Tehillim 3 and 91 for Witchcraft and Ayin Hara

Tehillim 3 and 91 for Witchcraft and Ayin Hara

Rabbi Yehuda Ohad Turjeman cites an effective segula against kishufim (witchcraft) and ayin hara, handed down by the mekubalim of previous generations. He says that reciting Tehillim 3 together with Tehillim 91 (through verse 10), alternately, 7 times brings salvation from troubles whose source is witchcraft or ayin hara. It is best to recite this seder in the morning, after Birkot HaShachar. If a person feels that something bad is happening—that something has been done, but it is unclear what or by whom—then through this recitation everything will be revealed and become clear, and the evil that was sent will be stopped and will not reach the person. It is related that Rabbi Yehoshua ben Levi would recite Tehillim 3 to protect himself from evil spirits at night, and would fall asleep while reciting them. HaGaon HaRav Ben-Tzion Mutzafi (shlita) says that the power of witchcraft has diminished over the past 200 years, while the power of Tehillim has increased, because more Jews recite the Psalms. “Shir HaMaalot”—the 15 Psalms of David HaMelech—also protect against the forces of witchcraft and ayin hara. Yaakov Avinu protected himself from Lavan through their daily recitation. Shir HaMa'alot—15 Psalms Against the Flood and Witchcraft     Intentions for Reciting Tehillim 3 Gaon Rabbi Yitzchak Cohen (a student of “Matok MiDvash”) explains that these two Psalms contain secrets that imbue them with the power of “Shir Shel Pega’im” (the song of those afflicted). 1. Tehillim 3:8  ק֘וּמָ֤ה יְהוָ֨ה ׀ הוֹשִׁ֘יעֵ֤נִי אֱלֹהַ֗י כִּֽי־הִכִּ֣יתָ אֶת־כָּל־אֹיְבַ֣י לֶ֑חִי שִׁנֵּ֖י רְשָׁעִ֣ים שִׁבַּֽרְתָּ - “Kumah Adonai, hoshi’eini Elokai, ki hikita et kol oyvai lechi, shinei resha’im, shibarta”— (Arise, O L-rd; save me, my G-d, for You have struck all my enemies on the cheek; You have broken the teeth of the wicked). Gaon Yitzchak Cohen reveals that in this Psalm, David HaMelech reminds the Almighty how He struck the enemies on the cheek. When Shimshon HaGibor was surrounded by thousands of Pelishtim, he took a “lechi shel chamor” (the jawbone of a donkey) and struck down all the Pelishtim with it. When Noach and his family were saved in the Ark, his paternal half-brothers Sichon and Og, king of Bashan, were also saved. Sichon was born in the Ark, while Og was permitted to hold on to the outside of the Ark. He was a giant, and when those in the Ark looked out to see whether the earth had dried and saw mountains, they were actually seeing Og’s shoulders. Once, when Og wanted to harm the Jews, he lifted an enormous rock onto his shoulder in order to drop it onto the camp of the sleeping Jews. At that moment, Hashem commanded ants to crawl across the rock toward Og’s cheek. When he wanted to scratch his cheek, the middle of the rock collapsed and sank into his head. Og then began gnawing away at that part of the rock to free himself: “shinei resha’im, shibarta” (You have broken the teeth of the wicked)—the Sages explain that it does not mean “shibarta” (You have broken), but rather “shirbachta”—You will bare your teeth, transforming evil into a blessing for Am Yisrael. This pasuk teaches us how to transform the evil emanating from enemies and haters into goodness for ourselves.   2. Tehillim 3:2—The Power to Tear Up a Decree The Mekubalim teach that here one should have kavanah for one of Hashem’s Names contained within the 42-letter Name—קרע “Kra” (to look at, but not pronounce). This Name appears in the second line of the prayer “Ana BeChoach.” רבים קמים עלי - “Rabim Kamim Alai”—(how numerous are those who rise up against me). 3. Tehillim 3:4 One should have kavanah in the fourth verse on the word מגן “Magen”, which is an acronym for the names of three guardian angels: Michael, Gabriel, and Nuriel. וְאַתָּ֣ה יְ֭הוָה מָגֵ֣ן בַּעֲדִ֑י כְּ֝בוֹדִ֗י וּמֵרִ֥ים רֹאשִֽׁי׃ - “VeAtah Adonai magen ba’adi”—(but You, O L-rd, are a shield for me, my glory, and the One who lifts up my head).    Tehillim 3 and 91—7 times alternately  Tehillim 3 Mizmor leDavid, bevo’acho mipnei Avshalom beno. Adonai, mah rabu tzarei, rabim kamim alai. Rabim omrim lenafshi, ein yeshu’atah lo veElokim selah. VeAtah Adonai magen ba’adi, kevodi umerim roshi. Koli el Adonai ekra, vaya’aneni meHar Kodsho selah. Ani shachavti va’ishanah, hekitzoti, ki Adonai yismecheini. Lo ira merivevot am, asher saviv shatu alai. Kumah Adonai, hoshi’eini Elokai, ki hikita et kol oyvai lechi, shinei resha’im, shibarta. LaAdonai hayeshu’ah, al amcha virchatecha selah.   Tehillim 91  Yoshev beseter Elyon, betzel Shaddai yitlonan. Omer laAdonai, machsi umtzudati, Elokai evtach bo. Ki Hu yatzilcha mipach yakush, midever havot. Be’evrato yasech lach, vetachat kenafav techseh, tzina vesocherah amito. Lo tira mipachad laylah, mechetz ya’uf yomam. Midever ba’ofel yahaloh, miketev yashud tzohorayim. Yipol mitzidcha elef, urvavah miminecha, elecha lo yigash. Rak be’einecha tabit, veshilumat resha’im tir’eh. Ki Atah Adonai machsi, Elyon samta me’onecha. [In this order, 7 times]   (Compiled and translated based on a lesson by Rabbi Ohad Turjeman and Gaon Yitzchak Cohen)