Jezebel

Not long after the death of King Solomon in 930BCE, a succession-feud broke out among his children and the kingdom was split into two.

The area surrounding Jerusalem and the Beith HaMikdash was known as the Kingdom of Judah, and the area further north was called the Kingdom of Israel. This schism persisted for more than 2 centuries until the northern kingdom was defeated by the Assyrians and exiled in 722BCE.

King Ahab was the 8^th of 19 kings who ruled over Israel – all referred to as ‘evil in the eyes of G-d’ for embracing idolatry. He married the Phoenician princess from Sidon, Iizevel, or Jezebel.

Though accused of seducing her husband into abandoning the worship of G-d and luring him to the worship of Baal and Astarte, the text doesn’t bear this out. Instead the three main Jezebel incidents are reported in I Kings Chapters 16-22. She persecuted the prophets of G-d, publicly threatened to kill Elijah, and sinisterly plotted the false conviction and stoning of neighbor Naboth to acquire his prized garden for her disconsolate husband.

Though King Ahab ruled 22 years and was granted Divine aid during two major battles against the King of Aram, this royal couple’s end was bitter. Ahab was mortally wounded in a third battle, and 3 years later, Jezebel, the despotic queen mother, was defenestrated by her staff; her blood splattering the walls below and her flesh consumed by stray dogs (II Kings 9:30-37). Yet before meeting this grotesque fate, she notably put on her make-up.

Jezebel’s name over time became synonymous with idolatry, treachery and harlotry. Mythologized in paintings, stories, films and music, since the mid-19^th century Jezebel-like characters have served as a public warning against the corrupting influence of immoral female power.

Regrettably, the late 20^th century decline in social mores makes this reference an outdated cliché. Instead, the pendulum has swung to the opposite extreme, disempowering women and endangering them to male sexual harassment.

Surely, there must be a happier, safer middle ground.

Rabbi Jeff Berger serves the Rambam Sephardi Synagogue in Elstree/ Borehamwood and can be contacted at RabbiJeffLondon@gmail.com.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Among Sephardi communities of the Diaspora there was a rupture nearly 70 years ago that led to the expulsion of hundreds of thousands of Jews from Arab lands. Lyn Julius’s new book Uprooted addresses this refugee issue.

VISITING SCHOLAR-IN-RESIDENCE – RABBI ARIEL ABEL
A slightly more complicated topic to be addressed by Rabbi Ariel Abel, our Scholar-in-Residence this Shabbat, is the status of Anusim (those living in hostile countries who were forced to convert to Christianity or Islam but continued to practice Judaism privately).

The term Anusim (also known as Crypto-Jews) appeared in the Ashkenaz community during the time of Rashi, but it took on much wider implications during the period of the Spanish Inquisition. The number of crypto-Jewish communities today is surprising. Their desire to return openly to Judaism is potentially greater than the Exodus. Please join us this week for a fascinating talk and to explore this subject in more detail.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 65 is a song of praise to the Almighty either for the daily miracles of an agricultural existence or specifically for the end of a severe drought. It is attributed to David and can be divided into 2 halves.

The first section acknowledges G-d’s glory, power and grace – hearing our prayers, forgiving our sins, protecting and supporting us and performing wonders and miracles. The second half focuses on G-d’s providential role toward Creation, raising up mountains, calming seas, preserving the seasons, providing rainfall and enabling an abundant harvest.

In Temple times, visitors looked forward with quiet reverence to ceremonial worship. The reference to Zion may indicate a universal hope for a time when all humanity will recognise G-d’s Temple. Priests would seek forgiveness for communal sins before commencing. This pattern goes back to the original Mishkan dedication by Aharon & his sons.

לְךָ דֻמִיָּה תְהִלָּה אֱ-לֹהִים בְּצִיּוֹן; וּלְךָ, יְשֻׁלַּם-נֶדֶר. Praise awaits You, O G-d, in Zion; and unto You the vow is performed. (Psalms 65:2)

דִּבְרֵי עֲוֺנֹת, גָּבְרוּ מֶנִּי; פְּשָׁעֵינוּ, אַתָּה תְכַפְּרֵם. The tale of iniquity is too heavy for me; please pardon our transgressions. (Psalms 65:4)

Making pilgrimage to the Temple was an annual requirement. It reminded the visitor of our spiritual role to the wider world; to be a Holy Nation and a Kingdom of Priests.

