Psalm 29: Hashem's Voice/2
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Psalm 29: Hashem's Voice
Exegetical Approaches
Fierceness of God in Nature
The psalm highlights God's fierce and awesome power as evidenced by His controlling of natural phenomena.
Historical event?
Revelation at Sinai
The psalm reflects the frightening atmosphere of the events surrounding the revelation at Sinai.
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, Hashem emphasizes how the people heard Hashem's voice at Sinai but did not see His image.1 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 not to His bringing of a storm but to the supernatural crossing of the Sea of Reeds.
- See Sifre and Bavli Zevachim, that during revelation Hashem was heard across the world and seas, understanding that Hashem's voice was literally "upon the waters".
"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 mountain and fiery flames that surrounded it, which might have made it seem that the mountain itself was hewn from fire.
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 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 singled out.
Mention of Flood – Rashi disconnects this 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 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.2
Parallel descriptions
Victory Over Enemies
The images of the psalm are metaphors for the defeat of Israel's enemies, or perhaps a literal description of the demise of the nation's adversaries via some natural disaster.
Historical Overview: Punishment and Restoration
The psalm metaphorically describes a historical pattern of deterioration from an ideal state, necessitating punishment and a revised ideal, itself doomed to failure. Only in Messianic times will the original ideal state be restored.
Sources:Sforno
