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David and Job Kept Faith When the Wicked Thrived

David and Job watched the wicked thrive and nearly lost their footing. Their anger became the song that kept faith alive.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Harp Woke Him at Midnight
  2. Their Houses Are Safe From Fear
  3. The Sacrifice With No Smoke
  4. The Answer He Did Not Want
  5. Thunder From the Same Side
David and Job Kept Faith When the Wicked Thrived Click for full size

The Harp Woke Him at Midnight

The harp hung above David's bed, and at midnight it began playing with nobody in the room.

The north wind came down off the left side, where God's strength is kept and where the thunder is kept alongside it, and went into the strings, and what came out was one tune with every other tune folded up inside it. He got up, because a man does not sleep through his own instrument answering somebody else. He had until first light, since the wind fell off when the sky changed and the strings went dead under it. That was the arrangement and had been for years.

What came into his mouth that night was not praise. It was Job's sentence, and Job had said it flat, without raising his voice, which is what makes it hard to put down. Their houses are safe from fear. The rod of God is not on them.

Their Houses Are Safe From Fear

He had watched them long enough to itemize it. Their roads are smoothed out ahead of them before they walk on them. The afflictions that come down on Israel go past their doors as though the doors were marked. They have never had to want anything long enough to find out what wanting does to a man, so the fat comes up around their eyes until the eyes sit back under the lids and look out of a face that has stopped working like a face.

And because nothing ever cut them, they got strong, and out of that strength came the Chaldeans, whose horses are quicker than leopards and meaner than wolves at dusk, who ride in from a long way off and drop like an eagle in a hurry to eat. The men who would one day burn the house of God were being fed, right then, by the same ease he was looking at.

His feet went out from under him for a moment. He put that in the psalm too, later, rather than tidy it away.

The Sacrifice With No Smoke

He had written the answer years before he needed it. Offer sacrifices of righteousness, and trust in the Lord.

Rabbi Natan, in Rabbi Abba's name, said what that offering actually is. A man puts his hands to the commandments and then relies on Him for the wage, and because there is no altar for it, nothing burns and nothing smokes and nobody across the valley looks up and sees where he is standing. He keeps a command on a day when keeping it costs him and returns him nothing he can show anyone. Israel goes on paying that way, in suffering and servitude and blood, among nations who watch the bill run up and then ask whether they might have a share in the reward, though they have not offered to carry any of it. All we have, Israel says, is the light of Your face.

The Answer He Did Not Want

Then David said out loud what it was going to cost, and the saying of it stirred anger. He had seen the generations coming and prophesied that men would die for the Name, and not a few of them.

The answer he got back was not comfort. Their blood is dearer to Me than anything ever carried up to the altar. Rabbi Yehudah, in Rabbi Idi's name, splits that suffering into three currents: one borne by the fathers and every generation standing behind them, one falling on the generation that would watch the Temple come down, and one running ahead to the generation of the Messiah. The middle current is the one the midrash will not look away from. Men of that generation took iron balls and flattened them under their breasts. They drove reeds up under their fingernails. They died that way, on purpose, for the Name.

So the question about the wicked came back to him turned over. The safe houses stay safe. The rod still does not fall on them. But the ones it falls on are holding something the altar never held, and there is no way to want that answer.

Thunder From the Same Side

Job had one more line and David knew it. The thunder of His mighty deeds, who can understand?

The thunder comes off the same left side as the tune. The wind that plays a harp over a sleeping king is the wind that goes over a field and takes the roof off a house, and nowhere along it is there a seam a man can put a finger on. David did not solve any of it. He sat with the instrument going under his hands and put the whole night into a song: the smoothed roads, the fat around the eyes, the moment his footing went, the iron and the reeds, and Job refusing to be talked out of what he had seen.

The harp stopped when the wind turned, close to morning. By then he had the psalm.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tehillim 73:2Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

The Midrash Tehillim, a collection of rabbinic commentaries on the Book of Psalms, wrestles with this very issue.

The midrash (rabbinic interpretive commentary) begins by quoting Job (21:9): "Their homes are safe and free from fear; the rod of God is not on them." It paints a picture of those who seemingly escape the hardships that befall others. They live comfortably, untouched by suffering. None of their desires are satisfied, neither in their eyes nor in their hearts.

Here’s the twist. According to the midrash, God "prepares their paths before them," as (Psalm 10:5) says: "His ways are always prosperous; your laws are rejected by him; he sneers at all his enemies." The afflictions that God brings upon Israel, the midrash continues, simply don't touch them. They even "exult over their enemies," flaunting their seemingly untouchable status, again echoing (Psalm 10:5).

