, and make the foyer secondary. If you do the opposite, you'll be the laughing-stock of the whole community. People will say to themselves, 'Look at that fool! He sits his guests in a cramped salon and puts their jackets in a luxurious coatroom!'"

The Chofetz Chaim concludes: The purpose of our time in this world is to build a mansion for ourselves in the World to Come. Yet what do we do? We invest most of our efforts in enlarging and decorating the foyer! We don't realize that this only makes our real, eternal home that much smaller. What foolishness!

"I am a stranger on the earth; do not hide Your commandments from me."  If one views each day as a fountainhead of burgeoning opportunities - if he sees the events in his life as true occasions for eternity, if one actively looks to uncover and achieve new sources for his soul’s satisfaction - then he is taking the teachings of King David to heart.  The Chayei Adam devotes an entire Chapter (Chapter 68) to appreciating and accomplishing Mitzvot.  If possible, one should study it, and even review it again from time to time.   Hashem has given and continues to give us gifts of immense proportions daily--let us try hard to appreciate, to rejoice in, and make the most of these Heavenly gifts.

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16 - Tehillim 119:17 - Tehillim 119:18

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Tehillm 119:18

Saturday, April 5, 2014 · Posted in , , , , , ,

Tehillim 119:18
גַּל-עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ
gal-einai veabita niflaot mitoratecha
Open my eyes, that I may behold wondrous things from Your Torah.

The second obstruction in one's limited grasp of profound matters.  Accordingly, David prays, "Open my eyes, that I may behold wondrous things from Your Torah."

According to the Midrash, King David said to the Holy One, "Master of the world!  It is Your will that I "keep Your word" (v119:17).  So, "open my eyes, that I may behold wondrous things from Your Torah."  If You will not open my eyes, how shall I know?  Although my eyes are open now, I know nothing.

Come and see! Although Shmuel was a prophet, he did not know until the Holy One revealed to him; as it says, "Now Hashem has revealed to Shmuel a day before" (Shmuel Alef 9:15).  We also find the same thing in the case of Daniel (Daniel 2).

Our Sages have expounded further:  Everyone is presumed blind until G-d opens their eyes.  For there is outer vision and there is inner vision.  To see with the inner eye, it is necessary to remove the partition.  That is what David asked for here, "Open my eyes, that I may behold wondrous things from Your Torah."

The Scripture also says elsewhere, "For they will see eye to eye, Hashem returning to Tziyon" (Yeshayahu 52:8).  This refers to the eye within the eye.

Regarding outer vision, it says, "And that you do not follow after your own heart and your own eyes" (Bamidbar 15:39); and regarding vision internal to the eyes, it says, "that you may look upon it (Him)" (ibid.).  Hence David says here, "Open my eyes, that I may behold" in depth "wondrous things from your Torah."

This indicates that King David wanted to possess all fifty gates of understanding, notwithstanding that Moshe acquired only forty-nine gates.  The Mashiach ben David will possess all fifty.

Everything is from the mouth of the Mighty One; everything is the Torah of G-d: whole, pure, holy, [and] true…every letter of the Torah contains wisdom and wonders for him whom G-d has given to understand it. Its ultimate wisdom cannot be perceived as it is said,  "Its measure is greater than the earth and broader than the sea" (Iyov 11:9)  A man can only follow in the steps of David, the anointed of the G-d of Yaakov, the most pleasant singer of hymns of Yisrael, who prayed, singing, "Open my eyes, thatI may behold wondrous things from Your Torah."

 Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16 - Tehillim 119:17

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Tehillim 119:17

Sunday, March 23, 2014 · Posted in , , ,

Tehillim 119:17
גְּמֹל עַל-עַבְדְּךָ אֶחְיֶה וְאֶשְׁמְרָה דְבָרֶךָ
gemol al-avdecha echye veeshmera devarecha
Gimel. Deal bountifully with Your servant, that I may live and keep Your word.

In these eight verse, each beginning with the letter ג (gimel), David speaks of the obstacles that confront the devout person who desires to keep the mitzvot.  He asks of G-d to remove these obstructions.

He begins with the first obstacle to the attainment of saintliness, namely illness.  He pleads, "Deal bountifully with Your servant that I may live."  Let me always be in good health, so "I will keep Your word."

He asks for life, not in order to indulge in pleasures, but in order to "keep" the mitzvot whereby the human being achieves perfection in the World to Come.  The reward is reaped there; here one works towards the reward.

