(א) לַמְנַצֵּחַ אֶל שֹׁשַׁנִּים עֵדוּת לְאָסָף מִזְמוֹר:
(1) For the musician, to be performed on the shoshanim. A mizmor of testimony by Asaph.
NOTE: For a PDF of this mizmor, please click here. This will enable you to print out the entire text of the article. [Rev. 0]
Key Concepts of Mizmor 080 – Bring Us Back
The prophet Asaph continues his look into the future and pictures a future Galus (Exile) such as the one in which now live. He visualizes the challenges we face and offers a tefillah to Hashem to bring us back to the state of closeness that once existed between Him and His nation.
The theme of the mizmor is expressed by the plea, הֲשִׁיבֵנוּ , “bring us back.” Because the Galus has been so long, we ask Hashem not to wait until we are fully worthy of the Geulah (Redemption). Asaph repeats this plea three times and it is used to demarcate three heartfelt appeals for the ending of the Galus. These three appeals form three of the major parts of the mizmor.
The last of the three appeals is preceded by an analogy, likening the nation Yisrael to a grape vine that Hashem transplanted from Mitzrayim where it first took root. Hashem then replanted the vine in a special land, which He had chosen as the place where the full intensity of His Presence would reside. This land was also intended to be the national home of Yisrael, His special nation, to be forever under His protection. The analogy proceeds to show how the Exile began when Hashem severed the protective fencing around the vine. Without its protection the vine became vulnerable to intruders who plucked its fruit. Thus, Hashem chose to neglect His vine and Yisrael became vulnerable to invasion by the marauding nations.
Each of the three appeals ends with an almost identical verse based on the plea, הֲשִׁיבֵנוּ , “bring us back.” Slight differences in the wording of the three verses are used to emphasize a gradual build-up in intensity of the plea.
Exploring the Mizmor
PART 1. FIRST APPEAL. In the first appeal for restoration of Hashem’s closeness to Yisrael, Asaph addresses Him as the Shepherd of His people, associating Hashem with the memory of David, the young shepherd who cared for each one of the sheep that were in his charge. Asaph then refers to the historical peak of Hashem’s closeness when the Divine Presence (Shechinah) was focused on top of the Cheruvim (cherubs) on the Ark in the innermost chamber of the Bais HaMikdash (Temple)
(א) לַמְנַצֵּחַ אֶל שֹׁשַׁנִּים עֵדוּת לְאָסָף מִזְמוֹר:(ב) רֹעֵה יִשְׂרָאֵל הַאֲזִינָה נֹהֵג כַּצֹּאן יוֹסֵף יֹשֵׁב הַכְּרוּבִים הוֹפִיעָה: (ג) לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת גְּבוּרָתֶךָ וּלְכָה לִישֻׁעָתָה לָּנוּ: (ד) אֱלֹקִים הֲשִׁיבֵנוּ וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה:
(1) For the musician, to be performed on the shoshanim. A mizmor of testimony by Asaph . (2) Give ear, O Shepherd of Yisrael, You Who leads the nation like the flock of Yosef; You Who are enthroned upon the Cheruvim, shine forth. (3) Arouse Your might before Ephraim and Benjamin and Menasheh; it is upon You to save us. (4) O G-d, bring us back; light up Your face that we may be saved.
PART 2. SECOND APPEAL. In the second appeal, Asaph expands his symbolic conception of Hashem to identify Him on a cosmic scale. The Creator is now viewed as the Master of the Legions of Heavenly angels that are His agents in controlling the universe, even the armies of Yisrael’s bitter enemy that must be overcome if the Galus is to end. This is in recognition of the fact that Yisrael cannot return to closeness with Hashem until it’s sins are forgiven.
(ה) ה’ אֱלֹקִים צְבָא־וֹת עַד מָתַי עָשַׁנְתָּ בִּתְפִלַּת עַמֶּךָ: (ו) הֶאֱכַלְתָּם לֶחֶם דִּמְעָה וַתַּשְׁקֵמוֹ בִּדְמָעוֹת שָׁלִישׁ: (ז) תְּשִׂימֵנוּ מָדוֹן לִשְׁכֵנֵינוּ וְאֹיְבֵינוּ יִלְעֲגוּ לָמוֹ: (ח) אֱלֹקִים צְבָא־וֹת הֲשִׁיבֵנוּ וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה:
(5) Hashem, G-d, [You are Master of the] Legions [of Heavenly angels]. How long will You fume [in wrath, rejecting] the prayers of Your people. (6) You fed them bread of tears; You made them drink tears in great measure. (7) You made us an object of strife for our neighbors and our enemies mock them [for not being more aggressive]. (8) O G-d, [Master] of Legions, bring us back; light up Your face that we may be saved.
