1. Opening Question: Is it important to express gratitude in life? Why?
2. Art ("He raised a storm wind that made the waves surge" v. 25)
Dutch Boats in a Gale, 1801, oil on canvas, J. M. W. Turner -
Web Gallery of Art: Image Info about artwork, Public Domain, https://commons.wikimedia.org/w/index.php?curid=18279484
3. Introductions to Psalm 107
3a. Verses 33-43: a summary of the psalm as a whole
springs of water into thirsty land, (34) fruitful land into a salt marsh,
because of the wickedness of its inhabitants. (35) He turns the wilderness into pools,
parched land into springs of water. (36) There He settles the hungry;
they build a place to settle in. (37) They sow fields and plant vineyards
that yield a fruitful harvest. (38) He blesses them and they increase greatly;
and He does not let their cattle decrease, (39) after they had been few and crushed
by oppression, misery, and sorrow. (40) He pours contempt on great men
and makes them lose their way in trackless deserts; (41) but the needy He secures from suffering,
and increases their families like flocks.
(42) The upright see it and rejoice;
the mouth of all wrongdoers is stopped. (43) The wise man will take note of these things;
he will consider the steadfast love of the LORD.
3b. Contexts of Psalm 107
- Psalm 107 is the first psalm in Book V of Psalms. That implies that it is separate from the immediately preceding passages.
- However, The beginning of our Psalm is very close to the beginnings of Psalms 105 and 106. That implies that our psalm is connected to those passages!
- Adele Berlin & Marc Zvi Brettler: "Ps. 107, with its allusions to earlier traditions, belongs with Pss. 103-106." Introductory comment
call on His name;
proclaim His deeds among the peoples.
Praise the LORD for He is good;
His steadfast love is eternal.
His steadfast love is eternal!”
they inherited the wealth of peoples, (45) that they might keep His laws
and observe His teachings.
Hallelujah.
and gather us from among the nations,
to acclaim Your holy name,
to glory in Your praise.
3c. Simaniot / סימניות / Signs
Note the backwards "Nuns" before verses 23-28 and 40
תָּנוּ רַבָּנַן: ״וַיְהִי בִּנְסוֹעַ הָאָרוֹן וַיֹּאמֶר מֹשֶׁה״ — פָּרָשָׁה זוֹ עָשָׂה לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא סִימָנִיּוֹת מִלְּמַעְלָה וּלְמַטָּה, לוֹמַר שֶׁאֵין זֶה מְקוֹמָהּ.
רַבִּי אוֹמֵר: לֹא מִן הַשֵּׁם הוּא זֶה, אֶלָּא מִפְּנֵי שֶׁסֵּפֶר חָשׁוּב הוּא בִּפְנֵי עַצְמוֹ.
Apropos the portion: “And when the Ark traveled,” the Gemara cites that which the Sages taught in a baraita. It is stated: “And when the Ark traveled and Moses proclaimed: Rise up, God, and Your enemies will scatter and those who hate You will flee from before You.” And The Holy One, Blessed be He, made signs in the Torah for this portion, above and below, i.e., before and after it, in order to say that this is not its place, as the previous portion does not discuss the nation’s travels.
Rabbi Yehuda HaNasi says: It is not for that reason that signs were inserted. Rather, the signs are there because this portion is considered a book unto itself.
Questions to ponder as you read verses 1-32
- What are the four situations described here?
- What connections do you find between verses 1-3 and the rest of the passage?
- Does the psalm suggest a liturgical setting?
