Tehillim 27 תהילים כ״ז
TEHILLIM 27
Here is Perek 27 (כז') of tehillim. We read it every day until YomKippur… The AriZal writes that in zoche to being judged in favor since all the 13 channels of rachamimachot… and even if there is a harsh decree from Shamayim it will be cancelled! May Am Yisrael merit / be zoche to being judged in favor since all the 13 channels of rachamim /compassion open on Rosh Chodesh Elul until Yom Kippur
א לְדָוִד יְהוָה אוֹרִי וְיִשְׁעִי מִמִּי אִירָא יְהוָה מָעוֹז־חַיַּי מִמִּי אֶפְחָד׃
ב בִּקְרֹב עָלַי מְרֵעִים לֶאֱכֹל אֶת־בְּשָׂרִי צָרַי וְאֹיְבַי לִי הֵמָּה כָשְׁלוּ וְנָפָלוּ׃
ג אִם־תַּחֲנֶה עָלַי מַחֲנֶה לֹא־יִירָא לִבִּי אִם־תָּקוּם עָלַי מִלְחָמָה בְּזֹאת אֲנִי בוֹטֵחַ׃
ד אַחַת שָׁאַלְתִּי מֵאֵת־יְהוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵית־יְהוָה כָּל־יְמֵי חַיַּי לַחֲזוֹת בְּנֹעַם־יְהוָה וּלְבַקֵּר בְּהֵיכָלוֹ׃
ה כִּי יִצְפְּנֵנִי בְּסֻכֹּה בְּיוֹם רָעָה יַסְתִּרֵנִי בְּסֵתֶר אָהֳלוֹ בְּצוּר יְרוֹמְמֵנִי׃
ו וְעַתָּה יָרוּם רֹאשִׁי עַל אֹיְבַי סְבִיבוֹתַי וְאֶזְבְּחָה בְאָהֳלוֹ זִבְחֵי תְרוּעָה אָשִׁירָה וַאֲזַמְּרָה לַיהוָה׃
ז שְׁמַע־יְהוָה קוֹלִי אֶקְרָא וְחָנֵּנִי וַעֲנֵנִי׃
ח לְךָ אָמַר לִבִּי בַּקְּשׁוּ פָנָי אֶת־פָּנֶיךָ יְהוָה אֲבַקֵּשׁ׃
ט אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי אַל־תַּט־בְּאַף עַבְדֶּךָ עֶזְרָתִי הָיִיתָ אַל־תִּטְּשֵׁנִי וְאַל־תַּעַזְבֵנִי אֱלֹהֵי יִשְׁעִי׃
י כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַיהוָה יַאַסְפֵנִי׃
יא הוֹרֵנִי יְהוָה דַּרְכֶּךָ וּנְחֵנִי בְּאֹרַח מִישׁוֹר לְמַעַן שׁוֹרְרָי׃
יב אַל־תִּתְּנֵנִי בְּנֶפֶשׁ צָרָי כִּי קָמוּ־בִי עֵדֵי־שֶׁקֶר וִיפֵחַ חָמָס׃
יג לוּלֵא הֶאֱמַנְתִּי לִרְאוֹת בְּטוּב־יְהוָה בְּאֶרֶץ חַיִּים׃
יד קַוֵּה אֶל־יְהוָה חֲזַק וְיַאֲמֵץ לִבֶּךָ וְקַוֵּה אֶל־יְהוָה׃
1 Of David. H-shem is my light and my help; whom should I fear? H-shem is the stronghold of my life, whom should I dread?
2 When evil men assail me to devour my flesh— it is they, my foes and my enemies, who stumble and fall.
3 Should an army besiege me, my heart would have no fear; should war beset me, still would I be confident.
4 One thing I ask of H-shem, only that do I seek: to live in the house of H-shem all the days of my life, to gaze upon the beauty of H-shem, to frequent His temple.
5 He will shelter me in His sukka on an evil day, grant me the protection of His tent, raise me high upon a rock.
6 Now is my head high over my enemies roundabout; I sacrifice in His tent with shouts of joy, singing and chanting a hymn to H-shem.
7 Hear, H-shem, when I cry aloud; have mercy on me, answer me.
8 In Your behalf my heart says: “Seek My face!” H-shem, I seek Your face.
9 Do not hide Your face from me; do not thrust aside Your servant in anger; You have ever been my help. Do not forsake me, do not abandon me, O G-d, my deliverer.
