Tehillim 119: Verses of Lamed

Revealing preambles on the letter Lamed and its connotations, we move onto a methodical examination of the Psalmist’s description about the Creator’s enduring words remaining firm in the heavens. Multiple Midrashic expositions flow in three directions. First emphasizing G-d's absolute mastery over creation, the second introducing us to G-d and angels arguing over Abraham, and the third highlighting the unique nature of the Almighty's ongoing creation of the universe. Discover how ultimately, it is the Baal Shem Tov who fully develops this foundational principle. (Psalm 119, verse 89)

From the theme of G-d’s ongoing “recreation” of the universe; we now move from (seeming) heavenly eternity to earth’s constant chaos and change. It is here that we discover our Creator’s faithfulness as we traverse the cosmos and crisscross the vicissitudes of time. We then introduce a fresh dimension in which we ultimately emerge as G-d’s partners in creation. The contrasting perspectives and the diverse dimensions of space, time and change serve to compliment and complete the picture to perfection. (Psalm 119, verse 90)

In the first two parts of Lamed’s verses we developed the theme of “constant-creation” of heaven, earth and its fullness. We now speak of how all of creation stands before G-d in constant judgment. For as long as the cosmos executes the Creator's will in carrying out His judgment, the universe endures—as all of creation is but Hashem's servants. Mindfulness and awareness of individualized Divine Design in all, equals perfect faith and trust. Comprising many layers, this verse also alludes to Rosh Hashanah—providing strategy to emerge meritorious in G-d's judgment. (Psalm 119, verse 91)

The faith ideas and ideals expressed in the opening trilogy of these verses lead to life-saving delight, the songful King found only in Torah. By drawing on a range of sacred sources, the unique contribution Torah makes to life is brought to light. Stirring Midrashic metaphors demonstrate how the saving grace isn't uniquely Davidic; and actually stretches across the vast strata of Jewish history. Finally, both homiletic and mystical teachings provide the necessary contradistinction between delight in Torah specifically, rather than Yiddishkeit in general. (Psalm 119, verse 92)

King David declares: “I’ll never forget Your Torah, because it’s the source of my very life and vitality!” Seeking to elucidate the cryptic comments and cross references of our Sages in the Midrash, an inspiring range of rabbinic illumination profoundly develops the deeper meanings of this spiritual prose, ringing with remarkable relevancy both historically and personally. “I’m forever yours” exclaims David, “[Hashem] save me for I have sought your precepts”—tangibly demonstrating singular devotion to G-d, a plea to provide wherewithal for continued dedication is made! (Psalm 119, verses 93-94)

Clarifying why he previously pled for salvation, King David declared: “the wicked had hoped to destroy me,” yet rather than simply request divine intervention he does what it takes, by “meditating upon G-d's Torah testimonies.” In addition to providing a spectrum of profound elucidation, its meaning is presented as a prime precedent for our nation’s historical challenges and spiritual solutions. His deep contemplations lead to an awareness of: “the infinitely vast nature of Hashem's Mitzvot,” providing strength to stay the course and transform creation! (Psalm 119, verses 95-96)