‘May our … daughters [be] like corner pillars, cut for the building of a palace’ (Psalm 144: 12) … the Caryatids on the Erechtheion on the Acropolis in Athens (Photograph: Patrick Comerford)
Patrick Comerford
In the Calendar of the Church, we are in Ordinary Time, and today is the Fifth Sunday after Trinity (17 July 2022). Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.
In my blog, I am reflecting each morning in this Prayer Diary in these ways:
1, Short reflections on a psalm or psalms;
2, reading the psalm or psalms;
3, a prayer from the USPG prayer diary.
Psalm 144:
Psalm 144 is the seventh psalm in the final Davidic collection of psalms (Psalm 138 to Psalm 145) that are specifically attributed to David in their opening verses.
In the slightly different numbering system in the Greek Septuagint and the Latin Vulgate, this is Psalm 143. This psalm often serves as a prayer in times of distress. Its opening words in Latin are: Benedictus Dominus.
Psalm 144 is attributed to David in the Masoretic text. The Septuagint has the additional specification of Τῷ Δαυΐδ, πρὸς τὸν Γολιάδ, ‘David against Goliath,’ putting the text in the context of the narrative of David’s fight against Goliath (see I Samuel 17).
The Jerusalem Bible notes that this psalm is in two parts: it refers to verses 1-11 as a ‘war hymn’ and suggests that verses 12-15 portray ‘the fruits of victory,’ and also by extension ‘the prosperity of the messianic age.’
Psalm 144 speaks with confidence about facing the battles that may lie ahead, and the blessings – human and material – that come from hard work.
The former Chief Rabbi, the late Lord (Jonathan) Sacks describes this as a song that of a people who, trusting in God, face the future without fear.
Verse 12 says, ‘May our sons in their youth be like plants full grown, our daughters like corner pillars, cut for the building of a palace.’ The Jerusalem Bible suggests that the psalmist may have in mind a caryatid, a sculpted female figure serving as an architectural support.
The German poet Matthias Claudius wrote a poem, Wir pflügen und wir streuen (1782) inspired by Psalm 144. It was translated into English in 1862 by Jane Montgomery Campbell, and since then ‘We Plough the Fields and Scatter’ has been a popular hymn associated with harvest celebrations.
‘May our barns be filled with produce of every kind’ (Psalm 144: 13) … a full barn on my grandmother’s former farm in Cappoquin, Co Waterford (Photograph: Patrick Comerford)
Psalm 144 (NRSVA):
Of David.
1 Blessed be the Lord, my rock,
who trains my hands for war, and my fingers for battle;
2 my rock and my fortress,
my stronghold and my deliverer,
my shield, in whom I take refuge,
who subdues the peoples under me.
3 O Lord, what are human beings that you regard them,
or mortals that you think of them?
4 They are like a breath;
their days are like a passing shadow.
5 Bow your heavens, O Lord, and come down;
touch the mountains so that they smoke.
6 Make the lightning flash and scatter them;
send out your arrows and rout them.
7 Stretch out your hand from on high;
set me free and rescue me from the mighty waters,
from the hand of aliens,
8 whose mouths speak lies,
and whose right hands are false.
9 I will sing a new song to you, O God;
upon a ten-stringed harp I will play to you,
10 the one who gives victory to kings,
who rescues his servant David.
11 Rescue me from the cruel sword,
and deliver me from the hand of aliens,
whose mouths speak lies,
and whose right hands are false.
12 May our sons in their youth
be like plants full grown,
our daughters like corner pillars,
cut for the building of a palace.
13 May our barns be filled
with produce of every kind;
may our sheep increase by thousands,
by tens of thousands in our fields,
14 and may our cattle be heavy with young.
May there be no breach in the walls, no exile,
and no cry of distress in our streets.
15 Happy are the people to whom such blessings fall;
happy are the people whose God is the Lord.
Today’s Prayer:
The theme in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) this week is ‘Turning Point.’ It is introduced this morning:
The Diocese of Kurunegala in the Church of Ceylon runs a capacity building programme with support from USPG. This programme is conducted under the guidance of the Right Revd Keerthisiri Fernando, Bishop of Kurunegala, and Archdeacon George Melder.
As part of the programme, Bishop Keerthisiri led a session on the fundamentals of capacity-building: Tell, teach, tend, treasure and transform. Other sessions focused on self-motivation for different groups within society, particularly focusing on how children motivate themselves and gain self-confidence.
One child taking part in the programme said, ‘Today is a turning point in my life because I have been able to recognise my abilities and talents. I also learnt how to see my weaknesses as positives. I want to say thank you for this awesome experience, helping us learn about the life skills and abilities that we need to be good adults.’
Another child added that, ‘As students we never see the seriousness and importance of life skills - we just do what we are told. This training programme taught us how important it is to set a plan to motivate ourselves as well as others. We need to be bold and strong. Moving forwards, I hope to be a good communicator, collaborator, critical thinker and creator.’
Sunday 17 July 2022:
The USPG Prayer Diary invites us to pray today in these words:
Inspiring God,
may we encourage all around us.
