Берешит 13:13 Мидраш: Midrash Tehillim, Ein Yaakov (Glick Edition), Sifra & Midrash Tanchuma Buber

Another interpretation of “Blessed is the person” (Psalms 1:1) — this is Abraham, as it is said, “And now, return the wife of this person, since he is a prophet” (Genesis 20:7) [Abraham is described by God as a person, using the word האיש, which the Psalm uses to describe the blessed person]; “who doesn’t walk in the counsel of the wicked” (ibid.) — this refers to the generation of the dispersion, as it is said, “Come let us build a city for ourselves” (Genesis 11:4), and the word “come” always alludes to [people taking] counsel, as it is said, “you should take counsel and devise a plan” (Judges 20:7). And the word “city” always alludes to God, as it is written, “[In the vision of my mind in bed, I looked and saw] a holy Watcher [coming down from heaven]” (Daniel 4:10 [see also Daniel 4:20 – and the Aramaic word that’s used for the “Watcher” is a homonym with the Hebrew word for city –עיר ; such that their desire to build an עיר might allude to some sort of idolatry, or an attack on God.] [The generation of the dispersion] were divided into three sects. One said, “Let us ascend [the tower] and live there.” One said, “Let us make war with [God, atop the tower].” And one said, “Let us ascend and practice idolatry there.” And all three were struck. One [sect] was transformed into monkeys, spirits, and demons. Of one [sect], God swallowed their tongues and divided their language [see Psalms 55:10]. And one [sect] God dispersed [over the face of the earth], [in conformity with] that which is written, “An evildoer’s plans backfire” (Proverbs 10:24). [Returning to our Psalm, and our reading it in conjunction with the life of Abraham:] “And in the path of the sinners he doesn’t stand” (Psalms 1:1) — these are the people of Sodom [with whom Abraham didn’t stand], as it is said “And the people of Sodom were wicked and sinful” (Genesis 13:13); “the company of scoffers” (Psalms 1:1) — this refers to Avimelech, as it is said, “Behold my land lies before you, [settle wherever you please]” (Genesis 20:15), and [Abraham] didn’t accept [the offer; he refused to sit in the company of scoffers]; “but his delight is in the Torah of God” (Psalms 1:2) – this refers to Abraham, as it is said, “For I have singled him out, that he may instruct [his children and his posterity to keep the way of God by doing what is just and right, in order that God may bring about for Abraham what has been promised to him” (Genesis 18:19); “and on His law he meditates [day and night]” (Pslams 1:2) – Rabbi Shmuel son of Nachmani said, “Abraham didn’t have a father that would teach him Torah. From where did he learn it?” Rabbi Shimon ben Yochai taught that this teaches us that the Holy One, blessed be He, appointed [Abraham’s] two kidneys for him, as two rabbis, and [Torah would] flow [from them] and they would teach him wisdom all night, in conformity with that which is written, “I bless God who has guided me; my conscience [literally: my kidneys] admonish me at night” (Psalms 16:7). And Rabbi Shmuel son of Nachmani said in the name of Rabi Yonatan, that Abraham our father observed [all of Jewish law], even the laws of eiruv tavshilin [a Rabbinic device that allows for a person to prepare food for Shabbat during a festival that precedes Shabbat] and eiruv chatzerot [another Rabbinic device that allows a person to carry items between properties on Shabbat], as it is said, “Because Abraham heeded by voice, observed my charge, my commandments, my statues, and my teachings [literally: my Torahs – alluding, in the Midrashic imagination to both the Written and the Oral Torahs]” (Genesis 26:5). “He shall be like a tree planted besides streams of water” (Psalms 1:3), since the Holy One, blessed be He, took [Abraham] and planted him in the land of Israel. Alternatively, the Holy One, blessed be He, took [Abraham] and planted him in the Garden of Eden; “which yields its fruit in its season” (ibid.) — this refers to Isaac; “whose foliage never fades” (ibid.) — this refers to Ishmael; “and all that it produces thrives” (ibid.) — this refers to the children of Ketura. “Therefore, the wicked will not survive judgement” (Psalms 1:5) — this refers to Nimrod and his fellows.

R. Samuel b. Nachmeni in the name of R. Jonathan said: "What is the meaning of the passage, Happy is the man that hath not walked, etc., i.e., happy is the man that hath not walked in the council of the wicked, refers to Abraham our father, who hath not walked with the generation which witnessed the separation of races because that generation was wicked, as it is said (Gen. 11, 3) Come, let us make brick. Nor stood in the way of sinners, i.e., who did not stand in the circle of Sodomites, concerning whom the passage says (Ib. 13, 13) Now the men of Sodom were wicked and sinners; nor sat in the seat of the scornful, i.e., who did not associate himself with the Philistines, because the latter were scorners, as it is said (Jud. 16, 25) Call for Samson, that he may make us sport."

2) "And if you do not hearken to Me": What is the intent of this ("to Me"). (The reference is to) one who knows his Master, but wilfully rebels against Him. Similarly, (Bereshith 13:13) "And the people of Sodom were evil and sinful to the L–rd exceedingly." Why need "to the L–rd" be stated? (The intent is) They knew their Master, and wilfully rebelled against Him.