Mizmor 145: Transcendence and Immanence/0

Transcendence and Immanence

This topic has not yet undergone editorial review

Structure

Several alternative structures have been proposed for the psalm, each highlighting different themes and messages. Two possibilities follow:

Structure I: God is Great, God is Good

I. Outline (Click here for a visual representation of the structure).

A. Prelude: Individual Blessing  (verses 1-2)

• Stanza 1: Transcendence: Hashem's Greatness (verses 3-6)
• Stanza 2: Immanence: Hashem's Goodness (verses 7-9)

B. Interlude: Blessing of the Righteous (verse 10)

• Stanza 3: Transcendence: Hashem's Kingship (verses 11-13)
• Stanza 4: Immanence: Hashem's Benevolence (verses 14-20)

C. Postlude: Universal Blessing (verse 21)

II. Analysis

This structure is based on both the content and guiding words of each unit.

• The Frame – The root "ברכ" appears four times in the chapter, once in the beginning (verse 1), once in the middle (verse 10) and once at the end (verse 21).¹ The changing context of the phrase points to a progression from the individual to the universal, as first the psalmist blesses Hashem (אֲבָרְכֶךָּ), then the community of righteous (וַחֲסִידֶיךָ יְבָרְכוּכָה) and finally all flesh (וִיבָרֵךְ כׇּל בָּשָׂר).  These verses, thus, serve to frame the psalm, comprising its introduction, interlude and conclusion.
• Stanza 1 – In verses 3-6 the root "גדול" appears three times, twice in the beginning and once at the end of the unit, framing the section.  The theme pervades the verses as synonyms (גְבוּרֹתֶיךָ, נִפְלְאֹתֶיךָ, נוֹרְאֹתֶיךָ) evoke the same message of Hashem's might and grandeur.
• Stanza 2 – This stanza is framed by the word "טוב" (appearing in both verse 7 and 9).  It appropriately revolves around Hashem's caring, being marked by words connoting mercy (חַנּוּן וְרַחוּם, אֶרֶךְ אַפַּיִם, גְדׇל חָסֶד).
• Stanza 3 – This subsection reverts back to the theme of Hashem's transcendence introduced in stanza 1, highlighting Hashem's kingship, with variations of the word "מַלְכוּת" appearing four time in the three verses.
• Stanza 4 – The fourth stanza elaborates on stanza 2, providing many examples of Hashem's caring.  It is marked by the guiding word "כל" which appears 10 times in the section,² and emphasizes the scope of Hashem's benevolence.

III. Key Idea

This structure highlights how the psalm switches back and forth between  describing Hashem's transcendence and immanence, demonstrating how, despite Hashem's grandeur and greatness, he is not distant but rather "close to all that call to Him."

Structure II: Alternating Voices of Praise

I. Outline (Click here for a visual representation of the structure).

• Stanza 1: Call of the Individual (verses 1-3)
• Call to Praise (verses 1-2)
• Answering Call: Hashem is Great (verse 3)

• Stanza 2: Call of the Individual and Community  (verses 4-9)
• Call to Praise (verses 4-7)
• Answering Call: Hashem is Caring (verses 8-9)

• Stanza 3: Call of the Community (verses 10-14)
• Call to Praise (verses 10-13)
• Answering Call: Hashem is Caring (verse 14)

• Stanza 4: Universal Cry of Need
• All Turn to God in Expectation (verses 15-16)
• Confirmation Call: Hashem Cares (verses 17-20)

• Conclusion (verse 21)

II. Analysis

• Speaker  – This structure is built off changes in speaker, with each stanza alternating between a section which address Hashem in the second person (those entitled, "call to praise") and those which address Him in the third person (those entitled, "answering call").
  
•  Content – The second person sections of each stanza speak of a group of people who will praise Hashem, while the third person units provide the content of that praise. The final stanza is somewhat exceptional in speaking not of praising Hashem, but how all turn to God in the hopes that He will provide for them.  The expectation is met with a cry of confirmation, that Hashem does indeed listen and watch over His loyal followers..
• Progression – In each unit, progressively more people are called to to praise Hashem. First, the individual alone extols Hashem (אֲהַלְלָה), then he together with others (אָשִׂיחָה /  יֹאמֵרוּ), until "all of Hashem's creations" (כׇּל מַעֲשֶׂיךָ ) thank him. 

III. Key Idea

This structure presents the psalm as comprising two different voices speaking, the narrator who calls on others to praise Hashem, and those who answer his call and proceed to do so. The Mizmor serves as a fitting introduction to the last 5 psalms of the book which continue to extol Hashem.

Literary Devices

Guiding Words / Frames

• גדול, טוב ,ברכ and מלכות – See "Structure I" above, that clusters of guiding words (גדול, טוב and מלכות) might form the basis for each stanza as the poem alternates between highlighting Hashem's greatness and kingship with His benevolence.
• מעשה – Variations of the noun "מעשה" repeat four times in the psalm, twice referring to Hashem's deeds (v. 4 and 17), once in the context of Hashem's mercy on His creations (v. 9), and once to express how all Hashem's creatures bless him.  The repetition highlights the causal relationship - Hashem is blessed by His creations due to His deeds on their behalf.
• כל – The word "" appears 17 times in the unit, emphasizing both the comprehensiveness of Hashem's care and the all-inclusive nature of those praising him.
•  תְּהִלַּת י״י / תְּהִלָּה לְדָוִד – The Rokeach notes that the last line of the psalm conatins echoes of the opening verse
  

Alliteration

There are several examples of alliteration in the psalm:

• קָרוֹב י"י לְכׇל קֹרְאָיו
• שַׁוְעָתָם יִשְׁמַע וְיוֹשִׁיעֵם – The repetition of the letters שמע reinforces the message of the phrase - Hashem hears the cries of his followers.
  
• שׁוֹמֵר י"י אֶת כׇּל אֹהֲבָיו וְאֵת כׇּל הָרְשָׁעִים יַשְׁמִיד

Acrostic

The psalm is written as an acrostic, going through the alphabet, but missing the letter nun. Various reasons have been given for the omission:

• R. Yochanan in Bavli Berakhot suggests that the psalmist

 

Allusions

Verse 8 alludes back to Hashem's thirteen attributes introduced in Shemot 32 and repeated often in Tanakh.  Significantly, this list focuses only on those attributes which emphasize Hashem's grace,³ omitting mention of Hashem's punitive traits and that of "truth". The replacement of the standard "וְרַב חֶסֶד" with "וּגְדׇל חָסֶד" further makes the reader recall Bemidbar 14:19:  "סְלַח נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ".‎⁴

¹ This is noted already by R. Elazar HaRokeach in his commentary to the siddur.

² The word is not unique to this section, appearing 7 more times in the chapter, but the clustering in these verses in particular is noteworthy.

³ As such, it is similar to the lists found in Yoel 2:13, Yonah 4:2 and Tehillm 103:8.
.

⁴ See R. Kimelman, cited above, who makes this point.