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Hallel(V)
Psalms 117-118
I
PSALM 117 - THE SHORTEST CHAPTER IN T'NAKH?
Psalm 117 is made up of two verses,
qualifying it as the shortest chapter in the entire canon. As mentioned
in the previous essay, however, not all medieval manuscripts allowed for
this division. R. Menachem haMe'iri (13th c. Provence) mentions a
tradition of 147 - as opposed to "our" 150 - psalms, corresponding to the 147 years of Ya'akov's life. Along with the combination of psalms 1 and 2, as noted by the Gemara (BT Berakhot 10a), he maintains that there are only five psalms which make up the entire text of Hallel Mitzrayim. Either psalms
114 & 115 (according to standard T'nakhim) are one rather long
chapter (supported by the fact that in the Aleppo Codex they are written
as one Parashah), or else the diminutive psalm 117
is attached to the previous one. (That means that the Me'iri must
identify one other "compound" psalm to arrive at his total of 147). If
the latter is the case, I would surmise that the signature "Halleluyah"
after v. 19 of ps. 116 would be excised, a
s that is exclusively an opening or signature word in T'hillim (with
the exception of 135:3). The word might still be maintained there, if we
understand it to be the reaction of the assemblage to the exhortation
of the grateful person bringing his thanksgiving offerings and paying
his vows.
Regardless, we will study the text of the psalm as an independent chapter, as the standard MT (Masoretic text) has it.
O Praise Hashem, all you nations; extol Him, all you peoples.
For His loving kindness has overwhelmed us; and the truth of Hashem endures for ever. Halleluyah!
These two simple verses, containing no words which are ambiguous or
demand intensive investigation, make up a quatrain which is anything but
simple.
Before assaying the difficulties in this text, we should note that
the familiar pair Hessed and Emet, which we explained as a hendiadys at
the beginning of ps. 115, should probably be read the same way here: For
His true kindness has overwhelmed us…(again, what would be the meaning
of "His truth overwhelming us"?).
There are at least three identifiable problems here, one contextual, one interpretive and the other logical.
The contextual problem is only a challenge if we accept the premise that all six of these psalms
were composed as a unit (as is evidenced by the common denominator
among the various rabbinic opinions regarding the time, circumstance and
author behind these psalms). If that is the
case, how does the psalmist turn from a very exclusive audience in the
Temple (end of previous psalm) to addressing the nations? Indeed, how is
any address to the nations of the world to be understood? Where is he
speaking - and who is really his direct audience?
The interpretive problem revolves around the equivoke at the beginning of v. 2 - Aleinu. Who has been overwhelmed by His kindness? Am Yisra'el or the entire world?
The logical problem flows from the interpretive. If we accept the common translation of ki(first word in v. 2) as "because" then we have an argument, reformatted as follows:
Premise: G-d has overwhelmed us with His kindness;
Conclusion: All of the nations ought to praise Him.
The fallacy of this argument needs no clarification.
Some of the Rishonim (e.g. Rashi ad loc.) solve this last dilemma by
interpreting ki as "in spite of" or "indeed" - which only lessens the
sense of dissonance but doesn't entire relieve it - why should the
nations praise G-d?
If we interpret Aleinu as referring to the entire world, there is
clearly no fallacy in the argument. Where, however, is there any mention
of G-d's kindness to the entire world in the foregoing texts?
I would like to suggest a solution by first reorienting our
understanding of the setting, thus explaining the first issue. Although
the psalmist stands in the Mikdash before the assemblage (we will find
out when and under what circumstance by the end of the next chapter), he
rhetorically addresses himself to the rest of the world. Taking note of
how kind the Ribbono Shel Olam has been to His people - those who
praise Him - he adjures the rest of the world (so to speak) to join in
the praise for their own benefit. To wit: You all see how blessed we
are; this is the result of our close relationship with the Almighty.
You, too, should act likewise. This is not honestly directed at the
nations, but at Am Yisrael (such oratorical devices are common in T'nakh
- see, inter alia, the first chapter of Amos). The effect is that we
should feel particularly blessed and, if the rest of the nations ought
to praise Him, how much more so should we do likewise (compare BT
Pesahim 118b).
Nonetheless, the context is odd. The psalmist has just completed the most individual expression of praise in this series of psalms; the sharp 180° turn to facing the entire world, even if only rhetorical, is jarring (to say the least).
Following the reasoning we proposed at the end of the previous
shiur, we may explain as follows: Only when the individual has
identified, completely and intensely, with the experience of redemption,
can he turn to the world with the necessary energy and moral clarity to
evoke universal praise for HaKadosh Barukh Hu. It is exactly - perhaps
exclusively - the personalization of the Exodus which catapults the
individual to the international stage and allows him to speak to the
global community. Counterintuitive though it may be, external power is a
function of internal strength.
II
PSALM 118: TEXT AND INTRODUCTION
The concluding psalm among those which make up the Hallel is also its longest (29 verses):
1) O give thanks to Hashem; for He is good; because His loving kindness endures for ever.
2) Let Yisra'el now say, because His loving kindness endures for ever.
3) Let the house of Aharon now say, because His loving kindness endures for ever.
4) Let now those who fear Hashem say, because His loving kindness endures for ever.
5) In distress I called upon Hashem; Hashem answered me, and set me free.
6) Hashem is on my side; I will not fear; what can man do to me?
7) Hashem takes my part with those who help me; therefore I shall gaze upon those who hate me.
8) It is better to take refuge in Hashem than to put confidence in man.
