0. Singing Together
Transliteration of Psalm 126
Shir hamaalot,b'shuv Adonai / et shivat Tziyon, hayinu k'chol'mim.
Az yimalei s'chok pinu, / ul'shoneinu rinah.
Az yom'ru vagoyim: / Higdil Adonai laasot im eileh.
Higdil Adonai laasot imanu, / hayinu s'meichim.
Shuvah Adonai et sh'viteinu / kaafikim baNegev.
Hazor'im b'dimah / b'rinah yiktzoru.
Haloch yeileich uvachoh, / nosei meshech hazara,
bo yavo v'rinah, / nosei alumotav.
Cantors as Commentator:
Shir HaMa'alot as set to music by Cantor Pinchas Minkowsky (1859-1924)
This well-known melody was popularized by Cantor Yossele Rosenblatt (1882-1933)
"The great cantor, Yossele Rosenblatt, recommended our psalm to be the national anthem of the State of Israel. He popularized a stirring melody for it, composed by Pinhas Minkowski, which expresses its theme dramatically, and one which is suitable as an anthem for a redeemed nation. To this very day, many sing the words of our psalm to his melody." - Rabbi Tzvi Hersh Weinreb, commentary to Psalm 126, The Koren Tehillim (2015)
1. The Songs of Ascents (Psalms 120-134)
... וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. ...
[This Mishnah provides a description of the Water Drawing Festival in the Temple:]
...
And the Levites would play on lyres, harps, cymbals, and trumpets, and countless other musical instruments. The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms, i.e., chapters 120–134, and upon which the Levites stand with musical instruments and recite their song. ...
כַּמָה מַעֲלוֹת טוֹבוֹת לַמָּקוֹם עָלֵינוּ!
אִלּוּ הוֹצִיאָנוּ מִמִצְרַיִם וְלֹא עָשָׂה בָהֶם שְׁפָטִים, דַּיֵּנוּ.
How many degrees (ma'alot) of good did the Place [of all bestow] upon us!
If He had taken us out of Egypt and not made judgements on them; [it would have been] enough for us.
אִלּוּ הִכְנִיסָנוּ לְאֶרֶץ יִשְׂרָאֵל וְלֹא בָנָה לָנוּ אֶת־בֵּית הַבְּחִירָה דַּיֵּנוּ.
If He had brought us into the land of Israel and had not built us the 'Chosen House' [the Temple; it would have been] enough for us.
Analysis of Elements in the Songs of Ascents
|
David/Solomon… |
Lord |
Jerusalem/Zion/Israel |
Mountains, Heavens… |
Praise |
Call for help |
Personal/National |
|
|
120 |
Y |
Y |
P (N?) |
||||
|
121 |
Y |
Israel |
Mountains |
Y |
Y |
P, N |
|
|
122 |
David |
Y |
Jerusalem, House of the Lord, Israel |
Y |
N |
||
|
123 |
Y |
Heaven |
Y |
( P ) N |
|||
|
124 |
David |
Y |
Heaven, Earth |
Y |
Y |
N |
|
|
125 |
Y |
Mount Zion, Jerusalem, Israel |
Mountains |
Y |
Y |
N |
|
|
126 |
Y |
Zion |
Negev (dry land) |
Y |
Y |
N |
|
|
127 |
Solomon |
Y |
Y |
N |
|||
|
128 |
Y |
Zion, Jerusalem, Israel |
P N |
||||
|
129 |
Y |
Israel, Zion |
Y |
Y (implicit) |
N |
||
|
130 |
Y |
Israel |
Y (implicit) |
Y |
P N |
||
|
131 |
David |
Y |
Israel |
P N |
|||
|
132 |
David |
Y |
Jacob, Ephrath, Zion |
Y |
Y |
N P (for the line of David) |
|
|
133 |
David, Aaron |
Y |
Zion |
Hermon, mountains |
Y |
N |
|
|
134 |
Y |
Zion, house of the Lord |
heaven and earth |
(Y) |
Y |
N (group of worshipers) |
What does the phrase "Song of Ascents" mean?
On Shabbat, holidays and at certain other festive meals, begin Birkat HaMazon (grace after meals) with "A Pilgrim's Song." https://reformjudaism.org/beliefs-practices/prayers-blessings/shabbat-blessings-psalm-126-shir-hamaalot
Robert Alter, The Hebrew Bible, introductory note to Psalm 120
"Most scholars assume that 'ascents' refers to pilgrimages to Jerusalem. (The verb 'ascend' or 'go up' is the technical term used for pilgrimage.). But among other meanings that have been proposed, it could be a musical term, perhaps referring to an ascent in pitch or a crescendo in the song, or it could refer to the pattern of incremental repetition that is common to many of these poems."
