{"id":82335,"date":"2020-10-27T18:17:01","date_gmt":"2020-10-27T16:17:01","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=82335"},"modified":"2020-10-27T18:17:01","modified_gmt":"2020-10-27T16:17:01","slug":"rejoice-and-exult","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/rejoice-and-exult\/","title":{"rendered":"Rejoice and Exult"},"content":{"rendered":"
<\/div>","protected":false},"excerpt":{"rendered":"","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[281],"tags":[],"acf":{"old_id":"82335","type":"no","iframe":"","writer":34243,"related_cahpter":"600","type_929":"2","show_author_image":false,"old_create_date":"","old_url":"","post_main_content":{"description":"Two types of joy for two types of celebrants\r\n\r\n","content":"

To a certain extent, our psalm can be regarded as a continuation of the previous one. Psalm 32 concluded with a summons to the righteous (<\/span>tzadikim<\/span><\/em>) to exult (<\/span>gilu<\/span><\/em>) and to the upright (<\/span>yishrei<\/span> lev<\/span><\/em>) to shout for joy (<\/span>harninu<\/span><\/em>). Our psalm commences with a call to the righteous to shout for joy (<\/span>ranenu<\/span><\/em>) and for the upright to offer praise (<\/span>tehilah<\/span><\/em>).<\/span><\/p>\n

While the tendency of most modern commentators\u2014and that of Ibn Ezra and Radak, as well\u2014is to treat such passages according to the principle of synonymous parallelism (we have seen Radak on numerous occasions describe the relationship between the two halves of a poetic verse as \u201crepetition through synonyms\u201d), we have also noted the inclination of Malbim to distinguish between such \u201csynonymous\u201d words. Here, too, he differentiated between righteous and upright, and between rejoicing and exulting, yielding the following insights.<\/span><\/p>\n

The upright are on a higher level than the righteous. Their hearts and minds are straightforward, they experience no doubt at all, and never stray from the ways of God. This is a higher level than the righteous, who perform righteous acts but are still struggling internally, intellectually, in matters of belief and opinion, as well as struggling with their tendencies in deeds and actions. Therefore, he instructed the righteous to rejoice (32:11), which is internal, while calling upon the upright to exult, which is outward.<\/span><\/p>\n

In this psalm, which deals with God\u2019s individual Providence, he added that the righteous will arrive at the level of the upright and they [too] will exult [outwardly], while the upright will praise God because \u201cit is fit [for them] to acclaim\u201d (33:1) since they have achieved the eternal truth with no doubts.<\/span><\/p>\n

Malbim explained that this psalm, in general, celebrates God\u2019s conduct of the universe on two levels: \u201cthe natural, which is based upon immutable laws, and the providential (<\/span>hashgachah<\/span><\/em>), which operates according to the good or evil conduct of people.\u201d The former is the reason the psalmist calls upon the righteous to \u201cPraise the LORD with the lyre; with the ten-stringed harp sing to Him\u201d (2), music being written according to fixed rules, while the providential finds its expression in \u201cSing Him a new song; play sweetly with shouts of joy\u201d (3), offering the possibility of individual expression and 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