Let's dive into a fascinating passage from Midrash Tehillim, a collection of interpretations on the Book of Psalms, specifically Psalm 93.
The passage begins with a powerful statement: "Your testimony is very reliable." It's a declaration of faith, a grounding in the truth of God's word. But then, it takes an unexpected turn. Moses, no less, is depicted as saying before God, "Master of the Universe, humble the voice of the Torah and raise the voice of Your House, and elevate the voice of the wicked." What?! It sounds almost blasphemous, doesn't it? But the passage explains it by saying, "If You do so, Your House will be a holy abode for all time." The idea is that the Temple, Beit Hamikdash, built by Solomon and rebuilt by Ezra, becomes a lasting sanctuary, a testament to God's enduring presence.
The midrash then delves into the attributes of God, specifically the thirteen attributes of mercy, Shlosh Esrei Middot. Rabbi Simon, citing Exodus 34:6, points to the well-known phrase, "The Lord, the Lord, compassionate and gracious." Rav, however, suggests there are eleven attributes, and other rabbis argue for ten. It's a reminder that even when exploring the divine, our understanding is always partial, always open to interpretation. This is not a contradiction but a spectrum of understanding.
And what about how we should bow down to God? Rav Hisda says it’s for the attribute of kindness (chesed), referencing Moses' quick bow in Exodus 34:8. But Rabbi Eliezer ben Jacob says it's for patience, while other rabbis say it's for mercy (rachamim). Again, the beauty lies in the multifaceted nature of the Divine.
Then comes the really juicy part. Rabbi Isaac recounts a bold question from Moses: "Why does a person sin, yet You do not immediately punish him?" It's the age-old question of divine justice. God's response is striking: "Moses, you should not have asked this question! I have not revealed to you My ways, yet you ask such a question?" It’s a humbling moment, reminding us of the limits of human understanding. However, Moses persists, and eventually, God relents, saying, "I have forgiven them as you have asked" (Numbers 14:20). This leads Moses to proclaim, "Now let the power of the Lord be great, as You have promised, saying, 'The Lord is slow to anger and abounding in kindness.'"
Rabbi Haggai's experience in Daflesit, a place in Tiberias, adds another layer. He hears the congregation reciting, "Your testimony is very reliable," reinforcing the initial statement of faith. But the midrash isn't content to leave us there. It raises a crucial question: if God is patient with the wicked, does that mean He's also patient with the righteous? The answer, the midrash suggests, is no. "To God, vengeance belongs." In other words, divine justice will ultimately prevail.
So, what does it all mean? This passage from Midrash Tehillim doesn't offer easy answers. It acknowledges the complexities of faith, the apparent contradictions in the world, and the limits of our understanding. It reminds us that God's ways are not always our ways, but that faith in God's ultimate justice and mercy remains the bedrock of our tradition. It's a call to trust in the bigger picture, even when we can't see it all, to continue asking the hard questions, and to find solace in the enduring power of God's testimony. What do you think?