"Deal bountifully with Your servant, that I may live." Remove from me the burden of providing my sustenance.  But grant e just enough to sustain me, so "that I may live" without pain "and keep Your word."

The singular form - "word" - refers to the Ten Commandments that were divinely spoken as a single utterance.

David asked further for the removal of those obstructions that beset him as king.  He had to deal with matters of state and engage in wars, so he asked for a long life in order to fully accomplish his purpose.

"Deal bountifully with Your servant, that I may live."  Grant me life that is a bountiful gift, not life that is punishment.  Let it be a good, upright life that deserves the name "life."  Sometimes, most of one's life is an affliction because it is wasted.  For this person, death would have been the better thing.

Accordingly, David pleads: Let mine be the kind of life where "I will keep Your word."

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15 - Tehillim 119:16

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Tomer Devorah - Emulating G-d: From Days of Old

Wednesday, March 19, 2014 · Posted in , , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."




From Days of Old

This is the Attribute which which the Holy One, Blessed is He, conducts Himself towards the people of Yisrael when their merit and all else fail, and they are unworthy.  What, then, does the Holy One, Blessed is He, do?  The verse states, "I recall My kindness towards you in your youth, My love for you on the day of your marriage..." (Yirmeyahu 2:2).  The Holy One, Blessed is He, recalls the days of old and the love He felt towards the people of Yisrael, and His compassion is aroused.  This way, He remembers all the commandments they have fulfilled since their birth and all the good qualities with which the Holy One, Blessed is He, conducts His world.  From all these, the Holy One, Blessed is He, fashions a special treasure with which to show them compassion.  This Attribute includes all the others, as explained in the "Idra."

So, too, should a person improve his conduct towards others.  For even if he cannot find a reason for showing love and compassion to his fellows from among those mentioned previously, he should say, "There was surely a time when they had not yet sinned, and in that time or in former days they were worthy."  For their sake, he should recall the love of "...those just weaned from milk and torn away from the breast" (Yeshayahu 28:9).  This way, he will not find a single person unworthy of kindness, prayers, or compassion.

Hitbodedut: HaShem, please help me to see something good in every person, their G-dly soul, that I can connect to and respect because they are Your creation.


RaMaK (Rabbi Moshe Cordovero

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Tehillim 119:16

Thursday, March 6, 2014 · Posted in , , , ,

Tehillim 119:16
בְּחֻקֹּתֶיךָ אֶשְׁתַּעֲשָׁע לֹא אֶשְׁכַּח דְּבָרֶךָ
bechukoteicha eshtaasha lo eshkach devarecha
I will delight in Your statutes, I will not forget Your word.


I do not know the reasons for "Your statutes."  Yet is their observance a "delight" to me.  "I will not forget Your word" of admonition that "you shall keep My statutes" (VaYikra 19:19).

Another reading says: "I will occupy myself (eshtaasha) with Your statutes."  Similarly, it says, "At that day shall a man look to (yishe) his Maker" (Yeshayahu 17:7).

Some see this verse as expressing a plea.  David says:  Let me "delight in Your statutes" - let me know the reasons for them; so "I will not forget to keep Your word."

"I will delight in Your statutes."  Similarly, when a king hands over an item for safekeeping, the trustee of that item will be delighted.  His joy will keep him from misplacing it.

"I will delight in your statutes."  The mitzvot are meant to bring a person joy, provided he follows the median path in his observance of the Torah.  For "her ways are ways of pleasantness, and all her paths are peace" (Mishlei 3:17).  Therefore, "I will not forget Your word" in all its wisdom.

Usually, when a person is involved in doing something that he does not understand, he derives no pleasure from his task.  But "I will" also "delight in Your statutes" whose reasons are unknown.  "I will not forget Your word," when You said: A statute have I established and a decree have I decreed.  You are not permitted to transgress My decrees!

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 -  Tehillim 119:14 - Tehillim 119:15


-MeAm Lo'ez

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Tomer Devorah - Emulating G-d: Which You have Sworn to our Fathers

Sunday, March 2, 2014 · Posted in , , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."