Richard J. Clifford, The New Oxford Annotated Bible, Introductory note to Psalm 120
"this superscription [Song of Ascents]...may refer to the steplike parallelism in many of the poems (e.g., Ps 127:1 ' unless the Lord builds the house...unless the Lord guards the city')..."
Introductory Passage from Songs of Ascents:
Psalm 121
(א) שִׁ֗יר לַֽמַּ֫עֲל֥וֹת אֶשָּׂ֣א עֵ֭ינַי אֶל־הֶהָרִ֑ים מֵ֝אַ֗יִן יָבֹ֥א עֶזְרִֽי׃
(ב) עֶ֭זְרִי מֵעִ֣ם יְהֹוָ֑ה עֹ֝שֵׂ֗ה שָׁמַ֥יִם וָאָֽרֶץ׃
(ג) אַל־יִתֵּ֣ן לַמּ֣וֹט רַגְלֶ֑ךָ אַל־יָ֝נ֗וּם שֹׁמְרֶֽךָ׃ (ד) הִנֵּ֣ה לֹֽא־יָ֭נוּם וְלֹ֣א יִישָׁ֑ן שׁ֝וֹמֵ֗ר יִשְׂרָאֵֽל׃ (ה) יְהֹוָ֥ה שֹׁמְרֶ֑ךָ יְהֹוָ֥ה צִ֝לְּךָ֗ עַל־יַ֥ד יְמִינֶֽךָ׃ (ו) יוֹמָ֗ם הַשֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗כָּה וְיָרֵ֥חַ בַּלָּֽיְלָה׃ (ז) יְֽהֹוָ֗ה יִשְׁמׇרְךָ֥ מִכׇּל־רָ֑ע יִ֝שְׁמֹ֗ר אֶת־נַפְשֶֽׁךָ׃ (ח) יְֽהֹוָ֗ה יִשְׁמׇר־צֵאתְךָ֥ וּבוֹאֶ֑ךָ מֵ֝עַתָּ֗ה וְעַד־עוֹלָֽם׃ {פ}
I turn my eyes to the mountains;
from where will my help come? (2) My help comes from the LORD,
maker of heaven and earth. (3) He will not let your foot give way;
your guardian will not slumber; (4) See, the guardian of Israel
neither slumbers nor sleeps! (5) The LORD is your guardian,
the LORD is your protection
at your right hand. (6) By day the sun will not strike you,
nor the moon by night. (7) The LORD will guard you from all harm;
He will guard your life. (8) The LORD will guard your going and coming
now and forever.
2. Our Text:
Psalm 126
(א) שִׁ֗יר הַֽמַּ֫עֲל֥וֹת בְּשׁ֣וּב יְ֭הֹוָה אֶת־שִׁיבַ֣ת צִיּ֑וֹן הָ֝יִ֗ינוּ כְּחֹלְמִֽים׃
(ב) אָ֤ז יִמָּלֵ֪א שְׂח֡וֹק פִּינוּ֮ וּלְשׁוֹנֵ֢נוּ רִ֫נָּ֥ה אָ֭ז יֹאמְר֣וּ בַגּוֹיִ֑ם הִגְדִּ֥יל יְ֝הֹוָ֗ה לַעֲשׂ֥וֹת עִם־אֵֽלֶּה׃
(ג) הִגְדִּ֣יל יְ֭הֹוָה לַעֲשׂ֥וֹת עִמָּ֗נוּ הָיִ֥ינוּ שְׂמֵחִֽים׃
(ד) שׁוּבָ֣ה יְ֭הֹוָה אֶת־[שְׁבִיתֵ֑נוּ] (שבותנו) כַּאֲפִיקִ֥ים בַּנֶּֽגֶב׃
(ה) הַזֹּרְעִ֥ים בְּדִמְעָ֗ה בְּרִנָּ֥ה יִקְצֹֽרוּ׃
(ו) הָ֘ל֤וֹךְ יֵלֵ֨ךְ ׀ וּבָכֹה֮ נֹשֵׂ֢א מֶשֶׁךְ־הַ֫זָּ֥רַע בֹּא־יָבֹ֥א בְרִנָּ֑ה נֹ֝שֵׂ֗א אֲלֻמֹּתָֽיו׃ {פ}
NJPS Translation
(1) A song of ascents.
When the LORD restores the fortunes of Zion
—we see it as in a dream-a— (2) our mouths shall be filled with laughter,
our tongues, with songs of joy.
Then shall they say among the nations,
“The LORD has done great things for them!” (3) The LORD will do great things for us
and we shall rejoice. (4) Restore our fortunes, O LORD,
like watercourses in the Negeb. (5) They who sow in tears
shall reap with songs of joy. (6) Though he goes along weeping,
carrying the seed-bag,
he shall come back with songs of joy,
carrying his sheaves.
