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