Which You have Sworn to our Fathers

Some people are unworthy, yet the Holy One, Blessed is He, has compassion for all.  On the verse " ...I will have mercy and show kindness to whomever I desire" (Shemot 33:19), the Talmud comments: 

The Holy One, Blessed is He, says, "This storehouse is for those who are unworthy."  But there is another storehouse - of grace - from which the Holy One, Blessed is He, bestows grace on the righteous as an unearned gift.  For the Holy One, Blessed is He, said, "Behold, they have the merit of their fathers.  I made an oath to the Patriarchs, so even if they are unworthy, they will merit, because they are the seed of the Patriarchs, to whom I swore.  Therefore, I will lead them and guide them until they are perfected." (Berachot 7a; Shemot Rabbah 45)

This is also how a person should conduct himself.  Even if he meets wicked people, he should not behave cruelly towards them or abuse them and so on.  Rather, he should show them compassion, saying, "Ultimately, they are the children of Avraham, Yitzchak, and Yaakov.  Although they may not behave properly, their fathers were upright and worthy.  Hence, one who despises the sons despises the fathers, too.  I do not wish their fathers to be despised because of me!"  Thus, he should conceal their disgrace and improve them as much as he can.


Hitbodedut: HaShem please help me to be mevater, to not shame anyone or cause harm.  Please help me to stretch myself in emulating Your Mercy so that I can heal from the harm experienced from their wickedness by serving You and serving as a counter-balance, for we are all Avraham's children and I desire to give nachas ruach to our forefathers and HaShem by loving His children.


RaMaK (Rabbi Moshe Cordovero)

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Tomer Devorah - Emulating G-d: Kindness to Avraham

Wednesday, February 26, 2014 · Posted in , , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."





Kindness to Avraham

This Attribute applies to those who conduct goes beyond the requirements of the Law, like Avraham our Patriarch.  Thus, the Holy One, Blessed is He, also conducts Himself towards them in a way that goes beyond the requirements of the Law.  That is, He does not demand the strict execution of justice, not even regarding correctness.  Rather, He goes beyond the letter of the Law, just as they do.  This is the aspect of "kindness to Avraham" - the Holy One, Blessed is He, displays the Attribute of kindness towards those whose conduct is like Avraham's.

So, too, with man.  Although he conducts himself properly and correctly, with justness towards all men, towards those who are particularly righteous and pious, his conduct should go beyond the strict requirements of the Law.  Wherever he displays patience towards all men, with the righteous and pious he should have much more patience, showing them compassion beyond what the Law requires in his dealings with others.  They should be exceedingly important to him and especially beloved, and they should be among his friends.


Hitbodedut: HaShem, please help me to understand kindness and piousness and to conduct myself with mercy and kindness.  Please help me to stretch myself when in a position to offer kindness, charity or assistance to a pious person.  Help me to establish care and friendship.


RaMaK (Rabbi Moshe Cordovero)

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Tehillim 119:15

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Tehillim 119:15
בְּפִקּוּדֶיךָ אָשִׂיחָה וְאַבִּיטָה אֹרְחֹתֶיךָ
befikudeicha asicha veabita orchoteicha
I will meditate in Your precepts, and look at Your paths.


Here, "precepts" are the conceptions derived from the Torah.  "I will meditate in Your precepts, and look at Your paths" of conduct.  Then I will endeavor to walk in your ways.  Even as G-d is merciful, I will endeavor to be merciful (cf. Shemot 33:19, 34:6).

A related reading of asicha is "I will speak," and the corresponding interpretation says: When I speak the precepts of the Torah, I "look at" them with the eye of the intellect in order truly to know them.  I shall not be as one who prattles with his mouth and his heart is not with him (cf. Mishlei 23:7).

The Midrash expounds: "I will meditate in Your precepts."  It is possible to be instructed by the Torah in worldly matters as well.  For instance, from Noach's ark we can infer the (balanced) dimensions of a ship (Bereishit 6).

Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13 - Tehillim 119:14


-MeAm Lo'ez

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Tehillim 119:14

Sunday, February 16, 2014 · Posted in , , , , ,

Tehillim 119:14
בְּדֶרֶךְ עֵדְו‍ֹתֶיךָ שַׂשְׂתִּי כְּעַל כָּל-הוֹן
bederech edvoteicha sasti keal kol-hon
I have rejoiced in the way of Your testimonies, as much as in all riches.


Even when I am only "in the way" towards observing the mitzvot, I rejoice.  I am as one who is on his way to earn a great fortune; this man does not feel the weariness of the journey.

I rejoice and am glad in the observance of "Your testimonies," like a man who rejoices every time he finds treasure.  I do not rejoice at bodily pleasures, but at having in my possession the treasures of the King.

In this world there is no reward for the observance of a mitzvah, since no material reward is equal to the value of any mitzvah.  But there is reward in this world for the preparation to perform a mitzvah, preparations being the tools for the performance of any mitzvah.  Thus David says here: "In the way of Your testimonies I have rejoiced."

