Midras Mazmur 5:8: Devarim Rabbah, Aggadat Bereshit, Bereshit Rabbah & Midrash Tehillim

Another matter, “the Lord your God has multiplied you” – this is what the verse said: “I will bow to Your holy Sanctuary in reverence to You” (Psalms 5:8). Rabbi Ilai ben Rabbi Yosei ben Zimra said: The Holy One blessed be He said to Abraham that he would redeem his children with two letters. From where is this derived? As it is written: “And also that nation that they will serve, I will judge” (Genesis 15:14).²³The word judge [dan] is written with two letters – dalet nun. But when He came to redeem them, He redeemed them with seventy-two letters. Rabbi Yudan said: From [the words]: “To come and take for Himself a nation” (Deuteronomy 4:34) until the end of the verse there are seventy-two letters.²⁴In Hebrew, this segment of the verse (from “to come and take for Himself a nation from the midst of a nation” until “with great awesome deeds”) totals seventy-two letters (see Bereshit Rabba 44:19). Several commentaries write that the text of the midrash here should be emended to match the version there, as this is not in fact the end of the verse (see Matnot Kehuna; Rashash). Rabbi Avin said: He redeemed them with His name and His name has seventy-two letters.²⁵“God’s name of seventy-two letters actually consists of seventy-two group of letters, each group being three letters. The letters dalet nun appear in the fiftieth group. Israel would be redeemed through an incomplete name of God if they would not repent, but through repentance they would experience redemption through the full name of seventy-two.”
Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: Why did the Holy One blessed be He not reveal to Abraham our patriarch that He would provide his descendants with manna? Rabbi Abba bar Kahana said: So is the way of the righteous; they say little and do a lot. Another matter, why did He not reveal it to them? It is because had he revealed it to them, Israel would have said: ‘We have already eaten it at Pharaoh’s table.’²⁶Had the Israelites known what the manna was, by tradition from their forefathers, they would not have been awestruck when it fell, and the wicked among them would have falsely claimed to have eaten it before. Know that they [the Egyptians] would not provide them with straw, but Israel would say: “We remember the fish [that we used to eat in Egypt…]” (Numbers 11:5); that is why He did not reveal it to them.
Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: The Holy One blessed be He said to Abraham that He would increase his children like the stars. From where is this derived? As it is stated: “[He took him outside, and said: Look now toward the heavens, and count the stars, if you can count them, and He said to him:] So your offspring will be” (Genesis 15:5). But when He came to bless them, He blessed them more than He had said to them. “What is “in abundance”? “And multiply [harba arbe] [your descendants as the stars of the heavens, and as the sand that is upon the seashore” (Genesis 22:17).²⁷The double verb is expounded to mean that He will multiply them as both the stars of the heavens and as the sand upon the shore.
What is [the meaning of the verse] that states: “Deliver me from the strife of the people; place me [at the head of nations]”? (Psalms 18:44). David said: “Deliver me from the strife of my people” (II Samuel 22:44) – that I will not have to be judged by them; “Deliver me from the strife of the people” – that they will not have to be judged by me. The Holy One blessed be He said to him: ‘David, why are you sitting with them? By your life, I have already appointed you king over them.’ He said to Him: ‘Since You appointed me over Your children, put into their hearts that they shall heed me,’ as so it is written: “As soon as they hear, they heed me” (Psalms 18:45). Moreover, David said: “Place me at the head of nations”²⁸He pleaded to be the judge of other nations, not of Israel. –Rabbi Berekhya said: If you judge this nation [Israel], it will come and deliver you to God. Who is that? It is the God of gods, who sees but is not seen.²⁹David did not want to judge Israel, because in the event of an error, they would present their complaints to God and David could be punished (Etz Yosef). Moses said to Israel: ‘As you live, I am capable of bearing ten like you and one hundred like you. Why, then, am I not capable of bearing you on my own? It is because the Lord your God has multiplied you beyond the capability of your judges.’

