PSALM 131

During the winter months, there is a Jewish tradition of studying a special set of psalms  - "tehilim" - on Shabbat afternoons. These psalms, #120-#134, are known as the Shir HaMaalot/Songs of Ascent psalms, as that is the first phrase in each psalm.  Each week, one of these psalms will be presented here.  We have so far covered Psalm 104, the Psalm for the New Month, and Psalms 120-130. This week, we look at Psalm 131, which we can find in Sefaria at https://www.sefaria.org/Psalms.131?lang=bi&with=Steinsaltz&lang2=bi

(this citation includes some of the commentary referenced below).

Psalm 131 is, well, short. It is sometimes ascribed to David in his younger days (although Rashi said that he wrote it much later in life, perhaps when he was “on the run” from his son’s Absalom’s rebellion. Below, I will reprint the psalm with references to two (2) different sources of analysis.  First, I will include with the text the commentary written by Rabbi Adin Even-Israel Steinsaltz, the great Israeli teacher, philosopher, social critic, author and translator. He is most famous for his translation of the Talmud, with running commentary, into modern Hebrew; it was then translated onwards into English, French, Russian and Spanish.  Second, I recommend (for this and many reasons) that people look at the work of Aryeh Ludwig Strauss, the German/Israeli writer, linguist and literary analyst. Strauss moved from being an assimilated atheist to a believing Zionist, applying many modes of secular analysis to Jewish classical and modern writings; he was also Martin Buber’s son-in-law. I am now reading some of his work. For a short summary of his life and literary thought, intended as an introduction to what Strauss specifically thought of Psalm 131, see Rav Elchanan Samet’s comments (in translation) at https://www.etzion.org.il/en/tanakh/ketuvim/sefer-tehillim/psalm-131-part-1-nafshi-and-ani

Psalm 131

A song of ascents, of David.

(Like other psalms of ascent, there is a single idea or image)

O Eternal One, my heart is not proud nor my look haughty;

(A haughty heart and lofty eyes are expressions not only of arrogance but also of desire for riches)

I do not aspire to great things or to what is beyond me;

(I have no such aspirations; I remain where I am and as I am)

But I have taught myself to be contented

(Shivviti, translated as contented/composed, literally means “equal to”. It describes the absence of any ambition, the sense of being completely at peace with the status quo. The soul is in a state of silence and quiet acceptance)

Like a weaned child with its mother

(this image is one of intimacy and great serenity; because the child has been weaned it no longer demands material support but only the emotional)

Like a weaned child as I in my mind.

(the psalmist’s soul experiences a state of intimacy and devotion characterized by all-encompassing peace and quiet)

O Israel, wait for G-d now and forever.

(Advice to the people of Israel: try to achieve intimacy with G-d that is free of any request or desire, other than that of being close to him).