Zohar on Tehillim 145 — Rising After a Fall

Zohar on Tehillim 145 — Rising After a Fall

In the Hebrew alphabet, the letter "nun" is followed by the letter "samech".

"Nun" נ in its negative aspect signifies falling.

"Samech" ס signifies support and assistance—the very form of the letter, a closed circle, prevents what is inside from coming out.

In Tehillim 145:14, where all the verses follow the alphabet, there is no verse corresponding to the letter "nun". After the missing "nun" comes a verse beginning with the letter "samech": "Someach Hashem lechol hanoflim, vezokef lechol hakefufim" — (The L-rd supports all who fall and straightens all who are bent.) The L-rd will support and lift us if we fall—the state symbolized by "nun". Hashem will perform miracles for us, as He did in Egypt. He did not allow us to descend to the fiftieth level—the Jews in Egypt had descended to the forty-ninth level of impurity. He performed a miracle for the Jewish people—נס — Nes. In the word נס , the letter "nun," likewise precedes "samech"—they follow one another in the alphabet. Rabbi Avina said: "Whoever recites this psalm three times a day is assured of a share in the Kingdom of Heaven." (Berachot 4b)

The verses of this psalm follow the alphabetical order. At first, King David wrote a verse beginning with the letter "nun" נ, in which he spoke of people falling—the "nefilah". Then he crossed it out and left "The L-rd supports all who fall"—"someach". This is the only instance in the Book of Tehillim in which the word "tehillah"—(praise)—appears in the title. This word gave the entire Book of Tehillim its name.

The six psalms at the end of the Book of Tehillim—Psalms 145–150—are psalms of praise. They are called "the Minor Hallel" because they are recited every day, whereas the Great Hallel (113–118) is recited on festivals and Rosh Chodesh. Studying this psalm reveals the miracles of the Creator and His judgments upon His creations. Therefore, the Sages taught that whoever recites it three times a day—not only with the lips but also with the heart—will merit the World to Come. (Radak) Particular significance is attributed to the verse: — "Pote'ach et yadecha umasbia lechol chai ratzon" — (You open Your hand and satisfy every living thing with favor.)

This verse should be recited with special kavanah (intent). As we say these words, we extend our right hand with the palm open, thereby acknowledging that our sustenance comes from the Creator. A question arises: does G-d have a hand? The gematria of the word "yadecha" = 34 ידך The gematria of the Creator's name bet-vav-kaf-vav (Boka) = (an acronym for the phrase "Ba-kol u'veyadecha koach u'gevurah" — (Everything is from You, and in Your hand are strength and might), which is called "the Hand of the Almighty") is also 34.

The Zohar asks: why must David's praise be recited three times? "If the reason is parnassah, and the sustenance of all the worlds, it would have been sufficient to say it twice—morning and evening—as it is written: ‘when the Almighty gave meat in the evening.’ The answer: twice—to provide sustenance for the entire world—and one additional time, to give strength to that Place—"Whose hands are open." These two forms of sustenance are different: one is for the wealthy and the other for the poor. All three kinds of sustenance are recorded in this psalm: 145:15 — "ve'atah noten lahem et ochlam be'ito" — (and You give them their food in due season)—this is the sustenance of the wealthy, whom the Almighty provides with food at the proper time. 145:16 — "umasbia lechol chai ratzon"— (satisfying every living thing with desire)—this is the food of the poor, who are satiated by desire but not by an abundance of food. 145:16 — "pote'ach et yadecha" — (opening Your hand)—through this, strength is given to that Place, whose opening hands bring forth desire and satisfaction for all. It is sufficient to recite "David's praise" twice—for sustenance and parnassah in each day. These two recitations are a person's obligation. Any additional recitation is solely for praise and glorification. It is proper to ask for parnassah only after prayer, since prayer is the parnassah of the Master, and it has been established that the King eats first, and only afterward do His servants eat. In the merit of a person who asks the Creator for sustenance every day, all the worlds are filled with Light. (Zohar on Pinchas, Sulam, translated by Rav Tzvi Nisanzen))

The gematria of the acronym of the phrase "pote'ach et yadecha" = פאי = 91, which is equal to the gematria of "amen." Lechem (bread) is a symbol of parnassah.

The Talmud says: whoever generously pours water over his hands (netilat yadayim) before eating bread, the Almighty grants a generous livelihood. We then immediately proceed to the blessing: "Hamotzi lechem min ha'aretz" (Who brings forth bread from the earth). The Sages advise silently reciting at this moment: "pote'ach et yadecha umasbia lechol chai ratzon."