Reading Tehillim in the Morning and at Midnight — An Instruction from David HaMelech

Reading Tehillim in the Morning and at Midnight — An Instruction from David HaMelech

The Importance of Reading Tehillim in the Morning: Tehillim 5:7 - “Adonai boker tishma koli, boker eroch lecha va'atzapeh” - (L-rd, in the morning hear my voice; in the morning I turn to You in expectation). Our Sages say that David prayed for his songs to be recited in the synagogues and in the Batei HaMikdash. For we have nothing greater than the Book of Tehillim.   “Since the primary purpose of reading Tehillim is to destroy all the ‘prosecutors,’ so that prayer may ascend peacefully, it is desirable to read Tehillim before the morning prayers, in order to ‘cut down the oppressors’ and trim the thorns and briars surrounding the Heavenly Rose before prayer, so that the prayer may ascend and be accepted by the Almighty. This is why our Sages instituted the recitation of the ‘verses of song’ (Pesukei DeZimra) between ‘Baruch She'amar’ and ‘Yishtabach’—in order to destroy the ‘kelipot’ and the ‘prosecutors,’ so that prayer may ascend peacefully.” (“Levush”) Several poskim, including Rabbeinu Chida and Ben Ish Chai, teach that Tanakh, including Tehillim, should not be read after nightfall on weekdays, from sunset until midnight. On Friday night and Yom Tov, it is permissible to read Tehillim and Tanakh. Arizal mentions the custom of reading the 26th chapter of Tehillim on Thursday night, as written in the text of “Chok LeYisrael”; therefore, some poskim maintain that if one permits the reading of the 26th Psalm, then reading all of Tanakh is permitted. Indeed, in “Chesed LaAlafim,” Rabbi Eliezer Papo points out that Thursday night is considered like Friday night in this regard. Therefore, those who wish to read Psalms on Thursday night have a basis on which to rely. This is the ruling of Ner LeTzion. (dailyhalacha.com) The Importance of Reading Tehillim at Midnight: Tehillim 119:62 - “Chatzot layla akum lehodot lach, al mishpetei tzidkecha” - (At midnight I rise to thank You for Your righteous judgments). The concept of “Chatzot Layla” (midnight) in Judaism depends on the length of the day; it is best to check an halachic calendar. The day is divided into 12 parts, so in summer such an “hour” is longer, while in winter it is shorter. Likewise, when daylight saving time begins, everything shifts by an hour. Rabbi Avraham Eliyahu Agassi teaches that an hour consists of 1,080 parts. Interestingly, the gematria of the phrase “Shabbat Shalom” is also 1,080. When a Jew rises at midnight and praises Hashem for His judgments, Hashem erases all his sins and blesses him. There is a great secret in the words: “David Melech Yisrael Chai v'kayam” — (David lives and will exist forever, for all eternity). David HaMelech took care throughout his life not to taste death, because sleep is one-sixtieth of death. David's portion is “chai”—life. King David never slept for 60 consecutive breaths. Even if there was one breath fewer than 60, it was entirely “chai”—life. But beginning with 60 and above, a person tastes the flavor of death, and a spirit of impurity gains control over him (which is why we perform netilat yadayim after sleeping). David HaMelech guarded himself and did not taste death, so that a spirit of impurity would not control him, because 60 minus 1 neshamot (“breaths”) is the secret of life above. Up to 60, these are the 60 supernal breaths upon which Life depends. Anything more is the secret of death. Therefore, Rabbi Yehuda said that David slept like a horse—not more than 59 breaths. According to another opinion, King David never slept for more than half an hour, and therefore, from a halachic perspective, he did not need to perform netilat yadayim (the ritual washing of the hands that removes forces of impurity). Impurity does not settle upon a person if he has not slept for half an hour. At the same time, King David never once missed midnight—he would rise and study Torah until morning. From midnight onward he did not sleep or even doze; he studied Torah and praised the Creator with psalms. When night came, he would sit with the leaders of the generation, deliberate legal cases, and study Torah. He did not go to sleep at the beginning of the night, but closer to midnight. At midnight he would rise and once again begin his service for the Almighty, praising Him and composing songs in His honor. When midnight arrives, the Supernal Holiness awakens. If a person is sleeping, failing to hasten to behold the Glory of his Master, it is as though he tastes the flavor of death. Therefore, Torah study at midnight is of great significance. Midnight is the time when the Kadosh Baruch Hu enters Gan Eden to the righteous and studies Torah with them. This also explains the midnight rectification—Tikkun Chatzot. (Zohar on the weekly Torah portion Vayigash, Sulam, Zvi Nisan) If you did not manage to read your daily portion of Tehillim, you may certainly read it at midnight (because the Jewish day changes at dawn—with the morning prayer). The greatest commentator on the Zohar HaKadosh, the Baal HaSulam, wrote in “Letters of Wisdom”: “A harp hung above David's bed. At midnight, the north wind would arise, blow upon it, and it would play by itself. A person is the Creator's musical instrument. Our soul is called a ‘harp’ (kinor), and its strings tremble from the touch of the light. This trembling is the concern to bring pleasure to the Creator. David's harp plays by itself because his soul is cleaving to the Creator. We are all different, and together we form an ‘orchestra’ performing a symphony of light.” Rabbi Chaim Palagi (z'chuto yagen aleinu) taught that thanks to those Jews who rise at midnight and study Torah like David HaMelech and Rabbi Shimon bar Yochai, the Geulah is drawing near. For one hour of study at midnight is equal to a full day of study. (Based on the lessons of Rabbi Zvi Nisan on the “Zohar on Tehillim”)