Psalm 29: Hashem's Voice/2

Psalm 29: Hashem's Voice

Exegetical Approaches

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Fierceness of God in Nature

The psalm highlights God's fierce and awesome power as evidenced by His controlling of natural phenomena.

Sources:Ibn EzraTehillim Second Commentary 29:3-11About R. Avraham ibn Ezra, opinion in RadakTehillim 29About R. David Kimchi, MalbimTehillim Beur HaInyan 29Tehillim Beur HaInyan 48:1About R. Meir Leibush Weiser,

Historical event?

• Actual event – Malbim asserts that the psalm describes an actual storm that affected Syria and its environs, causing much destruction, but which stopped upon reaching Israel, leaving it unscathed.
• Power of nature – Ibn Ezra and Radak, instead, posit that the psalm speaks in general of Hashem's power in nature, rather than of a specific storm. The psalm is mean to demonstrate both Hashem's omnipotence and awesomeness in controlling all the forces of nature.

Imagery – The images in the psalm describe the havoc wreaked by Hashem's storm, with its flooding water (מַיִם רַבִּים), thunder (אֵל הַכָּבוֹד הִרְעִים) and lightning (לַהֲבוֹת אֵשׁ). This caused even cedars to fall (שֹׁבֵר אֲרָזִים), mountains to quake (וַיַּרְקִידֵם... לְבָנוֹן וְשִׂרְיֹן) and does to calve from fear.  Each of these are understood to be literal descriptions of the storm and its effects.¹

Voice of Hashem – Malbim explains that the psalmist repeatedly mentions "the voice of Hashem" so that people should recognize that it is Hashem who is the true power and architect behind natural phenomena and not mistake them for random forces of nature.

"הָבוּ לַי"י בְּנֵי אֵלִים... כָּבוֹד וָעֹז" – According to Malbim this refers to the mighty forces of nature² themselves who prepare themselves to do God's bidding, thereby giving Him glory.³

הִשְׁתַּחֲווּ לַי״י בְּהַדְרַת קֹדֶש / וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד – Those who read the psalm as speaking of a tempest from which Israel was spared might understand these phrase in one of two ways:

• Malbim understands both phrases to refer metaphorically to the storm's submitting to Hashem and quieting as it reaches Israel, Hashem's "sanctuary".
• Alternatively, "הַדְרַת קֹדֶש" and "הֵיכָל" refer to the Mikdash, and the verses speak of the nation who stand in the Temple and thank God for delivering them from the storm.⁴

Ibn Ezra (who does not think the chapter speaks of salvation from a storm but rather simply describes a storm's awesome power ) instead posits that the verses speak of the stars and celestial beings who praise God from the heavens as they either do His bidding or see His mighty works.

י"י לַמַּבּוּל יָשָׁב – This approach divides as to whether the verse refers to the flood in the time of Noach:

• Noach's flood – As the entire psalm revolves around a literal storm, mention of the Flood is not surprising. The verse might be referencing the first major flood of history to emphasize that from time immemorial Hashem resides as king over nature.
• Another flood – Malbim assumes that the verse is referring to the storm mentioned in the chapter rather than the flood of Noach. He connects the verse to the following one, understanding it to mean that even if Hashem decided to flood the world via the storm and to sit as "king", i.e. to judge all, He would still protect Israel and leave it in peace.

"י״י עֹז לְעַמּוֹ יִתֵּן...  בַשָּׁלוֹם" – According to this approach, this final verse of the psalm has nothing to do with war but is either a promise or request that the nation be strong in times of natural disasters and emerge from them whole and unharmed.

Revelation at Sinai

The psalm reflects the frightening atmosphere of the events surrounding the revelation at Sinai.

Sources:Mekhilta DeRashbi Shemot19:16About Mekhilta DeRashbi Shemot, Sifre Devarim33:2About Sifre Devarim, Bavli ZevachimZevachim 116aAbout the Bavli, RashiTehillim 29:3-11About R. Shelomo Yitzchaki, opinion in RadakTehillim 29About R. David Kimchi

Parallel descriptions – Though at first glance one might question whether the imagery of the psalm relates at all to the revelation at Sinai, elsewhere, too, the event is described in a similar manner:

• Shemot 19:16-19 speaks of lightning and thunder, fire, loud blasts, and a trembling mountain, matching the fiery flames, thundering voice of Hashem, and "skipping" mountains of this chapter.
• Shofetim 5:4-5 speaks of storming clouds and dripping rain, matching the flooding waters mentioned here.
• Tehillim 114 describes mountains "skipping like rams" and the "land writhing" in the presence of Hashem, similar to the images in verses 6 and 8 here.