Help us to motivate others
and be role models in our communities.
Yesterday’s reflection
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
17 July 2022
‘Let your kindness comfort us,
Before we call out to you answer us’
The names of concentration camps in lettering around the Aron haKodesh or Holy Ark in the Pinkas Synagogue in Prague … the attack on the Jewish quarter in Prague in 1559, when homes and synagogues were looted and burned, is one the events recalled on The Fast of Tammuz (Photograph: Patrick Comerford)
Patrick Comerford
The Fast of Tammuz (שבעה עשר בתמוז, Shiv’ah Asar b’Tammuz) in the Jewish calendar begins this evening (16 June 2021) and ends tomorrow evening (Sunday, 17 June 2021).
This fast day on the Seventeenth of Tammuz falls on the 17th day of the 4th Hebrew month of Tammuz and marks the beginning of the three-week mourning period leading up to Tisha B’Av. The fast has been pushed to Sunday this year (18th Tammuz) because the 17th fell on the Sabbath today (16 June).
This fast day commemorates the breach of the walls of Jerusalem before the destruction of the Second Temple. It also traditionally commemorates the destruction of the two tablets of the Ten Commandments and other historical calamities that befell the Jewish people on the same date.
The Fast of Tammuz, according to Rabbi Akiva, is the fast mentioned in the Book of Zechariah as ‘the fast of the fourth [month]’ (see Zechariah 8: 19).
According to the Mishnah, five calamities befell the Jewish people on the day:
• Moses broke the two tablets of stone on Mount Sinai;
• the daily korban or tamid offering ceased to be brought;
• the city walls were breached during the Roman siege of Jerusalem, leading to the destruction of the Second Temple on Tisha B’Av;
• before Bar Kokhba’s revolt, the Roman military leader Apostomus burned a Torah scroll; • King Menashe, one of the worst of the Jewish kings, placed an idol placed in the Holy Sanctuary of the Temple.
The fast also recalls:
• the walls of Jerusalem being breached in 1095 during the First Crusade;
• Pope Gregory IX confiscating all manuscripts of the Talmud in 1239;
• the attacks on Jewish communities in Toledo and Jaen in 1391, when more than 4,000 Jews were murdered;
• the attack on the Jewish quarter in Prague in 1559, when homes and synagogues were looted and burned;
• the liquidation of the Kovno Ghetto in 1944.
As a minor fast day, fasting lasts from dawn to shortly after dusk. It is customary among Ashkenazi Jews to refrain from listening to music, public entertainment, and haircuts on fast days.
During the morning service on the 17th of Tammuz, a paragraph is added to the Amidah prayer, Avinu Malkeinu is recited, and there is a special Torah reading.
During the afternoon service, all of the changes to the morning service are repeated, and Ashkenazim read a special Haftarah from the Book of Isaiah. Sephardim add the prayer Aneinu to the Shaharit Amidah.
The three weeks beginning with the Fast of Tammuz and ending with the Ninth of Av are known as Bein haMetzarim (‘between the straits’ or between the days of distress), or the Three Weeks.
In his reflection on the Fast of Tammuz in this week’s newsletter of the Spanish and Portuguese or Sephardic Community (Spin Newsletter) Rabbi Joseph Dweck of Bevis Marks Synagogue, says the tenor of this fast is set by the account of Moses coming down Mount Sinai to find the Golden Calf and shattering the tablets of the Ten Commandments when he sees it.
He writes, ‘It is important to note that what caused Moses to shatter the tablets was not simply the golden, graven image. But something far more concerning — the people were dancing in circuits around it. It was when he saw that that he threw down the tablets.’
He continues: ‘It is one thing to make false projections onto reality. The Golden Calf was one such projection. We all do it as human beings because we do not ascertain reality accurately simply because we sense or experience something. It takes a lot of testing and reconsideration in order to approximate reality most accurately. What this requires is an openness to redefining or removing our prior thoughts and assertions.
‘What Moses found was the opposite. The people had not just created a false God, they bowed to it, sacrificed to it, and closed a circuit around it that was essentially impervious to any outside input. They had gone after their projections hook, line, and sinker. This meant that the ability to reconnect with the real world was essentially closed. Moses shattered the tablets to shatter their walls of illusion ...
‘On the 17th of Tamuz we consider our perceptions of reality. What is working and what isn’t? And what are we holding on to at all costs despite life’s signals telling us that they are not viable? Tough questions that beg tougher answers. But on the fast day this is the area we explore. In doing so we commit as a people to living more real and relevant lives and in doing so, better ourselves, our people, and connect with God.’
For my reflections this evening, I am contemplating the words of the prayer Alienu:
Answer us God, answer us, on our fast day,
Because we are in great distress.
Do not look at our wickedness,
and do not hide your face from us,
and do not ignore our supplication.
Be close to our cry,
Let your kindness comfort us,
Before we call out to you answer us,
As it is said: ‘and it shall be that before they call I will answer, while they are still speaking I shall hear’ (Isaiah 65: 24).
