Even King David, the sweet singer of Israel, knew what that felt like. Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, delves deep into David's struggles, and offers some striking insights that resonate even today.
It opens with a powerful cry for justice. "The One who lifts me up from my transgressions, You command judgment against my oppressors." Where did God command this? The text points to several places. First Samuel 20:16: "And the Lord sought from David's enemies." Exodus 23:22: "And I will be an enemy to your enemies." And then, Psalm 35:1 itself: "Plead my cause, O Lord, with those who strive with me." It's a layered plea, recognizing our own imperfections while simultaneously calling for divine intervention against injustice.
But the Midrash doesn't stop there. It moves into a fascinating discussion of communal responsibility and the consequences of inaction. "The assembly of nations will surround you," it says, "But at the time their wicked assembly surrounds you, your position will be secured in the heavens." There's a promise of ultimate safety, but the context is crucial.
Rabbi Elazar, quoting Rabbi Yehuda bar Elai, makes a bold statement: "Three things were commanded to the Israelites upon their entry into the land, but they only fulfilled two. They did not build the Temple because of the dilatoriness in them." Dilatoriness. Procrastination. Delay. A lack of zeal. That's what kept them from fulfilling their divine purpose.
To illustrate this point, the Midrash uses evocative imagery. Haggai 1:5 is quoted: "My soul is among those who ascend." This, we're told, refers to Avner and Amasa, figures known for their Torah study and spiritual ascent. But then comes the contrasting image from Haggai 1:8: "I lay with burning ones." This represents Doeg and Ahithophel, notorious for their evil speech, consumed by the "flame of evil speech." contrast for a moment. Ascent versus burning. Torah versus evil speech. The choices we make, the words we speak – they have profound consequences, not just for ourselves, but for the entire community.
The Midrash continues, "Men whose teeth are spears and arrows, and their tongue a sharp sword." This chilling description is linked to the people of Keilah, who were willing to betray David (1 Samuel 23:11). Their words, like weapons, threatened to destroy. And then there are "the slanderers," the spies who spread negativity and fear (Psalm 94:4).
Rabbi Yehoshua ben Levi, quoting Rabbi Yosei, shares an incredible image: "In the days of Saul and Samuel, infants who had not yet grown two hairs would learn Torah, and they were able to distinguish between pure and impure faces." Imagine a society so steeped in holiness that even infants possessed profound spiritual discernment! Yet, despite this, the Midrash laments that these same people "would go out to war and fall because of the dilatoriness in them." Even with such spiritual gifts, their lack of zeal led to defeat.
David, in despair, cries out, "O Lord, remove Your presence from them." A heartbreaking moment. David questions the value of God's presence on earth if it doesn't inspire action, referencing Haggai 1:12: "The heavens are elevated over God."
But then, a twist. The Midrash contrasts this with the time of Ahab, a notoriously wicked king. Yet, "although they all worshipped idols, and there was no dilatoriness in them, they went out to battle and were victorious, and not one of them was killed." Why? Because they were united and acted decisively, even if their actions were misdirected.
Obadiah's words to Elijah (1 Kings 18:13) are then invoked, but with a peculiar interpretation: "Has it not been told to my lord what I did?" The Midrash asks, "What is the meaning of 'bread and water?' This teaches that the water was as hard as bread." A powerful image of scarcity and hardship. Elijah, standing on Mount Carmel, declares (1 Kings 18:22), "I am the only prophet of the Lord." The Midrash adds that everyone knew he was right, "but did not publicize it to the king."
The Midrash concludes with a stark warning: "Because of evil speech, the Divine Presence departs." We return to Haggai 1:5: "The assembly of nations will surround you." It's a cyclical argument, highlighting the interconnectedness of speech, action, and divine favor.
So, what can we take away from this ancient text? It's a powerful reminder that our words and actions matter. That procrastination and negativity can have devastating consequences. That even in the face of overwhelming opposition, we must strive for righteousness and act with zeal. It is not enough to simply know the truth; we must also speak it and live it.