Hashem's voice – The emphasis on Hashem's voice throughout the psalm might reflect the importance of sound (rather than visuals) during revelation. Throughout Devarim 4,⁵ Hashem emphasizes how the people heard Hashem's voice at Sinai but did not see His image.⁶ It was His voice which inspired fear in the people. Thus, here, too in describing the event, the focus is on God's voice and how it evokes fear and reverence.

"Upon the waters"

• According to Rashi the image of Hashem's presence in the waters refers to the supernatural crossing of the Sea of Reeds that preceded revelation.
• Sifre and Bavli Zevachim, in contrast, assert that during revelation, Hashem's voice was heard across the world and seas, understanding that Hashem's voice was literally "upon the waters". Radak explains that the goal was to weaken the power of Hashem's voice so that when it reached the nation, it would be heard in "glory" but not with full "strength" and would thus be less frightening. [According to him, this is the import of "קוֹל י״י בַּכֹּחַ קוֹל י״י בֶּהָדָר". ]

"חֹצֵב לַהֲבוֹת אֵשׁ" – Rashi, following Mekhilta DeRabbi Yishmael, suggests that this describes the hewing of the Tablets with Divine fire. Alternatively, this could refer to the smoking Mt. Sinai and fiery flames that surrounded it, which might have made it seem that the mountain itself was hewn from fire (see Radak).

Lebanon and Siryon – This approach does not explain why these two mountains specifically are singled out.  As they are both in the north of Israel and not in the vicinity of Sinai, they would seem unconnected to the event. It is possible, though, that the psalmist wants to emphasize how far reaching was the reaction to the revelation at Sinai.  Even the cedars and mountains of Lebanon and Siryon were affected.

Midbar Kadesh – Rashi, following Bavli Shabbat 89a  identifies the Wilderness of Kadesh with the Wilderness of Sinai, suggesting that it was so called since the people were sanctified there. If so, it is clear why it is specified.

"וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד" – This position assumes that mention of God's temple refers to Sinai itself. As that is where He revealed Himself, it is similar to a sanctuary.

Mention of Flood and conclusion – Rashi disconnects the mention of the Flood from the description of revelation, suggesting that the psalmist is simply comparing God's solo reign during the Flood with His future solo reign over all in a period when idolaters will be destroyed and Israel will sit in peace and strength. According to him, the majority of the psalm focuses on revelation when Israel became Hashem's subjects, and it ends with an image of the future salvation when Hashem will again reign.  God's initial coronation instilled fear in all; the future one will usher in peace.⁷

Victory Over Enemies

The psalm describes the defeat of Israel's enemies by Hashem and the glory due to Him for the salvation.

Sources:RadakTehillim 29About R. David Kimchi, Hoil MosheTehillim 29About R. Moshe Yitzchak Ashkenazi

Metaphor or Literal – Commentators disagree whether the descriptions in the psalm are meant to be read literally or metaphorically:

• Metaphoric – Radak asserts that the psalm is metaphoric. The nation's enemies are compared to mountains,⁸ cedars,⁹ vast wildernesses,¹⁰ and mass waters¹¹ due to their strength and initial stability. Hashem's voice which makes these writhe, crash, and tremble represents His vengeance upon them.
• Literal – Hoil Moshe, instead, suggests that the psalm speaks of a real storm and flood and the destruction it brings in its wake.  The psalmist shares that Hashem will defeat the nation's enemies not via sword in battle but by unleashing the forces of nature.¹²

Time period – While Radak assumes that the chapter speaks of the future and Messianic times, Hoil Moshe suggests that it refers to David's own era. David often embarked on wars of both defense and conquest and would reassure his people that they need not fear when they go to battle for Hashem would take care of their enemies through natural (or supernatural) disasters.

Hashem's voice

• Radak suggests that the destruction is compared to a voice because it is not something that can be seen and felt.  So, too, Hashem destroys without sword or spear or forewarning.  The psalmist emphasizes over and over that with His voice alone Hashem can defeat His enemies.
• Hoil Moshe might explain, as Malbim does above, that Hashem's voice is emphasized so that all recognize that it is Hashem which stands behind the natural forces wreaking havoc on the nation's enemies.

Place names – Radak suggests that Lebanon, Siryon and Kadesh are singled out since they were known for their size or fierceness,¹³ making them good metaphors for Israel's foes.