4. Our Text: Psalm 107
His steadfast love is eternal!” (2) Thus let the redeemed of the LORD say,
those He redeemed from adversity, (3) whom He gathered in from the lands,
from east and west,
from the north and from the sea.
in the wasteland;
they found no settled place. (5) Hungry and thirsty,
their spirit failed. (6) In their adversity they cried to the LORD,
and He rescued them from their troubles. (7) He showed them a direct way
to reach a settled place. (8) Let them praise the LORD for His steadfast love,
His wondrous deeds for mankind; (9) for He has satisfied the thirsty,
filled the hungry with all good things.
bound in cruel irons, (11) because they defied the word of God,
spurned the counsel of the Most High. (12) He humbled their hearts through suffering;
they stumbled with no one to help. (13) In their adversity they cried to the LORD,
and He rescued them from their troubles. (14) He brought them out of deepest darkness,
broke their bonds asunder. (15) Let them praise the LORD for His steadfast love,
His wondrous deeds for mankind; (16) for He shattered gates of bronze,
He broke their iron bars.
and for their iniquities. (18) All food was loathsome to them;
they reached the gates of death. (19) In their adversity they cried to the LORD
and He saved them from their troubles. (20) He gave an order and healed them;
He delivered them from the pits. (21) Let them praise the LORD for His steadfast love,
His wondrous deeds for mankind. (22) Let them offer thanksgiving sacrifices,
and tell His deeds in joyful song.
(כג) ׆ יוֹרְדֵ֣י הַ֭יָּם בׇּאֳנִיּ֑וֹת עֹשֵׂ֥י מְ֝לָאכָ֗ה בְּמַ֣יִם רַבִּֽים׃
(כד) ׆ הֵ֣מָּה רָ֭אוּ מַעֲשֵׂ֣י ה' וְ֝נִפְלְאוֹתָ֗יו בִּמְצוּלָֽה׃
(כה) ׆ וַיֹּ֗אמֶר וַֽ֭יַּעֲמֵד ר֣וּחַ סְעָרָ֑ה וַתְּרוֹמֵ֥ם גַּלָּֽיו׃
(כו) ׆ יַעֲל֣וּ שָׁ֭מַיִם יֵרְד֣וּ תְהוֹמ֑וֹת נַ֝פְשָׁ֗ם בְּרָעָ֥ה תִתְמוֹגָֽג׃
(כז) ׆ יָח֣וֹגּוּ וְ֭יָנוּעוּ כַּשִּׁכּ֑וֹר וְכׇל־חׇ֝כְמָתָ֗ם תִּתְבַּלָּֽע׃
(כח) ׆ וַיִּצְעֲק֣וּ אֶל־ה' בַּצַּ֣ר לָהֶ֑ם וּֽ֝מִמְּצ֥וּקֹתֵיהֶ֗ם יוֹצִיאֵֽם׃ (כט) יָקֵ֣ם סְ֭עָרָה לִדְמָמָ֑ה וַ֝יֶּחֱשׁ֗וּ גַּלֵּיהֶֽם׃ (ל) וַיִּשְׂמְח֥וּ כִֽי־יִשְׁתֹּ֑קוּ וַ֝יַּנְחֵ֗ם אֶל־מְח֥וֹז חֶפְצָֽם׃ (לא) יוֹד֣וּ לַה' חַסְדּ֑וֹ וְ֝נִפְלְאוֹתָ֗יו לִבְנֵ֥י אָדָֽם׃ (לב) וִֽ֭ירוֹמְמוּהוּ בִּקְהַל־עָ֑ם וּבְמוֹשַׁ֖ב זְקֵנִ֣ים יְהַלְלֽוּהוּ׃
ply their trade in the mighty waters; (24) they have seen the works of the LORD
and His wonders in the deep. (25) By His word He raised a storm wind
that made the waves surge. (26) Mounting up to the heaven,
plunging down to the depths,
disgorging in their misery, (27) they reeled and staggered like a drunken man,
all their skill to no avail. (28) In their adversity they cried to the LORD,
and He saved them from their troubles. (29) He reduced the storm to a whisper;
the waves were stilled. (30) They rejoiced when all was quiet,
and He brought them to the port they desired. (31) Let them praise the LORD for His steadfast love,
His wondrous deeds for mankind. (32) Let them exalt Him in the congregation of the people,
acclaim Him in the assembly of the elders.
