Skip to main content

Loving Healing

 

Tehilim 147

 

As I was davening the Pesukei D’Zimra (morning blessings of praise) this morning and reached the five closing psalms of Sefer Tehilim (Psalms), I was struck by these two phrases (with gratitude to Sefaria for the translation):

הָ֭רֹפֵא לִשְׁב֣וּרֵי לֵ֑ב וּ֝מְחַבֵּ֗שׁ לְעַצְּבוֹתָֽם:

He heals their broken hearts, and binds up their wounds. (147:3)

 

Or as I understand the targum as articulated by the Siddur Yesod Malchut:

ה׳ מרפא לאלה השבורים בלבם, ומרפא את צערתם: Hashem heals those who are broken in their hearts and heals their anguish.

 

מוֹנֶ֣ה מִ֭סְפָּר לַכּוֹכָבִ֑ים לְ֝כֻלָּ֗ם שֵׁמ֥וֹת יִקְרָֽא

He reckoned the number of the stars; to each He gave its name. (147:4)

Again, with a little bit of help from my friend, the Yesod Malchut targum:

יודע למנות את מספר הכוכבים, ולכל אחד בשם מיוחד יקרא: He knows to count the number of the stars, and He has given each one by a special, individual name, which, as Rabbi Weinbergנ׳׳י has taught, suggests that each person is counted as important and has a special relationship with Hashem.

I felt that these passages could serve as a kavana (heartfelt intention) for anyone who is ill and suffering, that their pains and anguish can be healed and replaced with the loving, caring healing of Hashem, along with the knowledge that they are uniquely special and much loved by Hashem.

By: Nathan Kruman

Comments

Popular posts from this blog

Pesukei d’Zimrah Baruch Sh’Amar

  The Gra (Haggadah: Baruch HaMakom) explains that when we recite the words, “Blessed is He Who spoke, and the world came into being; blessed is He.” We are blessing both the revealed and the hidden. The specific praise of,   “Who spoke, and the world came into being,” refers to the world we see and can comprehend. The praise, “Blessed is He,” refers to all that is hidden in the creation, and cannot be described.    This idea of “Hidden and Revealed,” refers to the worlds of “Thought and Action.” We referred to what we see as Action, and to what we cannot see, as Thought. This teaches us that when singing this song of praise we must remember that there are two levels to each of the Ten (Explained by the Abudirham as corresponding to the Ten Statements with which the world was created) praises we recite; the Hidden–Thought, and the Revealed–Action. By: Rabbi Simcha Weinberg, n''y 

Shekalim 1

Parent and Child: Rabbi Shlomo Kluger (Kehillat Yaakov; Shekalim 1) explains that when the Holy One, Blessed is He, created a person with a body and soul, He gave them as a gift to  the person. We belong to ourselves, and God relates to us as independent children. However, when we rebel against God, it is considered as if we have stolen the gift of our lives from the Creator. A thief who cannot repay what he has stolen is sold into slavery to pay his debt. It is impossible for us to repay the Creator for the gift of life, and we are sold, so to speak, into slavery. When we offer the Half Shekel we are paying half the debt, the second half is forgiven by God, Who never completely lets go of the relationship of parent to child.   The Half-Shekel is a statement that we are acting in partnership with God, our Father. One must have intention that he is giving his half of the shekel together with God. One should focus on God as a loving parent when giving the Half Shekel.  By: ...

PRAYER TOOLS: FROM NEFESH TO NESHAMA

  The ability to transcend the desire of the Nefesh into the reality of the Neshama by way of the Ruach (clear articulation) is in fact the process that allows us to glimpse through God’s “mirror”. But more than that… When, for instance, I go from “I want to cope well” to picturing myself at my best, I have aligned the mirrors as in “K’mayim HaPanim L’Panim”; it’s not two different mirrors, it becomes one. As the Baal Shem Tov describes; the closer one gets to our reflection in the water, the less of a reflection it becomes, to the point where it becomes as one. By training oneself to articulate and bridge the gap between Nefesh and Neshama, it is this unity that we seek to achieve. By: Rabbi Simcha Weinberg, n''y