Historical Setting of Tehillim 118/2

The Historical Setting of Tehillim 118

Exegetical Approaches

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Coronation of David

The psalm was said by David after his coronation in thanksgiving to Hashem for past salvations that enabled him to mount the throne.

Sources:Bavli PesachimPesachim 119aAbout the Bavli, RadakTehillim 118About R. David Kimchi, Anonymous Northern FrenchTehillim 118About Anonymous Northern French

Two variations of this approach – Radak implies that the entire psalm was said soon after David's coronation, while the French anonymous commentary might suggest¹ that it was instead said as part of the celebration upon bringing the ark to Jerusalem, when David solidified his kingship by marking Jerusalem as both the political and spiritual capital. On the whole, both variations explain the chapter similarly as both understand David to be taking the opportunity to thank Hashem for his appointment as king regardless.

יֹאמַר נָא יִשְׂרָאֵל,  בֵית אַהֲרֹן, יִרְאֵי י"י – David opens the psalm by calling on all of Israel to thank Hashem for his anointment, singling out individual groups which would have specific cause for gratitude:

• יֹאמַר נָא יִשְׂרָאֵל – David tells Israel at large that they should be thankful for he will help them defeat their enemies.
• יֹאמְרוּ נָא בֵית אַהֲרֹן –The priests should be grateful that David was replacing Shaul who had killed off the priests of Nov.
• יֹאמְרוּ נָא יִרְאֵי י"י –The righteous, too, have reason to praise Hashem, as David's reign was to usher in a period pf peace which would give them time to study.

"מִן הַמֵּצַר קָרָאתִי" – David then backtracks to reflect on the hardships that Hashem helped him overcome en route to kingship.  He recalls how he had been forced to flee from Shaul and hide in narrow straits, and thanks Hashem for saving him.

"טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם" – David might be referring here specifically to his flight to Nov and request of assistance from the priests there.  Though David received the aid requested, the act was viewed by Doeg who informed on the priests to Shaul, leading to massacre.  Alternatively David is referring to his failed attempt to hide from Shaul in the Philistine lands when he was forced to act as a drunkard to save himself from death. David learned that trusting in man does not always end successfully.

"כׇּל גּוֹיִם סְבָבוּנִי " – In these words David shifts from speaking about individual, internal enemies to external national enemies: the Philistines who attempted to harm him in Gat, and the Amalekites who attacked Ziklag. He praises Hashem for keeping him from falling before these enemies.

קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים

"לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ" – David now speaks about all his travails together, thanking Hashem that none of his enemies were successful in killing him, enabling him to now praise Hashem and share the wonders He did with David.  The words "וַאֲסַפֵּר מַעֲשֵׂי יָהּ" might refer to the many psalms of Tehillim that David wrote in honor or HAshem's saving of him from personal rials.

"יַסֹּר יִסְּרַנִּי יָּהּ" – David view his suffering as Hashem's means of cleansing him from sin

פתחו לי שערי צדק – Radak suggests that the "gates of righteousness" are a metaphor for praise and thanksgiving, but does elaborate on how they symbolize this. Perhaps they refer to the gates of any place of worship in which praise is given and David is requesting permission to merit join the righteous who praise God.

The end of the Mizmor – Radak and the French commentary disagree regarding how to understand the end of  the Mizmor (verses 21-29):

• Flashback to initial anointment by Shemuel – R. Yochanan in Bavli Pesachim (as understood by Rashi Pesachim 119aAbout R. Shelomo Yitzchakiand Radak) assumes that David is reflecting back on a conversation that took place during his original anointment by Shemuel. David thanks Hashem for the anointment ("אוֹדְךָ כִּי עֲנִיתָנִי").² His father exclaims in turn, how he, who was "a rejected stone", a mere shepherd, is now to be a cornerstone of the nation.³ The prophet notes how wonderful this day is, and the brothers and David pray that David should be successful in bringing salvation to the nation ("אָנָּא י"י הוֹשִׁיעָה נָּא"). Yishai then tells his son that he should be blessed ('בָּרוּךְ "הַבָּא בְּשֵׁם ה) and Shemuel echoes the blessing from the House of Hashem.⁴ They all then share in offering sacrifices ("אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ"), perhaps the זבח referred to in Shemuel I 16:5, accompanying it with final thanksgiving to God.
• Bringing of the Ark to Jerusalem – According to the anonymous French commentary, instead, verses 21-22 might conclude David's praise regarding his kingship,⁵ while verses 23-29 turn to the people's response as they arrive in Jerusalem with the ark. The people exclaim how wonderful the day is and pray that Hashem should bring the nation success.  As each passes, David greets them, "בָּרוּךְ הַבָּא בְּשֵׁם י"י בֵּרַכְנוּכֶם מִבֵּית י"י", telling them that indeed Hashem has granted them light, "אֵל י"י וַיָּאֶר לָנוּ".  He then invites everyone to join him in rejoicing and partaking of thanksgiving offerings to Hashem (אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ)⁶, as Shemuel II 6:19 shares, "וַיְחַלֵּק לְכׇל הָעָם לְכׇל הֲמוֹן יִשְׂרָאֵל לְמֵאִישׁ וְעַד אִשָּׁה לְאִישׁ חַלַּת לֶחֶם אַחַת וְאֶשְׁפָּר אֶחָד"

Laymen Bringing a Thanksgiving Offering

Sources:RashbamTehillim 118About R. Shemuel b. Meir, R"Y Yaakovson, R"A Chakham

Setting – According to this position, the psalm describes a group of people en route to the Mikdash to offer thanksgiving offerings.  As the worshipers approach Yerushalayim, various individuals, each representing a different group of people who is obligated to bring a קרבן תודה, tell their particular stories of salvation. As such, in contrast to many psalms, this one has not just one speaker but multiple speakers who are in conversation both with one another and with their surroundings.

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י

Chizkiyahu and Sancheriv

Sources:R. Elazar b. Azaryah in Bavli PesachimPesachim 117aAbout the Bavli, MalbimTehillim Beur HaInyan 118About R. Meir Leibush Weiser

Redemption in Messianic Times

Sources:one opinion in Bavli PesachimPesachim 117aAbout the Bavli, MalbimTehillim Beur HaInyan 118About R. Meir Leibush Weiser

¹ As we only have the commentary on the end of the chapter, from verse 23 on, it is difficult to know for certain how it would have explained the chapter as a whole. However, since the last few verses are explained as referring to the bringing of the ark, it is likely that they view the entire chapter as related.

² It is not clear, though, why David would thank Hashem for his salvation and for answering him (אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה), as if he had made a request for aid beforehand that Hashem was now answering. At this point in his life, David was not yet on the run or in danger.

³ He might refer to him as rejected since David, being the youngest, had not even been brought as a potential candidate to Shemuel.

⁴ At first glance, it is difficult to understand why Shemuel blesses him from the "House of God" but perhaps, Shemuel, having grown up as an assistant to Eli the priest in the Mishkan, is seen as a representative of the Tabernacle, blessing him in the name of all the priests.

⁵ We do not have the commentary on these verses so it is not clear exactly how they would be understood.

⁶ The sacrifice is referred to