[Par-lite] For Yom Atzmaut - Tehilllim 107
Menachem Leibtag
tsc at bezeqint.net
Mon May 5 12:26:09 EDT 2008
Dedicated by Yocheved & Nathan Lindenbaum & family
In memory of our zaydie,
- Eliyahu ben Chaim Shlomo v’Mindel Grunberger -
Murdered by the Nazis during the “Death March” from
Aushwitz, on 3 Iyar, 1945
********************************************************
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THE TANACH STUDY CENTER www.tanach.org
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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for YOM HA-ATZMA'UT - TEHILLIM PEREK 107
At 11am on Yom ha-Zikaron - Israel's Memorial
Day, the county stands still to the shrill of a siren,
and sixty endless seconds of national silence. But less
than ten hours later, Israel begins its joyous
celebration of Yom ha-Atzma'ut [Independence Day]. Even
though this proximity doesn't appear to do justice to
either day, it is precisely this proximity that gives
extra meaning to both days. Our awareness that the
dedication of those who fell enabled our independence
gives us the strength to cope with the sorrow of Yom
ha-Zikaron, while our awareness of that terrible price
reminds us of our responsibility to channel that
independence in the proper direction.
Our custom to recite Tehillim 107 before Maariv
on Yom Atzmaut reflects this acute contrast between
sorrow and joy during a time of redemption. In the
following shiur, we undertake a careful study of
Tehillim 107 in the hope that it will shed light on how
and why we should thank God both at this time of year
and during this era of Jewish History.
INTRODUCTION
To help appreciate certain chapters in Tehillim,
there are three key questions to consider - that can
help the student decode its message.
1) What's the 'header'
2) What's the 'structure'
3) What's the point
If you have ample time, I recommend that you first
study Tehiilim 107, and try this yourself. While doing
so, also pay attention to some key phrases that repeat
themselves - as they can help you identify its special
structure.
If you prefer to jump right to the conclusions,
then you can use the formatted version of this chapter
(attached in pdf format) that highlights both its header
and overall structure.
A quick analysis of Tehillim 107 can show how it
can easily be divided into four distinct sections:
1) 1-3: the opening statement - A call to praise
God
2) 4-32: the main section - four examples of
redemption
3) 33-41: an additional section - God's
providence
4) 42-43: conclusion - man's recognition of
God's Providence
In our shiur, we will first explain this
division; afterwards we will discuss its significance.
THE HEADER - A CALL FOR PRAISE (107:1-3)
Let's begin by reviewing the first three psukim
(17:1-3), noting how they actually form one complete
sentence:
[1] "Praise Hashem, for He is good, His kindness
is eternal;
[2] Let this [praise] be recited by those whom God has
redeemed from all adversity,
[3] and by those whom He gathered from the lands, from
east, west, north, and from the sea."
This opening statement can be understood as a
'command' - sung by the Levi'im in the Bet ha-Mikdash -
calling out to those who have gathered at the Bet
Mikdash, proclaiming the requirement to praise God for
His salvation.
The statement 'sets the stage' for the psukim that
follow, for beginning in verse four, we find four
examples of individuals redeemed by God from danger -
and hence, based on this 'header' - are required to
praise Him.
THE MAIN SECTION (107:4-32)
As you study the next set of psukim (107:4-32),
you will immediately notice how several psukim appear to
be rather repetitious. However, notice how this
intentional repetition of the phrases: "va'yizaaku..." &
"yodu..." - creates a very clear pattern that delimits
four distinct 'sub-sedtions'.
To identify each sub-section, simply note the
repetition of each of these two key phrases.
Let's begin with the recurring phrase of praise:
"yodu la-Hashem chasdo, ve-nifle'otav li-bnei Adam"
[They praise the Lord for His kindness...] which is not
only repeated four times (see 107:8, 15, 21, & 31), but
also thematically corresponds to the opening command of
the 'header' - i.e. the obligation to praise God for His
salvation.
Note however, how each of these four 'calls for
praise' is preceded by another recurring phrase:
"va'yizaaku el Hashem b'tzar la'hem" [and they cried
out to God in their duress] (see 107:6,13,19 & 28) -
preceded by a description of a specific case of
distress. As you review the perek, note how four
situations are introduced:
1) A person lost in a desert without food &
water (see 4-5).
2) A prisoner, suffering in jail (see
107:10-12).
3) A person who became deathly ill (see
107:17-18).
4) Sailors lost at sea in a terrible storm (see
107:23-27).
Each case of distress is followed by a similar
cry to God for assistance: "ve-yitz'aku el Hashem
be-tza'ar lahem..." (see again 107:6, 13, 19, and 28) -
followed by a description of how God had brought
salvation to each person in duress:
1) He who was lost in a desert finds
civilization (107:7).
2) The prisoner was released (see 107:14).
3) The deathly ill recovered (see 107:20).
4) The storm stopped, the ship arrives at port
(107:29-30).
Afterward, each story of salvation is followed
by a praise of God, recognizing His hand it that
redemption.