5. Commentaries
5a. A particularistic view: Deliverance in the psalm and national exile & return
Adele Berlin & Marc Zvi Brettler, Jewish Study Bible, Comment to Psalm 107:4-9
Deliverance in the wilderness after the exodus, here conflated with and symbolizing the difficulties of the exile and the return. The theme of God's care in the wilderness became particularly important in the early postexilic period as the return from Babylonia was viewed by Deutero-Isaiah [Second Isaiah] as a second exodus (see Isaiah 43:16-21). The Targum through its additions makes it clear that this psalm is to be read in reference to specific events in Israel's past.
Richard J. Clifford, New Oxford Annotated Bible, Introductory comment to Psalm 107
[The four examples of deliverance in the psalm] are all metaphorical for the tribulations of the Babylonian exile in the sixth century BCE, and the difficulties of returning by foot from Babylon.
(16) Thus said the LORD,
Who made a road through the sea
And a path through mighty waters, (17) Who destroyed chariots and horses,
And all the mighty host—
They lay down to rise no more,
They were extinguished, quenched like a wick: (18) Do not recall what happened of old,
Or ponder what happened of yore! (19) I am about to do something new;
Even now it shall come to pass,
Suddenly you shall perceive it:
I will make a road through the wilderness
And rivers in the desert. (20) The wild beasts shall honor Me,
Jackals and ostriches,
For I provide water in the wilderness,
Rivers in the desert,
To give drink to My chosen people, (21) The people I formed for Myself
That they might declare My praise.
in the wasteland;
they found no settled place.
He prophesied about the people of the House of Israel and said, "The people of the House of Israel wandered in the desert, in the wasteland; they did not find a settled city."
bound in cruel irons,
He prophesied about [King] Zedekiah and the elders of Israel and said, "Zedekiah and the elders of Israel who were exiled to Babylon and lived in darkness, in the shadow of death, and were bound in cruel chains of iron."
(א) הודו לה'' כי טוב כי לעולם חסדו. יאמרו גאולי ה'' אשר גאלם מיד צר. זה שאמר הכתוב (ישעיה מח יא) למעני למעני אעשה כי איך יחל. למעני אינו אומר פעם אחת אלא למעני למעני שני פעמים. אמר הקב"ה איני עושה אלא בשביל שמי שלא יתחלל. ולמה שני פעמים למעני למעני. אמר הקב"ה כשהייתם במצרים גאלתי אתכם בשביל שמי (תהלים קו ח) ויושיעם למען שמו. אף באדום אעשה בשביל שמי. ...
(1) "Praise the Lord, for He is good; His steadfast love is eternal." Thus let the redeemed of the Lord say, those He redeemed from adversity" (Psalms 107:1-2). This accords with what is stated in Scripture, "For My sake, My own sake, do I act--Lest [My Name] be dishonored" (Isaiah 48:11). He does not say "for My sake" once but "for My sake, for My sake" twice. The Holy Blessed One said, 'I am doing this only so that My Name not be profaned.' Why [is it written] twice, "for My sake, for My sake"? The Holy Blessed One said, 'when you were in Egypt, I redeemed you for the sake of My name, "He saved them for the sake of His name"' (Psalms 106:8). Similarly with [the future redemption from] Edom [, that is, from the control of the Roman Empire and its Christian successors], I will act for the sake of My name. ...
(א) רְאֵה בְעָנְיֵֽנוּ וְרִיבָה רִיבֵֽנוּ וּגְאָלֵֽנוּ מְהֵרָה לְמַֽעַן שְׁמֶֽךָ כִּי גּוֹאֵל חָזָק אָֽתָּה: בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל:
(1) Look upon our affliction, and defend our cause: and redeem us speedily for the sake of Your Name; because You are a Mighty Redeemer. Blessed are You...Redeemer of Israel.
5b. Commentary: A universalistic aspect--all humans experience God's help
His wondrous deeds for mankind;
Mitchell Dahood, Anchor Bible: Psalms 100-150, Translation of v. 8
Let them confess to Yahweh his mercy, / and his wonders to the children of men.
Let them declare Let them retell to the children of men (to all mankind) the wonders that God, may He be blessed, performed.