PART 3. THE NEGLECTED VINE. The nation Yisrael is likened to a fruitful grape vine that Hashem successfully transplanted from Mitzrayim where it first took root. But because of Yisrael’s sins, Hashem broke down the vine’s protective fence and the nation symbolized by the vine became vulnerable to attack. The Sages explain that the vine can be the noblest among all plants if it brings forth the fruit expected of it; without its fruit, however, it would be quite worthless. Furthermore, the fruit of the vine is the most crushed and abused among fruits. But this very abuse ennobles it.
(ט) גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ: (י) פִּנִּיתָ לְפָנֶיהָ וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ וַתְּמַלֵּא אָרֶץ: (יא) כָּסּוּ הָרִים צִלָּהּ וַעֲנָפֶיהָ אַרְזֵי אֵל: (יב) תְּשַׁלַּח קְצִירֶהָ עַד יָם וְאֶל נָהָר יוֹנְקוֹתֶיהָ: (יג) לָמָּה פָּרַצְתָּ גְדֵרֶיהָ וְאָרוּהָ כָּל עֹבְרֵי דָרֶךְ: (יד) יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר וְזִיז שָׂדַי יִרְעֶנָּה:
(9) You brought a vine out of Mitzrayim. You drove out the [Canaanite] nations because of their moral failings and planted it [in their place.] (10) You cleared away [the Canaanite idol worshippers] before it and you caused it to take deep root until it filled the land. (11) Mountains were covered by its shade and mighty cedars by its branches. (12) It stretched its branches to the sea and its suctioning tendril roots to the river. (13) Why have You breached its defensive fences so that every passerby plucks its fruit? (14) The wild boar of the forest nibbles at it and the creeping animals of the field feed on it.
PART 4. THIRD APPEAL. Asaph continues with his analogy of the grape vine and pleads with Hashem to restore His concern for the well-being of the vine. He emphasizes the special relationship that Hashem originally established with Yisrael, suggesting that the nation is ready to dedicate itself once more to His service, if only given the opportunity.
(טו) אֱלֹקִים צְבָאוֹת שׁוּב נָא הַבֵּט מִשָּׁמַיִם וּרְאֵה וּפְקֹד גֶּפֶן זֹאת: (טז) וְכַנָּה אֲשֶׁר נָטְעָה יְמִינֶךָ וְעַל בֵּן אִמַּצְתָּה לָּךְ: (יז) שְׂרֻפָה בָאֵשׁ כְּסוּחָה מִגַּעֲרַת פָּנֶיךָ יֹאבֵדוּ: (יח) תְּהִי יָדְךָ עַל אִישׁ יְמִינֶךָ עַל בֶּן אָדָם אִמַּצְתָּ לָּךְ: (יט) וְלֹא נָסוֹג מִמֶּךָּ תְּחַיֵּנוּ וּבְשִׁמְךָ נִקְרָא:(כ) ה’ אֱלֹקִים צְבָא־וֹת הֲשִׁיבֵנוּ הָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה:
(15) O G-d, Master of Legions, return now. Look down from heaven and see. Be mindful of this vine, (16) and the vine stock that Your right hand has planted, and the son You took as Your own — (17) consumed by fire, cut down, they perish before Your angry rebuke. (18) Let Your hand be over the man of Your right hand, over the son of man You took for Yourself. (19) Then we will not turn back from You. Grant us life that we may call upon Your Name. (20) Hashem, G-d, Master of Legions, bring us back. Light up Your face that we may be saved.
Learning the Mizmor
PART 1. FIRST APPEAL.
(א) לַמְנַצֵּחַ אֶל שֹׁשַׁנִּים
עֵדוּת לְאָסָף מִזְמוֹר:
עֵדוּת לְאָסָף מִזְמוֹר:
This mizmor was prepared for the musician — לַמְנַצֵּחַ – who will perform it on the instrument called shoshanim — עַל שֹׁשַׁנִּים . The shoshanim was a unique musical instrument shaped like a rose. The rose is a symbol of the Jewish people, surrounded by thorns. The mizmor was composed by Asaph as a testimony – עֵדוּת לְאָסָף מִזְמוֹר , bearing witness to the future Exiles.