Note again how each of these praises begins with
the identical phrase of "yodu la-Hashem...", but is then
followed by an additional pasuk, describing a special
aspect of that praise (see 107:9, 16, 22, & 32).
BENCHING 'GOMEL'
Review these four cases once again (as
summarized below) and they'll probably sound familiar,
as these are the four cases when, according to halacha,
a person is required to "bench gomel":
I. One who crossed a desert (4-5).
II. One who was released from prison (10-12).
III. One who fell deathly ill and recovered
(17-18).
IV. One who returned from travel at sea
(23-27).
[See Mesechet Brachot 54b, and Shulchan Aruch/ Orach
Chaim 219. It should also be noted that during the time
of the Temple, these four cases required that a person
bring a 'korban toda' - a sacrifice of thanksgiving (see
107:22). Today, we "bench gomel" instead of bringing a
korban, usually after an 'aliya' to the Torah.]
THE PATTERN
To summarize our study thus far, let's review
this four-stage pattern that repeats itself four times
in this section:
1) "tzara" - a situation of distress;
2) "tza'aka" - crying out to God for assistance;
[the phrase: "ve-yitz'aku el Hashem be-tza'ar lahem,
mi-metzukatam yoshiyem"]
3) "yeshu'a" - salvation;
4) "hodaya" - thanks, i.e. praise to God.
[the phrase: "yodu la-Hashem chasdo, ve-nifle'otav
li-vnei adam" followed by a more specific pasuk of
hodaya]
In this manner, the main section (107:4-32)
provides four examples for the opening statement
(107:1-3) of this psalm. The repetition of these key
phrases serves as the key to identifying this internal
structure of the psalm, as well as it theme.
From this section alone, we can learn a very
important lesson. When a person is in distress (1), he
is expected to pray to God for assistance (2). He
should also relate to the possibility that his distress
is in punishment of his wayward behavior (see psukim 11,
17, & 20). Upon his deliverance (3), he is expected to
thank Hashem and tell the story of his salvation in
public (4).
[See 107:22 - "... and they shall bring thanksgiving
offerings, and tell His deeds in joy".]
Let's see now how the perek continues, and how
its theme becomes more complex.
THE ADDITIONAL SECTION (107:33-41)
Even though we would expect this pattern to
continue until the end of the perek, it doesn't.
Instead, 107:33-41 forms an independent section that no
longer follows this 'cycle' (nor does it describe
situations of individual distress and redemption).
Review this 'additional' section, noting how it
describes God's overall "hashgacha" [providence] over
land and nature. For example, as a consequence of the
deeds of the nation, God can take a fruitful land and
cause it to become a desert (see 107:33-34). He can
also do exactly the opposite, taking a swamp- land and
make it prosper (see 107:35).
The psalm also describes how society can prosper
and then fail, the failure -in punishment of their deeds
(see 107:36-39). Similarly, God will uplift the
afflicted by this society and return them to the
prosperity that they deserve (107:40-41).
Now we must explain what this additional section
adds to the message of the main section.
HASHGACHA IN BOTH REALMS
Even though both sections of this psalm discuss
man's recognition of God's "hashgacha", each deals with
a different realm. The main section deals with the
cases that relate to individuals, while the additional
section relates to communal life and God's providence
over the land and His nation.
God expects man to see God not only in relation
to the events of his own life, but also to find His hand
in historical events and the rise and fall of societies.
As man himself exists in both realms, he must understand
that his relationship with God manifests itself in both.
In the manner, the opening section (107:1-3)
serves as an introduction to both sections, as it points
to a historical aspect of our national existence as
well.
"Hodu la-Hashem ki tov, ki le'olam chasdo.
Yomru ge'ulei
Hashem asher ga'alam mi-yad tzar, u-me'artzot
kibbetzum
mi-mizrach u-ma'arav, mi-tzafon, u-miyam."
Jews in distress who were saved and gathered
together from all four corners of the earth are required
to praise Hashem (i.e. to say Hallel) for their
deliverance. Note that even the four examples of
individual redemption reflect typical cases of the
return of exiles to their land (traveling deserts and
seas, battling illness, etc.)
[Btw, note the amazing parallels between these four
cases and the stories of the thousands of refugees who
fled to Israel before and after the Holocaust!]
THE CLOSING STATEMENT (107:42-43)
The final two psukim of this perek emphasize
what becomes incumbent upon us to recognize:
"Let the upright see this and rejoice, as the mouth of
the wrongdoers is stopped.
Let the wise man take note of these things;
and he will recognize God's kindness"
(107:42-43).
In this closing pasuk: "mi chacham ve-yishmor
eileh, ve-yitbonu chasdei Hashem", we find the primary
lesson of the entire perek. One who is wise - he will
understand this concept of hashgacha - Divine
Providence, and that will enable him to find and then
appreciate the Hand of God in the history of Mankind.
