Likutey Moharan - Torah 36
Save
Copy
Add to Collection
Export to Google Docs
ShareQuestions / Thoughts / Ideas
- Is there is medical connection between the spleen and a person immoral sexual thoughts ?
- What does it mean to really accept the yoke of the kingdom of Heaven ?
- When you are in exile the middot raot "rule" over you in contrast of you accepting the "yoke of heaven"
- The shema is an affirmation BUT what does it really mean for the modern mind today ?
- There is a connection between Torah 36 and Torah 164
בִּקְרֹ֤ב עָלַ֨י ׀ מְרֵעִים֮ לֶאֱכֹ֪ל אֶת־בְּשָׂ֫רִ֥י צָרַ֣י וְאֹיְבַ֣י לִ֑י הֵ֖מָּה כָשְׁל֣וּ וְנָפָֽלוּ׃
When evil men assail me to devour my flesh— it is they, my foes and my enemies, who stumble and fall.
בקרוב. בעת קרבו רשעים לבוא עלי לאכול בשרי והמה לי לאויבים ובודאי לא יחזרו מדעתם אבל בעת ההיא עזרני ה׳ והמה כשלו ונפלו ונמלטתי מידם:
Chapter 27
In the first section of this Psalm (verses 1-6), David expresses his confidence in God's protection regardless of the kind of danger he confronts. He feels so confident and assured that even when his bitter enemies surround him on all sides, he exclaims, "From whom shall I fear?" (verse 1). There is nobody who can unnerve or intimidate him, due to his trust and confidence in God's ability to save him from harm.
This section contains the famous verse of "Achat Sha'alti" (verse 4), in which David declares that his sole request from God is for the ability to "dwell in the house of God all the days of my life." As the Radak explains, although David felt joyous and grateful for the special protection God granted him from his enemies, he longed and yearned for the day when he would no longer be forced to wage battles against threatening armies, when his time and energies could be devoted to purely spiritual pursuits. God has thus far blessed David with miraculous victories and military success; the only thing for which he wished was a period of peace and tranquility that would allow him to spend his days in the "house of God," rather than on the battlefield.
In the second half of this chapter (verses 7-14), David appeals to God for continued success against those who seek to destroy him. He observes that had it not been for his unwavering faith in God, he would have already fallen victim to the deceitful schemes of his adversaries (verses 12-13). It is only God's intervention that has allowed him to survive the assaults of his enemies thus far, and so he petitions God to continue affording him this special protection. In the Psalm's final verse, David turns to us, the readers and students of Tehillim, and admonishes us to follow his example of relying on God for assistance. And even if at first it appears that God has rejected our prayers, he instructs, we should continue praying and placing our trust in His power and compassion (see Rashi, verse 14).
Some communities have the practice of reciting this Psalm each morning following the Shacharit service. The theme of confident trust in God's protection is an appropriate message to contemplate as one begins his day during which he must confront the hardships and challenges of life. Ashkenazic communities have the custom to recite this Psalm twice each day during the period of Rosh Chodesh Elul through Shemini Atzeret. The opening verse, in which David speaks of God as his "light" and "salvation," is understood as a reference to the compassion God displays during judgment on Rosh Hashanah and Yom Kippur. And, in verse 5, David describes God as offering him protection in a "Sukkah," a clear allusion to the festival of Sukkot. The custom thus developed to recite this Psalm during the season when these holidays are observed.
In the first section of this Psalm (verses 1-6), David expresses his confidence in God's protection regardless of the kind of danger he confronts. He feels so confident and assured that even when his bitter enemies surround him on all sides, he exclaims, "From whom shall I fear?" (verse 1). There is nobody who can unnerve or intimidate him, due to his trust and confidence in God's ability to save him from harm.
This section contains the famous verse of "Achat Sha'alti" (verse 4), in which David declares that his sole request from God is for the ability to "dwell in the house of God all the days of my life." As the Radak explains, although David felt joyous and grateful for the special protection God granted him from his enemies, he longed and yearned for the day when he would no longer be forced to wage battles against threatening armies, when his time and energies could be devoted to purely spiritual pursuits. God has thus far blessed David with miraculous victories and military success; the only thing for which he wished was a period of peace and tranquility that would allow him to spend his days in the "house of God," rather than on the battlefield.
In the second half of this chapter (verses 7-14), David appeals to God for continued success against those who seek to destroy him. He observes that had it not been for his unwavering faith in God, he would have already fallen victim to the deceitful schemes of his adversaries (verses 12-13). It is only God's intervention that has allowed him to survive the assaults of his enemies thus far, and so he petitions God to continue affording him this special protection. In the Psalm's final verse, David turns to us, the readers and students of Tehillim, and admonishes us to follow his example of relying on God for assistance. And even if at first it appears that God has rejected our prayers, he instructs, we should continue praying and placing our trust in His power and compassion (see Rashi, verse 14).
Some communities have the practice of reciting this Psalm each morning following the Shacharit service. The theme of confident trust in God's protection is an appropriate message to contemplate as one begins his day during which he must confront the hardships and challenges of life. Ashkenazic communities have the custom to recite this Psalm twice each day during the period of Rosh Chodesh Elul through Shemini Atzeret. The opening verse, in which David speaks of God as his "light" and "salvation," is understood as a reference to the compassion God displays during judgment on Rosh Hashanah and Yom Kippur. And, in verse 5, David describes God as offering him protection in a "Sukkah," a clear allusion to the festival of Sukkot. The custom thus developed to recite this Psalm during the season when these holidays are observed.
The concept of 70 soul (s) coming down to Egypt
וּבְנֵ֥י יוֹסֵ֛ף אֲשֶׁר־יֻלַּד־ל֥וֹ בְמִצְרַ֖יִם נֶ֣פֶשׁ שְׁנָ֑יִם כָּל־הַנֶּ֧פֶשׁ לְבֵֽית־יַעֲקֹ֛ב הַבָּ֥אָה מִצְרַ֖יְמָה שִׁבְעִֽים׃ (פ)
And Joseph’s sons who were born to him in Egypt were two in number. Thus the total of Jacob’s household who came to Egypt was seventy persons.
The 70 "faces" of the Torah
