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David Learned the Stone Was Never His Strength

Goliath fell forward. A man struck in the face falls backward. David spent the rest of his life on the question of who steered that stone.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Forty Days of the Same Voice
  2. The Shepherd Who Trusted His Arm
  3. The Wrong Direction
  4. I Am Not the King
  5. Blessed Be the Lord My Rock
David Learned the Stone Was Never His Strength Click for full size

Forty Days of the Same Voice

For forty days the Philistine walked out into the valley in the morning and shouted the same thing, and for forty days the army of Israel found somewhere else to be.

Goliath came out in scale armor that threw the light back, with a bronze helmet on his head and a shaft over his shoulder whose iron point weighed more than most men could swing. He did not want a battle. He wanted one man, and every morning he made the offer again in a voice that carried up both slopes, and every morning Saul's soldiers listened to it and did not answer.

On the fortieth morning a boy came down the hill.

The Shepherd Who Trusted His Arm

David had been sent from home with bread and cheese for his older brothers and had no business in the valley at all. He was carrying a sling and a shepherd's pouch, and he stopped at a streambed on the way down to pick out five stones, which is the act of a young man who has done this before and expects to need more than one.

He had reason to be confident. He had gone after a lion and a bear that took lambs out of his father's flock, and he had gotten the lambs back out of their mouths, and he had killed them both. He had spent years in hills where nobody was watching, throwing at rocks in the cold before the flock needed him. He knew exactly what the sling could do at that range.

Saul had tried to put his own armor on the boy and the boy had taken it off again. What Saul said as David walked away was not a strategy. "Go, and may the Lord be with you."

David went down with a leather pouch and an arm he had trained himself, and he was sure of the arm.

The Wrong Direction

The stone left the sling. The giant went down on his face.

That is the detail the old teachers stopped on, and they stopped on it because it is wrong. Strike a man in the front of the skull with anything and his head goes back and his body follows it. He falls away from the man who threw. Goliath was hit in the face and fell toward the boy who threw the stone, forward, flat, into the dirt at the bottom of the valley, and the ground took the weight of him.

There was a second wrong thing. The bronze helmet was on his head, and the stone went through it.

So the teachers put an angel in the air over that valley. Not to throw the stone, which David threw, but to carry it, to hold it on a line into the one part of the face that mattered and to drive it through metal that a river stone cannot break. David's arm was real. His nerve walking down that slope in front of two armies was real. The angel is what the sages heard in the direction of the fall.

David said it himself, later, in the plainest words he ever used about war. "I did not know how to fight. He taught me."

I Am Not the King

He had forty years after that to decide what the valley had meant, and he spent them handing everything back.

He was king, and he said he was not king, that God was king and had made him one. He was strong, and he said he was not strong. He was rich, and he said he was not rich, and that the greatness and the power belonged somewhere else. When he sat in judgment over the whole country and got the rulings right, he called himself the instrument and not the hand. When he talked about his wars, he refused the sentence any other king in that part of the world would have carved into a wall. It was not my strength that won. He helped me. He made me a fighter.

His son Solomon put the principle in a single line of instruction. "In all your ways, know Him."

Blessed Be the Lord My Rock

The psalm that gathers all of this does not begin with the giant or the crown or the city he took. It begins with a blessing, and then a list, and the list is not of David's titles.

My rock. My mercy. My fortress. My high tower. My deliverer. My shield. The one I trust in.

Seven names for God, and every one of them a thing David is admitting he was not. He was not his own fortress. He was not his own shield. Elsewhere he says something stranger and quieter about the same arrangement, that the day of his death and the day of his judgment were both hidden from him, and that this is why he sings.

An old man with a harp, hiding nothing, listing what held him up. In the valley he had counted five stones and needed one, and he never once said the arm that threw it was the reason he came back up the hill.


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From the tradition

Sources

2 sources

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 144:1Midrash Tehillim

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

Midrash Tehillim turns to Goliath and the Angels.

The verse we’re exploring is “To David, blessed be the Lord my rock” (Psalm 144). It sounds like a straightforward declaration of faith. But the rabbis, never content with the surface level, ask: What does it really mean to bless God as your rock?

Solomon, David's son, offered a clue: "In all your ways acknowledge Him" (Proverbs 3:6). But what does that mean? The midrash answers: God should be in your heart in every way that you go, just as David exemplified. David, despite his power and achievements, constantly recognized that his strength, his wisdom, his very kingship, came from somewhere else.