10 Though my father and mother abandon me, H-shem will take me in.
11 Show me Your way, H-shem, and lead me on a level path because of my watchful foes.
12 Do not subject me to the will of my foes, for false witnesses and unjust accusers have appeared against me.
13 Had I not the assurance that I would enjoy the goodness of H-shem in the land of the living.
14 Look to H-shem; be strong and of good courage! O look to H-shem!
A DEEPER LOOK
Segula from the Ari Hakadosh
Rabbi Avitan
The Ari Hakadosh shared a segula that is promised to bring down divine protection and success. It has the ability to annul bad decrees, even the harshest decree, and promises to bring favourable judgement upon whoever performs it.
According to the Arizal, it is a segula to say Tehillim 27 (כ׳ז) twice daily starting Rosh Hodesh Elul (1 Elul) up to Simha Torah. (It can be said once in the morning and once at mincha or once in the morning and once at arvit or just twice, one after the other.)
Tehillim 27 mentions Hashem’s name (the name used when referring to Hashem as being merciful: י-ה-ו-ה = numerical value 26) thirteen times. By saying it twice Hashem’s name is being repeated a total of 26 times. We are requesting Hashem’s mercy 26 times (numerical value equivalent to Hashem’s name for mercy) during the most auspicious month to ask for Hashem’s mercy.
This is an easy segula to bring down an abundance of blessings for the new year and should give each and everyone of us the confidence to believe that Hashem is always with us. From the moment that we put our trust in Hashem, all the gates are opened to us. What better time to cling to Hashem than during the month of Elul?!
Please share this with as many people as possible so they too can benefit from the Ari Hakadosh’s promises.
אני לדודי ודודי לי
The Transition from Av to Elul
Nechama Sarah Burgeman
We can feel the difference transitioning from Av
A chaotic place
Dealing with our inner child
And now there’s an energy of pulling back to our borders
Gad
Is the tribe who claimed the borders for Israel
When we came to conquer the land
So we are individually reclaiming our borders
A way of doing tshuva
H’ is going to help us
See where we have strayed beyond our 4 amot
Physically emotionally psychologicallyPeaceful energy of being in the present
And being tzimtzumed into the reality of our lives
Back to our own borders
We are connecting to our own innner nekuda
The letter yud י
That primordial place
And reclaiming our essence
And where we belong in this world
Really connecting with
Our daled amotOn all levels
Meditation is the left arm
The left hand which goes out
Into reality reality and goes out and grasps and
Manipulates the physical world
Connected to the sefira of chochma
So when we are aware of the movements of our left arm and hands
We are very much more aware of the present
Especially if you are right handed!
And you be more aware of your left hand movements
We can observe our thoughts and feelings are taking us out of just connecting with H’ in the present and it becomes clear
What we need to do teshuva onH’ is trying to help us come back to our primordial selves
Our inner light
And be present
And receive all the blessings H’ wants to give us when we
Are a clear empty vessel to receive
This is part of the virgin relationship we are creating with H’
The Mazal is Virgo
Betula
We are getting back to
אני לדודי ודודי לי
אלול
This pristine relationship with H’
Yitzi Hurwitz
What Is Behind L'Dovid Hashem Ori?
Ki Seitzei, is always read during the month of Elul, it begins, "When you will go out to war on your enemies." Why does it say, "on your enemies," shouldn't it say, "against your enemies"? On a deeper level, this enemy is the evil inclination, who tries so hard to get us to sin. And part of the way we are victorious over him, is by knowing that we are above him, and that is the meaning of "on" your enemies. Knowing that we are above, gives us the upper hand. This is one of the lessons we learn from L'Dovid Hashem Ori.
From the first day of Rosh Chodesh Elul until Hoshana Raba, it is our tradition to add the 27th chapter of Tehillim, L'Dovid Hashem Ori, to both shachris and mincha. It has a special connection to the month of Elul, as we say it on every day of Elul.
Why do we say L'Dovid Hashem Ori?
The tradition to say this chapter stems from a Kabbalistic reason, brought by the Panim Yafos and Reb Shabsi Rashkover who lived just after the time of the Arizal. Because it has Hashem's name thirteen times, for the Thirteen Attributes of Mercy.
