They wrestled with those feelings in their writings, seeking solace and understanding. to a passage from Midrash Tehillim, a collection of interpretations on the Book of Psalms, specifically Psalm 121. It’s a journey through hope, despair, and the unwavering promise of divine protection.
The Psalm begins, "A Song of Ascents. I lift my eyes to the mountains…" But what mountains are we talking about? Midrash Tehillim sees this as more than just a scenic view. It's about ascending to a spiritual level, one where we're free from the oppression of Esau, a symbolic representation of those who seek to harm Israel. The midrash (rabbinic interpretive commentary) connects this ascent with the prophecy in (Obadiah 1:21): "And saviors shall go up to Mount Zion to judge the mountains of Esau."
So, it's a song of liberation, a promise of rising above adversity. But the path isn't easy.
This teaching paints a stark picture. Imagine a day of judgment, a time when even family can't save you. Fathers can't protect sons, brothers can't help brothers. It’s a lonely, terrifying image. In that moment, the people of Israel turn to their Father in Heaven, echoing the words of (Isaiah 63:16): "For You are our Father, for Abraham did not know us…" They recognize that ultimately, their only true refuge is God.
And what does God say in return? A comforting, yet challenging, promise: "Let not your foot slip." It’s not just about physical safety, but spiritual resilience. It means that even when everyone else is falling into Gehenna, the rabbinic concept of hell, you – the righteous – will be secure. As (1 Samuel 2:9) says, "The steps of the righteous are guarded by God."
But here’s the thing: life throws curveballs. We face troubles, we doubt, we even dare to question. Asaph, in (Psalm 44:24), cries out, "Awake, why do You sleep, O Lord?" It's a raw, honest expression of feeling abandoned.
The midrash doesn’t shy away from this. It acknowledges the prophets' weeping, their pleas to a seemingly silent God. But even in those moments of doubt, there's a reminder of God's unwavering promise: "I cannot forget you," as (Isaiah 49:15) declares, "Can a woman forget her nursing child?"
The text then weaves in the importance of remembering Jerusalem, a constant thread throughout Jewish prayer and tradition. "If I forget you, O Jerusalem, let my right hand wither!" (Psalm 137:5). This isn't just about geography; it's about memory, about keeping the dream of redemption alive. It's why we mention Jerusalem in our prayers, in the grace after meals, and even at weddings, symbolized by the ashes placed on the heads of the bride and groom.
Then, the midrash takes a darker turn, focusing on the memory of Edom, often associated with Rome, and its role in the destruction of the Temple. Why Edom, when Babylon was the initial destroyer? Because, the midrash explains, it was prophesied that Edom would ultimately prevent the Temple's rebuilding. The text recounts a gruesome act of desecration, a vivid reminder of the pain and humiliation inflicted upon the Jewish people.
But here's where it gets interesting. God responds, not just with vengeance, but with a call to remember our own actions. "Remember what Amalek did to you," God says, referencing (Deuteronomy 25:17). It’s a powerful reminder that memory is a two-way street. We ask God to remember us, but we must also remember our own history, both the good and the bad.
The midrash uses the analogy of a sick king whose kingdom seems to disappear when he's unwell. Similarly, God's kingship seems diminished in exile. But when we emerge from exile, when we restore God's kingdom, then God's reign will be fully realized. "And saviors shall ascend Mount Zion to judge the mount of Esau, and the kingdom shall be the Lord's" (Obadiah 1:21).
The text concludes with a stark image of retribution: "Fortunate is he who seizes and dashes your children against the rock" (Psalm 137:9). It’s a disturbing verse, one that demands careful consideration. The midrash interprets this as a reflection of the violence inflicted upon the Jewish people, a mirroring of their suffering. It's not a call to action, but a statement of divine justice, a promise that those who inflict pain will ultimately face the consequences of their actions.
Midrash Tehillim 121 is a powerful exploration of faith, memory, and the enduring promise of redemption. It reminds us that even in the darkest of times, we are not alone. We have a history to remember, a future to strive for, and a God who never forgets us. And perhaps, most importantly, it challenges us to remember not only the wrongs done to us, but also the importance of striving for righteousness in our own lives. What does it mean for you to keep Jerusalem in your heart, and to strive for a world where justice prevails?