(ב) רֹעֵה יִשְׂרָאֵל הַאֲזִינָה
נֹהֵג כַּצֹּאן יוֹסֵף יֹשֵׁב הַכְּרוּבִים הוֹפִיעָה:
נֹהֵג כַּצֹּאן יוֹסֵף יֹשֵׁב הַכְּרוּבִים הוֹפִיעָה:
Give ear, O Shepherd of Ysrael — רֹעֵה יִשְׂרָאֵל הַאֲזִינָה , You Who leads the nation like a flock — נֹהֵג כַּצֹּאן , that nation which was sustained in Mitzrayim by Yosef — יוֹסֵף and was inspired by his example to faithfully preserve their Jewish spirit and maintain their Torah way of life even in their associations with the non-Jewish world; You Who are enthroned upon the Cheruvim — יֹשֵׁב הַכְּרוּבִים on the cover of the Ark, where You established Your Torah as the law for all times, shine forth — הוֹפִיעָה and make Your presence known to all mankind.
(ג) לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת גְּבוּרָתֶךָ
וּלְכָה לִישֻׁעָתָה לָּנוּ:
וּלְכָה לִישֻׁעָתָה לָּנוּ:
Arouse Your might before Ephraim and Benjamin and Manasheh — לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת גְּבוּרָתֶךָ . It is they who are the descendants of Rachel, who pleaded and wept for her children and to whom You responded with hope for the future (Yeshyahu 31:16). Now it is upon You to save us — וּלְכָה לִישֻׁעָתָה לָּנוּ .
(ד) אֱלֹקִים הֲשִׁיבֵנוּ
וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה:
וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה:
O G-d, bring us back from Exile — אֱלֹקִים הֲשִׁיבֵנוּ and return us to Your service in Yerushalayim. Don’t wait until we purify ourselves from our sins, but lead us back now. Then we will be able to perform many mitzvos that will male it possible for You to light up Your face — וְהָאֵר פָּנֶיךָ to us and put us in Your favor again so that we may be saved — וְנִוָּשֵׁעָה for all time.
PART 2. SECOND APPEAL.
(ה) ה’ אֱלֹקִים צְבָא־וֹת
עַד מָתַי עָשַׁנְתָּ בִּתְפִלַּת עַמֶּךָ:
עַד מָתַי עָשַׁנְתָּ בִּתְפִלַּת עַמֶּךָ:
Hashem, G-d, You are Master of the Legions — ה’ אֱלֹקִים צְבָא־וֹת of Heavenly angels that enable our enemies to attack us. After the fire of destruction has burned itself out, how long will You continue to fume in wrath, hiding Yourself behind a veil of smoke, rejecting the prayers of Your people — עַד מָתַי עָשַׁנְתָּ בִּתְפִלַּת עַמֶּךָ , and reacting to their offered incense as though it were unpleasant smoke?
(ו) הֶאֱכַלְתָּם לֶחֶם דִּמְעָה
וַתַּשְׁקֵמוֹ בִּדְמָעוֹת שָׁלִישׁ:
וַתַּשְׁקֵמוֹ בִּדְמָעוֹת שָׁלִישׁ:
You fed them bread of tears — הֶאֱכַלְתָּם לֶחֶם דִּמְעָה , for their weeping displaced their appetite — הָיְתָה לִּי דִמְעָתִי לֶחֶם (as in Mizmor 42, v.4). And in place of wine or water You made them drink tears in great measure — וַתַּשְׁקֵמוֹ בִּדְמָעוֹת שָׁלִישׁ .
(ז) תְּשִׂימֵנוּ מָדוֹן לִשְׁכֵנֵינוּ
וְאֹיְבֵינוּ יִלְעֲגוּ לָמוֹ:
וְאֹיְבֵינוּ יִלְעֲגוּ לָמוֹ:
You made us a target of strife for our neighbors — תְּשִׂימֵנוּ מָדוֹן לִשְׁכֵנֵינוּ , for they quarrel with us continually. And our enemies mock them — וְאֹיְבֵינוּ יִלְעֲגוּ לָמוֹ , deriding them for not destroying us.
