In his book “Pele Yoetz,” Rabbi Eliezer Papo presents beautiful commentaries on Tehillim.
Tehillim 39:3–4
Niddah
נֶאֱלַ֣מְתִּי ד֭וּמִיָּה הֶחֱשֵׁ֣יתִי מִטּ֑וֹב וּכְאֵבִ֥י נֶעְכָּֽר׃
– “Ne'elamti dumiyah, hecheshiti mitov u-che'eví ne'ekar” – (I was silent and still; I kept quiet even from speaking of good, and my pain grew intense).
The great Rabbi Eliezer Papo teaches that the first and last letters of the first two words, נֶאֱלַ֣מְתִּי ד֭וּמִיָּה “ne'elamti dumiyah,” form the word נידה “niddah” (the status of ritual impurity of a Jewish woman).
Blood—the cause of the state of niddah—is associated with the strict forces of judgment, dinim (the root of the word “niddah” is din). The red color of blood is likewise associated with the forces of judgment.
When conception does not take place—that is, when life is not created—the energy returns in the form of blood.
Moreover, Rabbi Nachman of Breslov explains in Likkutei Moharan that the word “dumiyah” (silence) in this verse is connected to the word “damim” (blood)—they share the same root, דם. Thus, in the third verse, David HaMelech alludes to blood and the judgments associated with it.
חַם־לִבִּ֨י ׀ בְּקִרְבִּ֗י בַּהֲגִיגִ֥י תִבְעַר־אֵ֑שׁ דִּ֝בַּ֗רְתִּי בִּלְשֽׁוֹנִי׃
But in the following, fourth verse, Rabbi Nachman finds that David HaMelech encoded the word חלב “chalav” (milk) in the first three words of the verse, חַם־לִבִּ֨י בְּקִרְבִּ֗י:
– “Cham-libi bekirbi, ba-hagigi tiv'ar-esh, dibarti bilshoni” – (My heart grew hot within me; as I contemplated, a fire burned).
According to physiology, during pregnancy a woman’s blood is transformed into milk. This is one of the greatest miracles of the Almighty.
Milk, “chalav,” represents Chesed. It is white, symbolizing mercy. Milk nourishes, sustains, and supports the life of a child.
Rabbi Nachman reveals to us the allusions of King David: the child’s character depends specifically on the mother’s modesty and purity.
By placing the verse in which the word “niddah” is encoded before the verse in which the word “chalav” (milk) is encoded, David HaMelech gives us another hint: how to sweeten judgment with mercy. In other words, how the word “chalav” (milk) can weaken the negative influence of “niddah” (symbolized by blood)—how to sweeten judgments. Very often, children’s problems—health, behavior, and middot—are connected specifically with violations of the laws of family purity. (A chidush by Sila Tehilim)
The later generations, known as tinok shenishbah תינוק שנשבה (a captive child), grew up without knowledge of Jewish tradition and mitzvot. Yet by learning these secrets, they can still rectify much by performing Tikkun Niddah with Tehillim 39 and Tehillim 130.
For more details:
Tehillim 118 on the superiority of the right side
Tehillim 118:16
יְמִ֣ין יְ֭הוָה רוֹמֵמָ֑ה יְמִ֥ין יְ֝הוָה עֹ֣שָׂה חָֽיִל׃
– “Yemin Hashem romemah, yemin Hashem osah chayil” – (The right hand of G-d is exalted; the right hand of G-d brings success).
Chazal, of blessed memory, teach on the basis of this verse: “A person should always turn toward the right.” (Yoma 15b)
The Pele Yoetz teaches that when a person puts on shoes, he should put on the right shoe first. When getting dressed—especially before Shabbat—he should take the garment in his right hand, pass it behind his back, and grasp the left side of the garment with his left hand. He should then insert his right arm into the sleeve first, followed by his left.
The same applies to a tallit: first take both parts in the right hand, then transfer the left part to the left hand and wrap oneself in it.
When washing one’s hands, one should take the vessel in the right hand, fill it, then transfer it to the left hand and pour the water first over the right hand.
The same applies to everything: the right side should come first. There is a profound meaning to this.
At that moment, one should mentally recite the words of Tehillim (118:16): “The right hand of G-d is exalted; the right hand of G-d brings success.”
When a person sleeps, he should sleep on his left side, so that “the right side will prevail over the left.”
One who does not observe this may, G-d forbid, experience a seminal emission.
When distributing bread to the participants in a meal, or wine from the cup over which Birkat HaMazon was recited, one should begin distributing from the right side of the table. However, if a Torah scholar is sitting to the left of the person reciting the blessing, he should be served first, because honoring Torah takes precedence; alternatively, the wine may be divided between two cups and passed to both simultaneously.