Declaring God's glory

• According to Radak the "בני אלים" refer to the nation of Israel, who are the "sons of mighty ones"¹⁴ (of Avraham, Yitzchak and Yaakov).  They will ascribe glory to Hashem in Yerushalayim ("בְהֵיכָלוֹ" / "בְּהַדְרַת קֹדֶשׁ") in thanksgiving for His judging and avenging their enemies.
• Hoil Moshe, in contrast, understands "בני אלים" to refer to angels¹⁵ and the phrase "בְהֵיכָלוֹ" to similarly refer to those in the heavens.  Celestial beings, seeing how Hashem literally fights from the heavens, will declare Hashem's glory.

"י״י לַמַּבּוּל יָשָׁב"

• According to Radak, this the content of the people's praise.  Just as during the Flood in the time of Noach all evil was destroyed and Hashem's kingship was recognized by the few who remained, so, too, in their own time, after Hashem destroys the wicked, those who remain will recognize Hashem's kingship.
• Hoil Moshe is somewhat ambiguous but might understand the verse to refer to the storm being described in the chapter itself. Hashem sat to judge Israel's enemies through flooding.  In so doing, He proved Himself to be "an everlasting king".

"י״י עֹז לְעַמּוֹ יִתֵּן... בַשָּׁלוֹם" – As this approach understands the psalm to speak of victory over enemies, the concluding prayer that Hashem give his nation strength and peace is understandable.¹⁶ The request for "strength" and only then "peace"  might suggest that the psalmist thinks that peace can only come after a show of power, such as that demonstrated through the imagery of the psalm. Only after foes are defeated harshly can one be sure they will not attack again.

¹ Alternatively, they might be individual natural phenomena, each standing alone and not the aftermath of one big event.  The psalm might speak distinctly of Hashem being the power behind flooding, lightning and thunder, hail storms, and earthquakes.

² He understands "אל" to mean might or power, so that "בני אלים" means "mighty ones".

³ Radak and Ibn Ezra similarly read the verse as an invitation to the "בני אלים" to prepare themselves to give glory to God via doing God's bidding in bringing the storm, but think that the term refers to the stars and celestial spheres through whom Hashem runs the world. [They point to the parallel between the words "stars" and "sons of gods" in Iyyov 38:7 as proof for this reading.]

⁴ See R. Moshe ibn Chiquitilla who suggests this.

⁵ See also Devarim 4:32-36.

⁶ See Devarim 4:12, 15, 33 and 36.

⁷ Cf. the Midrash that suggests that at Sinai all the nations quaked in fear assuming that the noises they heard were a sign of another flood. Bilam explained to them that Hashem promised never to gain bring a flood, but that what they were hearing was the sound of Hashem giving "strength", i.e. the Torah, to His people. Upon hearing this, the nations stated, "May Hashem bless His people with peace".

⁸ He notes that in Yeshayahu 54:10, as well, foreign kingdoms are metaphorically described as mountains and hills. [Others, though, assume that the verse refers to actual mountains.]

⁹ Radak notes that elsewhere too, Israel's enemies are compared to cedars, pointing to Yechekel 31:3 and its description of Assyria as a  "cedar of Lebanon".

¹⁰ Radak asserts that Hashem compares the lands of the nations to wildernesses since, being uninhabited, the wilderness appears to stretch out forever. So, too, the nation's enemies appear vast and formidable.

¹¹ He suggests that the nations are compared to waters since they sit in peace and security, filled with every imaginable good, like the seas that fill the earth.  Hashem's voice, though, will come upon these "waters" and dry them up. Similar imagery is used to describe the defeat of Babylonia in Yirmeyahu 51:36 ("וְהַחֲרַבְתִּי אֶת יַמָּהּ וְהֹבַשְׁתִּי אֶת מְקוֹרָהּ") and the defeat of Egypt in Yeshayahu 11:15 ("וְהֶחֱרִים י״י אֵת לְשׁוֹן יָם מִצְרַיִם").

¹² Radak, too, brings the possibility that the verses should be read literally, noting that in describing the war of Gog and Magog at the End of Days, Hashem states that He will judge them with "plague, and blood, and sweeping rains" ().

¹³ He notes that Kadesh is described as "הַמִּדְבָּר הַגָּדוֹל וְהַנּוֹרָא הַהוּא".

¹⁴ The word "אֵל" can mean not only god, but also power or strength, as per the word's usage in Bereshit 31:29 and Mishlei 3:27.Thus, "בני אלים" refers to the "sons of mighty ones".

¹⁵ He reads the phrase more literally to mean "sons of gods" and points to Tehillim 89:7 as another example where the the term refers to an angel.

¹⁶ See above that Hoil Moshe understands these words to be David reassuring the nation that they need not fear from battle as Hashem will provide the "strength" (in the form of the storm), but that he still prays for peace so that such strength will be unnecessary.