When I studied Torah, David says, I despised all wealth and possessions, for I saw Torah as superior to "all riches."  Similarly, our Sages teach:  A man has silver but he has no gold; he has gold but he has no silver, nor fields, nor vineyards.  But in the Torah there is silver and gold, as it says, "The ordinances of HaShem... More to be desired are they than gold, than fine gold" (v19:10, 11).  There are fields and vineyards, as it says, "Your offshoots are an orchard of pomegranates with luscious friuts" (Shir HaShirim 4:13).

That is to say, it is clear to the student of Torah that he has everything.  For the Torah is superior in value to all possessions in the world.


Tehillim 119:1 - Tehillim 119:2 - Tehillim 119:3 - Tehillim 119:4 - Tehillim 119:5 - Tehillim 119:6 - Tehillim 119:7 - Tehillim 119:8 - Tehillim 119:9 - Tehillim 119:10 - Tehillim 119:11 - Tehillim 119:12 - Tehillim 119:13

-MeAm Lo'ez

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Tomer Devorah - Emulating G-d: Show Faithfulness to Yaakov

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"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."

Show Faithfulness to Yaakov

The name Yisrael refers to a higher level than the name Yaakov.  This Attribute, "show faithfulness to Yaakov," applies to those individuals of average spiritual stature, who do not know how to go beyond what the Torah requires. They are called 'Yaakov,' for they adhere faithfully only to the strict requirements of the Torah.  The Holy One, Blessed is He, also has this aspect of faithfulness regarding correctness in judgment.  Towards those whose conduct in this world is correct, the Holy One, Blessed is He, also conducts Himself with this quality of faithfulness, having compassion for them in executing justice and fairness.

So, too, a person should act towards his fellow with fairness and faithfulness, and he should not pervert the justice due his friend.  He should have compassion for his fellow and be faithful, just as the Holy One, Blessed is He, shows compassion for His creatures of average stature, according to this quality of faithfulness, in order to perfect them.


Hitbodedut:  "HaShem, please help me to understand truth and to conduct myself in truthful ways.  Please help me to see the humanity of each person and not utilize anyone for my personal gain but rather act with true love and concern for others."

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Tomer Devorah - Emulating G-d: And You Will Cast all Their Sins into the Depths of the Sea

Wednesday, February 12, 2014 · Posted in , , ,


"The righteous will flourish like the date palm..." (Tehillim 92:13)

Tomer Devorah [Palm Tree of Devorah] - an ethical treatise devoted to a Kabbalistic understanding of the commandment to imitate G-d based on the Torah verse "...you shall go in His ways" (Devarim 28:9) and "to go in all His ways" (11:22).  

The Sifri ("Eikev") explains: just as the Holy One, Blessed Be He, is called 'Compassionate,' you should be compassionate; just as the Holy One, Blessed Be He, is called 'Gracious,' you should be gracious; just as the Holy One, Blessed Be He, is called 'Righteous,' you should be righteous; just as the Holy One, Blessed Be He, is called 'Pious,' you should be pious."  

Expounding the verse "Follow HaShem, your G-d..." (Devarim 13:5), the Gemara derives the practical implications of this concept:  "Emulate the attributes of the Holy One, Blessed Be He.  Just as the Holy One, Blessed Be He, clothes the naked...so should you; just as the Holy One, Blessed Be He, visits the sick..so should you; just as the Holy One, Blessed Be He, consoles the bereaved, so should you..." (Sotah 14a)

In Tomer Devorah, the Thirteen Supernal Attributes of Mercy mentioned in Michah 7:18-20 are analyzed in detail.

The following are the words of the holy Sanzer Rebbi, the Divrei Chaim זצ"ל, as heard by his grandson, Rav Moshe Halberstam זצ"ל   from the Satmar Rebbi זצ"ל:

“…the learning from the Sefer Tomer Devorah is a segulah against the terrible sickness…”

It is recommended to learn from the sefer Tomer Devorah once a week or at least once a month, even though this sefer is not easy to understand. This segulah follows the principle of  middah keneged middah (measure for measure). If we emulate G-d’s Attributes and act like He does with patience, compassion, forgiveness, etc, HaShem will act towards us in the manner of middah keneged middah  and be patient, compassionate and forgiving with us.

To be privileged to channel G-d's blessing and benefit into the world, man must emulate his Creator.  It is insufficient that man is created in the Divine likeness - he must constantly, consciously, and willingly cleave to G-d by emulating Him in every way. 

