[Par-reg] For Yom Atzmaut

Tue May 2 06:25:05 EDT 2006

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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

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           for YOM HA-ATZMA'UT - TEHILLIM PEREK 107

     On Yom ha-Zikaron - Memorial Day - in Israel, at 11am -

the county stands still to the shrill of a siren, and sixty

endless seconds of national silence.  Yet, less than ten hours

later, the joyous celebration of Yom ha-Atzma'ut [Independence

Day] begins.  Even though this proximity doesn't appear to be

fair to either day, it is precisely this proximity that gives

extra meaning to both.  Our awareness that the dedication of

those who fell made our independence possible gives us the

strength to cope with the sorrow of Yom ha-Zikaron.  At the

same time, our awareness of that terrible price should remind

us of our responsibility to channel our independence in the

proper direction.

     This contrast between sorrow and joy at a time of

redemption is reflected in Tehillim 107.  It is the custom in

Israel to recite that perek before davening Maariv on Yom ha-

Atzma'ut.  In the following shiur, we undertake an analysis of

Tehillim 107 that will us better understand why it was chosen

to be read on this day.

  [If possible, it is highly recommend that you first glance

  through this perek, noting its opening and closing sections,

  and paying attention to the key phrases that repeat

  themselves.  See is you can identify a clear pattern.

       At the conclusion of the shiur, you will find an

  appendix that shows how the chapter can be divided.]

INTRODUCTION

  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: the closing statement - man's recognition

     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 whom God has redeemed, and hence 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 repeat

themselves.  However, if you read carefully, you'll notice as

well how a very distinct pattern emerges, that repeats itself

four times.

     To identify this section, simply note the repetition of

its two key phrases.  Let's begin by noting the recurring

phrase of praise: "yodu la-Hashem chasdo, ve-nifle'otav li-

bnei Adam" - which is repeated four times (in psukim 8, 15,

21, & 31).

     However each of these four 'calls for praise' is preceded

by the 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).

     Then, each case of distress is followed by a similar cry

to God for assistance: "ve-yitz'aku el Hashem be-tza'ar

lahem..." (see 107:6, 13, 19, and 28).  [Here too we find the

repetition of an almost identical phrase.]

     As we would expect, this prayer is followed by a

description of how God had brought salvation to each

individual:

      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

how each praise 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 the 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 how the parallels between these four examples and

  those who came to Israel after the Holocaust is rather

  amazing!]

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, and will then be able to find God's hand

in the history of mankind, and appreciate that relationship.

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 to.  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 the Gideon, who had the potential to become

  king was the next leader.  Unfortunately, after his victory

  he built an "efod zahav" instead leading Bnei Yisrael in

  praise of God.  Recall how Sefer Shoftim takes a sharp turn

  downhill after that incident.]

     However, it would appear that David ha'melech understood

this lesson 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 their 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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