Tehillim 47 on Rosh Hashanah Before Blowing the Shofar

Tehillim 47 on Rosh Hashanah Before Blowing the Shofar

 Tehillim 47 is called by the sages “The Song of the Coronation of the Almighty,” proclaiming Him King of the world: “G-d has ascended with the sound of the shofar; the L-rd, with the voice of the shofar.” By analogy with the coronation of earthly kings—which takes place with pomp and celebration—David HaMelech attempts to apply this image to the Almighty. First: - “G-d has ascended with the sound of the shofar,” and then: - “G-d reigns over the nations; He sits upon His holy throne.” The idea of the Almighty's rule over the world and His control of the universe dominates all Jewish prayers. In many Jewish communities, on Rosh Hashanah, before blowing the shofar, Tehillim 47 is recited 7 times. Many sages say that repeating this psalm seven times is necessary to ascend through the 7 levels of Heaven. Rabbi Dessler explains the hidden meaning of reciting the 47th Psalm 7 times by relating it to the very first battle in the history of the Jewish people—the battle of Jericho, when the city fell after the Jews marched around it 7 times, led by 7 kohanim, with 7 shofarot. The shofar is an instrument of teshuvah; it is the hidden weapon of the Jewish people, explains Rabbi Dessler. Seven circuits of hakafot are capable of removing “tumah”—impurity—and then any walls can fall. Michtav MeEliyahu says that the shofar, as an instrument of repentance, is capable of removing the spiritual contamination of the 7 nations of Canaan. But there is one more aspect that makes Psalm 47 appropriate for recitation before blowing the shofar. Psalm 47 is one of the 11 psalms in the Book of Tehillim attributed to the sons of Korah. As is known, Korah was a descendant of Levi, and the Levites were the singers in the Beit HaMikdash. Korah, dissatisfied with the Levites' mission, rebelled against Moshe and paid for it with his life. But his sons managed to do teshuvah and lead the guild of singers in the Temple. Eleven psalms are attributed to them, including two others: Psalm 49, which is recited in a house of shivah (mourning); and Psalm 48, which is the “Shir Shel Yom” (Psalm of the Day) for Monday. Since Monday was the only day of Creation on which the word “tov” (good) was not used, it requires this additional merit to raise it to the level of the other days. Thus, whenever we need additional merits to strengthen our prayers, we turn to the sons of Korah. Therefore, we read Psalm 47, written by the sons of Korah: if they were able to do teshuvah and repent, then surely we must be able to do so as well. The Midrash “Vayikra Rabbah” brings another opinion—that of Rabbi Yehudah ben Nachman. The pasuk, “G-d has ascended with the sound of the shofar; the L-rd, with the voice of the shofar,” means the following. On Rosh Hashanah, at the time of judgment, the Almighty sits upon the Throne of Judgment. But when the Children of Israel take their shofarot and blow them before the Almighty, He rises and moves to the Throne of Mercy. He becomes filled with mercy and transforms the attribute of Judgment into the attribute of Mercy. “G-d has ascended”—here the name is “Elokim,” representing the attribute of Judgment. Then: “the L-rd, with the voice of the shofar”—the four-letter Name of the Almighty, “the L-rd,” symbolizes Mercy. Ktivah v'chatimah tovah! (Commentary on Tehillim by Rav Eliyahu Dessler)