Psalm 27 - A Psalm of David Adonai is my light (Rosh HaShana) and my salvation (Yom Kippur): whom should I fear? Adonai is the stronghold of my life: whom should I dread? When evildoers approached me to devour my flesh — my adversaries and my foes — they stumbled and fell. Though an army camp besieges me, my heart will not fear. Though war breaks out against me, even then will I be confident. One thing have I asked of Adonai, that will I seek: to dwell in the House of Adonai all the days of my life, to behold the beauty of Adonai, and to meditate in His Temple. For in the day of trouble He will hide me in His sukkah (Sukkot – Tabernacles), conceal me in the shelter of His tent, and set me high upon a rock. Then will my head be high above my enemies around me. In His Tabernacle I will offer sacrifices with shouts of joy. I will sing, yes, sing praises to Adonai. Hear, Adonai, when I call with my voice, be gracious to me and answer me. To You my heart says: "Seek My face." Your face, Adonai, I seek. Do not hide Your face from me. Do not turn Your servant away in anger. You have been my help. Do not abandon me or forsake me, O God my salvation. Though my father and my mother forsake me, Adonai will take me in. Teach me Your way, Adonai, and lead me on a level path — because of my enemies. Do not turn me over to the desire of my foes. For false witnesses rise up against me, breathing out violence. Surely I trust that I will see the goodness of Adonai in the land of the living. Wait for Adonai. Be strong, let Your heart take courage, and wait for Adonai. Hoshia-na!
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Commentary on Psalm 27 by David Golinkin
This custom (of reciting Psalm 27 during Rosh Chodesh Elul and Yom Kippur (Atonement)), is not mentioned in the Talmud or by the Geonim. However, we now know that sometime around the year 1745, Ashkenazic Jews (Eastern European) began to recite Psalm 27 morning and evening from Rosh Hodesh Elul until Hoshanah Rabbah.
Psalm 27 mentions God’s name 13 times. The spiritual significance of the number thirteen (13), which as reflected by the thirteen attributes of Mercy relates to a transcendent dimension of G-dliness. This transcendence enables one to infuse spirituality within our material world. Furthermore, the gamatria of Echad – אחד - One – is thirteen (13). And, of course the Shema, the most holy and ancient prayer in Judaism(Deuteronomy 6:4), which is recited twice daily by observant Jewish people, proclaims and emphasizes the ‘Oneness’ of HaShem. He is one God!
The Rabbis explain this chapter as referring to Rosh Hashanah and Yom Kippur:
“The Lord is my light” on Rosh Hashanah …
“And my salvation” on Yom Kippur…
“and afterwards [the psalm says]: ‘He will shelter me in his Sukkah’ ” on Sukkot.
And then, the last verse of the psalm says “lule he’emanti lirot b’tuv HaShem b’eretz hahayyim” – “Had I not the assurance that I would enjoy the goodness of the Lord in the land of the living” – and the word’ lule’, dotted in the Masoretic text. This provides a hint that lule in reverse spells Elul!
Of course, according to simple logic, Psalm 27 was chosen to be recited at this time of year because it contains words of encouragement during the Days of Awe, when every Jew is fearful about his fate, and a supplication to God for salvation.
What is the central message of Psalm 27 and what is its relevance today? According to Talmudic tradition, the Book of Psalms was written by King David (Bava Batra 14b) and King David devoted most of his life to war. In this psalm, he requests that God grant him physical and spiritual refuge from his warfare. King David asked to give him respite from wars. Even though he has faith that God will save him from all harm, even so, his heart is troubled by the wars and he is occupied by his physical needs, and he has no free time to be occupied by his spiritual needs. And he asked God … to dwell in the house of the Lord…” Therefore, this psalm was appropriate for King David in light of his turbulent life.
This indeed is an old dispute which appears in many places in Rabbinic literature. In those sources, there is tension between Torah study and a profession or between Torah study and action (Regarding the tension between studying Torah and action/earning a living.
The sages answer that our challenge in this modern and often distracting world, is to combine Torah Study with a profession, for we are instructed to earn our keep by the sweat of our brow. The solution is straightforward; if we sanctify our lives, then every single place becomes a Beit Hashem, a house of the Lord… In every place where God’s Torah is observed with strength and purity, then our earthly life becomes a chariot for God’s presence, and God has a place to dwell on this earth.
This is a beautiful idea which is worth stressing during the High Holy Days and worth doing throughout the year: we must turn our homes and our places of work and our communities into Beit Hashem – the house of the Lord – by sanctifying each of these places by DOING the mitzvot., and we obey by living according to the Father’s revealed instructions i.e. Torah.
Observation:
Many years ago, a pastor mentioned to me that he signed every letter he wrote by quoting Ecclesiastes 8:8 – ‘yours in the warfare from which there is no release’. The reality is that while we are alive, we live in a world that is under the sway of the adversary. He is prowling around looking for someone to devour BUT …’greater is He who is in us that he who is in the world’.
We live and move and have our being in this tension!
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