On My Mind: The Book of Psalms: The Longest and Most Sublime Part of Our Bible

September 9, 1994 - When we read Tehillim (Book of Psalms), we are struck by the depth of discovery of G-d’s presence, manifested in so many ways this is revolutionary! Who would, as David, find G-d in nature, in the most “natural” manifestations: “The voice of the Lord is upon the waters, the G-d of glory thunders … the voice of the Lord breaks the cedars … the voice of the Lord makes the hinds of calve …” (Psalms, Chapter 29:3,5,9); or “The heavens declare the glory of G-d, the firmament declares the glory of G-d … In them he has set a tent for the sun, which is like a bridegroom coming out of his chamber” (Psalms 19:2,6).

Find G-d in Nature Hallel

After his majestic descriptions of nature in chapter after chapter, David opts for the Hallel to praise G-d, whom he has found in nature: “praise the Lord form the earth, O sea monsters, and all depths – fire and hail, snow and vapors, stormy hurricanes obedient to His command, mountains and all hills, fruitful trees and cedars, beasts and all cattle, creeping things and winged birds” (Psalms 148:7-10). What symphonic contemplation of nature and triumphant discovery of G-d in every corner of this magnificent world of ours!

Tehillim as Source of Prayers

We know the book of Tehillim as a reservoir of endless prayers and supplications. We know the Book of Tehillim as a constant thanksgiving for the Torah that G-d gave His people – especially Chapter 119, with 220 verses all based on one theme: the praise of the Torah and the glory of studying and fulfilling it.

Among all these unique aspects of the Book of Tehillim – which has truly “invented religious feelings and expressions, being the foundation of all religious literature throughout our history and the history of the world – there is something else that is unique about Psalms and essential to Judaism: the Book is also a guide to the study of our history.

Tehillim as Guide to Our History

We find again and again in our literature that our religion is based, not on philosophical proofs or on mystical experiences of faith, as other religions are, but on the manifestations of Divine Providence revealed empirically in our history. Take just the Book of Kuzari, where our great bard and philosopher of the Spanish period, Yehuda ha-Levy, uses a proof of the truth of our religion the historical experience of the Jewish people, starting with the shared memory of the Revelation of G-d before millions of Jews at Mt. Sinai.

The beginning of this approach is of course, already anticipated in the Torah: “Remember the days of old, consider the years of many generations, ask thy father and he will recount thee, thy elders and they will tell thee; when the most high divided the nations to their inheritance, when he separated the sons of Adam, he set the bounds of the nations according to a small number of the Children of Israel” (Deuteronomy 32:7,8).

Here we find, already at the cradle of our history, that our survival depends on our maintaining channels of communication from generation to generation to fortify the memory of each historic event that inspired and molded our ancestors. David picks up that thread in the chains of our ancient people – 400 years after Moses.

History in Tehillim

The basic introduction to the roots of our history comes to us in Tehillim: “We have heard with our ears, O G-d, our fathers have told us, what work thou didst in their days, in the times of old, how thou didst drive nations with thy hands” (Psalms 44: 2,3). The terms “related (“sapper”) and “remember” (“zachor”) are the key words in the establishment of the unbroken oral tradition from generation to generation Our own ears are the tools of communication; our ears head our historic acts from our ancestors and their ears, in turn, heard them from their ancestors.

The chain is carried on and on: “I will remember the works of the Lord, surely I will remember thy wonders of old” (Psalms 76); “I will utter that which we have heard and learned and our fathers have told us … For He established a Torah in Israel, which he commanded our fathers, that they should make known to their children, that even the last of generations might know them, the children which are still to be born might know them and declare them to their own children, that they might set their hope in G-d and not forget the works of G-d.” (Psalms 78: 3,5-7)

Specific Historical Events

From this general introduction of the chain of historical tradition – through the faithful relating of event after event, from generation to generation through oral handing over from parents to children – David applies this historical guidance to specific and individual events in our long history.

David advises, “Remember His marvelous works that He has done (Psalms 105:5) …” and then he enumerates the these wonders: G-d’s covenants with Abraham, Isaac and Jacob; the history of Joseph; the slavery in Egypt; the mission of Moses and Ahron; the miracles and plagues in Egypt (described in great detail); the ultimate Exodus and our ultimate victory over the local nations. He interprets the purpose and destiny of this long history as being, “that they may observe His statues and keep His Torah” (Psalms 105:45).

