The story we're about to explore from Midrash Tehillim, specifically Midrash Tehillim 52, plunges us right into such a scenario, revolving around King Saul, David, and the priest Ahimelech.
The midrash starts with an intriguing premise: someone suggested to Saul that David should be made king while Saul was still alive. Why? Because only a king and his court could consult the Urim ve-Tummim (אורים ותמים), the sacred oracle on the High Priest's breastplate used for divine guidance. It was believed that David had already been consulted via the Urim ve-Tummim. This instantly ignited Saul's jealousy. As the text says, "When you gave him bread and a sword, you were conspiring against me."
Saul's paranoia deepens, and he confronts Ahimelech, accusing him of treason. Ahimelech, in his defense, points out David's faithfulness. But Saul is beyond reason. He demands Ahimelech explain himself, pressing him to inquire of God on his (Saul’s) behalf. Ahimelech initially resists, stating he hadn't been authorized to do so yet, but Saul's insistence wins out, and the situation spirals from there.
Saul, convinced of Ahimelech's betrayal through his support of David and the use of the Urim ve-Tummim, sentences him to death. A chilling command he gives to his guards, ordering them to strike down Ahimelech. But here's where we see a flicker of righteousness: they refuse! This moment is highlighted by the verse from Ecclesiastes 8:5, "Whoever keeps a command will not experience harm." The Midrash connects this to Abner, who, in a similar situation, prevented harm from coming to the priests.
Frustrated and enraged, Saul turns to Doeg the Edomite. "You turn around and strike down the priests," he commands. And Doeg, without hesitation, carries out the horrific order. As the text recounts from 1 Samuel 22, he kills eighty-five priests and then slaughters the entire city of Nob, where the priests resided.
David, upon hearing of this massacre, cries out, "What glory is it to you to speak evil, you mighty one? All day long you plot destruction." He rebukes Doeg, portraying him as a strong man using his power for evil, twisting strength into something destructive.
The midrash delves into the true meaning of strength. It contrasts the "strength" of pushing someone into a pit or off a roof with the true strength of preventing a fall, of lifting someone out of danger. David laments that Saul, consumed by anger and jealousy, has metaphorically thrown water on his limbs, perhaps symbolizing his attempts to weaken him.
The midrash concludes with David pointing out that the people of Israel are accustomed to doing kindness all day long, questioning Doeg if Ahimelech hadn't helped David, would there not have been others to offer assistance? This highlights the contrast between Doeg's cruelty and the inherent kindness within the Israelite community.
This passage from Midrash Tehillim isn't just a historical account; it's a profound meditation on power, jealousy, and the devastating consequences of choosing evil over kindness. It asks us: what kind of strength do we embody? Are we using our power to build up or tear down? Are we succumbing to jealousy and suspicion, or are we extending a hand to help those in need? It’s a powerful reminder that true strength lies not in brute force, but in compassion and righteousness.