The ancient sages certainly did. And they saw this power reflected even in the way we remember the righteous and the wicked.

It all starts with the verse, "Praise the Lord, for He is good, for His mercy endures forever." But then, Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, takes an interesting turn. It connects this praise to a verse from Isaiah (3:10): "Say to the righteous that it is good." Why? Because, the Midrash suggests, when we speak of the righteous, we should speak well of them. It’s not just about empty flattery; it’s about acknowledging and celebrating the goodness they brought into the world.

Conversely, when we mention the wicked, we should mention them for their evil deeds. As Isaiah 3:11 says, "Woe to the wicked for their evil deeds." It’s a matter of truth, of acknowledging the consequences of their actions. Proverbs 10:7 puts it beautifully: "The memory of the righteous is a blessing."

The Midrash goes on to illustrate this point with examples from the Torah. When God, blessed be He, thinks of Abraham, He blesses him. As Genesis 18:17 asks, "Shall I hide from Abraham what I am about to do?" And what follows? The promise that "Abraham will surely become a great and powerful nation" (Genesis 18:18).

But when we speak of Amalek, a nation that attacked the Israelites without provocation, we curse them. "Remember what Amalek did to you," Deuteronomy 25:17 commands. The next verse? "Blot out the memory of Amalek" (Deuteronomy 25:19). Strong words, indeed, but they reflect the lasting impact of their wickedness.

The Midrash offers another interpretation of "Say to the righteous that it is good," connecting it to the idea of fruit. Blessings, like good deeds, produce fruit – positive outcomes, lasting benefits. Curses, on the other hand, do not. "Woe to the wicked for their evil deeds, for what their hands have done will be done to them" (Isaiah 3:11). The implication is clear: wickedness bears bitter fruit.

And finally, the Midrash brings it all home with a powerful image of Rosh Hashanah and Yom Kippur, the High Holy Days. On Rosh Hashanah, the Jewish New Year, all nations stand in judgment before God. Each nation believes it has triumphed. Then comes Yom Kippur, the Day of Atonement, when God pardons Israel and forgives their sins, as Leviticus 16:30 states: "For on this day He will forgive you." But even then, the outcome feels uncertain.

So how do we know who truly won the judgment?

The answer, according to the Midrash, comes with Sukkot, the Feast of Tabernacles. On Sukkot, Jews take their lulavs – bundles of palm, myrtle, and willow branches – and proclaim their faith in the righteous One of the world. It’s as if righteousness itself has come and conquered. In that moment, we know that Israel – representing the path of righteousness – has won the judgment. Therefore, "Say to the righteous that it is good."

Ultimately, this passage from Midrash Tehillim is a reminder of the power of our words and actions. It challenges us to choose righteousness, to speak kindly of the good, and to remember that our deeds have lasting consequences. What kind of memory will we leave behind? What kind of fruit will our lives bear? These are the questions this ancient text invites us to consider.