מדרש אויף משלי 10:24

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.

Similarly, the men of the generation of the flood proclaimed: “Come, let us build us a city (Gen. 11:4), so that He may descend to earth and we may ascend to heaven. But if He should not descend, then let us wage war against Him.” The Holy One, blessed be He, did not restrain them, but declared instead: Do whatever ye desire, as it is said: And now nothing will be withholden from them, which they propose to do (ibid., v. 6). He that sitteth in heaven laugheth. The Lord hath them in derision (Ps. 2:4). Had He not permitted them to build the tower, they would have claimed: “If we had built the tower, we would have ascended and waged war against Him.” Therefore, He allowed them to erect the tower. After that, He looked down upon them and scattered them, as is said: Thence did the Lord scatter them (Gen. 11:9). He rebuked them, saying: You declared Lest we be scattered over the entire earth; therefore you shall be scattered over the face of the earth. Hence it is written: The fear of the wicked, it shall come upon them (Prov. 10:24).

Rabbi Shmuel bar Naḥman interpreted the verse regarding the Philistines. “When evildoers approach me,” this is Goliath, as it is stated: “The Philistine approached every morning and evening” (I Samuel 17:16). “To consume my flesh” – “The Philistine said to David: Come to me and I will give your flesh to the birds of the heavens” (I Samuel 17:44). Rabbi Abba bar Kahana said: The land took hold of him.¹Goliath was unable to move quickly, as though he was held down by the ground itself. This was so that he would not reach David before David could employ his slingshot against Goliath (Etz Yosef). Rabbi Tanḥuma said: I will state a source; it does not say: “I will come to you,” but rather “come to me.” This teaches that the land took hold of him. Rabbi Yanai says in the name of Rabbi Shimon ben Rabbi Yanai: The Holy One blessed be He placed two hundred and forty-eight iron fetters on the two hundred and forty-eight limbs that are in a person.
At that moment David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires. “Do not untie his muzzle” (Psalms 140:9); do not loosen it for him.²This phrase is often translated “do not bring to fruition his scheme [zemamo].” However, the word zamam can also mean muzzle, and therefore the midrash translates the verse to mean do not untie, or loosen, his muzzle [zemamo]. “May they elevate, Selah” (Psalms 140:9); restrain his shoulders. Rabbi Yudan said: He lusted after David, who was: “With beautiful eyes and a lovely appearance” (I Samuel 16:12). Immediately, David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires, but rather, “grant the desire of the righteous” (Proverbs 10:24).
The Rabbis say: [God] afflicted [Goliath] with leprosy, as it is stated: “The Lord will deliver you [yesagerkha] into my hand” (I Samuel 17:46), and this [term], yesagerkha, is nothing other than leprosy, just as it says: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:4). “My foes and my adversaries are mine” – “the stone penetrated his forehead” (I Samuel 17:49). From there on, David said before the Holy One blessed be He: “If a camp” – of Philistines – “besieges me, my heart will not fear.” “If war” – with the Philistines – “comes upon me, in this I will put my trust” (Psalms 27:3), “In this [bezot]” – Rabbi Levi said: In the testament that Moses dictated to us in the Torah when he said to the elders: “This is [vezot] for Judah” (Deuteronomy 33:7).³The verse concludes: “You will be help against his adversaries.”