לְדָוִ֗ד בְּשַׁנּוֹת֣וֹ אֶת־טַ֭עְמוֹ לִפְנֵ֣י אֲבִימֶ֑לֶךְ וַֽ֝יְגָרֲשֵׁ֗הוּ וַיֵּלַֽךְ׃
다윗이 아비멜렉 앞에서 미친체하다가 쫓겨나서 지은 시
Ruth Rabbah
Rabbi Simon in the name of Rabbi Yehoshua ben Levi and Rabbi Ḥama, father of Rabbi Hosea in the name of Rabbi: Chronicles was given only to be expounded;53The midrash will continue by citing and expounding three verses from Chronicles. One opinion interprets the verses as alluding to Raḥav, one opinion interprets them as alluding to David, and another opinion interprets them as referring to Moses. that is what is written: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha.
“And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax;54Linen is made of flax. that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes.55Perfumed branches, including flax branches. “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [nishbe’u] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [shekiyemu] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [kizva] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4).56She continued: “I do not know from where they were, they fled, and I do not know where they went.” “And Yoash” (I Chronicles 4:22), because she despaired [nitya’asha] of life.57She endangered her life to protect the spies. “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [lisrufin]. “Who had dominion over Moav [ba’alu leMoav]” (I Chronicles 4:22), she came [ba’a] and cleaved to Israel, and her actions arose [alu] to her Father [le’aviha] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [laḥmi]” (Proverbs 9:5).58Torah is likened to bread; just as bread provides physical sustenance, Torah provides spiritual sustenance. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere.59In the book of Joshua.
“They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [ḥeresh], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [ḥarash], saying...”60The word ḥeresh should be read ḥarash, carpenter. Thus, the verse means that the spies were to say that they were carpenters. Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [ḥeres], saying.61Thus, the verse means that the spies were to say they were potters engaged in crafting earthenware vessels. Rabbi Shimon ben Yoḥai taught: Ḥeresh, in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct.
“And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16).62She advised them on where to hide in such a way that they would be concealed as one who is behind a fence. Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days?63She advised the spies to hide in the mountains for three days, until the pursuers would cease their pursuit and return to the city (Joshua 2:16). From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute.
“And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax;54Linen is made of flax. that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes.55Perfumed branches, including flax branches. “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [nishbe’u] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [shekiyemu] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [kizva] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4).56She continued: “I do not know from where they were, they fled, and I do not know where they went.” “And Yoash” (I Chronicles 4:22), because she despaired [nitya’asha] of life.57She endangered her life to protect the spies. “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [lisrufin]. “Who had dominion over Moav [ba’alu leMoav]” (I Chronicles 4:22), she came [ba’a] and cleaved to Israel, and her actions arose [alu] to her Father [le’aviha] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [laḥmi]” (Proverbs 9:5).58Torah is likened to bread; just as bread provides physical sustenance, Torah provides spiritual sustenance. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere.59In the book of Joshua.
“They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [ḥeresh], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [ḥarash], saying...”60The word ḥeresh should be read ḥarash, carpenter. Thus, the verse means that the spies were to say that they were carpenters. Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [ḥeres], saying.61Thus, the verse means that the spies were to say they were potters engaged in crafting earthenware vessels. Rabbi Shimon ben Yoḥai taught: Ḥeresh, in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct.
“And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16).62She advised them on where to hide in such a way that they would be concealed as one who is behind a fence. Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days?63She advised the spies to hide in the mountains for three days, until the pursuers would cease their pursuit and return to the city (Joshua 2:16). From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute.
