[Par-reg] For Yom Atzmaut

Wed Apr 22 12:35:18 EDT 2015

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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