Psalm 30

(This is written as part of a study project I am doing this summer on the Psalms.(This is the first psalm in P'sukei d'Zimra when it isn't on a Shabbat.)

"Joy cometh in the morning" (Ps30:6)

Psalm 30, also called the 'Psalm of Thanksgiving'. In addition to being read first daily is also read twice on Chanukah.

A casual reading leaves the impression that it is a considerate and virtuous response to deliverance in a great victory. It is prefaced with the words "a Song at the Dedication of the House; of David" which refers to the Dedication of the Beit HaMikdash, the first temple in Shlomoh's reign.

This association makes its leading the service special as our sanctuaries are our most direct sacred spaces today.

(The reading of Psalm 30 on Chanukah was selected as appropriate because it is the occasion of the rededication of the Second Temple after it was profaned by the Seleucids.)

Therefore, like all exceptional works of art, this psalm has many levels.

Though David HaMelek suffered much and also knew many triumphs in his life, the line, "joy cometh in morning" is not his present but refers to a day he will never see himself. It is not a reference to a victory won but one hoped for in the future.

In Melek David's hope is his shame. The Psalm is full of piety but seeks redemption. (He committed adultery and murder. See the Prophets Nathan's rebuke to him in 2 Samuel 12, and the tragedies of his family 2 Samuel 13 et all.)

Yet he longs "That my glory may sing praise to Thee, and not be silent" (13)

This is a good example of how present and future are mingled in the text. His "glory" is his renown which can live on. It makes me uneasy. Men should not speak of their own glory for it proceeds from and is rightfully G*d's alone.

As in Psalm 16:10 and elsewhere, the term "pit" is used. It is stressed by being repeated in lines 6 and 10.

"The word "sheol" - "the pit" - means the grave, though occasionally it can refer to Gehinnom - Hell. "Sheol" is spelled the same as "Shaul" - Saul, in Hebrew - possibly alluding to G-d saving David from the pursuits of his predecessor.)" Rabbi Jack Abramowitz.

He is very concerned about his death.

"What profit is there in my blood, when I go down to the pit? Shall the dust praise Thee? shall it declare Thy truth?" (10)

Melek David suffered much for his actions and forgive me for taking offense here but this agreement is ridiculous and contemptible. It is bartering praise. Moreover, the dust was also made by G*d and it does like all things exist only for his praise. It is solipsistic and denigrates G*d to suggest he needs our praise.

Another beautiful and hopeful line is, "For His anger is but for a moment, His favor is for a life-time" (6)

However this is troubling because, though G*d's mercy is infinite and it may not be in "Anger" his judgments are sometimes for all time. After his disgrace over Bathsheba Melek David is told "The sword shall never depart from your house." (2 Samuel 12:10)

If distance from G*d can be said to be like 'hell', then time itself is a bane. For, G*d is likely ever present, his past does not recede, nor does the future require imagination. (Eternal life is therefore axiomatic.)

To turn again from digression and toward the light...

"I will give thanks unto Thee forever" (14) Happiness you may find in the street, but joy is to recognize its source in the holy one and bless him.

Dedicate your heart to thankfulness, do not forget what the L*rd has done.

When you pray for the future, as you we do in Aleinu, be grateful for the Mishkan and the two temples once stood, for Sinai, and for the state of Israel.

If you seek the world to come, seek tzedakah and chesed in this life.

Pray for the opportunity to observe.

"Sing praise unto the LORD, O ye His godly ones, and give thanks to His holy name" (15)

Note "godly ones" here is "Chasdu" as in "Chasidim".

Summer Psalms Project Page