A Song of Ascents. I lift my eyes to the mountains, etc. David said a song of ascents that raises us up to a level from which we will never again descend to the subjugation of the kingdom of Esau. As it is said, "And saviors shall go up to Mount Zion to judge the mountains of Esau." (Obadiah 1:21) The people of Israel say to God, "We will sing to You a song about that level to which You raised us up from the kingdom." Therefore, it is said, "I lift my eyes to the mountains." What are the mountains? On the day when God comes to judgment, and Israel looks to their forefathers who will speak in their favor, there will be no father who can save his son, and no man who can save his brother from that calamity. At that moment, they will lift their eyes to their Father in heaven and say, "For You are our Father, for Abraham did not know us, etc." (Isaiah 63:16) God will say to them, "You know who helps you make heaven and earth. Let not your foot slip." What is meant by "let not your foot slip?" When everyone else is slipping into Gehenna, you will not be among them. As it is said, "The steps of the righteous are guarded by God." (1 Samuel 2:9) And it is written, "Bless our God, O nations, etc." (Psalm 66:8) What are you blessing God for? "Our soul waits for God; He is our help and our shield." (Psalm 33:20) "Behold, He neither slumbers nor sleeps." (Psalm 121:4) Is there sleep in heaven? Heaven forbid! Thus, the verse says, "I saw a dream, and it made me afraid, etc." (Daniel 4:5) And it is written, "According to the decree of the watchmen, etc." (Daniel 4:14) From here, we learn that there is no sleep in heaven. "Let not your foot slip," refers to the troubles that will come upon Israel in this world. The Lord may cause such troubles, but the righteous must not lose faith. As Asaph said, "Awake, why do You sleep, O Lord?" (Psalm 44:24) The prophets prophesy and weep, saying, "The Lord said, "I cannot forget you." As Isaiah says (Isaiah 49:15), "Can a woman forget her nursing child?" Therefore it is said, "If I forget you, O Jerusalem, let my right hand wither!" (Psalm 137:5) Not only Jerusalem, but Zion is also mentioned in our memory. As it says, "If I do not remember you, let my tongue cleave to the roof of my mouth; if I do not set Jerusalem above my highest joy." (Psalm 137:6) Wherever one stands in prayer, he must mention Jerusalem, as it says, "Pray for the peace of Jerusalem; may they prosper that love thee." (Psalm 122:6) In the grace after meals, one must say, "May the builder of Jerusalem be praised." In the Prophets, Jerusalem is also mentioned. Therefore it is said, "If I do not remember you, let my tongue cleave to the roof of my mouth." (Psalm 137:6) This is like the ashes placed on the heads of the groom and bride during their wedding celebration. Therefore it is said, "If I do not elevate Jerusalem above my highest joy." (Psalm 137:6) Remember, O Lord, the children of Edom. Why does it say "Edom" when Babylon destroyed the Temple first? Because it was prophesied that the Temple would be rebuilt, but Edom would destroy it. Therefore it is said, "Remember, O Lord, against the children of Edom." (Psalm 137:7) God said to him, "How shall I remember?" He replied, "Remember the day when the son of Titus' sister entered the Temple with a sword in his hand and proceeded to drag it around until blood flowed out and he left boasting that he had killed." (Isaiah 63:1-6) "For these things I weep; my eyes flow with tears; for a comforter is far from me, one to revive my courage; my children are desolate, for the enemy has prevailed." (Lamentations 1:16) "If it is not for our sake, remember for your own sake. (Psalm 115:21) Remember your reproach from the fool. Therefore, it is said, 'Remember, O Lord, against the Edomites.' (Psalm 137:7) The Holy One, blessed be He, said to Israel, 'You say to Me, "Remember," but I say to you, "You are also to remember," as it is written, "Remember what Amalek did to you."' (Deuteronomy 25:17) For one who forgets himself does not seek to be remembered. This can be compared to a king whose kingdom existed as long as he was healthy, but when he fell ill, his kingdom ceased to exist. Similarly, the Holy One, blessed be He, said, 'You are in exile, and like a sick person, it appears that My kingdom does not exist. When will I be king? When you emerge from exile, and My kingdom is restored, as it is written, 'And saviors shall ascend Mount Zion to judge the mount of Esau, and the kingdom shall be the Lord's' (Obadiah 1:21). Another explanation of 'Remember, O Lord, against the Edomites,' is that He said to Israel, 'Under one day, I will bring upon them ten days of distress,' as it is said, 'Blow