Historical Setting of Tehillim 30/2

Historical Setting of Tehillim 30

Exegetical Approaches

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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 – 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 it revolves around gratitude for absolution for sin, it is a appropriate for the dedication of the Temple, a site of forgiveness and atonement.

Enemies of verse 2

Allusions to sickness and near death

God's anger

Delivery from Plague

Sources:SfornoShiurei Sforno Tehillim 30About R. Ovadyah Sforno

Historical setting – Sforno suggests that David wrote the psalm after he 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 the salvation from the plague that was brought as punishment for his deeds.

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.

"וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי" – Sforno explains the reference to enemies as relating to the choice of punishment given to David: seven years of famine, 3 months of flight from enemies, or the 3 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 his anger "lasted but a moment".

"אָמַרְתִּי בְשַׁלְוִי בַּל אֶמּוֹט" – Ralbag suggests 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".  After the sin, he acknowledges that "בִּרְצוֹנְךָ הֶעֱמַדְתָּה לְהַרְרִי עֹז", recognizing that his might and success is due only to God's favor.²

Cry for help – 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.

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

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

Enemies of verse 2

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.