For you are God who answers in a time of distress,
who redeems and saves in every time of distress and woe.
Blessed are you God, who answers in a time of distress.
Detail from the Arch of Titus in Rome showing the Romans carrying off booty from the Second Temple in Jerusalem in the year 70 AD
Patrick Comerford
The Fast of Tammuz (שבעה עשר בתמוז, Shiv’ah Asar b’Tammuz) in the Jewish calendar begins this evening (16 June 2021) and ends tomorrow evening (Sunday, 17 June 2021).
This fast day on the Seventeenth of Tammuz falls on the 17th day of the 4th Hebrew month of Tammuz and marks the beginning of the three-week mourning period leading up to Tisha B’Av. The fast has been pushed to Sunday this year (18th Tammuz) because the 17th fell on the Sabbath today (16 June).
This fast day commemorates the breach of the walls of Jerusalem before the destruction of the Second Temple. It also traditionally commemorates the destruction of the two tablets of the Ten Commandments and other historical calamities that befell the Jewish people on the same date.
The Fast of Tammuz, according to Rabbi Akiva, is the fast mentioned in the Book of Zechariah as ‘the fast of the fourth [month]’ (see Zechariah 8: 19).
According to the Mishnah, five calamities befell the Jewish people on the day:
• Moses broke the two tablets of stone on Mount Sinai;
• the daily korban or tamid offering ceased to be brought;
• the city walls were breached during the Roman siege of Jerusalem, leading to the destruction of the Second Temple on Tisha B’Av;
• before Bar Kokhba’s revolt, the Roman military leader Apostomus burned a Torah scroll; • King Menashe, one of the worst of the Jewish kings, placed an idol placed in the Holy Sanctuary of the Temple.
The fast also recalls:
• the walls of Jerusalem being breached in 1095 during the First Crusade;
• Pope Gregory IX confiscating all manuscripts of the Talmud in 1239;
• the attacks on Jewish communities in Toledo and Jaen in 1391, when more than 4,000 Jews were murdered;
• the attack on the Jewish quarter in Prague in 1559, when homes and synagogues were looted and burned;
• the liquidation of the Kovno Ghetto in 1944.
As a minor fast day, fasting lasts from dawn to shortly after dusk. It is customary among Ashkenazi Jews to refrain from listening to music, public entertainment, and haircuts on fast days.
During the morning service on the 17th of Tammuz, a paragraph is added to the Amidah prayer, Avinu Malkeinu is recited, and there is a special Torah reading.
During the afternoon service, all of the changes to the morning service are repeated, and Ashkenazim read a special Haftarah from the Book of Isaiah. Sephardim add the prayer Aneinu to the Shaharit Amidah.
The three weeks beginning with the Fast of Tammuz and ending with the Ninth of Av are known as Bein haMetzarim (‘between the straits’ or between the days of distress), or the Three Weeks.
In his reflection on the Fast of Tammuz in this week’s newsletter of the Spanish and Portuguese or Sephardic Community (Spin Newsletter) Rabbi Joseph Dweck of Bevis Marks Synagogue, says the tenor of this fast is set by the account of Moses coming down Mount Sinai to find the Golden Calf and shattering the tablets of the Ten Commandments when he sees it.
He writes, ‘It is important to note that what caused Moses to shatter the tablets was not simply the golden, graven image. But something far more concerning — the people were dancing in circuits around it. It was when he saw that that he threw down the tablets.’
He continues: ‘It is one thing to make false projections onto reality. The Golden Calf was one such projection. We all do it as human beings because we do not ascertain reality accurately simply because we sense or experience something. It takes a lot of testing and reconsideration in order to approximate reality most accurately. What this requires is an openness to redefining or removing our prior thoughts and assertions.
‘What Moses found was the opposite. The people had not just created a false God, they bowed to it, sacrificed to it, and closed a circuit around it that was essentially impervious to any outside input. They had gone after their projections hook, line, and sinker. This meant that the ability to reconnect with the real world was essentially closed. Moses shattered the tablets to shatter their walls of illusion ...
‘On the 17th of Tamuz we consider our perceptions of reality. What is working and what isn’t? And what are we holding on to at all costs despite life’s signals telling us that they are not viable? Tough questions that beg tougher answers. But on the fast day this is the area we explore. In doing so we commit as a people to living more real and relevant lives and in doing so, better ourselves, our people, and connect with God.’
For my reflections this evening, I am contemplating the words of the prayer Alienu:
Answer us God, answer us, on our fast day,
Because we are in great distress.
Do not look at our wickedness,
and do not hide your face from us,
and do not ignore our supplication.
Be close to our cry,
Let your kindness comfort us,
Before we call out to you answer us,
As it is said: ‘and it shall be that before they call I will answer, while they are still speaking I shall hear’ (Isaiah 65: 24).
For you are God who answers in a time of distress,
who redeems and saves in every time of distress and woe.
Blessed are you God, who answers in a time of distress.
Detail from the Arch of Titus in Rome showing the Romans carrying off booty from the Second Temple in Jerusalem in the year 70 AD
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