[Par-reg] for Yom Atzmaut - Tehillim 107
Menachem Leibtag
tsc at bezeqint.net
Tue May 10 15:23:41 EDT 2005
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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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