Midras Mazmur 73:1: Midrash Tehillim, Eikhah Rabbah, Midrash Tanchuma Buber & Vayikra Rabbah

Another interpretation of “Blessed is the person” (Psalms 1:1) – This [relates to] that which is said in the verse: “Then King David came and sat before God [and he said, “What am I, Oh Sovereign God, and what is my family, that You have brought me thus far?” (2 Samuel 7:18). And so, Rabbi Chiya taught: “There is no sitting in the Temple courtyard except for the kings of the Davidic dynasty.” And Rabbi Ami said, in the name of Reish Lakish: “There is no sitting in the Temple courtyard except in the place designated for the kings of the Davidic dynasty.” And that’s why it says that, “David sat” (2 Samuel 7:18). Rav Huna said, in the name of Rabbi Yishmael, “Not so! There is no sitting above [in heaven], as it is stated, “I approached one of the [heavenly] attendants” (Daniel 7:16) [and the Aramaic word for “attendant” suggests that he was standing,] since [angels] do not have knees. As it is said, “Their legs were straight legs” (Ezekiel 1:7). And it is written, “Seraphs stood above him” (Isaiah 6:2). And it is written, “I will grant you walking among those who stand here” (Zechariah 3:7). Above there is no sitting, but David sits?!” Rabbi Ami said, “Even the kings of the house of David have no sitting. And what [does the verse mean when it says that] “he sat”? It means that he leaned himself.” And for whom was there sitting? You might suggest [that there was sitting for] the high priest. As it is said, “And Eli the priest sat upon a seat” (1 Samuel 1:9). If so [if there was only sitting for the high priest in the Tabernacle], what [does it mean when it says of David that] “he sat before the Lord” (2 Samuel 7:18)? It means that he placed himself in prayer [i.e., with such devotion that he could be described as dwelling/sitting within his prayer]. There [in 2 Samuel 7:18] we learn that the prohibition upon male Ammonite and Moabite [converts] is an eternal prohibition, but that their women are permitted [to convert] immediately: “Who am I, and who is my household, that you have brought me this far?” (2 Samuel 7:18). What is “this far”? Is it not enough that I [even managed] to come into the congregation [given my Moabite background], but that I became king? And “this far” [i.e., the Hebrew word הלום] refers only to a king, as it is said, “Behold the king comes” (1 Samuel 10:22) [and the word used for “king,” in that verse, is הלום איש]. “And this was yet small in Your eyes” (2 Samuel 7:19) — like a person who says to his fellow: “This is but a small thing in your presence.” “And You have spoken also of Your servant’s house for a great while to come” (2 Samuel 7:19) — [the fact that the future is described in terms of its being far away is an allusion to David’s feeling that] “I was far away [as a descendent of Moab], yet I have been brought near.” “And this is the Torah for mankind” (2 Samuel 7:19) — This is what you wrote in your Torah, “An Ammonite or Moabite shall not enter into the congregation of the Lord” (Deuteronomy 23:4). You wrote only about the men, but their women are permitted immediately. And [in 2 Samuel 7:19] the Torah is not described as the Torah of Abraham, Isaac, and Jacob, but the Torah of mankind. And who is the most praiseworthy of the prophets, and who is the most praiseworthy of the kings? The most praiseworthy of the prophets is Moses. The most praiseworthy of the kings is David. Moses took the Israelites out of Egypt. And David took Israel [out from under] the subjugation of [various] kingdoms. Moses made war with Sihon and Og. And David fought the wars of the Holy One, blessed be He, as it is said “for the wars of God, my master has fought” (1 Samuel 25:28). Moses was king over Israel and Judah as it is said, “And he was king in Yeshurun” (Deuteronomy 23:5). And David ruled over Israel and Judah. Moses split the sea for [the Israelites]. And David split the rivers for them, as it says, “He fought against Aram Naharayim” [which can be creatively translated, given the etymology of the various words, to mean, “He split mighty rivers”] (Psalms 60:2). Moses built an altar. And David built an altar. This one brought sacrifices, and that one brought sacrifices. Moses gave them five books of the Torah, and to correspond to them, David gave them the book of Psalms which contains five books: [the one which starts with] “Blessed is the person” (Psalms 1:1); [the one which starts with] “For the leader” (Psalms 42:1); [the one which starts with] “A psalm of Asaph” (Psalms 73:1); [the one that starts with] “A prayer of Moses” (Psalms 