אַשְׁרֵי, תִּבְחַר וּתְקָרֵב– יִשְׁכֹּן חֲצֵרֶיךָ: נִשְׂבְּעָה, בְּטוּב בֵּיתֶךָ; קְדֹשׁ, הֵיכָלֶךָ. Happy is he who You choose to bring near, that he dwells in Your courts; may we be satisfied with the goodness of Your house, the holy place of Your temple! (Pslams 65:5)

At the conclusion of the crisis (whether drought or otherwise), Psalm 65 expresses the author’s gratitude for G-d’s salvation. Reference to the foundations of the physical world – its mountains, seas and heavens filled with rain – shows the Almighty maintains our world on principles of Nature and Justice. This gives humans confidence and a sense of great joy.

נוֹרָאוֹת, בְּצֶדֶק תַּעֲנֵנוּ– אֱ-לֹהֵי יִשְׁעֵנוּ; מִבְטָח כָּל-קַצְוֵי-אֶרֶץ, וְיָם רְחֹקִים. With wonders do You answer us in righteousness, O G-d of our salvation; You are the confidence of all the ends of the earth, and of the far distant seas. (Psalms 65:6)

פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ, רַבַּת תַּעְשְׁרֶנָּה– פֶּלֶג אֱ-לֹהִים, מָלֵא מָיִם; תָּכִין דְּגָנָם, כִּי-כֵן תְּכִינֶהָ. You remembered the earth, watered her, greatly enriching her, with the river of G-d full of water; You prepare them corn, for so You prepare her. (Psalms 65:10)

עִטַּרְתָּ, שְׁנַת טוֹבָתֶךָ; וּמַעְגָּלֶיךָ, יִרְעֲפוּן דָּשֶׁן. You crown the year with goodness; and Your paths overflow with fatness. (Psalms 65:12)

לָבְשׁוּ כָרִים, הַצֹּאן– וַעֲמָקִים יַעַטְפוּ-בָר; יִתְרוֹעֲעוּ, אַף-יָשִׁירוּ. The meadows are clothed with flocks; the valleys also are covered with corn; they shout for joy, yea, they sing. (Psalms 65:14)

Other commentators, including Ibn Ezra, suggest this Psalm wasn’t written by David but by a choirmaster on the occasion of the building of Solomon’s Temple. A third view is that it was written during the time of King Hezekiah after the retreat of the Assyrian army which was under the command of Sennacherib (See II Kings Chapters 18-19. The latter view is supported by comparisons with Psalm 46.)

TU B’SHVAT AT RAMBAM SEPHARDI – 30 January 2018

Our sincerest thanks to Rivka David, Yuval & Ron Cohen, Etty Gafen, Aida Benhamu, Michael Ross, Sylvia Kozon, Dr Nathan Hasson and all who helped celebrate Tu B’Shvat on Tuesday night in Rambam Sephardi style. There was a discrepancy in the official total of fruits represented – but by all counts it was above 63!

Thanks as well to Rabbi Amos Azizoff for launching the evening with words of inspiration and to Rabbi Mino Lavi for joining our Seder. For a look at some of the photos and videos, please visit our website or Facebook page.

Tu B’Shvat reminds us that ‘Man is a tree of the field’ (Deut. 20:19) and that we have much in common with nature. A tree grows fruit and offers shade. It emerges from the harshness of winter each year, continuing for decades if not longer. Its fruit gives great pleasure but takes years to develop and mature, teaching us a lesson of perseverance. Finally, trees provide shade, protection and support, reminding us of our obligation to nurture others.

Here are a few other gentle but important announcements:

VISTING HAZAN DAVID HAZAN
While the UK Prime Minister is in China negotiating trade deals, we’re looking forward this week to hosting Hazan David Hazan from Golders Green. David has enthralled us previously with his Bahgdadi hazanut. Please join us this week for what we hope will be an encore preformance.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 64, also attributed to David, is a continuation of the darker theme of the previous Psalm. Here the author again decries the work of evildoers and maintains his hope in the salvation of the Almighty.

It contains 3 basic themes: a prayer to be protected from the harmful intentions of his enemies and detractors, a description of the low character of those out to harm him, and a forecast of their eventual failure which would by association lead the righteous to give praise to G-d.

There are those who see parallels between the language employed here and that of other Psalms describing Saul’s persecution of David.

שְׁמַע-אֱ-לֹהִים קוֹלִי בְשִׂיחִי;    מִפַּחַד אוֹיֵב, תִּצֹּר חַיָּי. Hear my voice, O G-d, in my complaint; preserve my life from the terror of the enemy. (Psalms 64:2)

Seeking to have his voice ‘heard’ by G-d is David’s way of reassuring himself that his prayer will be answered.

יְחַזְּקוּ-לָמוֹ, דָּבָר רָע– יְסַפְּרוּ, לִטְמוֹן מוֹקְשִׁים; אָמְרוּ, מִי יִרְאֶה-לָּמוֹ. They encourage one another in evil matters; they converse secretly about laying snares; they ask, who would see them. (Psalms 64:6)

Despite their concerted efforts, clandestine plotting and evil machinations, G-d will take no notice of them.