[2] Another interpretation: "For the Lord had remembered Hannah." (1 Samuel 1:19) May the Lord remember me with favor for You, my God, and deliver me. (Psalms 106:4) Happy is the man who finds a time of favor, as David said, "But I, through the abundance of Your steadfast love, will enter Your house, I will bow down toward Your holy temple in awe of You." (Psalms 5:8) David said to God, "Master of the Universe, whenever I pray before You, make it a time of favor." When Hannah went up with all Israel to the pilgrimage festival, as it is written, "And that man used to go up from his town every year to worship and to offer sacrifices to the Lord Almighty at Shiloh" (1 Samuel 1:3), this was Pesach (Passover), as it is written, "And you shall observe this practice at its set time, year by year." (Exodus 13:10) When Hannah saw all Israel, she said before the Holy One, Blessed be He, "Master of the universe, here is a time that pleases You. Remember me with favor, for You, my God, have given me this opportunity to stand before You [and to bring my offerings]." There were two things she said, and the Holy One, Blessed be He, granted both of them. She said, "Remember me," and it is written, "And the Lord remembered her." (1 Samuel 1:19) She said, "Deliver me," and it is written, "For the Lord had remembered Hannah and she conceived." (1 Samuel 1:19)

“The Lord said to Noah: Come, you and your entire household, into the ark, as I have seen you to be righteous before Me in this generation” (Genesis 7:1).
“The Lord said to Noah: Come, you and your entire household, into the ark.” It is written: ]David said:] “Destroy those who speak falsehood; the Lord abhors a man of bloodshed and deceit” (Psalms 5:7) – this is speaking of Do’eg and Aḥitofel. “Those who speak [doverei] falsehood” – they and their speech.¹Doverei, “those who speak [falsehood]” is spelled in a manner that it can also be read as divrei, the words of [falsehood]. It is both the speakers and the speech that the Lord abhors. Rabbi Pinḥas said: They and their conduct [midaberoteihen]. “A man of bloodshed and deceit” – this one permitted sexual immorality and bloodshed, and that one permitted sexual immorality and bloodshed, as it is stated in Aḥitofel’s regard: “Go consort with your father’s concubine” (II Samuel 16:21). And as for bloodshed, it is written: “I will come upon him while he is weary and dispirited” (II Samuel 17:2), and it is written: “And I will smite the king alone” (II Samuel 17:2). And that one [Do’eg] permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel bar Naḥmani: He said to Saul: ‘Is David’s marriage valid? Is he not a traitor against the throne,²A capital offense. and hence considered [as if already] dead? So now release his wife and declare him a condemned man, so it is as if he is already dead, his life forfeited, and his wife is permissible [to marry].’ Saul arose, and in accordance with his [Do’eg’s] arguments, gave Mikhal, David’s wife, to Palti son of Layish.³I Samuel 25:44. As for bloodshed, it is as it is written: “And the king's servants were unwilling to extend their hand against the priests of the Lord” (I Samuel 22:17), but Do’eg did kill them, as it is stated: “Do’eg the Edomite turned, and he smote the priests” (I Samuel 22:18). “The Lord abhors” (Psalms 5:7) – as they will neither come to life nor will they be judged [at the resurrection]. [David continued:] “And I, [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.⁴I too permitted sexual immorality and bloodshed at one point (II Samuel 11). This is what is meant by “and I.” What is the difference between me and them? It is that You dealt kindly with me⁵Because I repented for my sins. and said to me: “The Lord has also expunged your sin…” (II Samuel 12:13).
Another interpretation, “Destroy those who speak falsehood” (Psalms 5:7) – this is speaking of the generation of the Flood.⁶And the speaker in the Psalm is Noah. They and their false speech. Rabbi Pinḥas said: They and their conduct. “A man of bloodshed” (Psalms 5:7) – as it is stated: “The murderer would rise up in broad daylight, he would kill the poor and indigent, and at night he would be like a thief” (Job 24:14).⁷This passage is often interpreted as referring to the generation of the Flood. “And deceit” (Psalms 5:7) – as it is stated: “As the earth was filled with injustice because of them” (Genesis 6:13). “The Lord abhors” – as they neither come to life nor will they be judged [at the resurrection]. [Noah continued:] “And I [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.⁸By not protesting against the actions of his generation, Noah considered himself complicit in their sins. What is the difference between me and them? It is that You dealt kindly with me and said to me: “Come, you and your entire household, into the ark.”⁹The ark is referred to as “Your house” because it was made by God’s command.