It all starts with a verse from Psalm 21:2, "You have given him the desire of his heart." But what is the desire of his heart? The Midrash asks, what about "the permission of his lips?" What authority do our words carry?

The Midrash goes on to say that when a powerful person—perhaps a king, or a prophet—decrees something, it comes to pass. Imagine, if a ruler says, "Let such and such a province rebel," it happens. The text cites Isaiah 10:6 as an example: "Let Gobai go and destroy it." Or, "Let the Apharachites rebel against you," and their rebellion comes to fruition, like Isaiah 10:5 says, "Let the angel of death go and destroy them." In essence, their words become reality. It’s a pretty intense thought, isn’t it? That spoken word has such force!

Then the text shifts, asking about blessings. When we "advance with good blessings," what blessings are we talking about? Rabbi Yehuda suggests they are the blessings of Moses, which are described as "good," referencing Exodus 2:2, "And she saw that he was good." The Rabbis offer another perspective, saying they are the blessings of the Torah itself, citing Proverbs 4:2, "For I give you good instruction; do not forsake my Torah." So, blessings can come in different forms, and carry immense weight.

And then it gets even more intriguing. The Midrash brings up a discussion about people in Psalm who are asked to ask for something. Rabbi Berachya points out that even those who descended into the Pit - the deepest, most desolate place, perhaps a metaphor for utter spiritual ruin - are still alive. He specifically mentions Korach and his congregation, Ahithophel, and Doeg, all figures who met tragic ends in the Hebrew Bible. So, what does this mean? Even in the face of destruction, there's still a chance to ask, to receive.

The Midrash then quotes Psalms 21:6, "Great is His glory in Your deliverance," linking it to the idea of "the splendor of the disciple," found in Pirkei Avot (Ethics of the Fathers) 6:3. It emphasizes that God placed His splendor upon him, but importantly, not all of His splendor. It's a fascinating nuance. Where was the rest of that splendor given?

Rabbi Yehudah says that some of God's splendor was given to Joshua at the Jordan River. : Moses, when he came down from Mount Sinai, radiated such divine light that people were afraid to approach him (Exodus 34:30). Similarly, after Joshua received his portion of glory, the Israelites feared him as they had feared Moses (Joshua 4:14). This comparison highlights Joshua's divinely granted authority and leadership, mirroring Moses' own.

So, what do we take away from all this? The Midrash Tehillim 21 really encourages us to think about the power we wield – not just political or spiritual leaders, but all of us. Our words matter. Our blessings matter. And even in our darkest moments, the opportunity to ask, to connect with the Divine, remains. It's a potent reminder to choose our words carefully and to recognize the awesome potential that lies within them.