Today, we're diving into a fascinating passage from Midrash Tehillim, a collection of rabbinic interpretations of the Book of Psalms, specifically Psalm 100, a psalm of thanksgiving.
The passage opens with a powerful idea. Rabbi Yaakov, quoting Rabbi Abbahu who in turn quotes Rabbi Acha, says that God proclaims, "Let all nations give thanks to me, and I accept them." He bases this on the verse, "Every knee shall bow to Me, every tongue shall swear" (Isaiah 45:23). The idea here is universal acceptance, a boundless embrace of those who turn towards the Divine.
But here's the twist. We immediately pivot to the story of Adam. "He who conceals his transgressions will not prosper," Proverbs 28:13 tells us, and the midrash identifies Adam as an example of this. When confronted about eating from the forbidden tree, Adam deflects, saying, "The woman whom You gave to be with me, she gave me from the tree, and I ate" (Genesis 3:12). He doesn't take responsibility. He doesn't seek teshuvah. The text points to Genesis 3:22, "Lest he stretch out his hand," connecting the idea of preventing Adam from attaining immortality with his lack of repentance. Rabbi Abba bar Kahana notes that when God asked Adam to do teshuvah, his response was essentially "Lest," implying a refusal. "Now," the midrash argues, signifies teshuvah, referencing Deuteronomy 10:12: "And now, Israel, what does the Lord your God ask of you but to fear Him?" So, "lest" becomes synonymous with "no." A missed opportunity.
Then, the narrative takes an unexpected turn. "Whoever confesses and forsakes will be shown mercy" (Proverbs 28:13). This, the midrash says, refers to Cain. Wait, Cain? The one who murdered his brother Abel? The text points to Genesis 4:16, "And Cain went out from before the Lord." Rabbi Huna, citing Rabbi Chanina bar Yitzchak, shockingly says that Cain went out rejoicing! He draws a parallel to Haman in the Book of Esther, who "went out that day joyful and with a glad heart" (Esther 5:9). The audacity! But the midrash continues. Adam encounters Cain and asks about his judgment. Cain replies that he did teshuvah and was forgiven. Adam, upon hearing this, proclaims, "Good is to give thanks to the Lord" (Psalm 92:2).
What are we to make of this? How can Cain, the ultimate transgressor, be an example of successful repentance? The midrash doesn't elaborate on the nature of Cain's teshuvah, leaving us to ponder the power and scope of divine forgiveness.
The passage then offers two more contrasting examples. Saul, concealing the spoils of war from the Amalekites, is like Adam, failing to confess: "What is this bleating of sheep in my ears?" he asks, deflecting blame (1 Samuel 15:14-15). In contrast, David, after numbering the people, admits, "I have sinned against the Lord; please take away the iniquity of Your servant" (2 Samuel 24:10). And immediately, God responds, "The Lord has also put away your sin" (2 Samuel 12:13).
The midrash concludes with a powerful statement from Rabbi Simon and Rabbi Yehoshua ben Levi, in the name of Rabbi Chalfata: When a human king confesses, God gives him the benefit of the doubt. But when he doesn't confess, God does not give him the benefit of the doubt. In other words, even earthly rulers recognize the importance of confession and remorse.
So, what's the takeaway? This passage from Midrash Tehillim presents a complex and nuanced view of teshuvah. It highlights the importance of taking responsibility for our actions, confessing our wrongdoings, and turning away from them. It seems to suggest that even the most grievous sins can be forgiven through sincere repentance. But perhaps the most challenging thought it leaves us with is the question: Are we willing to truly confront our own transgressions, and are we willing to believe in the possibility of our own redemption?