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

The psalm describes a group of people coming to the Mikdash to bring a Thanksgiving Offering. There are multiple speakers praising God throughout he psalm, as each individual tells his own personal story of salvation

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 (those who were freed from prison, crossed the sea or wilderness, or were cured from illness) 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 – The people making the pilgrimage to Yerushalayim are divided into three groups, Yisrael, Beit Aharon and Yirei Hashem, and the leader addresses each one, calling on them to thank Hashem.⁷

The first speaker:  מִן הַמֵּצַר קָרָאתִי יָּהּ – As the group travels, one individual, a freed prisoner, tells his story and praises Hashem for taking him out of "narrow straits". He ends by telling his fellow pilgrims that it is good to trust in Hashem: "טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם." The group answers, echoing: "טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בִּנְדִיבִים".

The second speaker: כׇּל גּוֹיִם סְבָבוּנִי – Later in the pilgrimage, a second person, representative of those who traversed the wilderness, shares how he survived an attack in the desert. He tells how bandits surrounded him like bees but that Hashem came to his aid: "עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה" .

"קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים" – This verse shares how, when the people approach Jerusalem, they hear singing from within its walls:"יְמִין י"י עֹשָׂה חָיִל".  The pilgrims respond in kind: "יְמִין י"י רוֹמֵמָה יְמִין י"י עֹשָׂה חָיִל".

The third speaker : לֹא אָמוּת כִּי אֶחְיֶה – As the group continues traveling, another individual, someone who had been cured from sickness, is the third to share his story, thanking Hashem for saving him from death.⁸

"פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק" – When the pilgrims reach the gates of Jerusalem, or perhaps the Mikdash itself, they call to the gatekeeper to open the doors for them, so they may enter to thank God (פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ). The gatekeeper responds positively, telling them that the righteous may surely enter: "זֶה הַשַּׁעַר לַי"י צַדִּיקִים יָבֹאוּ בוֹ".

"אֶבֶן מָאֲסוּ הַבּוֹנִים" – Upon reaching the Mikdash the group cries out "אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה," marveling at the beauty of the Mikdash and how mere stones could loom so large and important when part of such building.⁹

"אָנָּא י"י הוֹשִׁיעָה נָּא" – As the pilgrims arrive in the Azarah of the Mikdash they continue to praise Hashem for his wondrous salvation, but conclude with a request that he continue to save them in the future. Such a cry for aid following thanksgiving for salvation is not unique to here.  In Yirmeyahu 31:6, we similarly see happiness and praise mixed with request, ""הַשְׁמִיעוּ .הַלְלוּ וְאִמְרוּ הוֹשַׁע י״י אֶת עַמְּךָ

"בָּרוּךְ הַבָּא בְּשֵׁם י"י" – Upon seeing the priests, the pilgrims greet them in the name of God.  The priests respond, "welcome from the House of God" (בֵּרַכְנוּכֶם מִבֵּית י"י).

"אֵל י"י וַיָּאֶר לָנוּ אִסְרוּ חַג בַּעֲבֹתִים" – The psalm ends with the offering of the Thanksgiving sacrifice and final words of praise, describing the placing of fire (וַיָּאֶר לָנוּ) and tying of the sacrifice (אִסְרוּ חַג בַּעֲבֹתִים).¹⁰

Chizkiyahu and Sancheriv

The psalm describes Chizkiyahu's thanksgiving to Hashem for his recovery from illness and salvation from Sancheriv.

Sources:R. Elazar b. Azaryah in Bavli PesachimPesachim 117aAbout the Bavli, MalbimYeshayahu Beur HaInyan 30:29Tehillim Beur HaInyan 113:1Tehillim Beur HaInyan 114:1Tehillim Beur HaInyan 115:3Tehillim Beur HaInyan 115:17Tehillim Beur HaInyan 116:16-19Tehillim Beur HaInyan 118About R. Meir Leibush Weiser

Connection to surrounding psalms – According to Malbim all the psalms that constitute "hallel", psalms 113-118, were said by Chizkiyahu in the context of his near fatal illness and the attack of Sancheriv. Chapters 113-115 serve as an introduction which speak of God's individual providence.  The end of psalm 115 and part of 116 speak of his illness (אֲפָפוּנִי חֶבְלֵי מָוֶת וּמְצָרֵי שְׁאוֹל מְצָאוּנִי ) while psalms 116-117 speak of the salvation.  Psalm 118 then backtracks to speak of both.

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – Chizkiyahu first calls on all the nations to thank God ( הוֹדוּ לַי״י כִּי טוֹב), as they too benefited from the fall of Sancheriv,¹¹ and then turns to individual groups within Israel to thank God for all the individual gifts they receive from Hashem's providence.

"מִן הַמֵּצַר קָרָאתִי יָּהּ" – Malbim suggests that this refers to Chizkiyahu's illness and recovery.

"י"י לִי לֹא אִירָא מַה יַּעֲשֶׂה לִי אָדָם" – After seeing his prayers regarding his sickness answered, Chizkiyahu knew that he also no longer need fear human dangers, such as Sancheriv.  Surely if Hashem aided him in his personal suffering, He would also aid him against the nation's enemies ("י"י לִי בְּעֹזְרָי וַאֲנִי אֶרְאֶה בְשֹׂנְאָי").

"טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם" – Here, Chizkiyhau might be referring to the expected

ולא אמר שירה

Redemption in Messianic Times

Sources:RadakTehillim 118About R. David Kimchi

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

⁷ See Yirmeyahu 33:11.

⁸ It is also possible that this refers to a person who has survived a dangerous sea voyage and storm which almost led to death. He survived so he could share hashem's miraculous ways "".  In Tehillim 107 which speaks bout how "יורדי הים" (seafarers) must give thanks to Hashem, it similarly says: "הֵמָּה רָאוּ מַעֲשֵׂי י"י".

⁹ In contrast to the first approach above which views the stone as a metaphor, this approach understands it to be a concrete stone of the Mikdash.

¹⁰ This approach might explain, as does Radak, that any sacrifice can be referred to as a "חג" since they are often offered on festivals.  Alternatively, it is possible that the pilgrims had come to fulfill their vows of thanksgiving specifically on one of the three pilgrimage festivals when they needed to be in Jerusalem regardless.

¹¹ This is how he explains Tehillim 117 as well, where there is an explicit call for foreign nations to praise Hashem: " הַלְלוּ אֶת י״י כׇּל גּוֹיִם שַׁבְּחוּהוּ כׇּל הָאֻמִּים."