"Who is G-d like You, Who pardons iniquity and forgives the transgression of the remnant of His heritage?  He does not maintain His anger forever, for He delights in kindness.  He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea.  Show faithfulness to Yaakov, kindness to Avraham, which You have sworn to our fathers from days of old" (Michah 7:18-20)

Consequently, it is proper that these Thirteen Attributes should also be found in man.


Hitbodedut:  "HaShem, I realize that I have no separate existence from you and therefore I yearn to be more like You.  Please help me to rise above my nature and lead me in the path that I wish to go, which is to think, say and do only what is pleasing to You.  May I merit to bring love and mercy to my interactions."




And You Will Cast all Their Sins into the Depths of the Sea

This Attribute is the goodness of the Holy One, Blessed is He.  For when Yisrael sinned, He delivered them into the hands of Pharoah.  But when they repented, why should H have punished Pharoah, or Sancheriv, or Haman and others like them?  Yet the Holy One, Blessed is He, is not content with saying to Yisrael, "Repent!" and then no further evil will befall them, for Haman, Pharoah, or Sancheriv will be removed from them.  This is not enough; instead, the iniquity of Haman reverts onto his own head, and so, too, with Pharoah and Sancheriv.

The reason the Holy One, Blessed is He, conducts Himself in this manner is to be found in the secret contained int he verse "The goat will bear all the sins of Yisrael upon it to the land of Gezerah.." (VaYikra 16:22).  The explanation is that the goat itself bears the punishment for their sins!  Now this is very hard to understand, for if Yisrael sinned, why should the goat be responsible?

This is understood as follows:

When a person confesses with the intention of accepting upon himself the cleansing of his sin, as King David states, "Cleanse me thoroughly of my wrongdoing.." (Tehillim 51:4), and as we pray, "Erase my sin in your great compassion" - he hopes his punishment will be light in order that it not interfere with his Torah study.  As we say in our prayers "...but not by way of severe suffering."  This was also King David's intentions when he stated, "You are just with regard to all that befalls me," expressing a willingness to accept suffering upon himself for those sins that can be purged only by means of severe affliction or death.  And so it is - when a person confesses his wrongdoing in *viddui, the Holy One, Blessed is He, immediately decrees severe suffering upon him for his sins.  Then Samae-l appears to claim his due, for this is the portion allotted him, as the Zohar on "Pikudei" explains.  But all the person's sins ultimately devolve upon his head.  This way, Yisrael is purified.  This is just like the goat that bore the sins of Yisrael to its death in Gezerah.

The reason for this is that the Holy One, Blessed is He, decreed upon His world that all who punish Yisrael will be annihilated.  That's why any animal that is party to a transgression bust be killed.  Similarly, the stones used to carry out the sentence of those condemned to death by stoning, and the sword used to carry out the sentence of those condemned to decapitation, must be buried in order to nullify their existence and power after they have carried out the judgment.

This is the attribute of "and You will cast all their sins into the depths of the sea," implying that the Holy One, Blessed is He, will send forth the attribute of judgment to cast down those who are called "the depths of the sea," as the verse states: "The wicked are like the troubled sea, for it cannot rest, and its waters cast up mud and mire" (Yeshayahu 57:20).  This refers to those who execute judgement on Yisrael:  He will return their recompense upon their own heads, for after the people of Yisrael receive their judgment, the Holy One, Blessed is He, regrets His original demand that they be shamed.  And this is not all, for "...I was only a little angry, and [the nations of the world] helped make it worse" (Zechariya 1:15).

A person also ought to behave this way with his fellow.  Even if the latter is wicked and crushed through suffering, he should not despise him, for "having been whipped, he is like your brother."   On the contrary, he should draw close the downcast and those who are punished, have compassion for them, and save them from their enemies.


Hitbodedut: "HaShem, please help me emulate Your ways by praying for mercy for others and may that mercy extend to all Klal Yisrael as well." 


*viddui - The public confessions of one's sins on Yom Kippur.


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Tehillim 119:13

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Tehillim 119:13
בִּשְׂפָתַי סִפַּרְתִּי כֹּל מִשְׁפְּטֵי-פִיךָ
Bisfatai siparti kol mishpetei-ficha
With my lips have I told all the ordinances of Your mouth.

David explains why he pleaded, "teach me Your statutes" (v119:12).  Whereas "with my lips have I told all the ordinances of Your mouth" - I spoke of those mitzvot, the ordinances, whose reasons I knew - now I ask about the "statutes" whose reasons are unknown.

