The ancient rabbis certainly did. And in Midrash Tehillim, a collection of rabbinic teachings on the Book of Psalms, we find a powerful example of just that. It's a passage dripping with resilience and hope.
The verse we're looking at is a commentary on Psalm 138:1, "I will sing praise to you before the gods." But who are these "gods"? It's not what you might think. According to this midrash (rabbinic interpretation), the psalmist isn't necessarily referring to pagan deities. Instead, the rabbis interpret "gods" in a few different ways.
First, it could refer to the Sanhedrin, the ancient Jewish high court. It's a bold statement, singing against such an esteemed body! But the midrash supports this interpretation by citing Exodus 22:27, "You shall not revile God," implying that the members of the Sanhedrin, as representatives of divine law, could be seen as "gods" in a certain sense.
Then, the midrash suggests that "gods" could also refer to the prophets. 1 Chronicles 23:14 calls Moses "the man of God," and 1 Samuel 2:27 mentions a "man of God" coming to Eli. Even in death, they retain this divine association. The text even points to 2 Samuel 23:13, "I saw gods ascending out of the earth," to further illustrate this idea. Think about that for a moment: even in their passing, the prophets held a certain sacred power.
So, to sing "against the gods" is to sing even against these figures of authority and spiritual weight. But why would we do that?
The midrash offers another layer of meaning. It suggests that singing "against the gods" could also mean singing through our troubles, singing to God despite the hardships that befall us. "Against the troubles that come upon us, we sing to You," the midrash states plainly. That's a powerful image, isn't it? To lift your voice in praise even when surrounded by difficulty.
This leads to a vision of hope, a future when "the wicked are destroyed from the world" and Israel can truly praise God. The verse then connects this singing to the rebuilding of the Temple in Jerusalem. "When the temple is rebuilt and Your sanctuary restored, at that time I will prostrate myself toward Your holy temple." The prophet Zephaniah (3:16) echoes this sentiment, saying, "In that day, it shall be said to Jerusalem, Fear not."
But why will this praise be so powerful? Because, the text says, "You have magnified Your word above all Your name." Israel proclaims that God has magnified everything spoken through the prophets. The midrash then cites Joel 3:1, "And it shall come to pass afterward, that I will pour out my spirit," and Joel 4:18, "And it shall come to pass in that day that the mountains shall drop down new wine." These are visions of abundance and divine presence. It also references Isaiah 51:6, "Fear not the reproach of men."
Ultimately, the midrash concludes with a sense of joy and liberation, quoting Psalm 126:2, "Then was our mouth filled with laughter."
What does this all mean for us today? Perhaps it's a reminder that even when we feel surrounded by challenges, even when we question authority or struggle with our faith, we can still find strength in our traditions, in our prayers, and in our songs. It’s a call to praise, even against the "gods" – whatever they may be in our own lives. It's about finding that laughter, that joy, even in the face of adversity, trusting in the promise of a brighter future. Can we find that song within ourselves?