וַיֹּרֵם, אֱ-לֹהִים: חֵץ פִּתְאוֹם–הָיוּ, מַכּוֹתָם. But God shoots them with an arrow suddenly; hence are their wounds. (Psalms 64:8)

One of the spiritual axioms of life is that harm intended by evil doers against their victims will be revisited upon them by G-d. In Jewish law we find this represented by the case of Edim Zomemim (Witnesses giving Corrupted Testimony). Their punishment is exactly what would have been given to the person they testified against.

וַיִּירְאוּ, כָּל-אָדָם: וַיַּגִּידוּ, פֹּעַל אֱ-לֹהִים; וּמַעֲשֵׂהוּ הִשְׂכִּילוּ. And all men fear; they declare the work of God, and understand His doing. (Psalms 64:10)

As he draws the chapter to a close, David informs that only when men fear G-d will there be moral restraint and an end to unrighteous behaviour.

יִשְׂמַח צַדִּיק בַּי-הוָה, וְחָסָה בוֹ; וְיִתְהַלְלוּ, כָּל-יִשְׁרֵי-לֵב. The righteous will delight in the LORD, and take refuge in Him; and all the upright in heart will offer glory. (Psalms 64:11)

When the righteous see that wrongdoing has no benefit or place in the world, they will joyously give thanks to the Almighty.

An oft-repeated message is that creating a safe, supportive world for all humanity is the task of human beings. It’s not for us to blame G-d when we fail in our mission.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 63 is attributed to King David and was composed in exile in the Judean wilderness. In this Psalm, David’s love and yearning for G-d is expressed in simple, short, clear verse.

The main themes include: thirsting for G-d’s presence, being in awe of G-d’s strength, seeking G-d’s lovingkindness, desiring to bless G-d, showing gratitude for having been rescued and wishing for the defeat of his enemies.

Psalm 63 was likely written after David had been anointed King by the Prophet Samuel. He would have left everything behind, immediately fleeing the murderous intent of King Saul.

אֱ-לֹהִים, אֵלִי אַתָּה– אֲשַׁחֲרֶךָּ: צָמְאָה לְךָ, נַפְשִׁי– כָּמַהּ לְךָ בְשָׂרִי; בְּאֶרֶץ-צִיָּה וְעָיֵף בְּלִי-מָיִם. O Lord, You are my God, earnestly will I seek You; my soul thirsts for You, my flesh longs for You, in a dry and weary land, where no water is. (Psalms 63:2)

The early verses are filled with warmth and devotion, yet David’s passionate loneliness as he adjusts to isolation, persecution and being cast out is clear. Moreover, David teaches that only by experiencing the Divine presence are we truly alive. G-d doesn’t need our blessings; we benefit from blessing G-d which elevates and nourishes our souls.

כִּי-טוֹב חַסְדְּךָ, מֵחַיִּים; שְׂפָתַי יְשַׁבְּחוּנְךָ. For Your lovingkindness is better than life; my lips shall praise You. (Psalms 63:4)

כֵּן אֲבָרֶכְךָ בְחַיָּי; בְּשִׁמְךָ, אֶשָּׂא כַפָּי. So will I bless You as long as I live; in Your name will I lift up my hands. (Psalms 63:5)

No longer able to access the presence of G-d so readily found in the Mishkan Sanctuary, the reference to ‘wings’ could be the conjuring-up of the Cherubim in the Holy of Holies. Being supported by G-d’s ‘right arm’ gives David added confidence in his distress.

כִּי-הָיִיתָ עֶזְרָתָה לִּי; וּבְצֵל כְּנָפֶיךָ אֲרַנֵּן. For You’ve been my help, and in the shadow of Your wings do I rejoice. (Psalms 63:8)

דָּבְקָה נַפְשִׁי אַחֲרֶיךָ; בִּי, תָּמְכָה יְמִינֶךָ. My soul cleaves to You; Your right hand holds me fast. (Psalms 63:9)

The intensity and purity of language suggests this exile was an abrupt change to what was previously David’s ability to engage with family, home and nation. The stark bitterness and anger reflected in the final verses appears vengeful and disturbing.

