They're thousands of years old, yet they speak to our struggles, our joys, our fears as if they were written yesterday. Today, we're diving into Midrash Tehillim 20, a fascinating exploration of Psalm 20, which starts with the plea, "May the Lord answer you on a day of trouble."
This midrash, a method of interpreting scripture that unearths deeper meanings, isn't just a dry commentary. It’s a vibrant tapestry woven with stories, analogies, and theological insights. It asks: what does it mean to call out to God in times of distress, and what does God's response look like?
The Midrash Tehillim highlights the verse (Psalms 50:15): "Call upon me in the day of trouble; I will deliver you, and you shall glorify me." The text proposes that when Israel is in distress and turns to God, honoring Him in that very moment of need, He answers. But how can we understand this relationship?
The midrash uses a powerful analogy: a woman angry with her mother. Even in her anger, when the woman experiences the pain of childbirth, she cries out to her mother. Why? Because, even amidst conflict, there's a deep, primal connection. The neighbors might question her actions, but she knows, at her core, that her mother's presence, even in voice, is a comfort. Similarly, when the Temple was destroyed, it cried out in lamentation, as it is written: "The Lord of Hosts called in that day for weeping and for mourning" (Isaiah 22:12). The angels, witnessing God's grief, questioned it. God's reply? "My Temple is destroyed, and my children are in captivity and pain." As (Psalms 91:15) puts it: "With him I am in distress."
Rabbi Joshua the Priest beautifully connects this psalm to the nine months of pregnancy, each verse resonating with the hope and anticipation of new life. Rabbi Shimon bar Abba links the eighteen psalms starting with "Happy is the man" to the eighteen blessings recited daily in prayer, suggesting that reciting (Psalms 91:15) after these blessings amplifies their power.
But the midrash doesn't stop there. It explores the concept of a "day of trouble" as a universal day of judgment, a time when the nations of the world question Israel's unique relationship with God. They challenge: "Master of the Universe, what makes them so different? They do the same things we do!" At this moment, the advocate of Israel falls silent, unable to defend them.
Then, in a powerful turn, God Himself steps in. Not because of Israel's flawless record, but because of the righteousness they demonstrated in accepting the Torah. As (Isaiah 45:21) proclaims, "I speak the truth; I declare what is right." Rabbi Pinchas, Rabbi Elazar, and Rabbi Yochanan offer interpretations that emphasize the merit gained by receiving the Torah. One suggests that without this act, God would have destroyed them; another argues that the world itself would have returned to chaos (Jeremiah 33:25).
Finally, the midrash connects this salvation to Joseph. (Daniel 12:1) promises that "at that time your people shall escape, everyone who is found written in the book." By whose merit? By Joseph's. Why Joseph? Because he resisted temptation, refusing to sin against God (Genesis 39:9). Rabbi Samuel bar Nahmani suggests their connection lies in being called by God's name (Isaiah 43:7), while Rabbi Levi sees it in the shared language of "escape" (Daniel 12:1, Joshua 5:9), linking their deliverance to the removal of the "reproach of Egypt."
So, what does this all mean for us today? Perhaps it's a reminder that even in our darkest moments, when we feel most vulnerable and alone, we are not forgotten. The Midrash Tehillim invites us to see our own struggles reflected in the ancient text, to find solace in the knowledge that God hears our cries, and that even when we falter, there is a legacy of righteousness and faith that can deliver us. It is in this connection to tradition, to prayer, and to the unwavering covenant that we find our strength and our hope.
"May the words of my mouth be acceptable. May they be written for generations and established for generations. My rock and my redeemer. My rock in the sea and my redeemer from Amalek. My rock in bitterness and my redeemer on Mount Sinai. My rock in this world and my redeemer in the world to come." This is a passage from a Jewish prayer called "Tefillat Haderech" (The Traveler's Prayer) which is recited when embarking on a journey.