90:1); [and the one that begins] “Let those who have been redeemed say” (Psalms 107:2). Moses blessed the Israelites with the word “אשריך - you are blessed” (Deuteronomy 33:29), and David blessed [them] with [the word] אשרי [which begins the book of Psalms in Psalms 1:1]. “All my words are just. None of them are perverse or crooked” (Proverbs 8:8). There is neither pedantry nor deviation within them. We find that Scripture deviates two or three letters rather than to utter an ugly thing. As it is said, “from the pure animal, and from the animal which isn’t pure” (Genesis 7:8). Rabbi Yudan ben Rabbi Menasia said, “even when [it describes the properties of unkosher animals, the Torah prefers] to start with the pure [attributes that it might have. For example, the Torah] doesn’t say, “the Camel [is unkosher], because it doesn’t have split hooves;” instead [it opens by telling us that despite the fact that it] “chews the cud” [it isn’t kosher, because it doesn’t have split hooves] (Leviticus 11:4). [Likewise, the Torah] doesn’t say, “And the pig [isn't kosher], because it doesn’t chew the cud;” instead [it opens by telling us that despite the fact that it] “has split hooves” [it isn’t kosher, because it doesn’t chew the cud] (Leviticus 11:7). David said, even the Holy One, blessed be He, has testified about me, and said: “God will search for a more like-hearted person” (1 Samuel 13:14). He likened his name to his creator. Just as his creator doesn’t utter anything unsightly, the same could be said of David. He could have said, “Cursed is the person who walks in the company of the wicked,” or “Blessed is the person that walks in the company of the righteous.” But he said, “[blessed is the person] who doesn’t walk..." (Psalms 1:1). You could say a similar thing, [given the following verse:] “[Even if] Moses and Samuel [were to] intercede [with me...]” (Jeremiah 15:1). You find that everything that is written about one [i.e. Moses] is written about the other [i.e. Samuel]. This one was a Levi, and that one was a Levi. This one built an altar and that one built an altar. This one brought sacrifices, and that one brought sacrifices. This one was king, and that one was king. And so, it is said, “a prophet from among your brethren will arise like me” (Deuteronomy 18:15). And thus, you find [what we’ve just seen in the book of] Jeremiah [that Moses and Samuel are compared]. That which is written about this one [i.e. Moses] is written about that one [i.e. Samuel]. And a similar thing could be said about David and Solomon. That which is written about this one is written about that one. Rabbi Yuden says that this Psalm [i.e., the first one] is more praiseworthy than all of the others.

“The Lord is good to those who trust in Him, to the soul that seeks Him” (Lamentations 3:25).
“The Lord is good to those who trust in Him” – is it, perhaps, to everyone?⁵⁵One might think that the Lord is good to everyone who trusts in Him. The verse states: “To the soul that seeks Him.”⁵⁶This is taken to mean that God is good only to those who seek Him alone and do not place their trust in anything else (Etz Yosef). Similarly, “Truly, God is good to Israel” (Psalms 73:1) – is it, perhaps, to everyone? The verse states: “To those pure of heart” (Psalms 73:1), to those whose heart is pure, who have no iniquity. Similarly, “Happy is the man whose strength is in You” (Psalms 84:6) – is it, perhaps, for everyone? The verse states: “Whose heart follows Your path” (Psalms 84:6), those in whose hearts the path of the Torah is paved. Similarly, “Be good, Lord, to those who are good” (Psalms 125:4) – is it, perhaps, for everyone? The verse states: “And to the upright of heart” (Psalms 125:4). Similarly, “The Lord is close to all who call Him” (Psalms 145:18) – is it, perhaps, for everyone? The verse states: “To all who call Him in truth” (Psalms 145:18). Similarly, “Who is God like You, bearing iniquity and overlooking transgression?” (Micah 7:18) – is it, perhaps, for everyone? The verse states: “For the remnant of His inheritance” (Micah 7:18).
“It is good to wait silently for the salvation of the Lord” (Lamentations 3:26).
“It is good to wait silently for the salvation of the Lord” – Rabbi Shimon ben Lakish said: After the Holy One blessed be He despairs of the righteous in this world, He then has mercy on them. That is what is written: “It is good to wait silently for the salvation of the Lord.”
“It is good for a man that he bear a yoke in his youth” (Lamentations 3:27).
“It is good for a man that he bear a yoke in his youth” – the yoke of Torah, the yoke of a wife, the yoke of labor.