וְהֵמָּה–לְשׁוֹאָה, יְבַקְשׁוּ נַפְשִׁי; יָבֹאוּ, בְּתַחְתִּיּוֹת הָאָרֶץ. But those who seek to destroy my soul, shall go to the underpart of the earth. (Psalms 63:10)

וְהַמֶּלֶךְ, יִשְׂמַח בֵּא-לֹהִים: יִתְהַלֵּל, כָּל-הַנִּשְׁבָּע בּוֹ– כִּי יִסָּכֵר, פִּי דוֹבְרֵי-שָׁקֶר. And the king shall rejoice in God; those who swear by [G-d] shall glory; for the mouth of liars shall be stopped. (Psalms 63:12)

Phrases from Psalm 63 have been adapted to Jewish contemporary inspirational music. It was also scored by Antonin Dvorak in his 1894 Biblical Songs collection and was used by Michel-Richard de Lalande in a service at the Royal Chapel of the Chateau of Versailles for King Louis XIV in the late 1600s.

JAMI HEAD ON SHABBAT

In co-operation with JAMI, this week we will participate in HEAD On, the UK annual Mental Health Awareness Shabbat. Chosen because of its association with the plague of darkness that appears in Parshat Bo, the weekend is about showing understanding and support for Mental Health issues.

At least 25% of the adolescent population will experience a mental health incident during their school years. An equal percentage of adults will face a mental health issue during their lifetime. This might include exam-related stress, feelings of hopelessness, postpartum depression, career-related anxiety, bereavement, loneliness or a host of other situations.

The purpose of HEAD ON is to bring up discussion about this enormously important but often avoided topic. JAMI’s aim is for mental health to be as freely discussed as any other category of our health. Please join us for a thoughtful presentation at the end of services.

WRITE-IN CAMPAIGN AGAINST HEZBOLLAH
IT ONLY TAKES A MOMENT: Luke Akehurst, the director of We Believe in Israel, is organising an E-mail campaign to get MPs to attend a Commons debate on 25 January to call for the banning of the political wing of the terrorist organisation Hezbollah. To contact your MP, please click this link to the Israel Britain Alliance, add your name and post code, and an e-mail will appear which you can read, edit or just send as is to your local MP. It takes less than a minute to participate!

NEW RSS HOSPITALITY WHAT’S APP
Moishe Gotlieb has taken the initiative to set-up a Rambam Sephardi hospitality What’sApp group. It’s purpose is to create a regular support network for those seeking meals on Shabbat & Festivals. Please be in contact with Moishe if you’d like further information.

S&P CENTRAL LINK
Joshua de Sola Mendes has gone to great effort and expense to create a directory of S&P communities around the world. It is a compact, very handy travelling resource. Copies are available via Amazon. You can find the S&P Central website here.

OUR 2018 PROGRAMME
It is said the only thing which holds back a synagogue from growing is the number of its volunteers. Thankfully, we have an ambitious programme for 2018. Beginning with Tu BShvat on 30 January and continuing through to this summer’s Camp Rambam, there are numerous opportunities to get involved. Please contact the Rabbi, Brian, Derek, Lea or Rivka if you’d like to help.

MOSES MAIMONIDES
Sunday, 7 January, was the anniversary of the Rambam’s death. Widely known as Rabbi Moses Maimonides (1135-1204), he was a great leader whose impact on Torah study, while not fully appreciated during his lifetime, has grown immensely over the past 800 years.

Known for his vast work, the Mishneh Torah, Maimonides pioneered the codification of Halakha. His works on Jewish philosophy also won him great fame. He died in Egypt and was buried in Tiberias. (For more about his life, please click here, here, or here.)

Dr Tali Loewenthal pointed out that the true value of a Jewish leader is the ability to arouse within us a desire to explore our spiritual vitality. ‘Deep within each of us is a spiritual quality, a profound level of the soul which seeks to connect our entire being with G-d. It is the essence of our ‘Good Desire’, the voice of our conscience which warns us when we are about to make a mistake, and can sometimes be felt tugging at us to try to repair any spiritual damage we have caused.’

Just as Maimonides did in his lifetime, our Rambam Sephardi Synagogue aspires to create a community that encourages its members to unite with their passions and to reach towards this lofty leadership ideal.

OUR 2018 PROGRAMME
It is said the only thing which holds back a synagogue from growing is the number of its volunteers. Thankfully, we have an ambitious programme for 2018. Beginning with Tu BShvat on 30 January and continuing through to this summer’s Camp Rambam, there are numerous opportunities to get involved. Please be in contact with the Rabbi, Brian, Derek or Rivka at office@rambam.org.uk if you’d like to help.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 62 is attributed to King David beginning with instruction to the choirmaster Yedutun (I.e. see Chapter 39). It is a meditation in favour of fervent hope and salvation in the Divine, and against reliance on human beings who are unworthy of absolute trust.

This Psalm delivers its message in a pattern using a repeating middle refrain (I.e. see Chapters 24, 29, 46 & 56). Not rooted in any particular incident or period of time, it seems part lament; weaving a theme that only G-d can be fully trusted.

