{"id":82992,"date":"2020-11-08T14:56:41","date_gmt":"2020-11-08T12:56:41","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=82992"},"modified":"2020-11-08T14:56:41","modified_gmt":"2020-11-08T12:56:41","slug":"o-sing-a-new-song","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/o-sing-a-new-song\/","title":{"rendered":"O Sing A New Song"},"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":"82992","type":"no","iframe":"","writer":62571,"related_cahpter":"607","type_929":"2","show_author_image":false,"old_create_date":"","old_url":"","post_main_content":{"description":"It may be the most important thing you can do\r\n\r\n","content":"

Several of the verses in Psalms 40 describe how the author reflects upon his perception that just as his unscathed emergence from dire situations in the past is directly attributable to God\u2019s intervention, he hopes that the same will be true in the future: \u201cHe lifted me out of the miry pit, the slimy clay, and set my feet on a rock, steadied my legs\u201d (verse 3). And: \u201cO favor me, LORD, and save me; O LORD, hasten to my aid\u201d (14).<\/span><\/p>\n

The Psalmist also articulates how he has thanked God for his having been saved on so many occasions (8-10): \u201cThen I said, \u201cSee, I will bring a scroll recounting what befell me\u2026 I proclaimed (<\/span>Your<\/span><\/i>) righteousness in a great congregation; see, I did not withhold my words; O LORD, You must Know it.\u201d<\/span><\/p>\n

Of particular interest is a third type of giving thanks emphasized by Radak (Rabbi David Kimchi, 1160-1235) with regard to verse 4: \u201cHe put a new song into my mouth, a hymn to our God. May many see (<\/span>hear?<\/span><\/i>) it and stand in awe, and trust in the LORD.\u201d Radak writes: This is to point out that a person is obligated to innovate a song and praise (<\/span>as opposed to repeat praises already articulated<\/span><\/i>) for every miraculous event that God does on his behalf\u2026\u201d<\/span><\/p>\n

During our current relationship with God, designated as \u201c<\/span>hester panim<\/span><\/i>\u201d (lit. \u201chiding the face\u201d; . when God has discontinued revelation to prophets) each individual will have to compose his own song. Although the psalmist states in verse 10 that he has already described what has happened to him before a large audience, apparently arranging a poetical or even musical version of God\u2019s intervention on his behalf is viewed as being of significance.<\/span><\/p>\n

Regarding the miracle of the splitting of the sea that was followed by the Jewish people\u2019s triumphant song (Exodus 15), Rav Avraham Yitzchak HaCohen Kook writes in Notebook I, #165:<\/span><\/p>\n

\u00a0<\/span><\/p>\n

\u2026Included in faith in God, is the song of life, the song of existence, the song of being. Song is the most penetrating perception\u2026 (<\/span>rising up<\/span><\/i>) from the depths of the nature that lies deep within us, something that prose can never capture. For this reason, the true lens of life is specifically within the framework of the song of life, whereas the everyday is expressed via prose. Woe to the one who wishes to eliminate from his life the glory of song. He loses the entire content of life and all of its truth. Prose only has value to the extent that it is an extension of the song of life…<\/span>\u00a0<\/span><\/p>\n

Kook lyrically suggests that not only is composing a musical version of one\u2019s experience of Divine deliverance incumbent upon an individual, but that it may be the most important and \u201cfaith-pervaded\u201d thing that they can do.<\/span><\/p>\n

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