Another interpretation in the clouds. It says in the scripture (Deuteronomy 4:7), "For what great nation is there that has God close to it, as the Lord our God is whenever we call upon Him?" Rabbi Yudan said in the name of Rabbi Yitzhak, "He has a patron in the flesh." They said to him, "Your son has been caught." He said to them, "I am responsible for him." They said to him, "But he is sentenced to death. Where is he, and where is his patron?" However, the Holy One, blessed be He, saved Moses from Pharaoh's sword, as it says (Exodus 18:4), "For the God of my father was my help." Rabbi Yannai said, "It is written (Exodus 2:15), 'And Moses fled from Pharaoh.' Can a person escape from a monarchy? But at the moment when Pharaoh's men caught him and were about to decapitate him with a sword, the hilt of the sword broke above the neck of Moses, as it says (Song of Songs 7:6), 'Your neck is like the tower of David.' This refers to the neck of Moses." Rabbi Avitar said, "Not only that, but the sword fell on the neck of the executioner, and Moses killed him, as it says (Exodus 18:4), 'And He saved me from Pharaoh's sword.' He saved me, but not the executioner." Rabbi Berachya called upon it (Proverbs 21:18), "The wicked are a ransom for the righteous." Rabbi Avin called upon it (ibid. 11:8), "The righteous one is saved from distress." Rabbi Yehoshua ben Levi said, "At the moment when Moses fled, all the inhabitants of Pharaoh's palace became dumb, deaf, and blind. To the dumb, he said, 'Where did Moses flee?' but they did not speak. To the deaf, he said, 'What is happening?' but they did not hear. To the blind, he said, 'What does Moses look like?' but they did not see. This is what the Holy One, blessed be He, said (Exodus 4:11), 'Who gives a person speech?' There, you have the answer, but here I have none." Therefore, it is written (Deuteronomy 4:7), "For the Lord our God is close to us whenever we call upon Him." Rabbi Yudan said another interpretation: "He has a patron in the flesh." They said to him, "Your son has been caught." He said to them, "I am responsible for him." They said to him, "But he is sentenced to death." "And the Holy One, blessed be He, did not save Jonah from the belly of the fish, as it is said (Jonah 2:11), 'And the Lord spoke to the fish.' Rabbi Yudan said in his name, 'Flesh and blood have an advocate. When a time of trouble comes upon him suddenly, he does not immediately enter before him (God), but he comes and stands at the door of his advocate and calls to his servant and says, "So-and-so is at the door." But the Holy One, blessed be He, is not so. When a time of trouble comes upon Israel, he should not call upon Gabriel or Michael, but call upon him (God), and he will answer him. This is what is written (Joel 2:32), "And it shall come to pass that whosoever shall call on the name of the Lord shall be delivered." Rabbi Alexandri related a story about a certain judge who used to deride others. He said to him, 'What is your name?' He replied, 'Alexander,' and he (the judge) turned away in contempt. The judge then asked him, 'What is the name of your advocate?' He replied, 'Alexander,' and the judge immediately rose to his feet and kissed him on his forehead, saying, 'My master, my master.' If one who is called by the name of flesh and blood can be saved from danger, how much more so one who is called by the name of the Holy One, blessed be He?' Rabbi Pinchas said two things in the name of Rabbi Zeira and one in the name of Rabbi Tanhum. Flesh and blood have an advocate. If one has burdened him excessively, he (the advocate) says, 'I have forgotten so-and-so who has burdened me too much.' But the Holy One, blessed be He, accepts whatever burdens Israel places upon Him, as it is said (Psalms 55:23), "Cast thy burden upon the Lord, and he shall sustain thee." Flesh and blood have an advocate. If one's enemies seize him at the door of his home and he cries out to him (the advocate), the sword may fall upon his neck and kill him before he is rescued. But the Holy One, blessed be He, is not so. He saved Jehoshaphat from the sword of Aram, as it is said (Chronicles II 18:31), "And Jehoshaphat cried out and the Lord helped him; and God moved them to depart from him." This teaches that he only lacked humility. Rabbi Shimon said, flesh and blood have a relative; if he is rich, he acknowledges him, but if he is poor, he does not acknowledge him. But the Holy One, blessed be He, is not so. When Israel is in distress, he calls them "brothers" and "friends," as it is said (Psalms 122:8), "For my brethren and companions' sakes," and it is written (Exodus 33:11), "And the Lord spoke unto Moses face to face, as a man speaks to his friend." Rabbi Zeira said, a person has a son who is seen once in seventy years, and yet he kisses him on the forehead; but the Holy One, blessed be He, waits for the repentance of the wicked every day, as it is said (Ezekiel 