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 as he marked Jerusalem as both the political and spiritual capital. On the whole, both variations can explain the chapter similarly as both understand David to be taking the opportunity to thank Hashem for his appointment as king.

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 is 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 is to usher in a period pf peace which would give them time to study.²

"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 summarizes how he survived all these travails, thanking Hashem that none of his enemies were successful in killing him, enabling him to now praise Hashem and share His wonders.  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 trials.³

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

"פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק " – 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 to join the righteous who praise God.

The end of the Mizmor – Though verses 21-25 can easily be read as continued praise over David's appointment as the "cornerstone" of the nation, it is difficult to see how verse 26-27 flow in the continuation.  This leads both Radak and the French commentary to suggests that in the last few verses David is no longer the sole speaker but is interacting with others.  They disagree, though, both regarding the scope of the conversation and its content:

• Flashback to initial anointment by Shemuel – R. Yochanan in Bavli Pesachim (as understood by Rashi Pesachim 119aAbout R. Shelomo Yitzchakiand Radak) assumes that from verse 21 on, 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").⁴ His father exclaims in turn, how he, who was "a rejected stone", a mere shepherd, is now to be a cornerstone of the nation.⁵ 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.⁶ They all then share in offering sacrifices ("אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ"),⁷ perhaps the זבח referred to in Shemuel I 16:5.
• Bringing of the Ark to Jerusalem – According to the anonymous French commentary, instead, after David finishes offering thanks for his appointment,⁸ 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 person passes, David greets them, "בָּרוּךְ הַבָּא בְּשֵׁם י"י בֵּרַכְנוּכֶם מִבֵּית י"י" and reassures 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 the thanksgiving offerings to Hashem (אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ),⁹ as Shemuel II 6:19 shares, "וַיְחַלֵּק לְכׇל הָעָם... 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)¹⁰ 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 changing surroundings.

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – The people making the pilgrimage to Yerushalayim are divided into three groups,¹¹ and the leader addresses each one, calling on them to thank Hashem.¹²

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", a metaphor for captivity. He tells his fellow pilgrims that it is better to trust in Hashem than man: "‎‏‎טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם",‎¹³ 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 bandits¹⁴ 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.  The city's inhabitants greet the pilgrims by singing from their tents: "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.¹⁵

"פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק" – When the pilgrims reach the gates of Jerusalem, 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 can loom so large and take on such significance when part of such a holy building.¹⁶

"אָנָּא י"י הוֹשִׁיעָה נָּא" – As the pilgrims arrive in the courtyard 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).¹⁷

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 from Assyria.  Psalm 118 then backtracks to speak of both, but focuses on the national salvation.

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,¹⁸ 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 nation's hope of aid from Egypt, which Yeshayahu had constantly warned the people not to rely upon. [See, for example, Yeshayahu 31, where he reminds the nation that Egypt is not to be trusted for they are mere huimans, not God: "וּמִצְרַיִם אָדָם וְלֹא אֵל ".]

כׇּל גּוֹיִם סְבָבוּנִי – These verses refer to Sancheriv's campaign against Yehuda, when his armies surrounded and besieged Jerusalem.  This was "בְּשֵׁם י"י", part of Hashem's plan to decimate Assyria, as Hashem says in Yeshayahu 14:24-25 "אִם לֹא כַּאֲשֶׁר דִּמִּיתִי כֵּן הָיָתָה... לִשְׁבֹּר אַשּׁוּר בְּאַרְצִי"

קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים – According to Shemot Rabbah18:5About Shemot Rabbah, Sancheriv's defeat occurred on Pesach night, leading Malbim to suggest that this verse refers to the singing of the nation when offering their Paschal sacrifices.  Chikzikiyahu recounts how their song was mixed with salvation, for at the very moment that they sang Hashem's praises regarding the holiday, Hashem smote the Assyrian camp and Chizkiyahu received the news: "כי ימין ה׳ עושה חיל", that hashem was waging war against Assyria.

Bringing of offerings – The last few verses of the psalm describe Chizkiyhau's bringing of a thanksgiving offering and חגיגה, the holiday offering.  In this section of the psalm, Chizkiyahu is no longer the sole speaker, and we hear other voices with whom he converses:

• "...פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק" - Chizkiyahu requests permission form the gatekeepers of the Mikdash to enter, and they respond, "זֶה הַשַּׁעַר לַי"י צַדִּיקִים יָבֹאוּ בוֹ".
• "אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה" – The rejected stone is a metaphor for Chizkiyahu who was faced with rebellion by Shevna, who attempted to be a fifth column for Assyria (see Malbim on Yeshayahu 22).  With Hashem's help,his plan was thwarted and Chizkiyahu resumed his rightful place as head of the nation, a "רֹאשׁ פִּנָּה". [It is not clear, though, why this event specifically is mentioned at this juncture when the king is about to bring the sacrifices.]
• "אָנָּא י"י הוֹשִׁיעָה נָּא" – Chizkiyahu and those accompanying him pray that Hashem continue to deliver the people from the hands of their enemies.
• "...בָּרוּךְ הַבָּא בְּשֵׁם י"י" – These are the words of the priests, who bless Chizkiyahu with the priestly benediction.
• "אִסְרוּ חַג בַּעֲבֹתִים" – Chizkiyahu requests that the priests prepare his offering, and then the psalm ends with his final praise and calls to all to once again to thank Hashem.

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 logical that the entire chapter might refer to the same event.

² In reality, David's reign was not an especially peaceful one, but upon his coronation, David might have expected it to be quiet, or at least, that his wars would then invite peace (as they did).

³ See, for instance, Tehillim 14, 18, 34, 52-54, 56-57, 59 and 63.

⁴ 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.

⁵ He might refer to him as rejected since David, being the youngest, had not even been brought as a potential candidate to Shemuel.

⁶ 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.

⁷ Radak suggests that any sacrifice can be referred to as a "חג" even if it is not a festival offering.  Since the majority of such offerings were normally brought on the festivals, the name was applied to all such sacrifices.

⁸ We do not have the commentary on verses 1-22 so it is not totally clear exactly how they would be understood.

⁹ The commentary understands the word "חג" to refer to rejoicing.  David asks to tie the sacrifices so that the nation can rejoice together.

¹⁰ See R. Yehuda in Bavli Berakhot 54b who lists these four groups of people as being obligated to offer thanks to Hashem. The groups are learned from Tehillim 107 which speaks of each and says, "יוֹדוּ לַי"י חַסְדּוֹ".

¹¹ It is not clear, though, what is the significance of the division and who constitutes, for instance, "יִרְאֵי י"י".

¹² See Yirmeyahu 33:11 which describes people who are bringing a thanksgiving offering as saying, "הוֹדוּ אֶת י״י צְבָאוֹת כִּי טוֹב י״י כִּי לְעוֹלָם חַסְדּוֹ".

¹³ Perhaps there had been several failed human attempts to free him and he saw in his ultimate escape a sign of Divine intervention.

¹⁴ The language of "כׇּל גּוֹיִם" is somewhat difficult for this understanding as it implies an attack by nations, not individuals.  This approach might respond that the individual is using hyperbole as a means of expressing the great danger he felt himself in.

¹⁵ Alternatively,  this refers to a person who has survived a dangerous sea voyage and storm which almost led to death. He says that he survived so he could share Hashem's miraculous ways (לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ), echoing Tehillim 107:24 which speaks bout how seafarers must give thanks to Hashem, because: "הֵמָּה רָאוּ מַעֲשֵׂי י"י".

¹⁶ 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.

¹⁷ 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.

¹⁸ 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."