A person whose bedrock is having Faith in the Almighty will always rise-up, no matter the challenges or calamities faced.

אַךְ אֶל-אֱ-לֹהִים, דּוּמִיָּה נַפְשִׁי; מִמֶּנּוּ, יְשׁוּעָתִי. Only to G-d does my soul wait in stillness; from [G-d] comes my salvation. (Psalms 62:2)

אַךְ-הוּא צוּרִי, וִישׁוּעָתִי; מִשְׂגַּבִּי, לֹא-אֶמּוֹט רַבָּה. Only [G-d] is my rock and my salvation, my high tower, I shall not be greatly moved. (Psalms 62:3)

David exposes the duplicitous, murderous intent of interlopers, comparing an association with them to the mortal danger of a toppling wall. They appeal to their victim’s naivety by saying one thing, yet plotting another in their hearts, crushing them in their trap.

עַד-אָנָה, תְּהוֹתְתוּ עַל-אִישׁ– תְּרָצְּחוּ כֻלְּכֶם: כְּקִיר נָטוּי; גָּדֵר, הַדְּחוּיָה. How long will you set upon man, slaying him, all of you, as a leaning wall, a tottering fence? (Psalms 62:4)

אַךְ מִשְּׂאֵתוֹ, יָעֲצוּ לְהַדִּיחַ– יִרְצוּ כָזָב: בְּפִיו יְבָרֵכוּ; וּבְקִרְבָּם, יְקַלְלוּ-סֶלָה. They only devise to thrust him down from his height, delighting in lies; they bless with their mouth but curse inwardly. Selah (Psalms 62:5)

This constricted view sees another’s success as a threat to their own aspirations. Thus they employ deceitful means to reach for eminence; surrendering their spirit to perpetual lies, foolishly believing that oppressing others brings power and delight. They’re equally blinded by greed.

אַךְ, הֶבֶל בְּנֵי-אָדָם– כָּזָב בְּנֵי-אִישׁ: בְּמֹאזְנַיִם לַעֲלוֹת; הֵמָּה, מֵהֶבֶל יָחַד. Men are vain and sons of men lie; laid in the balance, they’re lighter than vanity. (Psalms 62:10)

אַל-תִּבְטְחוּ בְעֹשֶׁק, וּבְגָזֵל אַל-תֶּהְבָּלוּ: חַיִל כִּי-יָנוּב– אַל-תָּשִׁיתוּ לֵב. Trust not in oppression, and put not vain hope in robbery; if riches increase, set not your heart thereon. (Psalms 62:11)

Yet David understood that an omniscient, benevolent G-d knows all that drives us and motivates our hearts. In the end, there’s punishment for evil and reward for righteousness.

וּלְךָ-אֲ-דֹנָי חָסֶד: כִּי-אַתָּה תְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ. And to You, O Lord, belongs kindness; for You render to every man according to his work. (Psalms 62:13)

Psalm 62 implores us to know ourselves, understand our innermost passions, hopes and desires; and that we need to include G-d consciousness in how we engage with the world. Insincerity and deceit will take us away from the Divine, and those who prey on others will at some point be held to accountability. It directs us to see there’s a Divine plan for each of us, but we must search for it by trusting in G-d in both good times and bad.

Thankfully a new calendar year has begun – perhaps quieter in some corners and louder in others – but with much opportunity for reflection. My favourite aspect to New Years is the world wide fireworks countdown shown in a 3-minute collage. If you missed it, please feel free to click here.

Some may think it isn’t ‘Jewish’ to celebrate the secular new year. But in places other than the UK, the calendar year also serves as the tax year. So it’s at least a date with financial if not religious significance. As all beginnings are an opportunity for taking account and planning ahead, we hope 2018 will bring us closer to living the kind of lives we aspire to.

Our dear friend Renee W forwarded a link to former Chief Rabbi Lord Jonathan Sacks’s new year reflections for 2018. He focuses on 5 simple themes that everyone can benefit from – Dreaming, Following one’s Passion, Asking what life wants from Us, Making space for what matters and Working Hard (click here to read more). His thoughts have a profundity that is appreciated by millions around the world!

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 61 introduces a musical variation known as Neginah, or string music (I.e. see Psalm 67). As many Psalms were adapted to be sung by the Levites in the Beit HaMikdash (Jewish Temple), it’s not surprising that they begin with musical instruction. For those unaware, until today, a musical tradition is daily maintained by those of another faith.

At only 9 verses, Psalm 61 is brief, containing 3 basic themes. They are; Calling upon G-d as Protector, as Provider and as the source of Continuing Favour. It is attributed to David, and like many in this recent series, it begins in sadness and ends in hope. [To see the full Mechon Mamre text, please click here.]

