ציטירנדיקער פּירוש אויף תהילים 107:10

In Berachot (54b) we are taught that there four who should give thanks: one who crossed the sea, who traversed a wilderness, one who was sick and recovered, and one who was imprisoned.
One who crossed the sea, as it is written: “They that go down to the sea in ships…these saw the works of the Lord… He raised the stormy wind…they mounted up to the heaven, they went down to the deeps…they reeled to and fro and staggered like a drunken man…they cried unto the Lord in their trouble, and He brought them out of their distresses. He made the storm calm ...then were they glad because they were quiet . . . . Let them give thanks unto the Lord for His mercy, and for His wonderful works to the children of men.” (Ps. 107:23-30)
One who traverses the wilderness, as it is written: “They wandered in the wilderness in a desert way; they found no city of habitation…Then they cried unto the Lord…and He led them by a straight way…Let them give thanks unto the Lord for His mercy.” (Ps. 107:4-8)
One who became ill and was healed, as it is written: “There were fools who suffered for their sinful way, and for their iniquity. All food was loathsome to them; they reached the gates of death. In their adversity they cried to the Lord and God saved them from their troubles. He gave an order and healed them; He delivered them from the pits. Let them praise the Lord for His steadfast love.” (Ps 107:17-22)
One who was imprisoned, as it written: “Some lived in darkness, bound in cruel irons; because they defied the word of God, spurned the counsel of the Most High. He humbled their hearts through suffering; they stumbled with no one to help. In their adversity, they cried out to the Lord…he brought them out of deep darkness…let them praise the Lord for His steadfast love, His wondrous deeds for mankind.” (Ps. 107:10-16)

It is quite possible that these words were meant to allude to happenings in the future, and that the oppression which Joseph underwent in that dungeon foreshadowed the exile of the Jewish people which has also been compared to a בור, a pit, a dungeon. This may have been the origin of the prayer in which we ask יעלה ויבא, “may He arise and arrive,” a request voiced in our prayers on days when we are especially conscious of the absence of the Temple service and the benefits it had conferred upon the Jewish people. It is a reference to the ascent of the Shechinah. Anyone who finds himself imprisoned in a dungeon needs to literally “arise” in order to get out of there. Just as the Shechinah did not forsake Joseph when he was in jail, so the Shechinah will not forsake the Jewish people just because they are in exile. Just as the Torah wrote concerning Joseph (Psalms 105,18) ברזל באה נפשו, “an iron collar was placed around his neck,” it is also written concerning Israel in exile (Psalms 107,10) יושבי חשך וצלמות אסירי עני וברזל, “some lived in deepest darkness, bound in cruel irons.” Just as we read concerning Joseph ויט אליו חסד, “He endowed him with kindness,” (verse 21) so we find concerning Israel in exile that the prophet says (Isaiah 54,10) וחסדי מאתך לא ימוש, “but My kindness will not depart from you.” Concerning Joseph the Torah writes (21) ויתן חנו בעיני שר בית הסוהר, “He put his favour in the eyes of the prison warden.” We find a corresponding statement in connection with Israel in exile when the psalmist writes (Psalms 106,46) ויתן אותם לרחמים לפני כל שוביהם, “He made all their captors kindly disposed toward them.” Just as Joseph eventually was released from prison and rose to unprecedented power and prominence, so the Jewish people will be redeemed from their exile as is written in Daniel 12,4 “as for you Daniel, obscure the matters and close the book and seal it until the time of the end; let many muse and let knowledge increase.”