He was a king, this midrash emphasizes, yet he said, "I am not a king; He is the king, and He made me a king." As it says in (2 (Samuel 5:1)2), "And David knew that the Lord had established him as king over Israel." He was strong, but he insisted, "I am not strong." He was rich, yet he declared, "I am not rich." Instead, he proclaimed, “Yours, O Lord, is the greatness and the power…” (1 (Chronicles 29:1)1). How often do we attribute our successes solely to our own efforts? David, in this telling, constantly redirected the credit. He understood that true strength comes from acknowledging a source beyond himself. Even when he "administered justice and righteousness to all his people" (2 (Samuel 8:1)5), he saw himself as an instrument of something greater.

And what about war? David, the warrior king, didn't boast about his martial prowess. He triumphed, yes, but he said, "It was not by my strength that I triumphed, but He helped me and gave me victory and made me a warrior." Hence, his declaration, "Blessed be the Lord my rock." And (Psalm 18:33) proclaims, "The God who arms me with strength".

The midrash then zooms in on one of David's most famous victories: his battle against Goliath. Remember that story? The young shepherd boy, armed with only a sling and a few stones, facing the giant Philistine warrior. How did he do it?

The midrash offers a fascinating detail. (1 (Samuel 17:4)9) describes David taking a stone from his bag and slinging it. But the midrash asks: Why did Goliath fall forward? Usually, a blow from the front would send someone backward. The answer? An angel, the midrash suggests, guided the stone, ensuring it struck Goliath's face. And even though Goliath had a copper helmet, the stone somehow penetrated it. How? Because God was with David.

It wasn't just skill, or luck, or even David’s courage. It was divine intervention. "I did not know how to fight," David says, "except that the Holy One, blessed be He, taught me." Saul himself recognized this, saying, "Go, and may the Lord be with you" (1 (Samuel 17:3)7). The midrash even draws a parallel to (Judges 6:12), "The Lord is with you, mighty warrior," echoing the idea of divine assistance.

David sums it up beautifully in (Psalm 119:12), "Blessed are You, O Lord; teach me Your statutes." And later, in (Psalm 71:17-18), he says, "O God, You have taught me from my youth...Even when I am old and gray, O God, do not abandon me."

So, what’s the takeaway? This midrash isn't just about David's humility; it's about recognizing the source of our own strength and abilities. It's about understanding that even our greatest accomplishments may be, in part, a gift. It's a reminder to acknowledge the "rock" upon which we stand, the source that sustains us, and to say, with genuine gratitude, "Blessed be the Lord my rock."

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Midrash Tehillim 9:1Midrash Tehillim

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

(Ecclesiastes 3:11) tells us, "He has made everything beautiful in its time." But what about death? Where's the beauty in that? Rabbi Berechiah, in the name of Rabbi Jonathan, offers a stunning reinterpretation. He suggests we don't read "shem" – name – but rather "olam" – world. “For God has placed the world in their hearts.” God has placed the entire world within us. It’s a vast and intricate gift, filled with joy, sorrow, and everything in between.

Then comes this image: A king with two sons. The older, well-behaved and respected. The younger… a bit of a troublemaker. Yet, the king loves the younger son more. It’s a surprising, even unsettling, analogy. Perhaps it speaks to the fierce, protective love we feel for those who need us most, for those who challenge us, for those who, in their very imperfection, reflect the messy, beautiful reality of life.

Rabbi Jonathan offers another explanation: God placed the fear of the Angel of Death in our hearts. But is it? Fear, in this context, isn’t just about terror. It's about awareness. It’s about the preciousness of each moment, the fragility of life, and the urgency to love and connect while we still can.

Rav Berya, quoting Rabbi Samuel, draws our attention to (Genesis 1:31): "And God saw all that He had made, and behold, it was very good." But then he throws a curveball: This "very good" includes the yetzer hara (יֵצֶר הָרַע) – the evil inclination. Wait, what? The evil inclination is good? It seems paradoxical, but hear him out. Without that inner drive, that yearning, that sometimes misguided passion, would we even strive? Would we build families, create homes, and populate the world? "For if it weren't for the evil inclination," he says, "a man would not marry a woman, nor would he bear children, and the world would not exist nor would homes be built." It's a provocative idea, suggesting that even our darker impulses can, paradoxically, serve a greater purpose.

And finally, there's the idea that God conceals from us the day of our death, and the day of judgment. As we find in Midrash Rabbah, David said, "Because You have hidden them from me, I sing about You." (Psalm 119:54). Why? Perhaps because if we knew our expiration date, we’d be paralyzed by fear. The uncertainty, the mystery, forces us to live in the present, to cherish each breath, each relationship, each experience.

So, what does all this mean when facing the death of a loved one? It means acknowledging the pain, the grief, the void. But it also means recognizing the enduring beauty of the world, the profound connections that bind us, the bittersweet understanding that even in loss, there is a strange and powerful kind of love. It means, perhaps, finding a way to sing, even when our hearts are breaking.

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