Ariel Ben Avraham – JERUSALEM IN THE BOOK OF PSALMS (XXV & XXIX)

Illustration by Yoseph Savan based on The Zohar

ARIEL BEN AVRAHAM – JERUSALEM IN THE BOOK OF PSALMS (XXV & XXIX)

JERUSALEM IN THE BOOK OF PSALMS (XXV)

“In the return of the Lord with the tribes of Zion, we would be like dreamers. Then our mouth would be filled of laughter and our language a song of joy. And in the nations they would say, ‘greatness the Lord has made for them’.” (Psalms 126:1-2)

King David writes again about the Jewish final redemption and the Messianic era. Let’s note that all Jewish prophecies are written in the past tense for two reasons.

Once the Jewish prophets receive their messages from God, they narrate them as something revealed to them. Therefore they refer to them as what already took place, yet will be fully manifested in the future.

The other reason is that God already declared the purpose of His creation since He made it. Hence the final redemption is at our reach as soon as we become fully aware of it.

This total awareness is achieved by allowing goodness to conduct our discernment, mind, thoughts, emotions, feelings, speech and action, for goodness is the ruling principle in God’s creation, and it is destined to prevail in human consciousness. However, it is up to us to initiate the constant awareness of goodness in what we are, have and do.

Let’s reflect on the first sentence of these two verses. God and the tribes are returning together, and that action implies a time and space that once existed. They left with the dispersion of the children of Israel in exile among the nations. The psalmist is referring to the return of the lost tribes by the will of God as the Jewish prophets later confirm.

We have pointed out often that Zion is the bond that unites the Creator with the people of Israel as the tribes of this connection. Also that the tribes of Israel represent the positive creative potentials in all aspects, dimensions, facets and expressions of human consciousness. These are the talents and skills inherent in the diversity of our individual potential.

We can be artists, builders, merchants, farmers, shepherds, warriors, gardeners, judges, healers, teachers, scientists, spiritual guides, care givers, cleaners, writers, wood gatherers, facilitators, administrators, etc., whose lives are ruled by positive creative expressions in whatever we do. The common denominator of our diversity must always be goodness.

The tribes of Zion are certainly the tribes of Israel gathered together by God in their return with Him, with a new consciousness to be manifest in the Messianic times. We call it the Messianic consciousness because it is a collective quality that will be shared by the people of Israel with the rest of the nations, when the latter fully accept that Israel is the chosen people to fulfill God’s will in the world.

King David characterizes this new consciousness where only goodness reigns with its typical qualities, “laughter” and “joy”, for it can’t be less than that. Actually, these are more effects of goodness than its causes.

It’s relevant to remark the participation of the nations in the advent of the Messianic times. As we indicated before, they must recognize the goodness of Israel’s contributions to the world as their first step to partake in the coming final redemption. The last sentence of the second verse confirms this premise.

In this context, the “greatness” mentioned by the psalmist is the goodness the Creator commanded the children of Israel to share with the rest of the world.

It is the same goodness that in the final redemption all humankind will share by the hand of Israel, as the Creator established in His Torah and through His prophets.

JERUSALEM IN THE BOOK OF PSALMS (XXVI)

“If the Lord does not build the house, in vain its builders labor on it. If the Lord does not guard a city, in vain a watchman wakes.” (Psalms 127:1)

Our Sages say that God is the place of the world, and the world is not God’s place. This conception encompasses the purpose of God’s creation, for all comes from Him and sustained by Him. In that regard, the place as the reason for the world to exist is God. Hence we depend on Him and not all the way around.

With this premise we approach the quoted verse. If God’s doesn’t give us a reason for His creation, how can we make anything of it? The “house” here represents what He gives us to make something out of it, and that is goodness. We live in vain if we have a life without meaning.

If we disregard goodness as the cause and purpose of God’s creation, what can we build with anything different from it? The “house” also means our consciousness, and is our duty to build it from that of which the Creator also sustains us. Again, if there is no goodness, what can we build?

We also have mentioned that “mountains” and “cities” represent strong beliefs and ruling principles or ideas by which we conduct our thought, mind, emotions, feelings and instincts. If these are not sustained on God’s ways and attributes, how can we sustain them? In conclusion, we are vain, meaningless and irrelevant passers-by in this world if we have a life absent of what really matters.

“May the Lord bless you from Zion, and see in goodness Jerusalem all the days of your life.” (128:5)

God’s blessings come out of our connection and bond with His ways and attributes. As long as we keep this awareness permanently, goodness flows in every way we approach the moments and circumstances we face every day.

Jerusalem once more is pointed out as the highest level of consciousness, completely free from anything different from goodness. In this sense, Jerusalem is the place in and from which we want to live in this world.

“Turned back and ashamed will be those who hate Zion.” (129:5)

Anything alien to goodness leads us to our falling down to the negative traits and trends of ego’s fantasies and illusions. The verse can be understood in another way. At some point, those who demise and reject goodness will realize the destructiveness of their predicament, and in their shame eventually turn back to it.

All the prophetic references about “returning” or “turning back” are related to regaining the awareness that living in goodness is what truly matters.

JERUSALEM IN THE BOOK OF PSALMS (XXVII)

“We come to His sanctuaries, we bow at His footstool. Arise, O Lord, to Your sanctuaries, You and the ark of Your might. Your priests clothed with righteousness and Your loving ones singing of joy.” (Psalms 132:7-9)

Our Sages refer to the Temple of Jerusalem as God’s footstool, where the majesty of His goodness rests and touches the world. In this context, the Temple is where His “sanctuaries” are, and these are indeed His ways and attributes. Their sacredness is such that they are actually sanctuaries for us to meditate, contemplate and to dwell in.

