The Midrash Tehillim, a collection of rabbinic teachings on the Book of Psalms, offers a fascinating glimpse into this very question.
"But his delight is in the law of the Lord," says the verse. And Rabbi Levi offers an interpretation: the Holy One, blessed be He, actually gave six commandments to Adam. How do we know? Well, it's right there in Genesis: "And the Lord God commanded the man." According to this reading, when the verse says "In His law doth he meditate day and night," it's referring to those initial six commandments given to Adam in the Garden of Eden.
But that's just the beginning. The Midrash then dives into a rich allegorical reading of Psalm 1, connecting it to the very first figures in human history. “And it shall be like a tree planted…whose fruit He shall give in its season" – this, surprisingly, refers to Cain. "And its leaf shall not wither" – this is Abel. "And all that he does shall prosper" – that's Seth. Quite a family portrait painted with verses!
And what about the wicked? “The wicked, however, are not so – this refers to the serpent.” This isn't just a casual observation; it has profound implications for the future, and specifically, the World to Come.
The Midrash tells us that, in the World to Come, everyone will be healed… except for the serpent and the inhabitants of Giv'on. A rather unexpected pairing, isn't it? Why Giv'on? We'll get there.
To explain this, the text turns to a verse from Ezekiel: "The wolf and the lamb shall graze together" - this refers to the inhabitants of Giv'on, as it's written elsewhere: "And the idolatrous priests of the city shall come from all the tribes of Israel, to serve it." (Ezekiel 48:19).
The Midrash continues, stating that the Lord gave Israel three good qualities: mercy, bashfulness (or shame), and benevolence. We find this in verses like Deuteronomy 7:13, "And He will love you and bless you and multiply you..." and Exodus 20:17, "...so that the fear of Him may be ever with you, so that you do not go astray."
Now, about that shame... Yoma 47a, a tractate of the Talmud, states that anyone who lacks shame is as if his ancestors weren't present at Mount Sinai. Powerful words! And it’s further emphasized: "Therefore, keep the covenant and the mercy which the Lord swore to your fathers" (Deuteronomy 7:12).
So, what does this have to do with Giv'on? Well, David noticed that the inhabitants of Giv'on lacked these very traits – mercy, shame, and benevolence. As a result, he banished them, because "the Giv'onites were not of the children of Israel" (2 Samuel 21:2). Ezra also banished them, as we see in Nehemiah 11:21: "And the Netinim (temple servants) dwelt in Ophel."
Even in the World to Come, the Lord distances Himself from them, as Ezekiel 48:19 repeats: "And the idolatrous priests of the city shall come from all the tribes of Israel, to serve it; and they shall not come near to Me, to serve as priests to Me." The servants mentioned are the inhabitants of Giv'on, who will serve, but remain distant. As Joshua 9:27 tells us, "And Joshua made them hewers of wood and drawers of water."
The Midrash concludes with a stark contrast: "Thus, the way of the righteous is known – this refers to Adam and Eve, while the way of the wicked shall perish – this refers to the serpent, who shall not be healed in the World to Come."
So, what are we left with? A fascinating tapestry weaving together creation, sin, redemption, and the importance of fundamental virtues. It’s a reminder that our actions, our character, have lasting consequences, not just in this world, but perhaps, in the World to Come as well. It makes you think, doesn't it, about the legacy we're creating, and the values we're choosing to embody.