Komentaryong Sumisipi para sa Mga Awit 19:15

The Yerushalmi [says] immediately [juxtapose] redemption [to prayer] etc. in the first chapter of Berakhot: And it is written in the glosses of the Asheri on the first chapter of Berakhot that on Shabbat one need not juxtapose redemption to prayer, since we derive it from "May the Lord answer you on a day of trouble" (Psalms 20:2), and it is written after it "May the words of my mouth [be acceptable]" (Psalms 19:15), and Shabbat is not a day of trouble—thus far [his words]. But his words do not seem correct, because that verse is merely an asmakhta (support), and even without that verse one must juxtapose redemption to prayer. And furthermore, the Shabbat prayer is in place of the weekday prayer, which is supplication in time of trouble

he meditates Heb. יהגה. Every expression of הגה refers to the heart, as you say (below 19:15): “and the meditation (והגיון) of my heart”; (Isa. 33:18), “Your heart shall meditate (יהגה) in fear”; (Prov. 24:2), “For their heart thinks (יהגה) of plunder.”

doth he meditate – (is) “in his heart,” as, “the meditation of my heart in Thy sight” (Ps. 19:15); for he has already spoken of learning and doing, and now he speaks of the intention and purpose of the heart, that day and night his purpose should be (fixed) upon the Law and the Commandments. And therefore an injunction is given concerning them in every action which he shall perform, as they say (Aboth, chap. i. para. 3), “And let all thy actions be to the name (for the sake) of Heaven.” And (as a matter of fact) in His law doth he meditate day and night because he occupies himself in study. In the Haggadic interpretation (Midrash, Shoher Tob, ad loc.) they say: “And how is it possible to meditate day and night? His work and his trade – how and when should he accomplish these? (Answer) But everyone who fulfils the commandment of the phylacteries, the Scripture gives him credit as if he had studied day and night.” And some say (ibid.): “Everyone who recites the Shema morning and night.” But we say, following the literal sense, if we explain doth meditate of learning by rote, then the interpretation of day and night – will be: every time that he shall be free from his business occupations, whether of the day or the night.

And you shall meditate in it. Every expression of הִגָיוֹן in the Torah refers to the [meditation] of the heart,¹⁵Metsudas Tzion says that הִגָיוֹן sometimes refers to speech as it is written: And my tongue will speak (תֶּהְגֶה) of Your righteousness (Tehillim 35:28). as it is said, ‘And the thoughts of my heart before you;’¹⁶Tehillim 19:15. ‘Your heart will give forth fearful thoughts.’¹⁷Yeshayahu 33:18.