When we allow God’s ways to inspire us in every mode, we pray to Him to take charge and turn us into vessels, worthy enough to keep up to His goodness, in order to make it ours to be, to have and to manifest it. This is the way God “arises” in us.

We have to call our Creator to dwell again in the sanctuaries of the Temple He once built in us, and for us to bond permanently with Him. This bond is the “ark of God’s might”, understood as the covenant that He sealed forever with His people.

The priests represent our connecting good traits that establish the bond, and these are good as long as they remain loyal to their ethical ways, mentioned here as righteousness, for they must be righteous as part of what goodness is.

God’s “loving ones” (the term is usually translated from the original Hebrew as “pious”) are the complementary qualities for being righteous, for they go hand in hand when true love is given. A loving action is expressed in the same way a joyful song is chanted, as we will see it in the next verses.

“For the Lord, He has chosen Zion for a seat for Him: ‘This one of My eternal rest, here I shall dwell because I desired it. Her provision I have blessed and shall bless. Her needy ones I satisfy with bread. And her priests dressed of redemption, and her loving ones singing of praise. There shall soot the vine for David, I have prepared a lamp for My anointed one’.” (132:13-17)

These verses reaffirm what Jerusalem and its Temple are for the Creator in relation to His eternal bond with Israel. The psalmist remarks the city of God as the vessel where He bestows His sustenance for the world.

This is the reason for His continuous blessings to her, and those who keep it sacred for Him. These are the priests that represent our best traits and qualities in the highest level of our consciousness, for these are the means through which we find our redemption.

Here redemption is called the vine of David, which represents the Messianic consciousness, destined to prevail for eternity. It is also the lamp that will enlighten all aspects and expressions of life, all dedicate to pursue the endless knowledge of our Creator.

JERUSALEM IN THE BOOK OF PSALMS (XXVIII)

“Like the dew of [mount] Hermon that comes down on the hills of Zion. For there the Lord commanded the blessing of life for eternity.”

(Psalms 133:3)

Mount Hermon is the highest peak in the land of Israel, and symbolizes another of the elevated positive traits and qualities of goodness, joining the ones that surround Zion, our connection with God.

In this bond, He bestows goodness for all as His blessing for life, eternally. The verse reiterates that the highest and most sublime traits, “hills” and “mountains”, particularly those around Zion, are inherent to her as the vessel of God’s love.

“Bless the Lord all servants of the Lord that stand in the House of the Lord in the nights. Lift your hands in sacredness and bless the Lord. May the Lord bless you from Zion, who made the heavens and the earth.”(134:1-3)

Those who stand in the Temple of Jerusalem in the nights are its guardians and watchmen. King David invites them to evoke His protection, for which they bless Him, knowing that He cares for them as they care to share the source of goodness that His house is.

The action of sharing is represented by the lifting of their hands, by which we receive goodness and give it. This becomes a sacred action, for all related to goodness is certainly sacred due to its Source.

“Praise the Lord. Praise the name of the Lord. Praise Him servants of the Lord. [Those] standing in the house of the Lord, in the courtyards of the house of our God. Praise the Lord because goodness is the Lord. Sing to His name because He is pleasant.”(135:1-3)

We truly praise the name of God by emulating and manifesting His ways and attributes, His “Name”, by which we know our bond with Him. Hence we are His servants to do what He wants from us. Thus we “stand in His house and its courtyards”.

We also praise Him for His goodness that is pleasant to us. Reciting and singing His praise are an individual or collective token of our constant exercise of living in and for goodness, as He wants us to.

JERUSALEM IN THE BOOK OF PSALMS (XXIX)

“Blessed is the Lord from Zion that dwells in Jerusalem, praise the Lord.” (Psalms 135:21)

Once again, the psalmist proclaims God’s presence in Jerusalem. He blesses Him, for He is the Source of all blessings. In this awareness we praise Him forever.

“By the rivers of Babylon, there we sat and also wept when we remembered Zion.” (137:1)

In prophecy, the psalmist evokes the children of Israel’s exile in Babylon, where they lamented their estrangement from the house of their God. The remembrance of Zion was all they had, hoping to return to their permanent bond that will be fully fulfilled in the Messianic era.

“For there [in Babylon], our captors requested from us words of song. ‘Sing for us the songs of Zion’.”(137:3)

The captors of the Jewish people are aware of the qualities inherent in Israel’s spirituality. The nations can recognize them in the praises to their God. They know that these songs are a soothing balm that harmonizes thoughts, emotions and feelings, something unique to the traits of goodness all the nations covet. Yet, to subject them to their materialistic attachments, obsessions and addictions.

Ultimately, in Israel’s final redemption, they will appreciate goodness in its ethical and moral principles, aimed to elevate the dignity they owe to the human condition in this world. The fact that they recognize the beauty of the “songs of Zion” is a first step to later embrace the essence that makes these songs the way they are.

The “songs” that Israel sings are pure praise of the traits and attributes of goodness, when it manifests in life, making it an exultation of God’s love.

“How shall we sing the Lord’s song in a foreign soil? If I forget you, O Jerusalem, let my right hand forget her skill. Let my tongue cleave to my palate, if I don’t remember you; if I set not Jerusalem above my greatest joy.” (137:4-6)

God’s song is also Israel’s, therefore it must be sung for each other, and no one else; neither in a place other than His house. In the name of the children of Israel, King David wonders about the aberration of trying to bond with God’s love out of His Promised Land, Jerusalem, and the Temple, the place of His dwelling.

This bond is referred here as God’s “song”. Hence forgetting Jerusalem is equivalent to forget our Father in Heaven, which means to live without the goodness represented by the ‘skill” of the right hand. The same goes for our speech, for without God’s goodness in our thoughts, words are meaningless. These verses reveal why Jerusalem is the greatest joy, for His loving kindness dwells in her.