Similar glorification of the divine miracles throughout Jewish history is accounted for in many chapters in Tehillim. The miracle of the Exodus and the miracles in the desert are recounted in Chapter 114, and this account culminates in the “long” Hallel – Chapter 136. In this chapter, after enumerating the miracles of Creation, David relates the miracles of the slavery of Egypt, the Exodus, the Splitting of the Red Sea, the sustenance of the people in the desert, the defeat of so many nations and mighty kings and the inheriting of the Land.

No wonder that here and there he inserts a verse on the there of “remembrance” of our history: “I remember the days of old and I contemplate over all your works” (Psalms 143:5); “Come and hear, all of you that G-d as to what He has done for me” (Psalms 66:16).

Assures Us of Political Victory Today

The recording of history must include accounts of the hostile plans of our ancient enemies – our neighbors surrounding the Land of Israel – and G-d’s miraculous deliverance of the Jewish people form their designs on us. Such historic accounts of victories over our enemies are, of course our most important source of confidence; they are our faith in G-d in times of political peril!

Chapter 83, Verses 5, 7-9, is a historical account that precisely fits our own days: “They said let us eliminate them from among nations, so that the name of Israel be not anymore heard. The tents of Edom (Saudi Arabia), Yishmael (Arabs), Moab (Jordan) and Hagrim (Libya), Geval (Lebanon), Amon (Syria), Amalek Peleshet (Palestinians) and the Lebanon. Also Ashur (Iraq) joins them, they are the backers of the children of Lot …” David goes on to enumerate the downfall of various enemies of Jews throughout history and assures us of the same today.

After 3,000 years - do you recognize the scenario?

Jerusalem: The central Aim

What plays the central role in this long history is, as described in Tehillim, Jerusalem: “As we have heard, so have we seen the City of the Lord of Hosts in the City of our G-d, may G-d establish it forever. We have thought of thy steadfast, O G-d, in the midst of they Temple … Let Mount Zion rejoice … Walk about Zion and go around about her, count her towers. Mark well her bulwarks, consider her palaces, that you may tell it to the generations of the future” (Psalms 48:9,10,12-14). And the dream of the future redemption and return to Jerusalem is an often reoccurring them in Tehallim: “He who builds Jerusalem will gather again all the exiles” (Psalms 147;2).

In the spirit of it being the climax of our dreams and prayers, the return to Jerusalem is also the climax of the Book of Tehillim. The 15 chapters headed “Shir ha’maaloth” (“Song of Ascents”) are permeated with the yearning for Jerusalem: “Our feet stood inside thy gates, O Jerusalem, O Jerusalem built as a City that is united together … Pray for the peace of Jerusalem” (Psalms 122:2,3,6): “When the Lord will return the exiles of Zion, we will have been like dreamers” (Psalms 126:1); and “Bless the Lord, praise him O Servants of the Lord, who stand by night in the Temple of the Lord, in the courtyards of the Temple of the Lord. May the Lord who made heaven and earth bless thee out of Zion” (Psalms 134:1,3).

Tehillim and the High Holidays

It is altogether appropriate to consider the Book of Tehillim before the High Holidays, for we cannot approach G-d as our King unless we are reminiscent of our long history, full of promises for our survival and ultimate victory. The entire Rosh Hashanah liturgy is built around the Trilogy of Kingship (Malchuyot), Remembrances (Zichronot) and the Link of Communication between G-d and his people (Shofarot).

The central component of this Trilogy, in my opinion, is Remembrance of our Land and our reciprocal ties with G-d throughout our history with Him. Therefore, the Book of Tehillim, with its blueprint for our recognizing and learning the process of our ancient history, is a vital link in our appreciation of the Holy Days and their message to every Jew. This outline may be a novel understanding of Tehillim, but I believe it is a genuine one – and very timely.

A HAPPAY AND SECURE NEW YEAR FOR ALL OUR PEOPLE IN ISRAEL AND THE WORLD OVER!