The Midrash Tehillim goes on to say, "In human toil, they are not. And because they are not afflicted, they become strong and produce Chaldeans..." This refers to the Babylonian empire, known for its might and, well, its eventual role in the destruction of the First Temple. The midrash then quotes (Habakkuk 1:7): "Their horses are swifter than leopards, fiercer than wolves at dusk. Their cavalry gallops headlong; their horsemen come from afar. They fly like an eagle swooping to devour." This imagery emphasizes their power and ruthlessness, built, seemingly, on a foundation of ease.

The text then gets a little… graphic. "Their eyes come out of the fat that they eat, and they sit under their eyelids, which bulge out from their faces." This is a stark image of excess and indulgence. In contrast, the midrash notes, "For you have learned that the oil of humility and tears deepens a person's eyes." Humility and suffering, it suggests, create a depth of character that prosperity alone can never achieve. Are we seeing a trade-off here?

The sons of Korah lament in (Psalm 69:4), "Those who hate me without cause outnumber the hairs of my head; many are my enemies without reason, those who seek to destroy me. I am forced to restore what I did not steal." And David cries out in (Psalm 6:8), "Away from me, all you who do evil, for the Lord has heard my weeping." These are voices of the righteous, suffering despite their innocence.

The midrash concludes with a fascinating thought: "They have gone beyond the limits of their hearts. You have given them much more than what they asked for." Some agreed to be a musician, but were made a duke. Some agreed to be a ruler, but became a general. "Therefore, they have gone beyond the limits of their hearts, and so they speak ancient things."

What does that last line mean, "they speak ancient things"? Perhaps it suggests that their unearned power leads them to arrogance, a feeling of superiority that allows them to spout pronouncements as if they were timeless wisdom, when really, they're just empty words born of inflated egos. They overreach because they were given too much, too easily.

So, what’s the takeaway? The Midrash Tehillim doesn't offer a simple answer to the problem of the wicked prospering. But it does offer a perspective. Perhaps their apparent success is a test, a means for God to elevate those who remain humble and righteous in the face of injustice. Maybe true wealth isn’t measured in material possessions, but in the depth of character forged through adversity. Maybe, just maybe, the bulging eyes of excess are a far less enviable sight than the tear-filled eyes of the truly compassionate.

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Midrash Tehillim 4:13Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

(Psalm 4:6), "Offer sacrifices of righteousness, and trust in the Lord," became a launching pad for some profound insights.

Rabbi Chiya, whose wisdom is preserved in Midrash Tehillim, pointed to (Leviticus 18:30), “You shall guard my observances; you shall guard them." He digs deeper, asking, what does God mean when He says, "I am the Lord your God"? The answer isn't just a statement of identity; it's a promise. It means, "I am prepared to give you your reward." It’s a guarantee! That God is invested in justice and in those who seek to live righteously.

What does it mean to "offer sacrifices of righteousness"? Rabbi Natan, quoting Rabbi Abba, gives us a practical interpretation: it means putting your hands to the mitzvot, the commandments. Think of mitzvot not just as rules, but as opportunities to connect with the Divine. And the crucial part? Rely on God. Trust that He will reward you. It's not just about the action; it's about the intention and the faith behind it.

Israel, surrounded by the nations of the world. The nations look at Israel’s suffering, and then at the promise of the World to Come, and they think, "Hey, can we get in on that?" Can we share in the goodness? But Israel, having endured so much "suffering, servitude, and martyrdom" for the sake of God's name, understandably feels a bit protective. It's as if they're saying, "You want the reward? But are you willing to do the work? Are you willing to make the sacrifices?" It's a powerful moment of asserting their unique commitment and the price they've paid.

Rabbi Huna, drawing on a verse from Isaiah (49:22), envisions a future where God will "lift up My hand to the nations, and raise up My banner to the peoples." A future where God’s presence and justice will be undeniable. But until then, what sustains Israel?

Rabbi Yochanan offers a beautiful image. Israel says before the Holy One, Blessed be He, "We have nothing but the light of Your countenance." It’s a deeply personal and vulnerable plea. All we have is Your presence, Your guidance, Your love. As (Psalm 80:20) puts it, "O God of hosts, cause Your face to shine, and we shall be saved."

So, what does it all mean for us today? Maybe it's this: Life isn't always fair. Doing the right thing doesn't always bring immediate rewards. But the tradition teaches us to keep striving, keep acting with righteousness, and keep trusting in something larger than ourselves. Because ultimately, it's not just about the reward, but about the connection, the commitment, and the light that shines within us when we choose to follow a path of meaning. And perhaps that light, that connection, is the greatest reward of all.