שִׁמְעָה אֱ-לֹהִים, רִנָּתִי; הַקְשִׁיבָה, תְּפִלָּתִי. Hear my cry, O G-d; attend unto my prayer. (Psalms 61:2)

מִקְצֵה הָאָרֶץ, אֵלֶיךָ אֶקְרָא- בַּעֲטֹף לִבִּי; בְּצוּר-יָרוּם מִמֶּנִּי תַנְחֵנִי. From the end of the earth will I call to You, when my heart faints; lead me to a rock that is too high for me. (Psalms 61:3)

The Artscroll comment on this Psalm informs that, though designated king, David had to flee into exile from those who would destroy him. His personal experience prophetically served to parallel Israel’s national plight. Thus, this Psalm embraces that wider meaning as well.

אָגוּרָה בְאָהָלְךָ, עוֹלָמִים; אֶחֱסֶה בְסֵתֶר כְּנָפֶיךָ סֶּלָה. I will dwell in Your Tent for ever; taking refuge in the cover of Your wings. Selah (Psalms 61:5)

כִּי-אַתָּה אֱ-לֹהִים, שָׁמַעְתָּ לִנְדָרָי; נָתַתָּ יְרֻשַּׁת, יִרְאֵי שְׁמֶךָ. For You, O God, have heard my vows; have granted heritage to those who fear Your name. (Psalms 61:6)

R Samson Raphael Hirsch suggests the phrase ‘add days to the King’s days’ contains a far-reaching eternal aspiration of David. Not only did he want his earthly days to be extended, but he wanted his Psalms to be recited by many generations of those seeking hope, internal peace and closeness to G-d. In this way, whatever he might accomplish in life through poetic inspiration and good deeds, would continue to endure after his demise.

יָמִים עַל-יְמֵי-מֶלֶךְ תּוֹסִיף; שְׁנוֹתָיו, כְּמוֹ-דֹר וָדֹר. May You add days unto the king’s days! May his years be as many generations! (Psalms 61:7)

יֵשֵׁב עוֹלָם, לִפְנֵי אֱ-לֹהִים; חֶסֶד וֶאֱמֶת, מַן יִנְצְרֻהוּ. May he be enthroned before God for ever! Appoint mercy and truth, that they may preserve him. (Psalms 61:8)

Inevitably, at some point in all of our lives, we ponder – if not struggle over – the question ‘what impact will I make on the world’. Psalm 61 leads us to understand that the way we each live, the moral integrity with which we conduct ourselves and the effort we make in seeking closeness to G-d in all of our daily experiences, will be what remains after we’re gone. Most everything else is unlikely to last very long.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 60 returns to our Mikhtum LeDavid style (Chapters 52-55 were of the LaMaskil variant and 57-59 were of the Tash’het series).

Historically, this Psalm is set in the period well after David was anointed King, at the zenith of his power, leading troops in military victory in the north. (II Samuel 8:3-13)

In Psalm 60, David reflects upon 4 themes: G-d’s previous indifference to the poor state of Israel’s public security and the Almighty’s happy return to offering providential support; praise for G-d’s delivering into his hands the armies of surrounding nations and a prayer that his military success would continue until the work was completed.

בְּהַצּוֹתוֹ, אֶת אֲרַם נַהֲרַיִם– וְאֶת-אֲרַם צוֹבָה: וַיָּשָׁב יוֹאָב, וַיַּךְ אֶת-אֱדוֹם בְּגֵיא-מֶלַח– שְׁנֵים עָשָׂר אָלֶף.  When he strove with Aram-naharaim and with Aram-zobah, and Joab returned, and smote of Edom in the Valley of Salt twelve thousand. (Psalms 60:2)

 אֱ-לֹהִים, זְנַחְתָּנוּ פְרַצְתָּנוּ; אָנַפְתָּ, תְּשׁוֹבֵב לָנוּ. O G-d, You cast us off, You’ve broken us down; You’ve been angry; O restore us. (Psalms 60:3)

הִרְאִיתָ עַמְּךָ קָשָׁה; הִשְׁקִיתָנוּ, יַיִן תַּרְעֵלָה. You’ve made Your people see hard things; You’ve made us drink the wine of staggering. (Psalms 60:5)

Verse 7 is quite familiar; found in the final paragraph at the end of the silent Amidah.

(לְמַעַן, יֵחָלְצוּן יְדִידֶיךָ; הוֹשִׁיעָה יְמִינְךָ ועננו (וַעֲנֵנִי. That Your beloved may be delivered, save with Your right hand, and answer me. (Psalms 60:7)

The northern border of Israel was vulnerable to regular incursion by Syrian and Edomite forces. The battles reported here were an attempt to consolidate David’s military reputation internationally while securing his hold on power domestically. II Samuel Chapter 3 reports that after this campaign several nations offered Israel annual tribute.