Midrash Tehillim
"God fulfilled David's desires in his old age. As it says in Ecclesiastes 3:11, 'God has made everything beautiful in its time.' Rabbi Tanchuma taught, 'God created the world in its proper time.' This teaches us that the Holy One, blessed be He, created worlds and destroyed them when they were not fit to be created. He said, 'This is fitting for Me, and this is not fitting for Me.' Rabbi Simon said that it was fitting for Abraham to be created first, before Adam. But God said, 'If I create Abraham first and he fails, there will be no one to fix it. Rather, I will create Adam first, so if he fails, Abraham can come and fix it.' Another interpretation of 'God has made everything beautiful in its time' is that the three righteous people - Adam, Noah, and Abraham - were the foundation of the world. Everything God did was beautiful in its time. Hot fruits are eaten in the winter, and cold fruits are eaten in the summer. Everything God did in His world, He did beautifully. David said before God, 'Everything You have made is beautiful, and You have done it with wisdom.' And as it says in Psalm 104:24, 'How great are Your works, O Lord! In wisdom You have made them all.' But the foolishness You created, what pleasure is there in it? When a man walks in the marketplace and tears his clothes, and children run after him and people laugh at him, is this pleasing to You? God said to him, 'David, you call this foolishness, but one day you will need it.' And Solomon said in Proverbs 13:18, 'He who despises instruction will pay the penalty.' What is the penalty he will pay? He will be drawn towards it, as it says in Exodus 22:24, 'If you afflict him, he will cry out to Me.' Another interpretation of 'David, you call this foolishness' is that you will suffer and pray for it until it is given to you. David did not stop until he went to Achish's house, as it says in 1 Samuel 21:11, 'David got up and fled that day from Saul.' God said to him, "David, you are going to Achish while yesterday you killed Goliath and his brother, who kept the head of Achish, and his blood has not yet been avenged. And you are going to him with his sword in your hand. When they saw him, they said, 'Hasn't this guy killed our brothers?' They went to Achish and said to him, 'We will kill the one who killed our brother.' Achish replied, 'He did not kill him in battle, and your brother killed him outside of battle. And now that he has killed your brother, this is not how we deal with him.' (1 Samuel 17:9) If he is able to fight me and defeat me, then he shall rule over you." They replied, "If that's the case, then step down from your throne and give the kingdom to David." And so it is said, "Is not this David, the servant of Saul the king of Israel?" And we will be his servants. They were confused with words. At that moment, David was afraid and began to say, "In the day of my fear, I will trust in you." David began to ask and pray, saying, "Master of the universe, answer me at this hour." The Holy One, blessed be He, asked him, "What do you ask?" David said to Him, "Answer me with that folly that You created, which I read about You. Respond to me." He said to him, "Did I not tell you that 'He who despises the word will be destroyed'?" Since it is so, I give him to you." In his years, David explained to Abimelech his reasoning, and Abimelech was righteous as Abraham. When David heard this, he was frightened. And so it is said, "And David put these words in his heart." He acted like a madman and changed himself, and he wrote on the doors that Achish the king of Gath owed him 100,000 and his wife 50. And his daughter and mother were mad, and they shouted and behaved foolishly. Achish said to them, "Do you not know that I am lacking crazy people like you?" At that moment, David was happy that the madness had worked, and out of that joy, he composed this poem. The Holy One, blessed be He, said to him, "David, madness is good." This is what is written, "I will bless the Lord at all times." And so it is said, "Do everything beautifully in its time." And so it says in the beginning of Genesis, "And God saw all that He had made, and it was very good."
Midrash Tehillim
Understanding of David during his prayer in the cave. Solomon said in Proverbs 18:10, "The name of the Lord is a strong tower; the righteous run to it and are safe." When the righteous are in distress, they only focus on the Lord. The scripture also says in Psalm 34:2, "I will bless the Lord at all times; His praise shall continually be in my mouth." When David fled from Absalom, he only sang to the Lord. Similarly, when he was in the wilderness of Judah, he only mentioned the Lord. In every trouble he faced, he trusted in the Lord. And when he was in the cave, he called only upon the Lord, as it says in Psalm 142:4, "I cry out to You, O Lord; I say, ‘You are my refuge, My portion in the land of the living.’" What does it mean that David had "understanding"? When Saul and David were in the cave, David knew and saw that no one was standing with him in his wealth, wisdom, or strength. Therefore, his only recourse was to pray. David understood and said that he had no good except for prayer. Therefore, it is said, "Understanding of David" (in reference to Psalm 142) and so on....