Psalm 6: Cries For Recovery – Tehillim Themes
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Loading ...- Introduction 1: With Heart and Mind – Tehillim Themes
- Introduction 2: Like Father Like Son – Tehillim Themes
- Introduction 3: A Glimpse of David – Tehillim Themes
- Introduction 4: David’s Inner Humility – Tehillim Themes
- Introduction 5: The Clear Layout – Tehillim Themes
- Psalm 1: King David’s Life 101 – Tehillim Themes
- Psalm 2: The Most Famous Question – Tehillim Themes
- Psalm 3: Bridging All Gaps – Tehillim Themes
- Psalm 4: Best Merchandise – Tehillim Themes
- Psalm 5: True Values – Tehillim Themes
- Psalm 6: Cries For Recovery – Tehillim Themes
- Psalm 7: Great Enough to Admit Mistakes – Tehillim Themes
King David was lying in bed in terrible pain while suffering from a protracted illness when he composed this Psalm. He expressed his acceptance of Hashem’s punishment and begged Hashem for forgiveness and healing (verse 2-3). Radak notes that this Psalm was composed as a prayer for all sick people to say. Indeed, verses from this Psalm have been incorporated into our daily prayers as part of the Tachnun service, the ultimate cry for help which combines with the Shmoneh Esrei which precedes it.
The Sheminis
David used the Eight-stringed harp (called the Shminis, literally, the eight) to sing this song (verse 1). Maharal explains the significance of the numbers 6, 7 and 8. Six represents the six directions found on the physical earth: East, South, West, North, up and down. The number seven represents spirituality in this world as in the seven days of the week with Shabbos as the climax as a day of holiness upon earth. Eight represents absolute freedom from all shackles of this world, ultimate redemption and clarity. It is for this reason that Bris Milah, circumcision, is to take place on the eighth day. Thus, the number eight represents a total connection with spirituality.
Shemitah and Yovel
The 7th year is called Shemitah and the 8th year which follows (after 7 cycles of Shemitah) is Yovel. The Seforim HaKidoshim explain that Shrmitah represents “bitul hayesh, nullification of physicality” and Yovel represents “bitul haAnochiyus, the nullification of the ego.” Seven which is Shabbos and Shemitah teaches us that Hashem owns the entire world. When we cease from doing work and making money with our own toil during Shabbos and Shemitah, we are stating that all that exists in the world belongs to and is under the control of Hashem. The highest stage above this is the recognition of making Hashem King over us personally. Yovel taught one to have the greatest emunah in Hashem when he refrained from working the land yet another year. It became very personal. Bris Milah, circumcision, done on day 8, is the greatest expression of personal subjugation to Hashem. It is for this reason that when King David found himself in the bathhouse lacking all mitzvos as he wasn’t allowed to wear his Tallis or Tefillin there nor was he able to learn of daven, he rejoiced when he recognized that he was not devoid of all mitzvos. He still had Milah, the mitzvah of total subjugation to Hashem, the mitzvah which was the most vital connection to Hashem.
Bris Milah
Rabbi Eliyahu Gutmacher (1796-1875) made famous (see his comments on Shabbos 130a) that this Psalm hints to the great power of prayer present at the moment of circumcision. When the baby cries, his Tefillos go straight up to Heaven uninhibited. His tears are pure, untainted by sin and fresh from the merit of Milah and thus go right up. At that time anyone else who prays has the merit that his or her Tefillos go up together with those of the baby’s. The Bris is the covenant which connects the Jews with Hashem in a most intimate way.
King Dovid evokes the mercy of Hashem by talking about the Milah, the expression of ultimate Jewish dedication and subjugation to Hashem. This mitzvah of emunah and kedusha is one whose merit sends healing to all of us and grants us the great favor of Hashem.
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