One of the reasons brought for saying it at shachris and mincha, is because of the two Tamid sacrifices that were offered daily, one in the morning, shachris time, and the other in the afternoon, mincha time, and our sages say, "The two daily (Tmidim) atoned, that there be no sins." And L'Dovid Hashem Ori, is meant to motivate us to do teshuva, and put us above the evil inclination, which strengthens us, not to sin in the first place.
The first verse of L'Dovid Hashem Ori is, "Of David. Hashem is my light and my salvation; from whom shall I fear? Hashem is the stronghold in my life; from whom shall I be frightened?"
Why is Hashem's name repeated twice? Why does it say first,"from who shall I fear?" and then,"from whom shall I be frightened?" it seems repetitive? Why doesn't it just simply say, "Hashem is my light, my salvation and the stronghold in my life; from whom shall I fear?" There must be something more going on in this verse, one name of Hashem that removes fear and another that removes fright. And they are so unique, that David has to repeat it twice. What is the difference between fear and fright? And what is causing the fear and fright?
Finally, is there a connection between this first verse and the month of Elul?
To understand this, let us take a look at another verse in this chapter. "One I ask of Hashem, it I request, to dwell in the house of Hashem all the days of my life, to see the pleasantness of Hashem, and to visit His Temple (every morning)."
The Midrash says, "Hashem said to David, 'first you say, "One I ask... to dwell in the house of Hashem," and after that, you ask for several requests, "to see the pleasantness of Hashem, and to visit His Temple..."' David replied, 'I learned it from you. First You only come to me with one (request), as it says, "And now Israel, what does Hashem your G-d ask of you, only to fear Hashem..." And then you open with many mitzvahs, as it says, "to go in all His ways, and to cleave to Him...'"
This is difficult to understand, because David's reply doesn't appear to answer the question, it just deflects it back at Hashem. A very Jewish response, but it's not an answer.
The Maggid of Mezritch explains, that "to dwell in the house of Hashem," is the general request, and "to see the pleasantness of Hashem, and to visit His Temple," are details that branch from that general request. Same with Hashem, "to fear Hashem," is the general request, and "to go in all His ways, and to cleave to Him," are details that branch from it.
This seems simple enough, that the request has details. Why does David need to learn it from Hashem? It is clear that we are missing something. What is David asking for? What is the difficulty with his request, that Hashem challenges him? And what is his answer, that "I learned it from You."?
If you look closely at David's request, it all becomes clear. He says, "One I ask of Hashem," he is asking to be connected to the oneness of Hashem, and that it be permanent, "to dwell in the house of Hashem all the days of my life." This oneness of Hashem, is His essence which is not subject to details, it is unique in its oneness that there is no division. If that is the case, how is it that David is dividing it into details? David answers, that it is not my own idea, I learned it from You. I normally would not do this, but I see from You, that there is a possibility of asking for details in this matter and there is value to be gained from the details.
How does he learn it from Hashem? It says, "And now Israel, what does Hashem your G-d ask of you? Only to fear Hashem." And then it continues, "to go in all His ways, and to cleave to Him..."
Love of Hashem, is subject to vary according to the person doing the loving and to where he is at spiritually, because love is based on a person's feelings. Fear, on the other hand, is based on humility and self nullification, even the most basic level of fear is predicated on one's humility and self nullification. In other words, it is not based on the person's feelings, rather, on the absence of the self. It is not based on the person, but on Hashem, Who is infinite. Therefore, it connects with the essence and oneness of Hashem, beyond any division and details. Yet He gives details.
How can Hashem's essence that is beyond division have details? It really doesn't divide, rather it is a cause and effect. It works in two ways. First, when you connect to the essence of Hashem, it causes you to fulfill those details. Second, doing those details will cause you to connect to the essence of Hashem. Since you are connecting to Hashem's essence beyond division, you are above the evil inclination.
Now that we understand that there is a higher thing, and from it comes the details, we could conclude that being in middle of the chapter, this verse must be details of what comes before it. Namely, "Hashem is my light and my salvation... Hashem is the stronghold in my life." In other words, there are three levels here, and these three levels are the way we serve Hashem in the month of Elul.
Because the darkness of the world covers up G-dliness, it is possible at times, "to forget the truth," of Hashem. It is also possible to forget that we are special, and separate from other nations.
When the month of Elul comes, we are first reminded that, "Hashem is my light and my salvation... Hashem is the stronghold in my life." This is the recognition that you are always connected with Hashem.
