Thijs Booij, «Psalms 120–136: Songs for a Great Festival.», Vol. 91 (2010) 241-255
Psalms 120–134, the 'Songs of Ascents', are a functional unity. In early rabbinical tradition concerning the Great Hallel, they seem to be linked with Psalms 135 and 136; in the texts themselves this connection is quite clear. The Songs, as a collection, and the two psalms of praise apparently stem from the later post-exilic period, when they were used during the festival of Sukkoth. The Songs were recited in processions to the sanctuary; the psalms of praise were part of the liturgy proper.
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PSALMS 120–136 : SONGS GREAT FESTIVAL
FOR A
The late origin of Psalm 136 is corroborated, in v. 26, by the
appellation “God of heavenâ€, which fits in with the Persian period 56.
5. A great festival
Processions took place on festive occasions, when people
gathered in Jerusalem and the sanctuary to rejoice in YHWH as
their helper. The high frequency of the notions Israel, Jerusalem,
Zion, blessing and peace in the Songs of Ascents is in keeping
with a situation like that 57. It is not inconsistent with the festive
occasion that prayers and even bitter complaints are found in these
texts. After the exile Israel strongly realized that it had been on the
verge of utter ruin, and to many of the people living conditions
were far from easy. Moreover, the community still experienced the
weight of guilt while suffering under foreign rule. In preparation to
the celebrations in the temple, the Songs brought this up in a
plaintive or meditative manner (see Ps 123 ; 124,1-5; 126,4; 130),
while thankfulness, joy and confidence were predominant never-
theless (see Ps 121; 122; 124,6-8; 125; 126,5-6; 133).
There are good reasons to assume that Sukkoth (Lev 23,34.39) is
the festival in which the Songs of Ascents had their place. First,
Psalm 132 speaks of an introit of the ark into Zion. In 1 Kings 8 it is
told that the ark was taken to Solomon’s new-built sanctuary at the
festival in the seventh month — clearly the festival of Sukkoth (vv. 2,
65 ; cf. Lev 23,39; 2 Chr 7,10). Secondly, Psalm 134 addresses
YHWH’s worshippers when they “stand in YHWH’s house by nightâ€
(v. 1). That festive night-time gatherings, introduced by processions,
were an ancient tradition is suggested by Isa 30,29, where there is
talk of singing “as in the night when a (or, the) holy feast is keptâ€
and of joy “as when one walks to the sound of the flute to come to
the mountain of YHWHâ€. In tractate Sukkah, as we saw, the Mishnah
and the Tosephta have an account of gatherings which during the
Feast of Booths took place in the temple court at night 58.
See Jonah 1,9; Ezra 1,2; Neh 1,4.5; 2,4.20; 2 Chr 36,23; see also
56
aymv hla in Ezra 5,12 etc. Cf. W.H. SCHMIDT, THAT I, 163.
Ps 129,8 seems to quote words as were used — especially in Jerusalem
57
during a festival — in greeting people who, unlike those meant in v. 5, “love
Zion †(cf. Ps 122,6).
Tosephta Sukkah 4,5 has a statement of rabbi Jehoshua ben Hananiah
58
saying that in the days of celebration “we never saw a moment of sleepâ€