NJPS note for v. 1 "we are veritable dreamers"
3. About Shir HaMa'alot
Video of Nachal Zin (Wadi Zin), Negev Desert
"like watercourses in the Negev". (1:00 to 1:30)
Shir HaMaalot before Birkat HaMazon/Grace after Meals
בזוהר פרשת תרומה (ח"ב קנז, ב) מאן דאתעדן על פתוריה ומתענג באינון מיכליה, אית לה לאדכרא ולדאגא על קדושא דארעא קדישא, ועל היכלא דמלכא דקא איתחריב. ובגין ההוא עציבא דאיהו קא אתעציב על פתוריה בההוא חדוה ומשתי' דתמן, קב"ה חשיב עליה כאלו בנה ביתיה ובנה כל אינון חרבי דבי מקדשא, זכאה חולקיה, עד כאן.
על כן נוהגין לומר מזמור (תהילים קל״ז:א׳) על נהרות בבל כו' קודם ברכת המזון, ובפרט כי השלחן במקום המזבח, אבל בעונותינו הרבים לא יש המזבח בעצמו, יזכור אוי לבנים שגלו מעל שלחן אביהם (ברכות ג, א), וגלות שלחן מכח לנח"ש שגרמה, כמו שאיתא בזוהר איכ"ה ואיבה אשית וגו' (בראשית ג, טו), ראשי תיבות איכ"ה ישב"ה בד"ד העי"ר (איכה א, א). ובשבת וביו"ט אומרים מזמור (תהילים קכ״ו:א׳) בשוב ה' את שיבת ציון וגו':
Author:Isaiah HaLevi Horovitz
Written by Rabbi Isaiah HaLevi Horovitz (c.1555-1630). Sometime chief rabbi of Prague; moved to the Land of Israel in 1621.
Shney Luchot HaBrit / The Two Tablets of the Covenant (known by the acronym "Shelah" של״ה) is a commentary on the Torah. The work contains a chapter for each weekly Torah portion. The author lists the commandments found in each portion and explains their stated and hidden meanings. He also explains ethical and moral teachings of the Torah. Composed: Ottoman Palestine (c.1611 - c.1631 CE) (Source: Sefaria)
In the Zohar on Parashat Terumah [it is taught]: 'One who luxuriates at his table and delights in those foods ought to call to mind and to feel concern for the holiness of the Holy Land and for the Temple of the King that has been destroyed. In consideration of the sadness that one feels at one's table--in the midst of the joy and celebration [lit. drinking] there--the Holy Blessed One accounts it to one as if one has rebuilt His House and rebuilt all the ruins of the Temple. Happy is one's portion!' (Zohar 2:157:2).
Therefore it is customary to recite the Psalm 'By the waters of Babylon' (Psalms 137) before Grace after Meals, particularly since the table corresponds to the (Temple) altar, while, through our many sins, the altar itself is no longer. One should call to mind [the teaching], 'Woe to the children who have been banished from their Father's table' (Talmud Berachot 3a). The banishment from the Table (shulchan, sh.l.h.n) was caused by the power of the Snake (lenachash, l.n.h.sh), as is taught in the Zohar [about the word] Eichah ('.y.kh.h, 'Alas;' the name of the Book of Lamentations): 'I shall set enmity' (Eivah, '.y.b.h) (Genesis 3:15), understood as a cipher for א׳יכה י׳שבה ב׳דד ה׳עיר 'Alas, the city sits solitary' ('.y.b.h) (Lamentations 1:1). On Shabbat and Festivals one recites the Psalm 'When the Name restores the fortunes of Zion' (Psalms 126).
Rabbi Tzvi Hersh Weinreb, The Koren Tehillim
"For Rav Kook [in his Orot HaKodesh (Lights of Holiness)], the message of our psalm is this: During our long and tragic exile our capacity to dream was lost. With the redemption, that capacity is restored.
Adele Berlin & Marc Zvi Brettler, Psalms in The Jewish Study Bible
"This psalm is about the return from Babylonian exile and the rejoicing that accompanied it, although whether the return has already occurred or whether it lies in the future is uncertain... recent interpreters tend to see the return as having already begun, although not yet complete. ... So the idea of the return became idealized as a future hope." (Introductory comment to Psalm 126)
Rabbi Menachem Meiri ('the Meiri') (1249-1315, Perpignan, Provence (now part of Occitane, France)), Commentary to Psalms, Psalm 126:6
"He goes along weeping" out of his great distress; in the end he will come back carrying his sheaves. The lesson of this parable is that right action is called 'sowing' and the reward [for this action] is called 'reaping' as in Hosea (10:12): “Sow righteousness for yourselves; Reap the fruits of goodness;..." The Psalm reflects how Israel keep the Mitzvot in Exile while weeping out of anxiety over the oppression of Exile, and look to God and pray to Him..."