9) It is better to take refuge in Hashem than to put confidence in princes.
10) All nations surround me; but in the name of Hashem I will cut them off.
11) They surround me; indeed, they surround me; but in the name of Hashem I will cut them of.
12) They surround me like bees; they are quenched like a fire of thorns; for in the name of Hashem I will cut them off.
13) You pushed me hard that I might fall; but Hashem helped me.
14) Hashem is my strength and song, and He has become my salvation.
15) The voice of rejoicing and salvation is in the tents of the righteous; the right hand of Hashem does bravely.
16) The right hand of Hashem is exalted; the right hand of Hashem does bravely.
17) I shall not die, but live, and declare the works of Hashem.
18) Hashem has chastised me severely; but He has not given me over to death.
19) Open to me the gates of righteousness; I will go into them, and I will praise Hashem;
20) This is the gate of Hashem, into which the righteous shall enter.
21) I will give You thanks; for You have answered me, and You have become my salvation.
22) The stone which the builders rejected has become the head stone of the corner.
23) This is Hashem’s doing; it is marvelous in our eyes.
24) This is the day which Hashem has made; we will rejoice and be glad in it.
25) Save us, we beseech you, Hashem! Hashem, we beseech you, send us prosperity!
26) Blessed is he who comes in the name of Hashem; we have blessed you from the house of Hashem.
27) G-d is Hashem, who has shown us light; bind the sacrifice with cords, to the horns of the altar.
28) You are my G-d, and I will praise you; you are my G-d, I will exalt you.
29) O give thanks to Hashem; for He is good; because His loving kindness endures for ever.
Liturgically, thematically and stylistically, the psalm seems like four or five independent chapters:
1) vv. 1-4, the invocation to three groups to thank G-d;
2) vv. 5-20, a narrative of past affliction and salvation,
3) vv. 21-24, praise to G-d,
4) v. 25, a plea for salvation
5) vv. 26-29, concluding blessing.
(#3 may be seen as part of #2, in which case
there are only four sections and the second covers vv. 5-24; in any
case, the second section covers the majority of the psalm).
I would like to suggest a more detailed breakdown of the psalm which
both works within this structure and illuminates the purpose behind the
stylistic and thematic shifts. In addition, we need to explain two
anomalies in the manner in which vv. 21-29 are recited.
As the Mishnah in Sukkah (3:11) notes, some communities had the custom of "doubling up" some sections of the Hallel.
As Abaye rules (BT Sukkah 39a, cf. MT Hanukkah 3:11), this custom (as
universally practiced today) applies exclusively to the final nine
verses. Rashi (BT Sukkah 38a s.v. Likh'pol)
explains that since the rest of the psalm is "paired" and each of the
final nine is "unmatched", there was a custom to double them up. This
explanation is difficult on three counts. First of all, why is there
suddenly an interest in "evening out" the rest of the psalm so that it
should match the first twenty verses? Second, as Rashi points out, some
of the "paired verses" are sets of three (e.g. vv. 2-4, vv. 10-12).
Finally, Rashi himself notes that the "match" to v. 1 is v. 29 - but v. 29 is one of the "doubled" verses. We need to look elsewhere for an explanation of this custom.
The second problem is embedded in the first. The custom of
"doubling" manifests itself in an unusual manner (and a potentially
problematic one - see Tosafot Sukkah 38b s.v. Hu Omer) when reading v.
25 (Ana Hashem…). Instead of reading the entire verse and repeating it,
we read the first hemistich and repeat it, doing the same with the
second colon.
We will analyze the psalm, section by section, suggesting a
rationale for the division proposed here at the conclusion of each
section.
III
ANALYSIS BY SECTION
A: INVOCATION TO PRAISE (vv. 1-4)
The opening line is an invitation to the assemblage to praise G-d.
This verse, which bookends the entire psalm (but serves a different
purpose in v. 29), appears in seven other places in T'nakh, three in T'hillim (106:1, 107:1, 136:1).
The Levi'im then turn to the same three groups who were adjured to
trust in G-d, then promised His blessing of fertility in ps. 115 (vv.
9-13). Now, they exhort each group, in the same order (Yisra'el, the
Kohanim, the Yir'ei Hashem) to respond to the call of praise.
In another essay, I argued that the response of each group (which
was certainly not to repeat the line of invocation) was probably not ki
l'Olam Hasdo, for that phrase alone makes little sense. It is likely
that that hemistich is a cue for them to repeat the entire first line,
just as the refrain ani Hashem throughout the beginning of Vayyikra 19
is likely a shorthand for vih'Yitem K'doshim ki Kadosh Ani Hashem, or as
Bi Adoni (Beresheet 43:20) is short for the complete Bi Adoni he'Avon
(I Sh'mu'el 25:24). In other words, the Levi'im would then turn to each
group, cueing them to respond Hodu… by saying the end of that line. Each
would then respond Hodu…Hasdo, just as we do as part of the liturgy. In a sense, the Shaliach Tzibbur plays the role of the Levi'im and the entire Tzibbur takes the part of the Yisra'elim, Kohanim and converts, in turn.
No argument is needed to demonstrate the independent nature of this
set of four verses; the common refrain alone is enough to show that.
This is an appropriate opening for the final setting of praise, as each
group, which had earlier been coaxed to trust only in G-d and been
assured of His blessings in kind, is now called upon to praise Him.
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| Mikra, Copyright © 2012 by Rabbi Yitzchak Etshalom and Torah.org. The author is Educational Coordinator of the Jewish Studies Institute of the Yeshiva of Los Angeles. |
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