Part 2
As Boruch Sheomar introduces the section of
davening commonly known as Pesukei Dezimroh, we
need to understand the importance of this section.
Rabbeinu Yehuda Bar Yokor explains that the structure of our
tefilloh has to duplicate (since it replaces) the
order of the korbonos in the Beis Hamikdosh.
Each korbon required Shir — a choir
that was accompanied by musical instruments. Likewise our
tefilloh has to incorporate a designated section for
Shir accompanied by musical instruments that are
listed in the final chapter of the Hallelukos. This
designated section is known as Pesukei Dezimroh —
verses of song.
Alternatively, a different translation is given to these
words, as being derived from the word zameir —
to prune away and cut down unwanted vegetation, as used
in Vayikra 25:4. Our tefillos on their way
Heavenward have to travel a long distance. En route there are
many dangers that can harm these words of prayer. They may be
in the form of evil spirits (mazikim), or alien
thoughts that one has during davening. The effect of
the Pesukei Dezimroh is to prune away any harmful
elements and build a safe passageway for our tefilloh
for its long and perilous route, guaranteeing its safe
arrival at the correct destination. These are pesukim
of pruning that ensure the safety of our tefillos in
their travels upwards to Hashem.
The Chasam Sofer combines these two explanations as to the
meaning of the words Pesukei Dezimroh. He points out
that the letters that spell the word zameir of the
Pesukei Dezimroh, are Zayin, Mem and
Reish.. If we take the three letters that follow them
in the alphabetic order, we obtain the letters Ches, Nun,
Shim, that spell the word Nochosh — snake.
It was the Nochosh that was the root and prime cause
of all universal Sin. It is therefore, these words of
zemer that form part of our Pesukei Dezimroh,
that keep away the harmful effect of the Nochosh,
through the medium of Zemer — song. Prayer that
is accompanied by song is protected from the evil effects of
the Nochosh, and ensures that they have a safe route and
reach their intended destination.
The Torah specifies (Bamidbor 4:47) that the tribe of
Levy were responsible for the Avodas avodoh va'avodas
masso. This, Rashi explains, refers to the musical band
that played during the offering of the Korbonos. The
orchestra itself was an avodoh that accompanied the
other avodoh of the korbon.
Rashi (Divrei Hayomim II 29:25) explains that the term
avodas masso refers to the choir of Leviim that sang
and accompanied the korbon. This choir is referred to
as avodas masso as it always sang louder than the
orchestra played. The choir had to lift their voices, above
the orchestra, and are thus appropriately referred to as the
avodas masso.
Both the orchestra and the choir are referred to as
avodoh. The word avodoh has a numerical value
of eighty-seven, the same as the number of words in Boruch
Sheomar, and therefore it is an appropriate start to the
Songs of Praise that are incorporated in the Pesukei
Dezimroh.
What does the duplication of the choir and the musical
instruments represent?
The Pesukei Dezimroh itself provides the answer, with
the posuk, "Enu Lashem besodoh, zamru Leilokeinu bechinor"
— Call out to Hashem with thanks, sing to Elokim
with the harp. The singing is to Hashem, the Name that
represents the attribute of kindness. The musical instruments
are a praise to Elokim — a Name that signifies
the attribute of justice. It was this combination of kindness
and justice that was used in the Creation of the Universe.
The praise of Boruch Oseh bereishis is appropriately
followed by those of Boruch Meracheim al Ho'oretz, and
Boruch Meracheim al habriyos, as the attribute of
kindness had to be more potent than that of justice.
Consequently the choir had to sing louder than the playing of
the orchestra.
The main backbone of the Pesukei Dezimroh has three
parts. First, the initial brochoh of Boruch
Sheomar. Second, the final brochoh of
Yishtabach. Third, Ashrei plus the five last
chapters of Tehillim in the middle.
Pesukei Dezimroh is structured like a sandwich, with
these two brochos at either side, and the chapters of
Tehillim as the "jam" at the center. Each of these
five chapters of Tehillim are unique, in that they all end
and begin with the same word: Hallelujah. The
chapters, thereby, naturally form a linked chain with each
link between one chapter and the next made up of the words
Hallelujah.