(11) because they defied the word of God,
spurned the counsel of the Most High.
(1) 1 "because [they defied the statements of God, spurned the intent of the Most High]." [The Psalmist] informed them that they were taken captive on account of their iniquity, for they had "defied the statements/'imrei of God," which refers to the precepts that He had commanded to humanity. It was not to Israel alone that commandments were issued, but also to all peoples. He distinguished Israel from the (other) nations by commanding them concerning additional precepts, sanctifying them through the purity of body and food. However, traditional precepts were granted to the first Man and his progeny (i.e., the Seven Noachide Laws). These are "the statements of God."
5c. Commentary: Thanksgiving
Rabbi Tzvi Hersh Weinreb, Koren Tehillim, Note to Psalm 107
The Talmud finds in our psalm the source for the obligation to offer sacrifices of thanksgiving. Nowadays, in lieu of a sacrifice, a special blessing is recited in the synagogue by all who have crossed the sea or the wilderness, have been freed from prison, or have recovered from illness.
Why in the synagogue? The answer lies in our verse 32: Let them exalt Him in the assembly of the people, and praise Him in the council of the elders.
Thanksgiving is not a private moment. It is a public acknowledgment of one's indebtedness to God. Furthermore, it is a religious act, not to be exhibited before just any public, but before a council of elders.
Our psalm, which is recited in many congregations on the eve of the Sabbath, helps one recognize the degree to which [one] must feel grateful not just for emerging from the urgent challenges which occasionally confront us, but for the strength to cope with the struggles of the six days of the week, the ordinary problems of living.
The Gemara asks: What blessing does he recite? Rav Yehuda said: Blessed is…Who bestows acts of loving-kindness. Abaye said: And he must offer thanks before ten people, as it is written in the same chapter: “Let them exalt Him also in the congregation of the people and praise Him in the assembly of the elders” (Psalms 107:32), and congregation indicates a group of at least ten. Mar Zutra said: Two of them must be Sages, as it is stated there: “And praise Him in the assembly of elders.” These elders are the Sages, and the use of the plural indicates a minimum of two.
(א) ברכת הגומל: בָּרוּךְ אַתָּה ה' אֱלקֵינוּ מֶלֶךְ הָעולָם. הַגּומֵל לְחַיָּבִים טובות. שֶׁגְּמָלַנִי כָּל טוב:
(ב) הקהל עונה אמן. ואומרים:
מִי שֶׁגְּמָלְךָ טוב. הוּא יִגְמָלְךָ כָּל טוב סֶלָה:
The Thanksgiving Blessing / "Gomel" / Who bestows
One who has survived a situation of danger says:
Blessed are You...who bestows good on the unworthy, who has bestowed on me much good.
The congregation responds:
Amen. May [the One] who bestowed much good on you continue to bestow on you much good, Selah.
Translation: Rabbi Jonathan Sacks, Koren Siddur p. 506.
5d. Commentary: Seafarers (vv. 23-32)
ply their trade in the mighty waters;
King James Translation
https://www.kingjamesbibleonline.org/Psalms-Chapter-107/
They that go down to the sea in ships, that do business in great waters;
Herman Melville, Moby-Dick (1851), Ch. 14 "Nantucket"
https://etc.usf.edu/lit2go/42/moby-dick/641/chapter-14-nantucket/
The Nantucketer, he alone resides and riots on the sea; he alone, in Bible language, goes down to it in ships; to and fro ploughing it as his own special plantation. There is his home; there lies his business which a Noah’s flood would not interrupt, though it overwhelmed all the millions in China. He lives on the sea, as prairie cocks in the prairie; he hides among the waves, he climbs them as chamois hunters climb the Alps.
Robert Alter, The Writings, Comment to Psalm 107:23
These famous lines [verses 23-32] about the dangers besetting mariners are only loosely connected with the imagery of captives in foreign lands that has been the center of the poem until this point. Perhaps the sailors belong here as a different but related category of people who have been at death's door but are saved by God.