Historical Setting of Tehillim 30/2

Historical Setting of Tehillim 30

Exegetical Approaches

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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 acknowledgment 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.

Reference to enemies – Sforno explains the reference to enemies as relating to the choice of punishment given to David by the prophet Gad 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.¹

"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 arrogant 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.²

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.

"פִּתַּחְתָּ שַׂקִּי" – In the description of the story of the sin in Divrei HaYamim, we are told that David had donned sackcloth when praying to Hashem to stop the famine.  David alludes to this in saying that Hashem has turned his sackcloth into joy.

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.

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, MetzudotMetzudat David Tehillim 30About R. David Altschuler

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:

• Proof of absolution – Rashi, drawing off Bavli Sanhedrin 107b,³ 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. With their miraculous opening, all recognized that David was forgiven.  The psalm, which revolves around the forgiveness granted to David, was thus sung on this occasion.⁴
• Mikdash is a site of atonement – Radak suggests that the nation first recognized that Hashem had indeed forgiven David only when Shelomo, a son of Batsheva, was nonetheless Divinely sanctioned to become heir to the throne and to build the Beit HaMikdash. David then composed this psalm in thanksgiving and set it to be sung at the dedication of the Mikdash. Moreover, 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.

Reference to enemies – 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.⁵

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..

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 – Commentators disagree regarding what is referred to by this heading:

• David's palace – Ibn Ezra suggests that it refers to the dedication of David's palace. At the time it was built, he happened to fall sick and was cured,⁶ and thus composed this song of thanksgiving. [According to Ibn Ezra, there is no fundamental connection between the title and psalm; it just so happened that David got sick at the time of the dedication.]
• David's body – Malbim, in contrast, suggests that the word "house" is metaphoric, and refers to David's body, a container/home for his soul.  When sick, this "house" was weakened and almost fell, but when cured, it was rebuilt and rededicated.
• The Mikdash – One might alternatively suggest that David is referring to the Temple and David's preparations for its dedication. When Adoniyahu rebelled and Shelomo was anointed David had been very ill, apparently on his deathbed.  Divrei HaYamim 28-29, though, describes a public ceremony in which a seemingly healthy David tasks Shelomo with building the Temple, giving him guidelines and wealth to accomplish the job, suggesting that David had regained some strength after the rebellion.  He, perhaps, wrote this psalm at this juncture, when appointing Shelomo to build the Mikdash and dedicating his treasures to it. He thanks Hashem for healing him enough to be able to do so.

Reference to enemies

• The reference to enemies might have nothing to do with war.  Rather, when ill, David's foes were rejoicing in his downfall, so David thanks Hashem for healing him and disappointing them.
• Alternatively, David is referring to Adoniyahu's supporters who tried to take advantage of David's ill health to anoint Adoniyahu rather than David.⁷

Allusions to sickness and near death – The many references to near-death and being cured are the main motivation to read the entire psalm as revolving around being healed from  illness.

Hashem' anger – Malbim posits that David must have become ill due to some sin. Hashem, though was angry for just a short while, since He never really wanted David to die (חיים ברצונו), just to punish him so as to cleanse him from sin.

Overconfidence – Ibn Ezra suggests that, like many people, David had taken his health for granted, believing that his strength would never fail him.

Cry for help: "אֵלֶיךָ י״י אֶקְרָא" – Verses 9-11 might refer to David's having cried out to Hashem during his illness, or alternatively might comprise a request for the future, that Hashem continue to listen to David's prayers whenever he is in distress.

From "mourning to joy" – Malbim notes that David might have been so close to death that the people had already begin to mourn and eulogize him.  [This would fit well with the suggestion that the psalm relates to David's illness during the rebellion of Adoniyahu, when the entire nation thought David was about to die.]

Timeless

The psalm was written to be sung on varied occasions and does not refer to a specific historical event. It rather expresses the recognition that success is dependent on Hashem, not man, and that health, peace, and tranquility should not be taken for granted.

Varied themes – The motivation for this position is the fact that the psalm alludes to many potential and varied sources of distress: enemies, sickness, near-death, and sin.  This is intentional, as the author wished it to be appropriate for many occasions.

Message – The main message of the psalm is that often when life is good, in arrogance, we attribute it to ourselves, assume it will last forever, and forget about God.  It is only when God hides His face, that we realize that all is dependent on him.

Dedication of the house – This approach might suggest that though the psalm is appropriate for many occasions, the psalmist suggests that the song to be said whenever someone builds and dedicates a house, as that is a time when one is likely to think of themselves and say "כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה".  The psalmist reminds all to acknowledge God's hidden hand in all, and not to fall into the trap of thinking, "בַּל אֶמּוֹט לְעוֹלָם".‎⁸‎

Form and structure – Dr. Avigayil Rock⁹ notes that Hashem is addressed or named in almost every verse of the psalm, excepting verse 7, the exact middle of the chapter.  That verse begins with "ואני" (and I), putting man literally at the center, and tells how the psalmist thought he would never fall.  The structure of the psalm, thus, reflects its message.  Though people often think success is due to and revolves around them, it is really Hashem who is ever present and runs all.

Allusions to Yosef – Dr. Rock¹⁰ notes that the psalm contains several allusions to the Yosef story.  In both there is mention of a "בור",‎¹¹ Sheol,¹² opening of a sack/sackcloth,¹³ the somewhat unique phrase "מה בצע",‎¹⁴ and crying.¹⁵  The psalmist might intentionally draw connections to Yosef as his story is a reflection of the psalm's message. In the beginning of the Yosef narrative, when Yosef is favored and he dreams of grandeur, he is self centered and arrogant, but later, when his life takes a turn for the worse, Yosef recognizes Hashem's role in all.¹⁶

¹ Alternatively, he thanks Hashem for not punishing him with גיהנם, hell, for his sins.

² 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.

³ See also Bavli Shabbat 30a.

⁴ According to the Bavli, 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 in advance for the occasion.  Alternatively, one can posit that David composed the psalm earlier as a personal thanksgiving, and it was only with the public acknowledgment of his absolution that it was sung publicly and the title added.

⁵ 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".

⁶ This illness is never mentioned in the text of Sefer Shemuel.

⁷ See the discussion above.

⁸ It might alternatively refer to the dedication of David's house in particular (either his palace or his being promised a dynasty). David might have taken the opportunity to remind himself that he should never mistake his success as being due to himself.

⁹ See her lecture, Tehillim 30: A Song of Thanks.

¹⁰ Ibid.

¹¹ In the Yosef story, pits play a prominent role, from the pit Yosef was thrown into by the brothers to the pit/prison he was sent to by Potiphar.

¹² In the Yosef story, Yaakov tells his sons that he will go to his grave (to Sheol) in mourning over Yosef.

¹³ Though in the Yosef story the reference is to a sack (bag) and here to sackcloth, the language of "לפתח שק" occurs only in three verses in all of Tanakh, leading the reader to think of the Yosef story.

¹⁴ Outside of our chapter and the Yosef story, the phrase comes up only once more, in Malakhi 3:14.

¹⁵ The verbal root "בכה" and the noun "בכי" appear repeatedly throughout the Yosef narratives.

¹⁶ Thus, in Bereshit 37, Yosef never mentions Hashem even once, while in Egypt he does so on several occasions.  See his words to his brothers in Bereshit 45:5,  "אַל יִחַר בְּעֵינֵיכֶם כִּי מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱ-לֹהִים לִפְנֵיכֶם".