[Par-lite] for Yom Atzmaut
Menachem Leibtag
tsc at bezeqint.net
Sun Apr 18 08:09:22 EDT 2010
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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,
menachem
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
**********************************************************
***
"DA'YENU" -
shiur for Pesach & for Yom Atzmaut
How could an observant Jew say, let alone sing, that
-'it
would have been enough'- even had God not given us the
Torah?
And how could a Zionist say, let alone sing, that -'it
would
have been enough'- even if God had not given us the Land
of
Israel?
Nevertheless, every year at the Seder, we all sing the
popular song of "dayenu", which seems to convey precisely
that
message!
In the following shiur, we attempt to answer this
question.
INTRODUCTION
"Dayenu" is a very simple, yet beautiful poem -
containing fifteen stanzas describing acts of God's
kindness -
each stanza stating that it would have been 'enough' had
God
only helped us in one way.
For example, we begin by saying it would have been
enough
had He only taken us out of Egypt, and not punished the
Egyptians. The poem continues stage by stage through the
process of redemption from Egypt (until we arrive in the
Land
of Israel and build the Temple), saying how each stage
would
have been 'enough', even had God not helped us with the
next
stage.
However, some of those statements appear very
strange,
for they include that it 'would have been enough had we
not
received the Torah', which simply doesn't make sense!
To understand what we are 'really saying' in
"dayneu", we
must consider its context, as well as it content.
A PREP FOR HALLEL
In the Haggadah, "dayenu" does not 'stand alone'.
Rather, we recite (or sing) "dayenu" towards the
conclusion of
Maggid; after we tell the story of the Exodus, but before
we
sing the Hallel.
Following the guidelines of the Mishna (in the tenth
chapter of Mesechet Pesachim), in Maggid - we tell the
story
of the Exodus by quoting (and then elaborating upon) the
psukim of "arami oved avi" (see Devarim 26:5-8). But that
very same Mishna also instructs us to begin the story with
a
derogatory comment, and conclude it with praise
["matchilin
b'gnut - u'msaaymim v'shevach"/ see Pesachim 10:4).
Taking this Mishna into consideration, we find that
"dayenu" is recited in Maggid - precisely when we finish
telling the story of the Exodus (with the discussion of
the
Plagues) - and right at the spot where we are supposed to
begin our "shevach" [praise].
Therefore, "dayenu" should be understood as a poem that
was
written as a form of praise, to conform with the
guidelines
set by the Mishna. This consideration will allow us to
explain its full meaning - in a very simple manner:
Within this context, the refrain of "dayenu" has an
implicit
suffix. In other words, - "dayenu" should not be
translated
simply as 'it would have been enough'; rather, "dayenu"
means
'it would have been enough - to PRAISE God, i.e. to say
Hallel
- even if God had only taken us out of Egypt, or only if
He
had split the Sea, etc.
In this manner, the poem poetically summarizes each
significant stage of redemption, from the time of the
Exodus
until Am Yisrael's conquest of the Land - stating that
each
single act of God's kindness in that process obligates us
to
praise Him: e.g.
- Had He only taken us out of Egypt and not punished
the
Egyptians, it would have been reason enough to say
Hallel
- Had He split the sea,but not given us the 'manna',
that
alone would have been reason enough to say Hallel...
... And so on.
With this background, the next paragraph of that poem
makes perfect sense:
"`al achat kama vekhama," - How much more so is it
proper to
thank God for performing ALL these acts of kindness, as
He
took us out of Egypt, and punished them, and split the
sea,
and gave us the manna etc.
"Dayenu" relates a total of fifteen acts of divine
kindness,
each act alone worthy of praise - even more so we must
praise
God, for He had performed all of them!
From this perspective, "dayenu" serves a double purpose.
First and foremost, it concludes the story with "shevach"
[praise]. and qualifies the Hallel that we are about to
sing.
However, it could also be understood as a continuation of
the
story of the Exodus. Let's explain why and how:
SIPPUR & SHEVACH
Recall that the last "drasha" [elaboration] on the
psukim of
"arami oved avi" led into a lengthy discussion of the Ten
Plagues. To fulfill our obligation at the Seder' to tell
the
story', we could (and do) finish right here. But the poem
of
"dayenu" actually continues that story, picking up from
the
Ten Plagues ["asa bahem shfatim" refers to the Plagues],
and
continuing through all the significant events in the
desert
until our arrival in the Land of Israel. This is also
congruent with the last pasuk of "arami oved avi", that
includes arriving in Israel (see Devarim 26:9! -
"va'yvi'einu
el ha'Makom ha'zeh, va'yiten lanu et ha'aretz ha'zot"),
which
we don't elaborate upon in our version of Maggid, even
though
according to the Mishna it appears that we really should!
In this manner, "dayneu" is both "shevach" [praise]
and
"sippur" [story] - at the same time!
The 'HASHKAFA' of DAYENU
According to our explanation thus far, "dayenu" sets
the
stage for Hallel, as we will now praise God [by singing
Hallel] not only in gratitude for taking us out of Egypt,
but
also in appreciation for each significant stage of the
redemptive process. We thank God not only for the Exodus,
but
also for the 'manna', for shabbat, for coming close to Har
Sinai, for the Torah, for the Land of Israel..., and
finally
for the building of the Bet HaMikdash.
From a certain perspective, this poem may allude to
a
very profound 'hashkafa' [outlook on life], and a message
that
is very applicable to our own generation.
Today, there are those who focus at the Seder only on
the
first stanza of "dayenu," viewing 'freedom from slavery'
as
the final goal, and hence the ultimate goal of redemption.
For them, this first stanza of "dayenu" is 'enough' - and
to
them, that is the entire meaning of Passover - a holiday
of
Freedom.
Others focus only upon the last stanza, that without
the
entire land of Israel in our possession, and without the
re-
building of the bet-ha'Mikdash, the entire redemptive
process
is meaningless. In their eyes, Hallel should only be sung
when the entire redemption process is complete, and Am
Yisrael
reaches its final goal.
The beautiful poem of "dayenu" seems to disagree with
both
approaches. Instead, each significant stage in the
process of
redemption deserves our recognition and for requires that
we
praise God for it, even though it is 'not enough'!
It is this hashkafic message, i.e., the understanding
and
appreciation of each step of the redemptive process, which
"dayenu" can teach us. "Ge'ulat Yisra'el" - the
redemption of
Israel - even in our time, is a process which is comprised
of
many stages. Every significant step in this process, be
it
simply sovereignty, or partial borders, or victory in
battle;
or freedom to study Torah, even without complete
redemption,
requires our gratitude and praise to Hashem.
For each stage in that process, it is incumbent upon
Am
Yisrael to recognize that stage and thank Hashem
accordingly,
while at the same time recognizing that many more stages
remain yet unfulfilled - and reminding ourselves of how we
need act -to be deserving of that next stage.
"Dayenu" challenges us to find the proper balance.
chag samayach,
menachem
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