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Tehillim 119: Verses of Ayin

51:22
Studying Tehillim: Chapter 119 (verses of Ayin)
A fascinating overview of meanings encoded in the letter Ayin (especially as it follows Samach) and King David’s repetitive requests, segue into an insightful presentation about the particulars of this verse emphasizing Judaism’s uniquely time-honored virtues of justice and its combination with charity or righteousness. At face value, the Psalmist seems to be nursing unreasonable fears; yet, everything makes perfect sense once the full picture emerges. In fact, it was his exceptional generosity after justice that left him so susceptible to exploitation!
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57:19
Verses to Stop the Satan Before Sounding the Shofar
In the pre-shofar acrostic arrangement, verse 122nd of Psalm 119, which begins with the letter Ayin, completes the word Kra. Here, calling himself G-d's servant, King David pleads for sublime surety. Midrash Tehillim‘s comments seem to be the foundation for the opening interpretation of the Hebrew word Arov initiating the prayer, yet Targum leads us in a different direction, and a third dimension is also introduced. After elucidating how each approach contains Rosh Hashanah themes, all three are woven together to produce a stunning tapestry of Tehillim inspiration!
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32:32
Studying Tehillim: Chapter 119 (verses of Ayin)
In expressing heartfelt yearning, and giving ear to his profoundest aspirations, King David’s prophetic poetry offers profound insight into the true measure of this majestic man – revealing much about who our proverbial Psalmist really was. Yet, more broadly these should represent our national aspirations; seeking salvation from G-d alone, and yearning for a closeness to Him as we seek service and subservience. This all becomes an embodiment of our people’s longing for the fulfilment of G-d’s promise of redemption, during the present period of exile. (Psalm 119, verses 123-125)
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1:10:43
Studying Tehillim: Chapter 119 (verses of Ayin)
The violation of Hashem’s Torah, calls King David to action. As in the verse prior, he plead for intuition to respond appropriately, for at times, inaction and restrain are more efficacious. Alternatively, it is the sinful or circumstantial violation of the Torah that necessitates its temporary abrogation to act boldly for Hashem. Acting thusly may only be justified in the greatest emergencies, and is a fraught endeavour. Finally, the notion of acting only at times, when the luxury of time is readily available, is identified as paradigmatic of insufficient commitment. (Psalm 119, verses 126)
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