(ח) אֱלֹקִים צְבָא־וֹת הֲשִׁיבֵנוּ
וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה:
וְהָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה:
O G-d, [Master] of Legions, bring us back from Exile — אֱלֹקִים הֲשִׁיבֵנוּ and return us to Your service by inspiring us and encouraging us to do teshuvah. When we finally return shine Your face — וְהָאֵר פָּנֶיךָ to us and show us Your blessing of kindness so that we may be saved — וְנִוָּשֵׁעָה for all time.
PART 3. THE NEGLECTED VINE.
(ט) גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ
תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ:
תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ:
You brought a vine out of Mitzrayim — גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ . This was Your nation Yisrael, a fruited vine which You had carefully selected because of its special qualities. You drove out the Canaanite nations because of their moral failings and planted Your selected vine — תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ .
(י) פִּנִּיתָ לְפָנֶיהָ
וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ וַתְּמַלֵּא אָרֶץ:
וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ וַתְּמַלֵּא אָרֶץ:
You cleared away the Canaanite idol worshippers before it — פִּנִּיתָ לְפָנֶיהָ , and you caused it to take deep root — וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ so that Yisrael formed an eternal spiritual bond with the land and became identified with the land for all time. And because of its strong roots Yisrael was able to grow until it filled the land — וַתְּמַלֵּא אָרֶץ .
(יא) כָּסּוּ הָרִים צִלָּהּ
וַעֲנָפֶיהָ אַרְזֵי אֵל:
וַעֲנָפֶיהָ אַרְזֵי אֵל:
The vine of Yisrael grew so well that was as if mountains were covered by its shade — כָּסּוּ הָרִים צִלָּהּ , and mighty cedars by its branches — וַעֲנָפֶיהָ אַרְזֵי אֵל . This is a symbolic reference to the indirect blessings other nations may receive as a result of Yisrael being the beneficiary of Hashem’s kindness.
(יב) תְּשַׁלַּח קְצִירֶהָ עַד יָם
וְאֶל נָהָר יוֹנְקוֹתֶיהָ:
וְאֶל נָהָר יוֹנְקוֹתֶיהָ:
The vine made Yisrael a center of commerce. It stretched its branches carrying harvested products to the Mediterranean sea — תְּשַׁלַּח קְצִירֶהָ עַד יָם to be sent around the world, and it extended its suctioning tendril roots to the Euphrates river — וְאֶל נָהָר יוֹנְקוֹתֶיהָ to import the products of the nations to the east.
(יג) לָמָּה פָּרַצְתָּ גְדֵרֶיהָ
וְאָרוּהָ כָּל עֹבְרֵי דָרֶךְ:
וְאָרוּהָ כָּל עֹבְרֵי דָרֶךְ:
Why have You Yourself now delivered it up to destruction without any means of protection. Why have You breached its defensive fences — לָמָּה פָּרַצְתָּ גְדֵרֶיהָ , so that every passerby plucks its fruit — וְאָרוּהָ כָּל עֹבְרֵי דָרֶךְ ? Why have you allowed every minor power to breach Yisrael’s borders.
(יד) יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר
וְזִיז שָׂדַי יִרְעֶנָּה:
וְזִיז שָׂדַי יִרְעֶנָּה:
The power of Rome which is like the wild boar of the forest nibbles at it — יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר , and the minor powers which are like the creeping animals of the field feed on it — וְזִיז שָׂדַי יִרְעֶנָּה .
PART 4. THIRD APPEAL.
(טו) אֱלֹקִים צְבָא־וֹת שׁוּב נָא
הַבֵּט מִשָּׁמַיִם וּרְאֵה וּפְקֹד גֶּפֶן זֹאת:
הַבֵּט מִשָּׁמַיִם וּרְאֵה וּפְקֹד גֶּפֶן זֹאת:
O G-d, Master of the Legions of heavenly angels, return now to see our suffering! — אֱלֹקִים צְבָאוֹת שׁוּב נָא . Though You are so great and we are so far from You in our lowly state, look down from heaven and see — הַבֵּט מִשָּׁמַיִם וּרְאֵה ! Be mindful of this vine — וּפְקֹד גֶּפֶן זֹאת and protect it from the powers that are picking at it.
