A discussion of "rana," which can be translated as a cry or supplication. But it's not just any cry; it's a cry of righteousness. The Midrash (rabbinic interpretive commentary) draws a parallel to other verses, like the one in Kings I (8:28) about hearing the cry, and Deuteronomy (33:7) where God is asked to hear the voice of Judah. Why, it asks, do the righteous diminish themselves, yearning for the Divine Presence?
Then comes a jarring verse from Psalms (37:9): "Happy is he who seizes your infants and dashes them against the rock." Whoa. That's… intense. The Midrash interprets this as God saying, in essence, "I will dash your little ones against the rock, just as you dashed mine." It's a painful analogy, linking the destruction of the Temple to the destruction of innocence. But the text clarifies that the children weren't dashed, they were taken into captivity. God isn't speaking literally; it's about the Temple, which God built so that Israel could uphold the Torah, received as children. As (Psalm 8:3) states, "Out of the mouth of babes and sucklings have you established strength." It's a powerful and disturbing image, highlighting the reciprocal nature of actions and consequences.
The text then moves into a discussion of divine retribution, quoting Psalms about giving to the wicked according to their deeds. It even mentions hell enlarging itself, drawing on Isaiah (5:14), and emphasizes that God's vengeance will be met with music and celebration. But there's a crucial caveat: even for those who seem undeserving, we should try to find merit, for this has implications for the World to Come. Even in this world, as Job (33:23) reminds us, an angel might intercede.
Next, we encounter the story of King David and the Gibeonites. "Now the Gibeonites were not of the people of Israel," (2 Samuel 21:2). Why was David distancing himself from them, causing famine? The Midrash explains that David believed certain sins—idol worship, illicit relations, bloodshed, and uncharitable judges—caused rain to cease. He sought the reason for the famine in the Urim and Thummim, divine instruments of judgement, and discovered it was connected to Saul's treatment of the Gibeonites. The Gibeonites sought retribution for the killing of their people – woodcutters and water drawers.
The story takes a fascinating turn when David asks what he can do to atone. Their demands are specific and even a bit unsettling: they want seven descendants of Saul to be handed over. Through this, the text highlights the importance of justice, even when it's difficult.
The Midrash then praises those who are merciful, bashful, and perform acts of loving-kindness. Shame, it says, prevents sin. Those lacking shame are likened to the uncircumcised, those who didn't stand with the forefathers at Sinai. It also speaks to the importance of converts, highlighting how God ensured that the door to conversion remained open.
The text further explores different categories of people who confess their allegiance to God, quoting Isaiah (45:23). The righteous converts are highlighted, as are those who repent and fear Heaven. The Gibeonites, however, are described as lacking mercy. Despite this, David sought reconciliation with them, emphasizing the importance of seeking justice for all.
The Midrash continues, mentioning how Ezra also reconciled with them and even suggests that God will distance them in the future.
The text shifts again, this time to the presence of the Holy Spirit in three specific instances: in the court of Shem, the court of Samuel, and the court of Solomon. Each is marked by a pronouncement of truth, validating righteous judgements.
Finally, the text touches upon the 613 commandments given to Moses at Sinai, linking them to the days of the solar year and the number of a man's limbs. It emphasizes the importance of integrity, truthfulness, and kindness, concluding with a reminder that God's ways are not always our ways. His attribute of mercy operates on a different plane.
What can we take away from all this? Perhaps it's a reminder that justice and mercy are complex, intertwined concepts. Perhaps it’s a call to act with integrity and compassion, even when it’s difficult. Or maybe it’s a reminder that even in the face of suffering, there is always the possibility of redemption and reconciliation. The Midrash Tehillim doesn’t offer easy answers, but it does offer a rich tapestry of stories and interpretations to guide us on our journey. It invites us to grapple with the big questions, to find meaning in the midst of chaos, and to strive to live a more righteous life.
