#tehilim

The Scorpionic Power of Psalm 91

Psalm 91 belongs to the tehilot segulot (תְּהִילוֹת סְגוּלוֹת), prayers of operative efficacy. When we recite it, we are declaring protection as being already a fact. This is the theurgic principle: the human word, pronounced in faith, reactivates the original Word, the Logos. This is why we find it in the tefillin, in protective scrolls, and in Jewish and Christian exorcistic rites.

Being the psalm of twilight, it vibrates on the same symbolic axis as the sign of Scorpio. It was recited in the Temple of Jerusalem precisely at dusk, when the Sun was sinking into the penumbra and the nocturnal forces began to stir. It is the hymn of magical trust and also the chant of inner turmoil and combat. It is a formula uttered on the threshold between the visible and the invisible, the quintessential Scorpionic moment.

Scorpio is the sign that follows Libra, the point where the Sun, having met the Other at the seventh house, the Descendant, plunges below the horizon. It rules the eighth house, the inactive, associated with the underworld, symbolic death, and the subterranean powers. When the Sun enters Scorpio, like now, it illuminates the poison: the attachment to ego, to forms, to identification with the transient.

It is the light descending into the depths to reveal what ferments in darkness. Being spoken at sunset, Psalm 91 fulfils the same function: to cast Light within the shadow.

More at The Mirror of Sienna.

That is a great question, and yes I do! This is actually a great question (he says, after insisting on other occasions that comparative questions aren't really good). My excuse for being fine with this comparative question is that Psalms are prayers, and during certain parts of life you can find yourself identifying and resonating with different psalms. I know I have.

(Side note: at a certain point I realized I don't feel comfortable continuing using the term psalm due to a degree of association with Christianity. Thus, henceforth I'm going to talk about Capitals of Tehillim. It's mostly a semantic point.)

The first Capital I'd like to mention is 107, Qof-Zayin. This one is about a variety of people thanking G-d for a variety of reasons - people lost in the desert trying to find their way to civilization; people in captivity behind iron bars; people sick or starving; and those who sail the sea. Each group is said to be saved by G-d from their trouble and thanking Him - it has a regular structure of explaining the ailment, having a repeating nigh identical verse of the people crying to G-d and Him saving them, a verse or two detailing what that entails, then the other repeating phrase of thanking G-d for his kindness and wonders to humankind. Then it's one more verse to close each portion - for the two first ones it's an further addition on what they're thanking G-d for, for the two latter it's about further deeds of thanks the people who were saved shall do, including sacrifices and telling their stories. After this part ends, though, the capital continues on to talk about the reward and punishment G-d hands to entire cities - making a desert into a flourishing place and turning sinful cities to wasteland.

I loved this capital for a long time, for a number of reasons I find it hard to articulate. However, during the past six years, two of its portions also hit a bit close to home. I don't think it's hard to guess which. I can only hope that the other two will remain less relatable for the near future. Said relatability didn't hurt my relationship with the chapter, I think - quite the opposite. But it's not pleasant to think of why it's so relatable all the sudden.

An additional point for this capital is the fact that there's a famous tune conducted to two of its verses: the first appearance of the fully repeating verse. A Spotify link provided:

Now, me being me (as may become apparent from a couple other capitals I shall mention; in hindsight, music plays a significant part of why I call these particular capitals my favourites), I put all other appearances of the repeating verse/chorus to the very same tune. It sits decently enough. The other verses are sung to the tune of verses from a different capital, which I'm going to next: Capital 72, ‘Ayin-Bet.

This capital is the only one that is said to be "for Shlomoh" (whom you may know better as Solomon). Considering its content and ending, that likely means it was written as a prayer about Sh(e)lomoh by his father, King David. The capital is all about the future king, his prosperity, success and the justice he shall bring. It's not really relatable, admittedly, and has certain things that I wouldn't really wish for my modern state and country. It does have a nice tune conducted for a couple of its verses - a tune that you might know from who knows where else, because it's used for a couple of other stuff (like An‘im Zemirot in some places). Link to Spotify:

Among other uses, it's also the tune I use for most of Capital 107. Is it weird? Probably. Does it even work with that other tune? For me it does. Now, admittedly, the lack of relatability is a likely reason why 72 is in a more precarious position in my favourites list, but I couldn't just supply the tune without talking about the capital.

The next one might be related to my educational context. Well, let's be fair, the mere fact I know of Yifrach Beyamav Tzadik is likely due to my Chabad-adjacent education, but the next one is more specific: Capital 139, Qof-Lamed-Tet. This one, I have it on good authority, was a favourite Tehillim Capital of Rav ‘Adin Even-Yisra’el, commonly known as Rav Steinsaltz. I know that because I studied in institutions that were heavily influenced by him. Anyway, this capital is about Hashgacha, the divine providence, and its inescapability. There is something comforting about it, I think, though you can probably also make a Magnus Archives episode about the very same concept. Either way, there is technically a tune for a couple of verses from this capital, but it's hardly catchy:

Supplied this one because I don't know that this particular tune exists on Spotify. There is, however, a Breslov tune for the same verses based on an alternative interpretation of them: that G-d not only watches over you everywhere, but He is also even more with you when you falter and sin. Provided here:

So far so good. Other capitals I like I can point to include possibly 73, ‘Ayin-Gimel, which is about the Question of Evil; 79, ‘Ayin-Tet, which is about the destruction of the Temple; and Kaf-Zayin, LeDavid Hashem Ori, which is about trusting G-d as one's sanctuary/asking Hom to be one's sanctuary. I've taken a liking of 77, ‘Ayin-Zayin, at some point - it's about remembering G-d's past aid and... A little about nostalgia, in a way, not unlike 42, Mem-Bet. Both of those have tunes for some verses, though the one for 42 is older and more well-known:

(Before I share the other one, it's important to note that it's something I personally know, not anything of any known significant to a large number of people:)

You shelter me in your Sukkah on a difficult day.