מדרש אויף שמואל א 1:9

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.

(Lev. 9:1) “And it came to pass on the eighth day….” This text is related (to Ps. 75:5), “I say to the merrymakers, ‘Do not make merry….’” What is the meaning of [the words], “I say to the merrymakers (rt.: hll), ‘do not make merry (rt.: hll)?’”⁴This root can also mean “act with abandon” and is to be taken in that sense here. For another interpretation of the word, see Lev. R. 20:2. [The verse refers] to whoever sings in a mahanaim dance (mahol),⁵As in Cant. 7:1 [6:13]. In comparing these two words, the midrash assumes that both words come from the root HLL and ignores the fact that in the first case the H is a he while in the second case the H is a het. and so it says (in Jud. 21:21), “to dance (lehol) in the dances.” [Because no happiness endures for a mortal] (Ps. 75:5), “I say to the merrymakers, ‘Do not make merry (rt.: hll).’” Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2), “Of laughter I said, ‘It is mad (rt.: hll)….’”⁶Cf. PRK 26:2–3. Are you willing to understand? As behold, even the happiness of the Holy One, blessed be He, did not endure. When? When the Holy One, blessed be He, created His world. He was very happy, as stated (in Ps. 104:31), “the Lord shall be happy in His works.” It also says (in Gen. 1:31), “Then God saw everything which He had made; and behold, it was very good.” [These verses are] to teach you that the Holy One, blessed be He, found pleasure in and took pride in His works. Then He gave the first Adam an easy commandment, but he did not fulfill it. Immediately He rendered him a verdict⁷Gk.: apophasis. [of death], as stated (in Gen. 3:19), “for dust you are, and unto dust you shall return.” So He, as it were, did not remain in His happiness but said, “I created everything only for the human, and now he dies. What pleasure is there for Me? [Now surely if the Holy One, blessed be He,] did not remain [happy], how much the less shall people [remain happy! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘do not make merry.’”] How happy Abraham was! He was blessed in the world, magnified, slew some kings and handed over heaven and earth to the Holy One, blessed be He. Also when the Holy One, blessed be He, gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2), “Please take your son, your only son…, [and go unto the land of Moriah,] and offer him there as a burnt offering.” So he made a three-day journey, as stated (in Gen. 22:4), “On the third day….” When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the righteous, how much the more is it the case with the wicked! Isaac did not remain in his happiness: He escaped from the sword and from the men of Gerar. And [God] informed them about who he was, so that they came to him. Thus it is stated (in Gen. 26:26, 28), “Then Abimelech came unto him from Gerar […. And they said, ‘We have clearly seen that the Lord is with you.’]” But he did not remain in his happiness. Rather (according to Gen. 27:1), “Now it came to pass, that when Isaac was old and his eyes were too weak to see.” So just as [this loss of happiness] happened in the case of Isaac the burnt offering of the Holy One, blessed be He, (according to Gen. 22:2), how much the more does it happen in the case of the wicked! Jacob was the first-born of the Holy One, blessed be He, as stated (in Exod. 4:22), “Israel is My first-born son.” How happy he was! He saw a ladder, and (according to Gen. 28:12-13) “the angels of god were ascending and descending [….] And behold, the Lord stood upon it and said, I am the Lord….” Then he went to Laban, fled from Esau, became Laban's servant for twenty years and in the end became wealthy, sired children and returned in peace. He also met Esau and was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1), “Now Dinah [the daughter whom Leah had borne to Jacob] went out…,” and was raped]. There also came upon him the trouble over Joseph. Now surely if Jacob the righteous – one to whom the Holy One, blessed be He, had said, “In whom I will be glorified,” as stated (in Is. 49:3), “Israel, in whom I will be glorified” – did not remain in his happiness, how much the less will the wicked [so remain! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”] How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a [helping] hand and said (in Josh. 1:18), “Anyone who disobeys your command… [shall be put to death.” Such an honor was] something of which [even] Moses our master did not merit. Still he (i.e., Joshua) did not remain in his happiness, but rather died childless. It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9), “now Eli [the priest] was sitting on the throne by the doorpost of the Temple of the Lord.” “Now Eli the priest was sitting on the throne,” because he was king. [He was] “by the doorpost of the Temple of the Lord,” because he was chief justice. Still he did not remain in his happiness. Instead (according to I Sam. 4:18), “And it came to pass that when he (i.e., a messenger) mentioned the ark of God, he (i.e., Eli) fell backward from off the throne….” Moreover, his two sons, Hophni and Phinehas died. So just as this [shift in fortune] happened with Eli the righteous, how much the more [does it happen with] the wicked! You find neither man nor woman who saw joys like Elisheba bat Amminadab, [the wife of Aaron, as stated (in Exod. 6:23), “And Aaron took for a wife Elisheba bat Amminadab”].⁸PRK 26:2; Zev. 102a; Tanh. (Buber), Lev. 6:2. She saw her husband become high priest serving in the high priesthood and [as a] prophet. In addition, Moses, her husband's brother, was king and prophet. Moreover, her sons were deputies [to the high priest] in the priesthood, and her brother Nahshon was head of all of the princes of Israel.⁹According to Numb. 10:13, Nahshon was in command of the troops of Judah, and the troops of Judah headed those of the other tribes. See also Numb. 2:3; I Chron. 2:10. Still she did not remain in her happiness. Rather, when two of her sons went in to offer a sacrifice, (according to Lev. 10:2,) “Fire came forth from before the Lord and consumed them, so that they died before the Lord.” It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” And so Solomon said (in Eccl. 2:2), “Of laughter I said, ‘It is mad.’” There is a story about one of the great Babylonian [scholars], who married off his son,¹⁰PRK 26:2; Lev. R. 20:2. and made a great banquet for the sages. He said to his son, “Go up and bring us a jar of such and such a wine from the attic.” He went up to the attic. [There] a snake [from] among the jars bit him, and he died. His father remained with those who were reclining [at his table]. So he delayed and did not come. [Finally,] his father said, “Let me go up and see what my son is doing.” His father went up [and] found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said, “You came to say a bridegrooms' blessing over my son. [But instead] say a mourners' blessing over him. You came to bring my son to the wedding canopy. [Instead] bring him to [his] grave.” They said about R. Zakkay of Kabul and they opened about him (in the words of Eccl. 2:2), “Of laughter I said, ‘It is mad; and what does joy do?’”

How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9): NOW ELI [THE PRIEST] WAS SITTING ON THE THRONE BY THE DOORPOST OF THE TEMPLE OF THE LORD. [NOW ELI THE PRIEST WAS SITTING ON THE THRONE, because he was king. < He was > BY THE DOORPOST OF THE TEMPLE OF THE LORD, because he was chief justice]. Still he did not remain in his happiness. Instead (according to I Sam. 4:18): AND IT CAME TO PASS THAT WHEN HE (i.e., a messenger) MENTIONED THE ARK OF {THE LORD} [OF GOD], HE (i.e., Eli) FELL BACKWARD FROM OFF THE THRONE…. Moreover, his two sons, Hophni and Phinehas died. So just as this < shift in fortune > {happens with the righteous ones} [happened with Eli the Righteous], how much the more < does it happen with > the wicked! It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.