Les Psaumes 84:5 Midrash : Devarim Rabbah, Sifrei Devarim & Midrash Tehillim

“It will be if you will heed the voice of the Lord your God to observe, to perform all His commandments that I am commanding you today, the Lord your God will place you uppermost over all the nations of the earth” (Deuteronomy 28:1).
Halakha – a person of Israel who was passing before the ark,¹He was serving as the prayer leader and reciting the communal Amida prayer. what is the ruling; is it permitted for him to answer amen after the priests?²After the priestly benediction. So the Sages taught:³Berakhot 34a. One who passes before the ark should not answer amen after the priests, due to confusion.⁴He will become confused and will not be able to continue praying properly. The Sages taught us: But if he is able to answer without becoming confused, he should answer. Why? It is because there is nothing greater before the Holy One blessed be He than the amen that Israel answers.
Rabbi Yehuda bar Simon said: This amen has three connotations: Oath, acceptance, and faith. Oath, from where is it derived? It is as it is stated: “The priest administered an oath…and the woman said amen, amen” (Numbers 5:21–22). Acceptance, from where is it derived? It is as it is stated: “And the entire people will say amen” (Deuteronomy 27:16). Faith, from where is it derived? It is as it is stated: “Benayahu son of Yehoyada answered the king and said: Amen; and so may the Lord, [God of my lord the king], say” (I Kings 1:36).
Another matter: Anyone who answers amen in this world, will be privileged to answer amen in the future. Alternatively, Rabbi Yehoshua ben Levi said: Anyone who enters synagogues and study halls in this world will be privileged to enter synagogues and study halls in the World to Come. From where is it derived? It is as it is stated: “Happy are the dwellers in Your House; they will continue to praise You, Selah” (Psalms 84:5).
Another matter: Rabbi Yudan said: Anyone who hears the sound of Torah in this world will be privileged to hear the sound in whose regard it is written: “The sound of gladness and the sound of joy, the sound of a bridegroom and the sound of a bride…” (Jeremiah 33:11). Moses said to Israel: ‘Since everyone who hears matters of Torah is exalted in two worlds, be vigilant to hear matters of Torah.’ From where is it derived? It is from what is written regarding the matter: “It will be if you will heed the voice⁵“You will heed” could be written as tishma, but in the verse it is written as shamo’a tishma. of the Lord your God.”

(Devarim 1:10) "And you are this day": existing "as the stars of the heavens in multitude" — whence it was derived: There are seven classes of the righteous in Gan Eden — one higher than the other: the first class — (Psalms 140:14) "Only the righteous will give praise to Your name; the upright will dwell in Your presence." the second class — (Ibid. 65:5) "Praises to him You choose and draw near to dwell in Your courts." the third class — (Ibid. 84:5) "Praised are the dwellers in Your house." the fourth class — (Ibid. 15:1) "Who shall dwell in Your tent?" the fifth class — (Ibid.) "Who shall dwell on Your holy mountain?" the sixth class — (Ibid. 24:3) "Who shall ascend the mountain of the L-rd?" the seventh class — (Ibid.) Who shall stand in the place of His sanctity?"

"For the Lord is righteous, He loves righteousness; the upright will see His face." Rabbi Judah bar Simon said, "Everyone hates his profession, but the Holy One, blessed be He, does not hate His profession, for the Lord is righteous, and He loves the righteous." And who are those who will see His face? Seven classes who are destined to stand in the future before the Holy One, blessed be He. And what is the excellent class among them who receive the divine presence? It is the class of the upright, as it is said, "The upright will see His face." And it is written elsewhere, "The upright shall sit before Your face." It should have said, "The upright will see Your face." What is the meaning of "The upright will see His face"? Before the world was created, the upright saw the divine presence. Another interpretation: "The upright will see His face" - these are the seven classes of the righteous, as it is written, "And the wise shall shine like the brightness of the firmament," like the sun and moon, like the stars, lightning, roses, and torches. "Like the sun," as it is said, "And His lovers are as the sun when it goes forth in its might." "Like the moon," as it is said, "And as the moon is established forever." "Like the stars," as it is said, "And they that are wise shall shine as the brightness of the firmament." "Like lightning," as it is said, "They shall run like the lightning." "Like roses," as it is said, "To the chief Musician upon Shoshannim." "Like torches," as it is said, "Their appearance is as torches." And the first class sits before the King and sees the King and His face, as it is said, "The upright shall sit before Your face." And it says, "The upright will see His face." The second class is "Happy are they that dwell in Your house." The third is "Who shall ascend into the hill of the Lord?" The fourth is "Happy is the man whom You choose." The fifth is "Lord, who shall abide in Your tabernacle?" The sixth is "Who shall dwell on Your holy hill?" The seventh is "And who shall stand in His holy place?" And all... "And opposite them are seven apartments in Gehinnom, and these are: Sheol, Abaddon, the Valley of Similarity, Tzelmoth, the Netherworld, and the Land of Dryness. Behold, there are seven apartments for the wicked and the righteous, each according to their deeds in their own apartments. They said that Ish Tzrorot, the nephew of Rabbi Yosi ben Yo'ezer, was a man of Tsoridah who rode on a horse and went before the king and went out to execute criminals. He said to his horse, "Some of you, my horse, are ridden by a master who is harsh, and some of you are ridden by a master who is gentle." He said to his provokers, "All the more so for those who do His will." He said to him, "But does not man do His will more than you?" He said to him, "All the more so for those who do His will." The matter entered him like the straw of an innkeeper, and he went and fulfilled four death sentences of the court by himself. What did he do? He brought a beam, planted it in the ground, tied Nimah to it, set up wood, surrounded it with a stone fence, and made a furnace in front of him. He stuck the sword in the middle, lit the fire under the stones, hung on the beam, strangled, and Nimah fell into the fire and the sword turned over the stone fence. Rabbi Yosi ben Yo'ezer was surprised and saw his bed floating in the air. He said, "Behold, they have prepared a place for me in the Garden of Eden.