Midrash Tehillim, a collection of rabbinic commentaries on the Book of Psalms, offers a fascinating glimpse, particularly when it comes to Psalm 11:7: "For the Lord is righteous, He loves righteousness… the upright shall see His face."
Rabbi Yehuda bar Simon offers a beautiful insight here. He points out that while craftspeople take pride in their skills, God's righteousness is different. He doesn't just possess righteousness; He loves it. "For the Lord is righteous, and He loves the righteous." It's not about ego; it's about a deep connection to what is right and just.
But what does it mean to "see His face?" This is where the Midrash gets really interesting. It suggests that there are different levels of righteousness, different categories of people who will stand before God in the world to come. And the highest of these? The "upright ones" – those who, as the verse says, "shall see His face."
The Midrash then expands on this, drawing on Daniel 12:3: "And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever." It paints a picture of varying degrees of luminosity, reflecting the different ways people embody righteousness.
So, who are these seven categories? The Midrash identifies them through a series of questions and scriptural references, each building upon the last:
First, we have the "upright ones" – the most exalted, who will directly see the Divine presence. Think of them as being closest to the source of light.
Then, there are those who "dwell in the house of the Lord," a reference to Psalm 84:5, "Blessed are those who dwell in Your house." These are the constant worshippers, the ones always seeking connection.
Next, we have those who "ascend to the mountain of the Lord," echoing Psalm 24:3, "Who shall ascend the mountain of the Lord?" These are the strivers, the ones constantly striving for spiritual growth.
Then come those who are "chosen and brought near," from Psalm 65:5, "Blessed is the one whom You choose and bring near." These are the ones who have been especially blessed with divine favor.
And then we have those who "dwell in God's tent," linked to Psalm 15:1, "O Lord, who shall sojourn in Your tent?" These are the ones who find refuge and comfort in God's presence.
Followed by those who "dwell on Your holy mountain," also from Psalm 15:1. These are the ones who are grounded in holiness and tradition.
Finally, we have those who "stand in His holy place," another reference to Psalm 24:3. These are the ones who are steadfast and unwavering in their faith.
The Midrash tells us these categories are associated with various similes like the sun, the moon, the stars, lightning, lilies, and flames. The imagery is powerful, suggesting different kinds of radiance, different ways of reflecting God’s light in the world.
Now, it’s important to remember that this isn't about creating a hierarchy or judging who is "more" righteous. It's about recognizing the diverse ways people connect with the Divine and contribute to a more just and compassionate world. As we learn in Tractate Eruvin 19a in the Babylonian Talmud, the "upright ones" who see the Divine presence directly represent the pinnacle of spiritual attainment, but every act of righteousness, every effort to connect with God, has its own unique and valuable place.
So, where do we fit in? Perhaps we embody elements of several categories. Perhaps we're still striving to climb that mountain, to dwell in that tent. The beauty of this Midrash lies in its invitation to reflect on our own spiritual journey and to appreciate the many paths that lead to the Divine. What does it mean to be upright? Maybe it's less about achieving a perfect state and more about the constant striving, the consistent effort to live a life of righteousness and love.