At the outset, David said, "With my whole heart have I sought You" (v119:10).  Here he says that he did not remain content with contemplation alone.  Rather: "With my lips have I told all the ordinances of Your mouth."  He then goes on to speak of his endeavor to understand, as well, the inner substance of the mitzvot.

Another interpretation is based on the meaning of "siparti" as counting.  "With my lips have I counted all the ordinances of Your mouth."  I would count all the words of the Torah and all the mitzvot, to make certain that I missed nothing that required implementation.

Although "I stored" Your ordinances "in my heart" (v119:11), not to forget them (v119:16), "with my lips have I told all the ordinances of Your mouth."  Verbal articulation of what one studies is an aid against forgetfulness.

Tehillim 119:12
Tehillim 119:11
Tehillim 119:10
Tehillim 119:9
Tehillim 119:8
Tehillim 119:7
Tehillim 119:6
Tehillim 119:5
Tehillim 119:4
Tehillim 119:3
Tehillim 119:2
Tehillim 119:1

-MeAm Lo'ez

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Tehillim 119:12

Saturday, February 8, 2014 · Posted in , , , , ,

Tehillim 119:12
בָּרוּךְ אַתָּה יְהוָה לַמְּדֵנִי חֻקֶּיךָ
Baruch atah HASHEM lamdeni chukeicha
Blessed are You, HASHEM; teach me Your statutes.

"Blessed are You, HaShem," You who are the source of blessings, influences and wisdoms.  "Teach me Your statutes." For these statutes are hidden from our intellect and it is not within our own power to know them completely.

Thus, on the one hand, David pleads for an abundant flow from G-d.  On the other hand he acclaims G-d as the source of blessing.

Chazal (our Sages) infer from here that a blessing must be recited before and after every reading in the Torah.  The need for a prefatory blessing is conveyed by, "Blessed are You, HaShem; teach me Your statutes."  The need for a concluding blessing is conveyed by "And this is th blessing by which Moshe the man of G-d blessed" (Devarim 33:1).  After he recited the Haazinu hymn (ibid. 32), he recited a blessing.


BRACHA LEVATALAH -  (a blessing made in vain)

The Rosh (Berakhot 6:20; see also Shulchan Aruch) writes that if one began unnecessarily saying a blessing, but stopped before saying “Elokeinu Melech Ha-Olam” (our G-d, King of the Universe), he should continue “lamdeini chukekha” (teach me Your statutes), thus completing a verse (Tehillim 119:12). He is then considered to have merely read a Biblical verse.

Furthermore, if one realizes that he has begun reciting an unnecessary blessing before completing the word “Elokeinu” (our G-d), he may continue the verse “Elokei Yisrael avinu mei-olam ve-ad olam” (G-d of Yisrael, our Father, forever and ever) (Tzelach, Berakhot 39b; Kitzur Shulchan Arukh 6:4), thus completing a Biblical verse (Divrei HaYamim Alef 29:10). The Chayei Adam (5:1) adds that in this case, one should still conclude with “baruch shem kavod.”


For clarification:

If you just said "Baruch" or "Baruch Atah" (Blessed or Blessed are You) - just stop there.

If you said "Baruch Atah HaShem" - then you finish with the words "Lamdeini Chukeicha." (Teach me Your statutes. - Tehillim 119:12)

If you started to say  "Elokei" and didn't finish the entire words (Elokeinu) - then you finish with "Elokei Yisrael Avinu me-olam ve-ad olam." (G-d  of Yisrael, our Father, forever and ever. - Divrei HaYamim Alef 29:10)

If you said the word "Elokeinu" - then finish with "Atah anitam, Kel nose' hayitah lahem ve-nokem al alilotam" (You answered them; a forgiving G-d were You to them; but an avenger of their misdeeds. - Tehillim 99:8)

If you said beyond the word "Elokeinu" - then say, "Baruch Shem Kevod Malchuto L'Olam Va'ed" (Blessed is the Name of His glorious Kingdom for all eternity. - based on Nechemya 9:5)  This is also said any time the Name of G-d is said in vain. (Yerushalmi Brachot 43b; Orach Chayim 206:6)

Tehillim 119:11
Tehillim 119:10
Tehillim 119:9
Tehillim 119:8
Tehillim 119:7
Tehillim 119:6
Tehillim 119:5
Tehillim 119:4
Tehillim 119:3
Tehillim 119:2
Tehillim 119:1


- MeAm Lo'ez

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