Historical Setting of Tehillim 30/2

Historical Setting of Tehillim 30

Exegetical Approaches

This topic has not yet undergone editorial review

Absolution for David's Sin with Batsheva

The hymn is a song of thanksgiving to Hashem for having forgiven David for his sin with Batsheva.

Sources:Rashi,Tehillim 30About R. Shelomo Yitzchaki RadakTehillim 30About R. David Kimchi

Dedication of the house – These sources assume the verse is referring to the dedication of the Mikdash, and that it is mentioned since it is connected to the absolution received by David. They differ, though, in the specifics:

• Radak suggests that only when Shelomo, a son of Batsheva, took the throne and was tasked with building the Beit HaMikdash, did the nation recognize that Hashem had indeed forgiven David. David then composed this psalm in thanksgiving and set it to be sung at the dedication of the Mikdash.  As the hymn revolves around gratitude for absolution for sin, it is appropriate for the dedication of the Temple, a site of forgiveness and atonement.
• Rashi, drawing off Bavli Sanhedrin 107b,¹ suggests that Hashem's forgiveness of David became apparent to all during the Temple's dedication. When Shelomo attempted to bring the ark into the inner Sanctum, the gates closed and his prayers went unanswered until he requested that they open in the merit of David.  Hashem had told David much earlier that only after his death would He make a sign by which all would know he was forgiven, so David had composed a psalm for the occasion.

Enemies of verse 2 – These refer to David's foes who would have rejoiced at his downfall, but were forced to acknowledge that he was forgiven.

Allusions to sickness and near death – Radak suggests that that the verse does not refer to a physical illness or death, but to curing David's soul and keeping him from punishment in the next world.

God's anger: רֶגַע בְּאַפּוֹ – As the psalm revolves around forgiveness for David's sin, the allusions to Hashem's initial anger are expected. David thanks Hashem that he was punished in this world rather than the next, since the former is but an instant (רֶגַע בְּאַפּוֹ) when compared to the latter.²

Overconfidence – David might be referring to his assumption that he would always be able to rule over his evil impulse.  According to Bavli 107a, he even requested of Hashem that He test him, confident that he would pass the test.

Cry for help: "אֵלֶיךָ י״י אֶקְרָא" – Radak asserts that, despite the future tense formulation, David's cry for help in verses 9-11 is not a request in the present, but refers to his earlier prayers that Hashem forgive him..

Delivery from Plague

The psalm was composed after David sinned by counting the nation (see Shemuel II 24 and Divrei HaYamim I  21).  In it he both repents of his sin and thanks Hashem for delivering him from the plague that was brought as punishment for his deeds.

Sources:SfornoShiurei Sforno Tehillim 30About R. Ovadyah Sforno

Historical background – Shemuel II 24 and Divrei HaYamim I 21 discuss David's sin in counting the nation and the plague that ensued in its aftermath. Sforno suggests that the psalm must be understood in light of these events. It is both an ackowledgmen of guilt and an expression of gratitude for salvation.

Dedication of the house – With the plague's cessation, David built an altar to Hashem on the threshing floor of Aravnah, the site upon which the Beit HaMikdash was later built.  David, thus, was the one to dedicate the site to God, and composed this psalm at that time.

"וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי" – Sforno explains the reference to enemies as relating to the choice of punishment given to David by Natan in the aftermath of his sin: seven years of famine, three months of flight from enemies, or the three days of pestilence.  David thanks Hashem that He sufficed with but one punishment, and did not also have him attacked by foes.

"ה׳ הֶעֱלִיתָ מִן שְׁאוֹל נַפְשִׁי" – This, too, is a reference to the punishments that David could have, but did not, receive.  He thanks Hashem that he did not die from famine.³

"שִׁוַּעְתִּי אֵלֶיךָ וַתִּרְפָּאֵנִי" – Sforno maintains that these words imply that David had prayed to Hashem to cure those smitten by the plague, and now thanks Hashem for listening and healing the sick.

"כִּי רֶגַע בְּאַפּוֹ" – Bavli Berakhot learns from the description of the plague's duration, which lasted "from the morning to the appointed time", that it lasted only from the time of the morning sacrifice to the afternoon sacrifice, and not a full three days as initially stated.  Thus, David thanks Hashem that Hashem's anger "lasted but a moment".

"אָמַרְתִּי בְשַׁלְוִי בַּל אֶמּוֹט" – Ralbag Shemuel II 24:1About R. Levi b. Gershomsuggests that in counting the nation David betrayed that he was trusting in the might of his own numbers rather than in Hashem's aid, and this was the core of his sin. David might be repenting for this self-confidence when he says, "אָמַרְתִּי בְשַׁלְוִי בַּל אֶמּוֹט".  Now, he acknowledges that "בִּרְצוֹנְךָ הֶעֱמַדְתָּה לְהַרְרִי עֹז", recognizing that his might and success is due only to God's favor.⁴

Cry for help: "אֵלֶיךָ י״י אֶקְרָא" – This approach might read David's cry for help in verses 9-11 as describing the prayer that David had previously said in the midst of the plague, and not as a request in the present.

Thanksgiving – Sforno suggests that David's final words of thanksgiving might be not only for the salvation from plague and acceptance of his offerings and pleas for forgiveness, but
also for Hashem having shown him the site of the future Mikdash.

Recovery from Illness

The psalm is an expression of gratitude for the psalmist's having been cured from illness.

Sources:Ibn EzraTehillim Second Commentary 30About R. Avraham ibn Ezra, MalbimTehillim Beur HaInyan 30About R. Meir Leibush Weiser

Dedication of the house – These commentators disagree regarding what is referred to by this heading:

• Ibn Ezra suggests that it refers to the dedication of David's palace. 

Reference to enemies

¹ See also Bavli Shabbat 30a.

² Radak also points out that David might be referring to Hashem's general modes of justice, where he punishes children of sinners to the third or fourth generation, but gives rewards tot he descendants of the righteous for thousands of years. Hence: "His anger is for but an instant, His favor for a lifetime".

³ Alternatively, he thanks Hashem for not punishing him with גיהנם, hell, for his sins.

⁴ Cf. Sforno that David's sin lay in his over confidence in thinking he knew best, and that he could count the nation without taking half shekels with no dire consequences. He learned the hard way that "בִּרְצוֹנְךָ הֶעֱמַדְתָּה לְהַרְרִי עֹז", that he can't trust in his won wisdom.