In the last post, we considered a ring of connection linking Psalms 28, 29, and 30. (See “Psalms Near 30.”) One of the key elements was the repetition of God’s voice in Psalm 29. The seven mentions of God’s voice, along with the repetition of God’s name, also extend this ring of connection to the Shabbat and weekday Amidah.
God’s Name in Psalms 29 and 30
In discussing the origins of the Standing Prayer, with its eighteen foundational blessings, the Rabbis offer several explanations, including this one based on Psalm 29:
Corresponding to what were these eighteen blessings instituted… Rabbi Hillel, son of Rabbi Shmuel bar Nahmani, said: Corresponding to the eighteen mentions of God’s name that King David said in the psalm: “Give unto the Lord, O you sons of might” (Psalm 29)….
— B. Berakhot 28b, Koren Steinsaltz commentary
With regard to the nineteenth, they add:
Corresponding to what was the nineteenth blessing instituted? Rabbi Levi said: According to Rabbi Hillel, son of Rabbi Shmuel bar Nahmani …the nineteenth blessing corresponds to a reference to God in that psalm, where a name other than the tetragrammaton was used: “The God of glory thunders” (Psalms 29:3)….
— B. Berakhot 28b
We saw early on in this series a tradition that Psalm 30 was added to the liturgy under the influence of Jewish mystics because the psalm “mentions the name of God ten times, and Jewish mystics saw in this a hint of the s’firot, the ten aspects of the Godhead” (Siddur Lev Shalem ). I still count only nine appearances of YHVH in Psalm 30, however, couldn’t find a source that detailed the ten mentions of God’s name, and wonder if maybe the tenth was hidden. (See “The Whole Nine Yards.”)
In a similar vein to the Talmud’s handling of the nineteenth blessing, here is one way to find ten mentions of God’s name in Psalm 30:
שְׁמַע-יְהוָה וְחָנֵּנִי; יְהוָה, הֱיֵה-עֹזֵר לִי
Hear, O Lord, and be gracious to me. O Lord, be my helper.
The formulation “O Lord, be my helper,” alludes to the meaning of the Tetragrammaton: “For I will be with you” (see Exodus 3:12-15, and Onkelos, according to Ramban‘s reading in his commentary on the words: אֶהְיֶה אֲשֶׁר אֶהְיֶה eHyeh asher eHyeh). At all events, the combination הי הֱיֵה, Hashem heyeh, “O Lord, be,” is a play on the spelling of the two words.”
— The Jerusalem Commentary, p.226
In this way, verse 11 suggests the tenth mention of God’s name in Psalm 30 without spelling it out directly. Hinting at the Name seems quite fitting with many themes of the psalm and with musical and chant settings for this verse in particular.
Continuing their discussion of the Amida, the Rabbis touch on the seven blessings of the Shabbat Standing Prayer:
Corresponding to what were these seven blessings of the Shabbat Amida prayer instituted?… Rabbi Halafta ben Shaul said: Corresponding to the seven “voices” which David mentioned on the waters; in other words, the seven times that “the voice of God” is mentioned in Psalms 29, which served as the source for the weekday prayer.
— B. Berakhot 29a
In the previous post, outlining a ring of connection between Psalms 28, 29, and 30, I suggested that Psalm 29’s focus on God’s voice can be read as a response to Psalm 28’s fears of God’s silence or idleness. And then Psalm 30 loops us back to Psalm 28’s themes of supplication, crying out, rescue from the pit, and God as strength and help.
As noted also in “Psalms Near 30,” the powerful, majestic, etal. voices of God — especially if considered in response to a personal plea for connection and rescue — seem reminiscent of God’s speeches in The Book of Job, chapters 38ff…
….Except that in Psalm 29 it’s the human speaker who is extolling God’s voices. And, based on the passages in Berakhot, the psalm is somehow the source of the Amida. So, God’s voice in all its shattering, shake-inducing fire in some sense prompts our Standing Prayer.
Is it that standing before God that eventually turns lament into dancing, undoes the sackcloth, and dresses us in joy? It’s a long way from “the pit” to a place where one’s “whole being might sing hymns to [God] endlessly.” The changes expressed in Psalm 30, which follows on the ring from Psalm 28 to 29 — and into the prayers Psalm 29 inspires — are huge and visceral. A little bit like Job, post-whirlwind, saying: “I had heard You with my ears, But now I see You with my eyes” (Job 42:5).
27 of 30 on Psalm 30
No Longer National Novel Writing Month, but continuing the focus on Psalm 30 (“Thirty on Psalm 30”) begun as a NaNoWriMo-Rebel project. Whole series (so far).
Koren Talmud Bavli. Volume 1: Tractate Berakhot. Jerusalem: Koren, 2012.
This English in this bilingual edition combines translation, in bold type, with additional narration from Rabbi Adin Steinsaltz in ordinary font. The English-opening section also offers English notes, complete with illustrations, and full Hebrew text. The Hebrew-opening section provides traditional layout without translation. The 42-volume set is still being released. In addition to print editions, PDFs — which include the illustrations and all — are available for $9.95/each. Visit Koren for more information.
If you’re looking for a free, accessible English-only versions, visit Halakhah.com.
Onkelos translates Exodus 3:14 without attempting to render key phrases into Aramaic:
Then the Lord said to Moses, “Ehyeh Asher Ehyeh.” And He said, “Thus shall you say to the Israelites, ‘Ehyeh sent you to me.'”
— Onkelos: On the Torah (Jerusalem: Geffen, 2006)
An additional note says that “Ibn Ezra regards Ehyeh as God’s name and asher ehyeh as a description of God’s nature.”