(טז) וְכַנָּה אֲשֶׁר נָטְעָה יְמִינֶךָ
וְעַל בֵּן אִמַּצְתָּה לָּךְ:
וְעַל בֵּן אִמַּצְתָּה לָּךְ:
And be mindful of the Patriarchs (Avraham, Yitzchak, and Yaakov), the vine stock that Your right hand has planted — וְכַנָּה אֲשֶׁר נָטְעָה יְמִינֶךָ , and Yisrael, the son You took as Your own — וְעַל בֵּן אִמַּצְתָּה לָּךְ , preferring him over Esav, the other son of Yitzchak.
(יז) שְׂרֻפָה בָאֵשׁ כְּסוּחָה
מִגַּעֲרַת פָּנֶיךָ יֹאבֵדוּ:
מִגַּעֲרַת פָּנֶיךָ יֹאבֵדוּ:
Tragically, that precious vine is now consumed by fire, cut down — שְׂרֻפָה בָאֵשׁ כְּסוּחָה ; they perish before Your angry rebuke — מִגַּעֲרַת פָּנֶיךָ יֹאבֵדוּ for without Your favor they cannot survive.
(יח) תְּהִי יָדְךָ עַל אִישׁ יְמִינֶךָ
עַל בֶּן אָדָם אִמַּצְתָּ לָּךְ:
עַל בֶּן אָדָם אִמַּצְתָּ לָּךְ:
Let Your protective hand be over Yisrael, the man of Your right hand — תְּהִי יָדְךָ עַל אִישׁ יְמִינֶךָ , indeed, over that very son of mortal man You took for Yourself — עַל בֶּן אָדָם אִמַּצְתָּ לָּךְ out all of mankind.
(יט) וְלֹא נָסוֹג מִמֶּךָּ
תְּחַיֵּנוּ וּבְשִׁמְךָ נִקְרָא:
תְּחַיֵּנוּ וּבְשִׁמְךָ נִקְרָא:
Then we will remain steadfast and not turn back from You and from Your service — וְלֹא נָסוֹג מִמֶּךָּ . Free us from this Galus and grant us life that we may publicly call upon Your Name in gratitude — תְּחַיֵּנוּ וּבְשִׁמְךָ נִקְרָא .
(כ) ה’ אֱלֹקִים צְבָא־וֹת
הֲשִׁיבֵנוּ הָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה
הֲשִׁיבֵנוּ הָאֵר פָּנֶיךָ וְנִוָּשֵׁעָה
Hashem, G-d, Master of Legions, bring us back from Exile — ה’ אֱלֹקִים צְבָא־וֹת הֲשִׁיבֵנוּ . And even now while we are in Exile amidst all our present misery, light up Your face — הָאֵר פָּנֶיךָ to us and show us Your blessing of kindness so that we may be saved — וְנִוָּשֵׁעָה and through the light of Your countenance we will be exalted beyond all suffering.
Sources
The primary sources used in the interpretation of the verses in this mizmor are listed below.
א – רש”י, מצודות, מלבי”ם, המאירי, אבן יחייא, רשר”ה
ב – רש”י, מצודות, רשר”ה
ג – אבן עזרא, מצודות, בן־רמוך, אלשיך, נר לרגלי
ד- רד”ק, המאירי, ספורנו
ה – רד”ק, מצודות, המאירי, בן־רמוך, אלשיך, רשר”ה, נר לרגלי
ו – רד”ק, מצודות, מלבי”ם, בן רמוך
ז – רש”י, רד”ק, מלבי”ם, נר לרגלי
ח – רד”ק
ט – רש”י, רשר”ה
י – בן רמוך, נר לרגלי
יא – אלשיך, נר לרגלי
יב – המאירי, רשר”ה
יג – רש”י, רד”ק, מצודות, בן־רמוך, רשר”ה
יד – רש”י, המאירי, רשר”ה
טו – אבן עזרא, רד”ק, מלבי”ם
טז – מצודות, נר לרגל
יז – רש”י, רד”ק, מצודות, המאירי, נר לרגל
יח – רש”י, רד”ק, המאירי,
יט – רש”י, רד”ק, מצודות, אבן יחייא, נר לרגלי
כ – אבן עזרא, רד”ק, רשר”ה, נר לרגלי