Listen, Ranati. There is no "rana" here, but rather a similar "rana" as mentioned above, as it says (Kings I 8:28) "to hear the cry." There it is written (Deuteronomy 33:7) "Hear, O Lord, the voice of Judah," and here it is written "Hear, O Lord, the cry of righteousness." Why is it that the righteous want the Divine Presence and reduce themselves from what is given to them? (Psalms 37:9) "Happy is he who seizes your infants and dashes them against the rock." Thus said the Holy One, blessed be He: "Happy is he who takes and dashes your little ones against the rock." Thus said the Holy One, blessed be He, "I will dash your little ones against the rock, just as you dashed mine." We did not hear during the destruction of the Temple that our children were dashed, but rather that they were taken into captivity. Rather, thus said the Holy One, blessed be He, "You have destroyed my Temple, which I built so that Israel might uphold my Torah, which they received from me as children," as it says (Psalm 8:3) "Out of the mouth of babes and sucklings have you established strength." Therefore, I will dash yours. And thus it says (Psalm 28:4), "Give them according to their deeds, and according to the wickedness of their endeavors; give them after the work of their hands; render to them their just deserts." (Psalm 64:9) "They shall take hold of their own tongues; all that see them shall flee away." (Psalm 10:15) "Break the arm of the wicked and evil man; seek out his wickedness until You find none." When the Holy One, blessed be He, takes revenge against the wicked, we will play music before Him. Rabbi Akiva expounded (Isaiah 5:14), "Therefore hell has enlarged herself, and opened her mouth without measure." Without measure is written here, but it means "without limit." To one who does not have a commandment in his hand, let him decide in favor of merit, for this is for the World to Come. However, even in this world, a Talmudic teaching obligates him, and one teaches him about merit, as it is stated (Job 33:23): "If there is an angel of one thousand who will intercede for him." (2 Samuel 21:2) "Now the Gibeonites were not of the people of Israel." Why did David distance himself from them, causing famine year after year? David said that there are four things that cause rain to cease: idol worship, illicit sexual relations, bloodshed, and judges who rule over the public but do not give charity. Concerning idol worship, it is written (Deuteronomy 11:16), "Take heed to yourselves, lest your heart be deceived." And it continues (Amos 4:7), "He stopped the heavens." Concerning illicit sexual relations, it is stated (Jeremiah 3:2), "You have acted like a harlot with many lovers." And it continues (Hosea 2:9), "And I will restrain the rain." Concerning bloodshed, it is stated (Numbers 35:33), "The blood pollutes the land." Concerning judges who rule over the public but do not give charity, it is stated (Proverbs 25:14), "Like clouds and wind without rain is a man who boasts of gifts he did not give." David searched in every generation and did not find one of them. He asked in the Urim and Thummim, as it is stated (2 Samuel 21:1), "David inquired of the Lord about Saul and his house of blood." Of Saul, for you did not show him kindness. "And to the house of the Damim who killed the Gibeonites, David sent and called to them, saying, 'What shall I do for you, and with the house of Saul?' They said to him, 'It is because he killed seven of us, the sons of the Damim, who were woodcutters and water drawers, and the chief and scribe and sun.' David said to them, 'What do you want me to do for you?' They replied, 'Let seven men from his descendants be given to us, and we will hang them before the Lord in Gibeah of Saul, the chosen one of the Lord.' But the king said, 'I will give them to you.' David then asked, 'What should I give you?' And they said to him, 'We have no silver or gold with Saul.' David said, 'Perhaps they are divided in their hearts, let each man give what he thinks is best, and we will reconcile with him.' Then David said to them, 'What do you want me to do for you?' And they said, 'Give us silver and gold, for those who killed us are destroying us.' David said, 'I have no silver or gold with Saul.' At that time, the Lord granted three good things to Israel: merciful people, those who are ashamed, and those who do good deeds. Merciful, as it is said, 'And He will give you mercy and have mercy on you.'" "Regarding those who are bashful, it is said (Exodus 20:17), 'And for this purpose His fear shall be upon your faces, that you shall not sin.' Therefore, being bashful is a sign that one does not sin. And whoever does not possess the trait of shame has the status of an uncircumcised person who did not stand with our forefathers on Mount Sinai. Those who do acts of loving-kindness are mentioned in Deuteronomy 7:12, 'And keep the covenant and the loving-kindness.' However, the Gibeonites do not possess any of these traits, as it says in 2 Samuel 21:2, 'The Gibeonites are not of the children of Israel.' Come and see how beloved the Holy One, blessed be He, holds the converts, for our father Abraham did not circumcise anyone until he himself was ninety-nine years old. If he had circumcised his son at the age of fifty or sixty, a convert would have been able to convert at the age of forty or fifty. Therefore, the wheel of the Holy One, blessed be He, revolved with him until he reached the age of ninety-nine, so that the door would not be closed to future converts. And so that He could give reward for days and years and increase the reward of those who do His will, in order to fulfill what is said (Isaiah 42:21), 'The Lord desired for the sake of His righteousness.' Similarly, it is found in four categories that confess and say before He who spoke and brought the world into being (Isaiah 45:23), 'This one will say, "I am for the Lord," and this one will call in the name of Jacob, and this one will write with his hand to the Lord, and adopt the name of Israel.' 