33:11), "As I live, says the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live." Above the firmament are the Chayot (heavenly beings). Rabbi Chelbo said that even the Chayot move in a cycle of 490 years. The legs of the Chayot correspond to all the animals, and the Throne of Glory corresponds to everything above. When a person enters the synagogue and stands behind the pillar to whisper their prayer, the Lord listens. This is what is written, "For what great nation is there that has God so near to it, as the Lord our God whenever we call upon Him?" (Deuteronomy 4:7) Rabbi Chanina asked Rabbi Samuel, "What does it mean when it says in Lamentations 3:44, 'You covered yourself with a cloud so that no prayer can get through?'" He replied that the gates of prayer are sometimes open and sometimes closed, but the gates of tears are never closed. Why is this? Because the Lord our God is close to us. Rabbi Hoshea asked, "Which nation delays God like this one?" How is it that when elders sit and recall the past year, the Lord agrees with them? Concerning them, David said, "I will call upon the Most High God, who completes for me" (Psalm 57:3). Blessed be the name of the Lord our God who completes and finishes with Israel what they do. A mortal king decrees a decree, and even if people seek to annul it, they cannot do so, whether willingly or unwillingly, because they must fulfill his decree. However, if the king himself seeks to annul it, he can do so. But the Holy One, blessed be He, is not like that; rather, He upholds whatever the Sanhedrin decrees. When is this? On Rosh Hashanah, when the Sanhedrin sits and says, "Let Rosh Hashanah be on the second day of Shabbat or on the third day of Shabbat," immediately the Holy One, blessed be He, seats a Sanhedrin of angels and says to them, "Go and see if the lower court decreed and finalized it." They reply, "Master of the Universe, so they decreed." He then sits on that same day to judge His world, as it is stated (Psalms 47:6), "God has ascended amid shouts, the Lord amid the sounding of trumpets." The thrones are brought out, the books are opened, and the Sanhedrin of angels sits before Him, as it is stated (Daniel 7:9), "I looked until thrones were set up and the Ancient of Days took His seat." Some teach merit, while others teach obligation. Why? As it is stated (Psalms 81:5), "For it is a statute for Israel, an ordinance of the God of Jacob." Israel decreed that day as Rosh Hashanah, and it is also an ordinance of the God of Jacob, for He upholds His decrees and agrees with them. As it is stated (Psalms 50:15), "Call upon Me on the day of distress; I will deliver you, and you will honor Me." He agrees with Israel's opinion. Know that this is so because it is written (Numbers 29:1), "There shall be a day of blowing the horn for you," and it is only said "for you" and not for Me. Similarly, it is stated (Leviticus 23:2), "These are My appointed festivals, the appointed festivals of the Lord, which you shall proclaim as sacred assemblies." You shall proclaim them, whether in their proper time or not, for I have no appointed festivals except for these. As it is stated (Deuteronomy 4:7), "For what great nation is there that has God so near to them as the Lord our God is whenever we call upon Him?" And we call upon Him only for the sanctification of the festivals, as it is stated (Leviticus 23:4), "These are the appointed festivals of the Lord, the sacred occasions, which you shall celebrate at their appointed time." Rabbi Avin said in the name of Rabbi Aḥa: If a mortal king has a relative who is taken captive, he is ashamed to say that And the Lord brought out the captive and insane Israelites and called them His close people, as it is said (Psalms 148:14), "He has raised up a horn for His people, the praise of all His faithful servants, of Israel, the people close to His heart." King David said, "Master of the Universe, even if a wicked person from among the Israelites comes and calls out to You, You answer them immediately, so that the nations of the world will not say that all faces are equal and that You answer me too." The Lord said to him, "I smile until you call Me, then I will answer you," as it is said (Psalms 50:15), "Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me." And it is said (Psalms 91:15), "When he calls on Me, I will answer him." And it is said (Isaiah 65:24), "And it shall come to pass, that before they call, I will answer." Nevertheless, his call must be sincere, as it is said (Psalms 145:18), "The Lord is near to all who call upon Him, to all who call upon Him in truth." Anyone who calls upon Him in truth can say, "God is good to Israel," (Psalms 73:1), "But as for me, God's nearness is my good," (Psalms 73:28), "The Lord is good to those who wait for Him," (Lamentations 3:25), "Good is the Lord to the one who seeks refuge in Him," (Psalms 34:9), and "The Lord is good to the upright in heart."