However, this may not be enough, in fact, we see that it is possible to be fully aware of this connection, and still sin. This is because this person has a powerful evil inclination, which pushes him to follow his desires. And even as he fails, he is aware that it is straining his relationship with Hashem. Because recognition is not always enough.
That is where the second step comes to play. "One I ask of Hashem, it I request, to dwell in the house of Hashem all the days of my life." That he should awaken in himself a strong will, so that his "One" and only desire is to dwell in the house of Hashem "all the days of my life," in a permanent way.
But with all this, it is still possible to fail, because although he is passionately inspired, passion and inspiration could fade. Therefore, he has to put it into action, which is the third step, "to see the pleasantness of Hashem," learning Torah, especially the esoteric that tells of Hashem's ways, "and to visit His Temple every morning," doing more mitzvahs, especially adding in prayer, which is in the place of the Temple service.
In the first step, the recognition that we are always one with Hashem, there are two levels. One is, "Hashem is my light and my salvation," and the other is, "Hashem is the stronghold in my life."
These two, are the first and second time Hashem's name is mentioned in the chapter, symbolizing the first two words of the Thirteen Attributes of Mercy, "Hashem Hashem." Why does it say Hashem's name twice? Rashi tells us, "One before he sins, and one after he sinned and he will return." The same can be applied in our verse, as will be explained.
A person sins for one of two reasons. Either the evil inclination convinces him that the sin is really not a sin, and perhaps, it is even a mitzvah, or he knows that it is a sin, but he is not strong enough to overcome his evil inclination.
This is where the first part of the verse comes to play. For the person who doesn't have the clarity if it is a sin or not, you have, "Hashem is my light," meaning, that Hashem gives him the clarity to see that it is actually a sin. And for the person who can't overcome his evil inclination, you have, "And my salvation," Hashem saves him, by giving him the wherewithal to overcome. This is all before he sins, Hashem helps him not sin to begin with.
Then there is a higher level. When a person has already succumbed, and he needs to do teshuva. That is where the second part of the verse comes to play. "Hashem is the stronghold in my life." Hashem gives him the strength and the fortitude to do teshuva, which is higher than Torah and mitzvahs. Even after he sins, Hashem is with him. And he attains a higher level, where "Hashem is the stronghold in my life."
Now we could understand why David has to say Hashem's name twice. Because they are two distinct scenarios, and two different levels of Hashem's mercy.
And we will also understand how this verse relates to the month of Elul, and why it uses the two terms, fear and frightened.
Fear, is of something in the distance, fright, is for something that is near.
When the month of Elul comes, he is reminded of his connection with Hashem. Right away the evil inclination steps in and tries to bring him down. He argues, "It is true that you are connected to Hashem, but you live in a dark world, and you have an evil inclination that is really good at what he does. It is a lost cause, anyway you won't be able to maintain the connection." What he is really saying, is that you should fear a negative possibility in the distant future.
That is where the first part of the verse comes in, before any details. "Hashem is my light and my salvation," Hashem is always connected to you, and therefore, "from whom shall I fear?"
But he doesn't give up so easily, the evil inclination comes up with another argument, "The connection to Hashem will only help you from now on, but you have sins already, you are anyway already lost" (G-d forbid). He is saying, that although you don't have to fear future sin, you already have sins, and they are close, you should be frightened of them, because, you can't get away from them.
This is where the second part of the verse comes in, telling you that "Hashem is the stronghold in my life," He gives you the strength and the fortitude to do teshuva, so "from whom shall I be frightened?"
These words of strength, are even for a person who is in a good place spiritually, and even a Tzadik. One shouldn't think that a new year is just a calendar event. Rather it is a sign of growth in life and spirituality. You can't remain stagnant, you have to be constantly growing in Torah and mitzvahs, in spirituality and in metchlichkite (decency). Today has to be better than yesterday, and tomorrow has to be better than today. This is yet another meaning to the words, "Hashem is the stronghold in my life," not only does He give us the strength and fortitude to do teshuva, but He also is a part of our lives, and gives us the strength and fortitude to continue to grow every day.
May we take strength from L'Dovid Hashem Ori, may it strengthen us to overcome the evil inclination, drive us to do teshuva and grow every day. May Hashem grant us all a happy and sweet year. With the coming of Moshiach, the sweetest. May he come soon.
https://yitzihurwitz.blogspot.com/2018/08/what-is-behind-ldovid-hashem-ori.html?m=1