מוֹאָב, סִיר רַחְצִי–עַל-אֱדוֹם, אַשְׁלִיךְ נַעֲלִי; עָלַי, פְּלֶשֶׁת הִתְרוֹעָעִי. Moab is my wash-pot; upon Edom I cast my shoe; Philistia, cry aloud because of me! (Psalms 60:10)

בֵּא-לֹהִים נַעֲשֶׂה-חָיִל; וְהוּא, יָבוּס צָרֵינוּ. Through G-d we shall do valiantly; for He will tread down our adversaries. (Psalms 60:14)

Because this chapter begins with reference to Shushan-Eduth and perhaps because it refers to military conquest, it is read each year by some communities on Shushan Purim.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 59 is also a Tashhet psalm – a plea to be spared from destruction. It concerns the episode when Saul sent soldiers to David’s home at night to keep him under surveillance in order to murder him in the morning. But Michal, David’s wife (and Saul’s daughter), helped her husband escape, deceiving the guards to think David was still inside. I Samuel 19:11-18

This is another Psalm whose content concerns an incident where David’s life was saved, though curiously Chapter 59 refers to parts of I Samuel that are earlier in chronological sequence than the reference in Chapters 51-58.

The theme repeats the pattern of David complaining against his enemies, demanding G-d mete out justice against them, then praising the Almighty for the salvation he received.

לַמְנַצֵּחַ אַל-תַּשְׁחֵת, לְדָוִד מִכְתָּם: בִּשְׁלֹחַ שָׁאוּל; וַיִּשְׁמְרוּ אֶת-הַבַּיִת, לַהֲמִיתוֹ. For the Leader; Al-Tashheth. To David a Michtam; when Saul sent, and they watched the house to kill him. (Psalms 59:1)

David complains that he’s done nothing to harm those who seek to take his life. He appeals to G-d that they have no valid cause – thus he is deserving of protection.

כִּי הִנֵּה אָרְבוּ, לְנַפְשִׁי- יָגוּרוּ עָלַי עַזִּים; לֹא-פִשְׁעִי וְלֹא-חַטָּאתִי יְ-הוָה. For, lo, they lie in wait for my soul; the impudent gather themselves together against me; not for my transgression, nor for my sin, O LORD. (Psalms 59:4)

David’s plea soars beyond his own predicament to situations of universal concern. Psalm 59 invokes Divine rescue for all who are oppressed and persecuted.

וְאַתָּה יְ-הוָה-אֱ-לֹהִים צְבָאוֹת, אֱ-לֹהֵי יִשְׂרָאֵל- הָקִיצָה לִפְקֹד כָּל-הַגּוֹיִם; אַל-תָּחֹן כָּל-בֹּגְדֵי אָוֶן סֶלָה.  Therefore, O LORD G-d of hosts, G-d of Israel, arouse Yourself to punish all the nations; show no mercy to any iniquitous traitors. Selah (Psalms 59:6)

Not afraid to carry out their murderous task, the callous guards malign David publicly, showing a lack of fear of Divine retribution. David understands that were the Almighty to arrange their deaths, the lesson would soon be lost and others would come after him instead. He wishes them to become beggars and wanderers so others will see the fate of their colleagues, realise his innocence and desist from pursuing him.

אַל-תַּהַרְגֵם, פֶּן יִשְׁכְּחוּ עַמִּי-הֲנִיעֵמוֹ בְחֵילְךָ, וְהוֹרִידֵמוֹ: מָגִנֵּנוּ אֲ-דֹנָי. Slay them not, lest my people forget, make them wander to and fro by Your power, and bring them down, O Lord our shield. (Psalms 59:12)

Use of the word ‘morning’ may have a double meaning. David sings aloud when escaping their grasp and he’ll give praise to G-d when his adversaries are finally seen to have failed.

וַאֲנִי, אָשִׁיר עֻזֶּךָ– וַאֲרַנֵּן לַבֹּקֶר, חַסְדֶּךָ: כִּי-הָיִיתָ מִשְׂגָּב לִי; וּמָנוֹס, בְּיוֹם צַר-לִי. But as for me, I will sing of Your strength; I will sing aloud of Your mercy in the morning; You’ve been my high tower, a refuge in the day of my distress. (Psalms 59:17)

As an innocent man, to be hunted by the King without the protection of human law, David for several years of his life was terrified. Yet, once Saul was gone and David became king, he too fell victim to his own corruption and plotted an innocent man’s death.