A person who has been called to the Torah should approach from the right, and so forth.
Regarding one who is careless about this and does not pay attention to which side is left and which is right, it is said: “Whoever despises a matter will suffer because of it” (Mishlei 13:13). Regarding one who is careful, it is said: “His horn [strength] will be exalted… G-d will shield [protect] him with His right hand.” (Tehillim 121:5)
The concept of the “right side” also includes the principle that the husband should be the head of the household, and everything in the home should be done with his consent. If, G-d forbid, a woman commands her husband, there will be sorrow both for the husband and for her. By doing so, she gives precedence to the “left side,” brings Heavenly judgment upon her home, and causes damage in the spiritual realm.
Therefore, neither the wife herself nor her parents should wish for her to command her husband. This harms her as well. If she submits to her husband, they will enjoy a pleasant life and longevity.
Tehillim 6—how to drive away the prosecuting angel and erase sins
Tehillim 6:9
ס֣וּרוּ מִ֭מֶּנִּי כָּל־פֹּ֣עֲלֵי אָ֑וֶן כִּֽי־שָׁמַ֥ע יְ֝הוָ֗ה ק֣וֹל בִּכְיִֽי׃
– “Suru mimeni kol po'alei aven, ki shama Hashem kol bichyí” –
(Depart from me, all you evildoers, for G-d has heard the sound of my weeping).
The Sages, of blessed memory, teach that since tears are especially precious, one should cry at the proper times—primarily during prayer.
Tears and lamentation during prayer drive away the angels who testify against a person, as it says in Tehillim (6:9):
“Depart from me, all you evildoers, for G-d has heard the sound of my weeping.”
“All you evildoers” refers to the prosecuting and harmful angels.
Rabbi Eliezer Papo (may his merit protect us) further teaches that while crying, one should wipe a tear from the eyes with the right hand and pass the hand across the forehead, as if erasing one’s sins during prayer filled with repentance.
What is the source for this?
The Holy Zohar brings a verse from Shemot (2:6) about Batya, Pharaoh’s daughter:
“She opened it and saw him—the child—and behold, a boy was crying, and she took pity on him,” and reveals the secret:
– “A boy was crying”—this means that Hashem saw the people of Israel.
And immediately after seeing that the people of Israel were crying, “she took pity on him.”
As Chazal teach: “All the gates of Heaven are locked, except for the Gate of Tears.”
Vihi Noam
Tehillim 90:17
וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃
“Vihi Noam Hashem Elokeinu aleinu, uma'aseh yadeinu konenah aleinu, uma'aseh yadeinu konenehu” –
(May the pleasantness of the L-rd our G-d be upon us! May He establish the work of our hands for us; may He establish the work of our hands.)
“Vihi Noam” should be recited before performing every mitzvah.
This prayer is our consolation, for our spiritual level is low, and we are unable to approach the fulfillment of every mitzvah with the proper intention of the heart.
Every word and every action contains many lofty, hidden meanings, and by fulfilling each mitzvah a person builds palaces for himself in Heaven.
Even the Sages who knew the secrets of the Torah could not comprehend even a thousandth of all the wisdom concealed within them.
Although a mitzvah performed without “Vihi Noam” also has an effect in the spiritual realm, there is nevertheless a difference: the mitzvah of a person who properly prepares himself for its performance cannot be compared with one performed without any intention.
The greater the proper intention when performing a mitzvah, the greater its influence Above, awakening love and the unification of the Name of the Creator and His Shechinah.
Every letter and every word of this text contains many secrets.
Our Sages instituted the recitation of “Vihi Noam” and “Kedushah de-Sidra” every Saturday night.
The holy book Zohar explains that this helps the L-rd show mercy to us and ensure that Gehinnom will have no power over us.
Therefore, when reciting “Vihi Noam Hashem Elokeinu aleinu,” one should have in mind that we should cause no harm and do nothing damaging, so that we will not deserve punishment in Gehinnom.
This is what one should pray for when beginning a new week: to begin it in peace and end it in peace, without angering the Creator.
We do not say “Vihi Noam” at the conclusion of Shabbat when there will be a festival, Yom Tov, during the coming week. However, according to the Sages who are experts in Kabbalah, this prayer should be recited in such cases as well, and even when Shabbat ends during Chol HaMoed.
It is good to recite “Vihi Noam” even before engaging in ordinary activities necessary for human life.
This brings great benefit, for in truth, every single thing on earth has a spiritual root in Heaven.
