Psalm 118

Of the 150 chapters of the Psalms only very few have an introductory heading describing their setting or purpose (e.g. 30:1, 34:1, 51:1-2). For the vast majority of them, it is left to the reader to explore the different moods, feelings or situations which the author describes or expresses, and which vary from chapter to chapter. Failure to explore these sometimes minute differences reduces these beautiful poetic creations to a repetitive praise of the Lord.

Everyone is familiar with Psalm 118 from the recitation of Hallel. As recited in the liturgy, the chapter is broken up with responsive readings and repetitions. However, in Psalms it is one organic chapter with one theme. What is this theme? I have chosen chapter 118 as an example to demonstrate the extra value that can be extracted by the assignment of a superscription and simultaneously explain the switch from singular to plural as found therein.

The Talmud (Berakhot 54a) understands Psalms chapter 107 as describing the situations where one should bring a Thanksgiving Sacrifice (Korban Todah). This sacrifice is the forerunner to what in our days is the Birkat ha-gomel, the benediction we offer when a person had a life-threatening experience and expresses his gratitude for having survived. During the time when the Temple existed, such a person expressed his feeling of gratitude by bringing an animal to the Temple and surrendering it to the priests as a sacrifice. Chapter 118 appears to be a description of the ceremony connected with the bringing of this sacrifice.

It is safe to assume that on holidays, when many out-of-towners came to Jerusalem, a number of them wanted to carry out this obligation and that a special time was set aside to receive them. The author of this chapter has poetically described the ensuing ceremony. The introductory heading can be “A Ceremony for the Bringing of the Korban Todah.”

It begins when the gates had not yet been opened. The celebrants are assembled outside and the priests stand in readiness inside the Temple area to serve them. Naturally, a group of onlookers has assembled to watch the proceedings. A small choir of Levites is placed near the gate. They open the ceremony by singing:

Give thanks to the Lord for he is good.

To which all the participants and bystanders reply:

Indeed, His grace lasts forever.¹

The leader then turns to the group waiting for the opening of the gates and repeats the same request receiving the identical reply from them. The next time, the leader addresses the waiting priests and after that the entire audience, eliciting the same reply:

Indeed, His grace lasts forever.

The poet then turns to the waiting crowd and records a condensed version of their conversation and the description of the various dangers from which they had escaped.

Each of the following sentences represents the utterance of a different person.

Out of my distress I called upon the Lord and He answered me with deliverance.

The Lord is with me I need not fear. What can a man do to me?

The Lord takes my part with those who help me; therefore I can gaze upon those who hate me.

It is better to rely on the Lord than to put your confidence in men.

It is better to take refuge in the Lord than to trust in princes.

All the pursuers surrounded me, with my prayer to the Lord I cut them off.

They surrounded me totally but with prayer to the Lord I cut them off.

They swarmed around me like bees quenched like the fire of thorns, with prayer to the Lord I cut them off.

I was threatened to fall, but the Lord helped me.

The Lord is my strength and song and he was my salvation.

The voice of rejoicing and salvation is in the tents of the righteous, the right hand of the Lord does valiantly.

The right hand of the Lord is exalted; the right hand of the Lord does valiantly.

I shall not die, but live and declare the works of the Lord.

The Lord has chastened me, but He has not given me over unto death.