The Midrash Tehillim, a collection of Rabbinic commentaries on the Book of Psalms, grapples with just that, using Psalm 7 as a springboard to explore themes of guilt, respect, and the complexities of leadership.
Psalm 7 opens with David's impassioned plea: "O Lord my God, if I have done this, if there is guilt on my hands… let my enemy pursue and overtake me." But what "this" refers to becomes the heart of our exploration, especially as it relates to David's interactions with King Saul.
The Midrash dives into the story of David and Saul in the cave (1 Samuel 24). Remember that scene? David has the opportunity to kill Saul, his tormentor, but instead, he only cuts off a corner of Saul's robe. Even this seemingly minor act pricks David's conscience. As we read in 1 Samuel 24:6, "And David's heart smote him."
Rabbi Judah in the Midrash Tehillim poses the question: "What is the difference between the cutting off of the corner of a garment and the cutting off the top of it?" Rabbi Nehemiah adds another layer, suggesting that in cutting the tzitzit, or fringes, David momentarily annulled the commandment associated with them. These tzitzit, you see, are more than just tassels; they are a tangible reminder of God's commandments. David, unable to find the corner of his robe after this act, asks Abner, Saul's general, about it. Abner explains they were lost when David crossed the water. David, realizing the implications, exclaims, "My father, see!" (1 Samuel 24:11).
What's fascinating is the Midrash's interpretation of this "My father, see." It's not just about Saul. The Midrash sees in this a lesson about honoring one's father-in-law – showing him the same respect one would show his own father. Rabbi Judah even suggests that David’s father spoke to Saul, saying "He has also seen." The Rabbis go further, suggesting that David addressed Abner with "My father, see," recognizing Abner's own wisdom and stature, describing him as "a lion in learning." Even when Abner initially challenges David's identity, David’s respectful response underscores his commitment to honor and righteous conduct.
David’s response to Saul, reaffirming his innocence and entrusting judgment to God ("May the Lord judge between you and me… but my hand will not touch you" - 1 Samuel 24:12-13), is not just political maneuvering; it’s a deeply felt moral stance. He refuses to violate the sanctity of the kingship, declaring, "The Lord forbid that I should lay a hand on the Lord's anointed" (1 Samuel 24:10).
The Midrash then takes a surprising turn, referencing Job 29:12: "And I will save the empty-handed who has been snatched from the hand of the oppressor." It’s a subtle connection, but it speaks to David's commitment to justice, even for the vulnerable.
The text then abruptly shifts to a discussion of someone who "measured out two lengths of cord to put to death." Rabbi Joshua ben Levi says this refers to someone who killed his parents. Rabbi Judah elaborates, saying the person killed his parents and brother, leading to his blindness. The connection to David is oblique, but it underscores the severity of familial transgression and the consequences of violence.
Finally, the Midrash circles back to Psalm 7:6: "My honor lies in the dust; my body will dwell in safety." This, the Midrash concludes, refers to God's kingdom. It's a powerful reminder that true honor and safety ultimately reside not in worldly power or victory, but in adherence to God's will.
So, what do we take away from all this? The Midrash Tehillim, through its intricate reading of Psalm 7 and the story of David and Saul, invites us to consider the complexities of ethical leadership, the importance of respecting authority (even when that authority is flawed), and the enduring power of moral integrity. It reminds us that even in the heat of conflict, we are called to act with justice, compassion, and a deep awareness of our own fallibility. And that, perhaps, is a lesson that resonates as powerfully today as it did centuries ago.