시편 48:3 미드라쉬: Vayikra Rabbah, Otzar Midrashim, Midrash Tanchuma Buber & Midrash Tanchuma

Rabbi Abbahu began: “Those who dwell in His shade will return” (Hosea 14:8) – these are the proselytes who come and take shelter in the shade of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – they will become primary like Israel, just as it says: “There will be grain for the young men, and new wine will make the young women sing” (Zechariah 9:17).¹The Hebrew phrase degan baḥurim, translated here as, “there will be grain for the young men,” can also be understood to mean “the young men are grain.” Thus, the young men of Israel are compared to grain, which are the primary form of nourishment, and the proselytes are also compared to grain. “They will blossom like the vine” (Hosea 14:8) – just as it says: “You transported a vine from Egypt, drove out the nations and planted it” (Psalms 80:9).
Another matter: “They will give life to grain” (Hosea 14:8) – in the Talmud.²The midrash interprets the verse to mean “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef). Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “They will blossom like the vine” (Hosea 14:8) – in aggada. “Its repute will be like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of proselytes are dear to me like wine libations that are offered before Me on the altar.
Why is [the Temple] called Lebanon? It is in accordance with: “That good mountain and the Lebanon” (Deuteronomy 3:25).³Lebanon in this verse is understood to refer to the Temple; see Sifri, Va’etḥanan 28; Rashi on Deuteronomy 3:25). Rabbi Shimon ben Yoḥai taught: Why is it called Lebanon? Because it whitens [malbin] the iniquities of Israel like snow. That is what is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18). Rabbi Tavyomei said: It is because all the hearts [levavot] rejoice in it. That is what is written: “Beautiful in its view, joy of the entire world…” (Psalms 48:3). The Rabbis say: It is in accordance with: “My eyes and My heart [velibi] will be there always” (I Kings 9:3).

The author of Rav Pealim [Vilna Gaon] wrote about the Socher Tov of Midrash Tehillim and said: I found in the book, Ohel Yosef by Rabbi Yosef the Sefaradi on Parashat Vayikra, on the verse, on the side of the altar (Leviticus 1:11), that Ibn Ezra wrote: And likewise, the sides of the north (Psalms 48:3); for many err and say that the tower of Zion was in the midst of Jerusalem. To here are his [words]. And the aforementioned R. Yosef wrote — and these are his words: He explained on Psalms 48 (3) on the verse, Beautifully situated, the joy of the whole earth, Mount Zion, the sides of the north, and explained there that Mount Zion is to the north of Jerusalem. And he said that by way of logic. Yosef said this is not true! Rather Mount Zion is to the south of Jerusalem. And the proof of this is from Midrash Tehillim, as they expounded from that psalm, Mount Zion, the sides of the north, "And is it in the north? Is it not that it is not, etc." And it is well known that Rabbi Yochanan composed it in the land of Israel. And since he lived there, hence his words can be relied upon. And further, since I, the one commenting, lived in Jerusalem many years and I saw that it was like the words of R. Yochanan. And that is where I wrote this commentary. Whereas Rabbi Ibn Ezra only came to Jerusalem after he composed the commentary on the Torah and also his commentary on Psalms. And the testimony to this is that he wrote in Parashat Vayishalch on the verse, And the sun shone for him (Genesis 32:32), that he composed [the commentary on] the Torah in Luba which is in the kingdom of Lombardy, close to greater Rome. And in the fourth approach at the beginning of his commentary, he mentioned that he composed [the commentary on] the book of Psalms before he composed the commentary on the Torah. And he left Spain to go to the land of Israel and came to Luba on his way, before he got to Jerusalem, and then he composed his commentary there. And all of this is an indicator that he only saw Jerusalem after he composed the commentary on the Torah. So he came [to it] by way of logic; hence he erred. And one should not be surprised, as behold Rabbi Shlomo [Rashi] erred like this about the burial of Rachel. As it is within the border of the land of Israel, like a point within a circle, but he said that she is buried outside of the land. And he followed the teaching [drash], and the secret of the teaching is well known. To here are his [words]. And I have already shown you to know that R. Yochanan's intention was to include all of the baraitot in the Yerushalmi, and all of the midrashim in Midrash Rabbah, which is the Jerusalemite Aggadah. And in Midrash Socher Tov [Midrash Tehillim], he grouped and shortened all of the midrashim that were composed before his time, as you can see in Chapter 1 of Midrash Tehillim. So he begins with the verse, He who seeks the good [Socher tov] (Proverbs 11:27), and opened with his teaching. And afterward, Rabbi Yudan opened and said, "Do not exalt yourself in the king’s presence (Proverbs 25:6), etc." Rabbi Pinchas worked an extended passage; he opened, I understand more than my elders (Psalms 119:100), etc. Rabbi Nechemiah opened, Wisdom gives strength to the wise(Ecclesiastes 7:19), etc. And the content is as we explained, that R. Yudan, R. Pinchas, and R. Nechemiah all [composed] a midrash on Psalms, and each one opened in a different style; and Rabbi Yochanan gathered them in his study hall and shortened them and added what he had heard on his own. And accordingly, in Chapter 4, He cites, "R. Yudan said a different approach: Flesh and blood have patrons, etc." (Rav Pealim, p. 108)

Another interpretation (of Deut. 2:3): <YOU HAVE HAD ENOUGH OF> GOING ABOUT THIS MOUNTAIN.¹⁹Although various biblical translations render this word as HILL COUNTRY, MOUNTAIN better fits the sense of the midrash. What does it signify regarding the Temple, of which it is written (in Ps. 48:3 [2]): MOUNT ZION FAR IN THE NORTH? Is it not enough for you that you do not accept his mountain? Rather he enters your mountain and destroys it. (Deut. 2:3, cont.:) TURN NORTH. Prepare yourselves for the empires, because they are coming upon you, as stated (in Jer. 1:15): FOR BEHOLD, I AM CALLING ALL THE KINGDOMS OF THE NORTH,²⁰Cf. the Masoretic text, which reads ALL THE FAMILIES OF THE KINGDOMS OF THE NORTH. (Deut. 2:4:) COMMAND THE PEOPLE, SAYING. <These words are> to teach the generations coming after you that they charge each other to be wary of Esau.²¹Cf. Deut. R. 1:20.