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Midrash Tehillim 16:3Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

Here, we confront the idea of suffering, of dying for the sake of something greater than oneself – for the Kiddush (the sanctification blessing over wine) Hashem (קִדּוּשׁ הַשֵּׁם), the sanctification of God's name.

The story goes that King David, known for his poetry and his connection to the Divine, stirred anger when he prophesied that many in his time would face immense suffering, even death, to sanctify God’s name. To think of such widespread pain.

The Lord, in response, assures him that these sacrifices wouldn't be in vain. More than that, their blood – their very lives – were more precious to Him than offerings brought in the Temple. It’s a staggering statement. It tells us that the ultimate expression of faith isn't necessarily ritual, but unwavering devotion, even in the face of death.

Rabbi Yehudah, quoting Rabbi Idi, then breaks down this suffering into three parts. The first current is borne by our ancestors, by all generations who have come before us. The second falls upon the generation that witnessed the destruction of the Temple in Jerusalem – a cataclysmic event in Jewish history. And the final, perhaps most poignant, flows toward the generation of the Messiah.

It's the second group, the generation of the Temple's destruction, that the Midrash (rabbinic interpretive commentary) really focuses on. What did they do, these people who lived through such unimaginable loss and trauma? They chose to sanctify God's name in the face of utter devastation.

The text describes acts of incredible, almost unbearable, physical torment. They would bring iron balls and flatten them under their breasts, willingly giving up their lives. They would also insert reeds under their fingernails, another excruciating path to martyrdom. And in this way, through such intense suffering, they died for the Kiddush Hashem.

Why these specific acts? The Midrash doesn’t explicitly say. But we can infer that these acts weren't about seeking death, but about making a powerful statement, a declaration of unwavering faith even as their bodies were pushed to the absolute limit. It was a defiant act of love and dedication in the face of unimaginable cruelty.

It forces us to ask ourselves: What does it truly mean to sanctify God’s name? Is it only in these grand, dramatic gestures of martyrdom? Or is there a Kiddush Hashem in the small, everyday acts of kindness, integrity, and devotion? Perhaps it lies in both. Perhaps the potential for extraordinary sacrifice resides within the ordinary moments of our lives, waiting for us to choose faith, to choose love, even when it's hard.

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Tikkunei Zohar 56:3Tikkunei Zohar

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

The Tikkunei (spiritual repair) Zohar, a central text of Kabbalah, explores the hidden dimensions of reality and the intricate connections between everything. And music? Music is far more than just pleasant sounds; it’s a gateway to the divine.

The Tikkunei Zohar identifies five types of music. Nigun (ניגון) translates roughly to "tune" or "melody," but it's so much more than that. Why a garden? Because from this one tune, this single nigun, countless other tunes ascend. It's a source, a wellspring of musicality.

Where does this wellspring flow from? The Tikkunei Zohar gets wonderfully poetic here, associating these tunes with the “left side,” a symbolic representation of gevurah (גבורה), often understood as divine strength or judgment. From this “left side,” the northern wind descends upon David’s harp. Yes, that David, the shepherd king, the sweet singer of Israel. And the harp, get this, would play of itself.

A harp, untouched by human hands, resonating with divine melody? The text points to the Second Book of Kings (3:15) as evidence: "...and it was as the musician played..." The implication is that the music wasn't solely the musician's doing; it was something more, something inspired, something… other.

But the connection to the "left side" and gevurah takes an even more dramatic turn. From this place, from this source of the nigun, emerge… thunderclaps! Or, as the text puts it in Aramaic, re’amin. Suddenly, we’re not just talking about pretty melodies anymore. We're talking about the raw power of creation.

The Tikkunei Zohar then quotes Job (26:14): "...and the thunder (ra’am) of His mighty deeds (gevurot), – who can understand?" It’s a rhetorical question, of course. The answer is, we can't fully understand. The sheer force of divine creation, the power that brings forth both the delicate nigun and the earth-shattering thunder, is ultimately beyond human comprehension.

So, what does this all mean for us? Perhaps it's a reminder that music, at its deepest level, is a connection to something vast and powerful. It's a whisper of the divine, a glimpse into the mysteries of creation. And maybe, just maybe, the next time you hear a piece of music that truly moves you, you'll remember the self-playing harp of David, the garden of endless tunes, and the thunderous power from which it all originates. Because sometimes, the most beautiful melodies carry the echoes of the most profound mysteries.

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