the shofar in Zion...for the day of the Lord is coming.' (Joel 2:1) 'For the day of the Lord is near.' (Obadiah 1:15) 'Why do you long for the day of the Lord? It is darkness, not light.' (Amos 5:18) For all these days, I will bring upon them days of distress in one day, which they brought upon themselves. Therefore, we say, 'The day of Jerusalem,' and we say, 'Wake up, wake up,' etc. A fool would act like a thief who sneaks in to steal, or like an army that enters a country, and then asks if they are being searched for only after they have gone to the depths. But you did not do so. Instead, you said, 'Wake up, wake up,' etc." Therefore it is said, "Awake, awake, etc." "O devastated daughter of Babylon, etc." Why was Edom called the daughter of Babylon? Just as Babylon destroyed the Temple, so did Edom. Therefore, it is said, "daughter of Babylon." The Holy One, blessed be He, said to her, "Fortunate are you who will be rewarded for what you have done to us." "What have you done to us?" They asked. The Holy One, blessed be He, replied, "You and they were both rewarded together, and not only Israel was rewarded for the evils, but you and they were rewarded together." Therefore it is said, "Fortunate is he who seizes and dashes your children against the rock." (Psalm 137:8) The Lord said, "I myself will dash your children, just as in this world your children were dashed. We did not hear that in the destruction of the Temple, the children of Israel were dashed, but we heard that they were taken captive and burned with the women. We did not hear that the children were dashed. However, the Lord said, "As they did, so I will do to them" (Nahum 3:10-11), "Cush and Egypt were your strength," "You too will go into exile," "You will benefit as well." Therefore it is said, "Fortunate is he who seizes and dashes your children against the rock." The Lord said, "Just as you dashed My children, who crowned Me as their King first and said, 'The Lord will reign,' so it says, 'From the mouths of babes and infants, You have established strength.'" Why is Edom called the daughter of Babylon? Babylon destroyed the Temple, and so did Edom. What one did, the other did. Therefore, it is called the daughter of Babylon. The Holy One, blessed be He, said to her (Psalms 137:8), "Happy is he who repays you for what you have done to us." What have you done to us? God said to them, "You and they have both repaid, not just Israel. All the evil you did was also to me and to them." Therefore it is said (ibid. 9), "Happy is he who seizes and smashes your infants against the rock." God said, "I will personally smash your infants just as in this world your infants are smashed. We did not hear that in the destruction of the Temple, their infants were smashed. We heard that they went out in chains, burned the Temple, and lay with the women. We did not hear that the infants were smashed. But God said, just as they did, so will I do to them (Nahum 3:10-11), "And you, O Nineveh, shall be a heap of ruins." "But with me," said the Holy One, "were the Philistines and the Arabs." (Ibid. 11) "You too shall become drunk." Therefore it is said, "Happy is he who seizes and smashes your infants against the rock." God said, just as you smashed my infants, whom I had enthroned over you and they said (Exodus 15:18), "The Lord will reign," as it is said (Psalms 8:3), "From the mouths of infants and nursing babes." Therefore it is said, "Happy is he who seizes and smashes your infants against the rock." No more and no less. In the custom of the world, if someone strikes the son of a pharaoh or a king, his head is taken and he is burned or crucified. But God is not like that, rather "according to their deeds, so will he repay" (Isaiah 59:18). Therefore it is said, "according to your deeds" (Jeremiah 21:14). Similarly, in the book of Jeremiah it is written, "You will give them their due reward" (Lamentations 3:64). And it is written, "Give them according to their deeds" (Psalm 28:4). And it is written, "They will be caught in their own schemes" (Psalm 10:2). What is meant by "their own schemes"? They said, "Come, let us destroy them from being a nation" (Psalm 83:5). You shall do likewise to them, as it says, "Pursue them in anger, and destroy them from under the heavens of the Lord" (Lamentations 3:66). God said, "And so I will do to them" (Obadiah 1:18), as it says, "There shall be no survivor of the house of Esau" (Obadiah 1:18). They said to Him, "But surely, will You not punish Pharaoh of Edom and Babylon?" He said to them, "Now I will punish them, as it says, 'And I will repay Babylon and all the inhabitants of Chaldea for all the evil they have done' " (Jeremiah 51:24).