'This one will say, "I am for the Lord," and will not be intermingled with sin.' 'This one will call in the name of Jacob' refers to the righteous converts. 'This one will write with his hand to the Lord' refers to those who repent. 'And adopt the name of Israel' refers to those who fear Heaven." And the Gibeonites who were not called by the name of Jacob, as it says about them (Genesis 33:14), "And let El-Shaddai grant you mercy." And they did not show them mercy. David stood up for them and reconciled with them. Therefore it is said, "And the Gibeonites were not of the children of Israel." Ezra also reconciled with them, as it says (Nehemiah 3:26), "And the Nethinim dwelt in Ophel." Even God will distance them in the future, as it says (Ezekiel 48:19), "And those who serve the city shall serve it out of all the tribes of Israel. It shall be that which remains." Rabbi Elazar said that the Holy Spirit appeared in three places: in the court of Shem, as it says (Genesis 38:26), "And Judah recognized and said, 'She is more righteous than I.'" Perhaps he did not say this, but rather someone else said it in his presence. A Heavenly Voice went forth and said, "She is more righteous than he." In the court of Samuel, as it says (1 Samuel 12:3), "Here I am; testify against me before the Lord and before His anointed." And they said, "You have not defrauded us." A Heavenly Voice went forth and said, "He is telling the truth in this matter." In the court of Solomon, as it says (1 Kings 3:26), "Give her the living child, and by no means kill him." She is his mother. A Heavenly Voice went forth and said, "She is his mother." Rava interpreted that 613 commandments were stated to Moses at Sinai, corresponding to the number of the days of the solar year, and 248 positive commandments correspond to the number of a man's limbs. Rav Hamnuna said, "What is the verse that teaches this?" (Deuteronomy 33:4) "Moses commanded us a law." The word "law" has a gematria of 611, and when you add "Anochi" and "I am" from the verse (Exodus 20:2), the total is 613. And Rav Yehudah said, "A word and the Sabbath preceded the giving of the Torah." David came and established them on 13, as it says (Psalms 15:1-2), "Who shall dwell in Your tent, who shall reside on Your holy mountain?" "Going innocently" means Abraham, who "walked innocently and did righteousness" (Genesis 17:1). "Speaking truth in his heart" means Rav Sapphira, who "never let a lie cross his lips." "Not slandering with his tongue" means Jacob, who said "Perhaps my father will feel me up," but did not commit any evil against his fellow. "Not taking shame upon his relatives" refers to one who is close to his family. Rabbi Simon said that God's attribute of mercy is not like that of humans. If a human has a shameful or poor relative, he disowns him, but God brought the children of Israel out of Egypt and called them his relative. He considered Hezekiah a wicked king who dragged his father's bones with a rope, but he honored Jehoshaphat, who treated his disciples with respect. One who swears to do evil and does not change is like Rabbi Yochanan, who said, 'I fast until I finish my portion [of the daily study]. He never took interest even from a non-Jew, nor did he accept a bribe even from an innocent person, like Rabbi Yishmael son of Rabbi Yose. Whoever does all these things will never fall. One who does some of them may fall eventually. These are the things that are said [in praise of the righteous] - one of them is: 'He who walks righteously' [Isaiah 33:15], referring to Abraham. 'And speaks uprightly' - one who does not speak insultingly of others. 'He who stops his ears from hearing of bloodshed' [ibid.] - one who does not listen to slander. 'And shuts his eyes from looking upon evil' [ibid.] - one who does not gaze at women when they are washing clothes. [Other examples of righteous behavior include:] 'He has told you, O man, what is good' [Micah 6:8] - this is [the practice of] performing acts of kindness. 'And what does the Lord require of you but to do justice' [ibid.] - this is the obligation to pursue justice. 'And to love mercy' [ibid.] - this is the act of giving charity. 'And to walk humbly with your God' [ibid.] - this refers to acts that are typically done publicly, such as accompanying a bride and groom [to their wedding], which the Torah refers to as 'walking humbly.' Other acts, which are typically done privately, are even more praiseworthy. Isaiah returned and cited two [righteous] qualities, as it says, 'Keep justice, and do righteousness' [Isaiah 56:1]. Amos cited one, as it says, 'Seek me and live' [Amos 5:4]. Habakkuk also cited one, as it says, 'And the righteous shall live by his faith' [Habakkuk 2:4]."walk humbly with God."
