{"id":87711,"date":"2021-01-27T17:49:22","date_gmt":"2021-01-27T15:49:22","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=87711"},"modified":"2021-01-27T17:49:22","modified_gmt":"2021-01-27T15:49:22","slug":"sing-a-new-song","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/sing-a-new-song\/","title":{"rendered":"Sing A New Song"},"content":{"rendered":"
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Our psalm<\/span><\/a> belongs to a group of hymns, known collectively as<\/span> \u201c<\/span>enthronement psalms<\/span><\/a>,\u201d celebrating God as the divine Ruler of the World. <\/span>Talmud Bavli Avodah Zarah 24b<\/span><\/a> refers to Psalm 98 as an \u201corphan psalm\u201d because no author is mentioned (<\/span>Rashi<\/span><\/a>) and no historical event to which it relates is indicated (<\/span>Steinsaltz<\/span><\/a>).<\/span><\/p>\n

Our psalm begins: \u201c\u2026Sing to the Lord a new song, for He has worked wonders. His right hand, His holy arm, has won Him victory\u201d. Here, the celebration of God\u2019s victory is referred to as a \u201cNew Song\u201d (<\/span>Shir Hadash<\/span><\/i>). The idea of singing a \u201cnew song\u201d is found<\/span> elsewhere in the Bible<\/span><\/a>. This \u201cnew song\u201d is<\/span> sung<\/span><\/a> among the psalms recited during<\/span> Kabbalat Shabbat and Shabbat Morning Services<\/span><\/a>. The 14<\/span>th<\/span> century Sefardi Commentator on Jewish Liturgy, David ben Yosef<\/span> Abudarham<\/span><\/a>, relates these psalms to the ten \u201cstatements <\/span>(ma\u2019amarot<\/span><\/i>)\u201d by which God created the World. Our psalm is the seventh in his list. According to Abudarham: \u201cLet the sea and all within it thunder (<\/span>yir\u2019am<\/span><\/i>)\u201d (<\/span>98:7<\/span><\/a>) echos: \u201cAnd God said, \u2018Let the water teem (<\/span>yishretzu<\/span><\/i>) with living creatures\u2019\u201d (<\/span>Genesis 1:20<\/span><\/a>), which also reflects the \u201cwonders (<\/span>nifla\u2019ot<\/span><\/i>) God has done mentioned in the<\/span> first verse of our Psalm<\/span><\/a>.<\/span><\/p>\n

Abudarham seems here to have adapted<\/span> Midrash Tanhuma Beshalach 9<\/span><\/a> which states that the song Moses and the Israelites sang at the miraculous Crossing of the Sea (<\/span>Exodus Chapter 15<\/span><\/a>) was one of ten historical songs.<\/span> Midrash Tanhuma Beshalach 10<\/span><\/a> goes on to state that our psalm, the tenth and last of these songs, is reserved for the Future, indicated by its being referred to as a \u201cNew Song.\u201d<\/span><\/p>\n

Mekhilta DeRabbi Shimon Bar Yochai<\/span><\/a> explains that past songs of \u201csalvation (<\/span>teshu\u2019ot<\/span><\/i>)\u201d are formulated in the feminine (i.e. <\/span>shirah<\/span><\/i>) because such past salvations were followed by yet more subjugation. This is compared to labor that ends with the birth of a child who regrettably may become subject to subjugation. This is contrasted to the coming salvation in the World to Come, which will be celebrated with the tenth and final \u201cnew song\u201d, as it says: \u201cSing to the Lord a new song (<\/span>shir hadash <\/span><\/i>\u2013 in masculine form – see also <\/span>Isaiah 42:10<\/span><\/a>,<\/span> Psalms 149:1<\/span><\/a>).<\/span><\/p>\n

Midrash Tanhuma Buber Bereshit 32<\/span><\/a> explains how it came to be that the descendants of the first man were written into \u201cthe Book of the Generations of Adam\u201d (<\/span>Genesis 5:1<\/span><\/a>). God \u201ccast a deep sleep on Adam\u201d (<\/span>Genesis 2:21<\/span><\/a>) and showed him Noah and all the blameless (<\/span>temimim<\/span><\/i>), Abraham and all the proselytes, Isaac and all who sacrifice burnt offerings, Jacob and all tent dwellers, Moses and all the humble, Aaron and all the priests, Joshua and all the community leaders, David and all the kings, Solomon and all the judges. So too we, the descendants of Adam, should sing Your praise with a New Song, as it says: \u201cSing to the Lord a new song\u201d from now and on into the World to Come!<\/span><\/p>\n

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