The numerical value of the word Hallelujah equals
eighty-six — the same as the name Elokim. In
order to conform to this pattern, an extra verse is added to
the end of Ashrei, that appropriately also ends with
the same word Hallelujah.
In a similar way, the final word of the brochoh of
Boruch Sheomar matches the first word of
Yishtabach.
The gemora (Pesochim 117) explains that there are
a total of ten different expressions of praise that are used
in the entire book of Tehillim. The greatest of these
is the expression Hallelujah, as this word
incorporates both the words Hallel — praise, and
also His Name.
The Chasam Sofer explains that the word Hallelujah
actually incorporates four of His Names: Ekeyeh
(numerical value of 21), Hashem (numerical value of 26),
Elokim (numerical value of 86) and A-donoy (numerical
value of 65) — as follows.
The word Hallel, which is contained in the first half
of the word Hallelujah, has a numerical value of 65
corresponding to the Name of A-donoy. The remaining
three letters of the word Hallelujah have a numerical
value of 21, corresponding to the Name of Ekeyeh. The
Name of Hashem is incorporated into the spelling of the word
Hallelujah whilst the entire word Hallelujah
has a numerical value of eighty-six, corresponding to the
Name of Elokim. In this way the expression
Hallelujah combines His praises and allusions to four
of His Names.
*
What we commonly refer to as Ashrei, is known in
gemora terminology (Shabbos 118), as
Tehilloh Ledovid. Rabbeinu Yoel points out that many
chapters in the Torah are introduced with either the
posuk of, Vayomer Hashem el Moshe leimor
— And Hashem said to Moshe saying, or with,
Vayedabeir Hashem el Moshe leimor. The first letters
of these five words have a numerical value of eighty-
seven (vov+yud+alef+mem+lamed = 6 + 10 + 1 + 40 +
30 = 87).
It is not only our daily tefilloh that begins with
these eighty-seven words of Boruch Sheomar, but
similarly the majority of the descriptions of the mitzvos of
the Torah. This shows the importance of this number.
These introductory pesukim also display the
appropriate expression of Rosh Kesem Poz (the last
word also has the numeric value of 87) that forms the
introduction to the mitzvos and also to our
tefilloh.
He also points out, that the final letters of these same five
words, Vayomer Hashem el Moshe Leimor, have a total
numerical value of four-hundred-and-forty (200 + 5 + 30 + 5 +
200 = 440), the same numerical value as the word
tehilloh — the praises that are incorporated in
the Pesukei Dezimroh, that begin with the eighty-
seven words of Boruch Sheomar.
The Ibn Ezra in his commentary to the third chapter of
Shemos points out a unique property of the number
one which represents the Supreme power of Hashem.
Every other number is the average of the numbers that precede
and follow it. For example, the number 2 is the average of 1
+ 3. In contrast the average of the number one is formed by
using the following number only, as half of two equals one.
In his terminology, "every number is the average formed by
both sides of the number, whereas the average for the number
one is formed from one side only."
The Name of Hashem Yud-Hei-Vov-Hei, has a total
numerical value of twenty-six. The letters that follow those
of Hashem's name, Chof-Vov-Zayin-Vov, have a total
numerical value of thirty-nine. These together produce a
total of sixty-five, which is the numerical value of the
pronounced form of Hashem's Name — A-donoy.
The letters that precede the four letters of His Name are
Tes-Daled-Hei-Daled. They have a numerical value of
twenty-two.
The total of these three numbers — 26 + 22 + 39 —
equals eighty-seven.
This number, therefore, represents the all encompassing power
of Hashem. It is the eighty-seven words of Boruch Sheomar
that proclaim the message Ani Hashem, and that
besides Hashem there is no other power, as the words of
Ani Hashem also have a numerical value of eighty-
seven. We can only begin to praise Him, if we contemplate His
greatness as Ani Hashem.
