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.