YOM HA-ATZMA'UT
From the opening psukim alone, it becomes clear
why this perek was chosen to be recited on Yom
ha-Atzma'ut. During the first half of the twentieth
century, especially during the Holocaust, Am Yisrael was
in terrible distress. The State of Israel became the
refuge for tens of thousands of Jews who had nowhere
else to turn. Thousands of Jews, unwanted in their own
countries, came to the land of Israel from all
directions, by land and by sea. There were numerous
cases of individual and group salvation, and as these
people returned to the land of their ancestors, the land
itself 'came back to life'.
A land that lay desolate for thousands of years
became fruitful and prosperous once again. One who is
'wise' can perceive that God may be giving a message to
His people (through these events) - the time has come to
return to their land.
TEHILLIM 107 and SEFER SHOFTIM
As you may have noticed already, the 'cycle'
that we discerned in the main section is very similar to
the 'cycle' of Am Yisrael's history as described in
Sefer Shoftim. In fact, the overall structure of
Tehillim 107 is very similar to the overall structure of
Sefer Shoftim.
In our study of Sefer Shoftim, we identified the
following sections:
CHAPTERS TOPIC
1-2 Introduction to the 'cycle'
3-16 The 'cycle' itself (examples)
17-22 An additional section (making an
educational point)
However, the cycle in Sefer Shoftim was slightly
(but significantly) different. There we found the
repetition of the following four stages:
1) tzaara - Bnei Yisrael leave God, and hence
are punished
2) tzaaka - They cry out to God for salvation
3) yeshu'a - God sends redemption via the SHOFET
4) sheket - National stability and quiet are restored;
but then the cycle starts over again.
Note how the cycle in Tehillim 107 (described
above) is almost identical, except for the final stage:
A) tzaara - a situation of distress (caused by
sin)
B) tzaaka - crying out to God for assistance
"v'yitzaku el Hashem b'tzr la'hem,
m'mtzukatam yoshi'aym"
C) yeshuah - salvation
D) hodaya - thanksgiving, i.e. praise to God
"yodu l'hashem chasdo, v'niflo'tav
l'vnei adam"
In contrast to Sefer Shoftim where the final
stage was "sheket", Tehillim 107 calls for a more
'active' recognition by Am Yisrael of God's hand in our
redemption. This 'passive' reaction in Sefer Shoftim
caused the cycle to continue to repeat itself. Had Bnei
Yisrael been more 'active' and praised God properly for
their redemption during the time of the Shoftim, that
time period may have been more successful.
[Note that in Sefer Shoftim there was one example of
"hodaya", i.e. "shirat devorah" (and hence its
emphasis). Note as well how the shofet who followed
Devorah was Gideon, who had the potential to become king
- because of the accomplishments of his leadership.
Unfortunately, after his victory he built an "efod
zahav" instead of leading Bnei Yisrael in praise of God.
Recall how Sefer Shoftim takes a sharp turn downhill
after that incident.]
This contrasting parallel between Tehillim 107
and Sefer Shoftim highlights the lesson that David
ha'melech, the primary composer of Sefer Tehillim,
learned from Sefer Shoftim.
Recall that Sefer Shoftim was written by Shmuel
ha'navi, the same prophet who anointed David to become
king. In the next time period after Sefer Shoftim, i.e.
the time period of David, Bnei Yisrael are in distress
once again from the Phlishtim and from many other
surrounding nations. First Shaul, and later David
become national leaders who achieve military victory
over these enemies and bring salvation to Am Yisrael.
It is here were David is different than all who
led Am Yisrael before him. Note how David understands
the above message and sings God's praise (in song) after
each of his victories (see Shmuel II chapter 22, also
the Haftara for shvii shel pesach), better known as
"shirat David".
In fact, psalm 107 (and most all of Sefer
Tehillim) was written during the time period of David.
Many other psalms were written by David when he was in
distress ["tzaara"]. To confirm this, simply review the
headers of chapters 31 thru 35 and 51 thru 65!
Likewise, David wrote numerous psalms praising God
for His redemption; simply review chapters 105 thru 118
and 145 thru 150 to confirm!
It would seem from Sefer Tehillim that David
ha'melech internalized the message of Sefer Shoftim (and
his 'rebbe' Shmuel). Most likely, it is for this reason
that David's offspring were chosen to be the dynasty
(see Shmuel II chapter 7, read carefully!) that would
lead Bnei Yisrael to redemption in messianic times.
BA'YAMIM HA'HEYM, B'ZMAN HA'ZEH
It is also not by chance that the Bet ha'Mikdash
was finally built by David's son Shlomo. It is also not
by chance that the time period of David is the first
time in Jewish history when Am Yisrael reaches a
position of international stature, and reaches positive
political relationships with neighboring countries.
Should we be able to internalize this same
message in our own generation, we would then be worthy
of achieving a similar result.
For those who do recite Hallel on Yom
ha-Atzma'ut, be it chapter 107 and/or Hallel "shaleym"
(113 thru 118) [with or without a "bracha"], the message
of Tehillim 107 can help guide us in the proper
direction.
b'virchat geulah
krovah,
Menache
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