A Psalm of David. May the Lord answer you on a day of trouble. This is what the verse (Psalms 50:15) means: "Call upon me in the day of trouble; I will deliver you, and you shall glorify me." When Israel is in distress and they seek me out, and they honor me in that hour, I answer them, as it is said: "He will call upon me, and I will answer him" (Psalms 91:15). The analogy is made of a woman who is angry with her mother, and her mother responds by screaming at her from above. During the woman's labor pains, she hears her mother's voice from above and screams back at her, even though she is angry with her. The neighbors ask her why she is screaming when she is giving birth with her mother. She replies that even though she is angry with her, she cannot bear her mother's screams because it is her house that is in distress. Similarly, when the Temple was destroyed and gave a cry of lamentation to the world, it is written: "The Lord of Hosts called in that day for weeping and for mourning" (Isaiah 22:12). The angels said to God, "Master of the Universe, you have 'majesty and splendor before Him' (1 Chronicles 16:27), why are you crying?" God replied, "My Temple is destroyed, and my children are in captivity and pain." Thus, it is written: "With him I am in distress" (Psalms 91:15). Rabbi Joshua the Priest said there are nine verses in this psalm that correspond to the nine months of a woman's pregnancy. What does she say? "He will answer your cries" (Psalms 91:15). Rabbi Shimon bar Abba said that you can find the 18 psalms in the book, beginning with the phrase "Happy is the man," through this verse. They correspond to the 18 blessings that a person recites every day in prayer, and one should recite Psalms 91:15 after reciting these 18 psalms. They said to David, "May the Lord answer you." Another explanation is on what day? On a day that everyone acknowledges as a day of trouble for both the upper and lower worlds. And the Holy One, blessed be He, says to the nations of the world: "Come and judge with the children of Israel," as it is said (Isaiah 41:21), "Present your case, says the Lord." And they say, "Master of the Universe, who creates the chaos of your children?" And He says to them, "I am the One who gives strength and might to the people," as it is said (Psalms 68:36), "He gives power and strength to His people." And the ministers of the nations of the world say, "Master of the Universe, is there no distinction in these matters? Some reveal forbidden relationships and others reveal forbidden relationships. These spill blood, and those spill blood. These serve foreign gods, and those serve foreign gods. Why do these go down to Gehenna and those do not?" At that moment, the advocate of Israel becomes silent, as it is said (Daniel 12:1), "At that time Michael, the great prince who protects your people, will arise." And the one who stands becomes silent, as it is said (Job 32:15), "They are dismayed and no longer answer." The advocate wanted to teach the heavenly court about Israel, but when he became silent, the Holy One, blessed be He, said to him, "Michael has become silent, and you are not teaching merit and advocacy for my children. I am speaking on their behalf, for I am speaking of their righteousness and their salvation," as it is said (Isaiah 45:21), "I speak the truth; I declare what is right." And in what righteousness? Rabbi Pinchas, Rabbi Elazar, and Rabbi Yochanan said, one of them said, "In the righteousness that you did with me and received the Torah, for if not for it, I would have destroyed you," and one said, "In the reward that you did and received the Torah, for if not for it, I would have destroyed the world and returned it to chaos and emptiness," as it is said (Jeremiah 33:25), "If not for My covenant day and night." (Daniel 12:1) "And at that time shall your people escape, every one that shall be found written in the book. By whose merit? By the merit of Joseph. Why does God look at them all and not see Joseph? Because Joseph did not listen to his mistress, as it is said (Genesis 39:9) "How then can I do this great wickedness, and sin against God?" And how do we know that they are called after Joseph? As it is said (Amos 5:15) "Perhaps the Lord, the God of hosts, will be gracious to the remnant of Joseph." Rabbi Samuel bar Nahmani said that it is because of their relationship to him, as it is said (Isaiah 43:7) "Everyone who is called by My name." Rabbi Levi said it is because of the word [used in the text], as it is written here (Daniel 12:1) "And at that time shall your people escape" and it is written there (Joshua 5:9) "And the Lord said to Joshua: 'This day have I rolled away the reproach of Egypt from off you'"