From the vantage point of the 21^st century we see a pattern that may not have been obvious 3000 years ago. How often does a victim despite their own harrowing experience become a perpetrator? And how can one prevent this cycle of harm from continuing?

Some will recite this Psalm in times of unexpected trouble to invoke Divine assistance.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 58 is also a Tashhet psalm – a plea to be spared from destruction. It continues the theme of Psalm 57 where, to save his own life, David had opportunity to kill his pursuer King Saul but desisted. Instead he used the occasion to prove his loyalty and to quell any hatred in the hearts of the King’s men.

The prosaic imagery and complex Hebrew in this Psalm led several Jewish commentators to attempt to offer figurative explanations.

הַאֻמְנָם–אֵלֶם צֶדֶק, תְּדַבֵּרוּן; מֵישָׁרִים תִּשְׁפְּטוּ, בְּנֵי אָדָם. Do you indeed speak as a righteous company? Do you judge with equity the sons of men? (Psalms 58:2)

This Psalm more subtly decries the hypocrisy of those claiming to be children of G-d but who act immorally. Their inclination for evil seems inborn; impervious to reason or rebuke.

זֹרוּ רְשָׁעִים מֵרָחֶם; תָּעוּ מִבֶּטֶן, דֹּבְרֵי כָזָב. The wicked are estranged from the womb; speakers of lies go astray as soon as they’re born. (Psalms 58:4)

חֲמַת-לָמוֹ, כִּדְמוּת חֲמַת-נָחָשׁ; כְּמוֹ-פֶתֶן חֵרֵשׁ, יַאְטֵם אָזְנוֹ. Their venom is like the venom of a serpent; they’re like a deaf asp that won’t hear. (Psalms 58:5)

Finally, David prays for his enemies to be disabled and foretells of their ruin.

אֱ-לֹהִים–הֲרָס שִׁנֵּימוֹ בְּפִימוֹ; מַלְתְּעוֹת כְּפִירִים, נְתֹץ יְ-הוָה. Break their teeth, O God, in their mouth; break the cheek-teeth of the young lions, O Lord. (Psalms 58:7)

יִשְׂמַח צַדִּיק, כִּי-חָזָה נָקָם; פְּעָמָיו יִרְחַץ, בְּדַם הָרָשָׁע. The righteous rejoice when seeing vengeance; he’ll wash his feet in the blood of the wicked. (Psalms 58:11)

וְיֹאמַר אָדָם, אַךְ-פְּרִי לַצַּדִּיק; אַךְ יֵשׁ-אֱ-לֹהִים, שֹׁפְטִים בָּאָרֶץ. And men will say: ‘There is reward for the righteous; there’s a God that judges the earth.’ (Psalms 58:12)

Deeply ingrained in the human condition is a sense of justice and righteousness. It’s a core part of our spiritual values that the wicked must be punished and good deeds go rewarded.

But, many of us know this isn’t the case. We see those who benefit from other’s suffering and many being oppressed by a few. Living finite lives it may seem there’s no justice. Nor can we comprehend the calculations that may span the centuries.

Most of us also have the tendency to see ourselves as innocent. But, to some degree or another we’re all at risk of being complicit in the suffering of others. Take those who may manufacture items that are known to cause harm to human beings. Or those of us turning a blind eye when we could be of assistance to a neighbour or friend.

Some historic calamities can only be answered by referring to the higher workings of the Almighty. But when bad things happen to us, the rabbis of the Talmud recommend to first reflect upon our own actions and find ways for improvement.

YEAR-END SHOPPING
One of Rambam Sephardi’s initiatives this year is to provide workshops on managing household budgets. No doubt the hype around Black Friday & Cyber Monday will have tempted some of us to spend more than we can afford. The lure will only get stronger until the year-end. Prudent advise is to resist overspending!

The term Black Friday originated in Philadelphia in 1961 and was associated with ‘heavy and disruptive vehicle and pedestrian traffic’ occurring the day after Thanksgiving. In 2005 it’s reference was changed to mean ‘the busiest retail sales day in the calendar’. Soon after, Cyber Monday was introduced as a way for online-retailers to benefit from the same worldwide spending urge.

By contrast, in 2012, in response to this unabashed consumerism, the 92nd Street Y and United Nations led a call to introduce Giving Tuesday – a day of worldwide philanthropy,

Estimated Black Friday sales in 2017 in the USA were the equivalent of £510 billion (up 4%) and in the UK £2.5 billion. In 2016, Giving Tuesday saw worldwide donations of £130 million.

MAZAL TOB: Finally, we wish Mazal Tob to HRH Prince Henry of Wales (familiarly known as Prince Harry) and his fiancee Meghan Markle who this week announced their engagement. May the young couple enjoy a long & happy marriage together.