מדרש אויף תהילים 69:10

(Ib. b) Raba lectured: "What does the passage (I Sam. 19. 19) Behold, David is at Na'yoth near Ramah mean? Is then Na'yoth situated near Ramah? We must therefore say that they were at Ramah occupying themselves in the construction of Temple. They said: The passage reads (Deut. 17, 8) Then shalt thou arise, and get thee up unto the place which the Lord thy God shall choose; from this it may be inferred the Holy Temple ought to be higher [in elevation] than any other part of the land of Israel, and that the land of Israel is higher than all other land. They (David and his associates were not able to discover the exact spot [where the land is highest and thus suitable for the building of the Temple]. They finally brought the book of Joshua [and they found that] concerning all other tribes it reads (Josh. 15) It went up, it passed along and it went down, but concerning the tribe of Benjamin, the passage says (Ib. 18) It went up, but It went down is not mentioned. They then said from this it is inferred that there (Benjamin's portion) is the proper sight. They then contemplated erecting it in En Eitam for this is the highest elevation; it was, howere, argued that it should rather be built at a moderate elevation, for it is written (Deut. 33, 12) And He dwelleth between his shoulders [i.e., the shoulders are lower than the head, hence the altar should be built at a moderate elevation]." According to others, the decision came because we have a tradition that the Sanhedrin were to sit in the part of Juda and the Shechina was to rest in the part of Benjamin, therefore if the Temple were built at the highest elevation, the Sanhedrin would have been separated too far from the Sanctuary where the Shechina rests. They therefore decided to have it built at a lower site in order to conform the passage And He dwelleth between his shoulders. And for this thing did Doeg the Edomite envy David, as it is written (Ps. 69, 10) Because zeal for Thy house hath eaten me up, and the reproaches of them that reproach Thee are fallen upon me. And another passage reads (Ib. 132, 1) A song of ascends, etc. How he swore unto the Lord, and vowed unto the Mighty One of Jacob. Surely I will come, etc. Until I find out a place, etc. Lo, we heard it as being in Ephrath; we have found it at the field of the wood, i.e., Ephrath refers unto Joshua who is a descendant of Ephraim; at the field of the wood, refers unto Benjamin concerning whom it is written (Gen. 49, 27) A wolf that raveneth.

"What is the meaning of the verse 'I will sing to the Lord, for he is highly exalted'? Rabbi Yudan said that this refers to what is written in Psalms 71:7, 'I have become a sign to many; you are my strong refuge.' David said, 'I did not sing a song until I was disgraced and until four fell into my hand and until I had dominion over Baal of the fingers.' So too, Israel does not sing a song until they are disgraced and until four fall into their hands and Baal of the fingers. This is the meaning of 'I have become a sign to many, and you are my strong refuge.' How did David become disgraced? He revealed the Philistine's secrets (see 1 Samuel 17) and disgraced Israel, and cursed David, and he fell into his hand. And Baal of the fingers (see 2 Samuel 21:20) was a man from Judah with six fingers on each hand, and four of his descendants fell before David (see 2 Samuel 21:22). David spoke this song to the Lord (see 2 Samuel 22:1). Similarly, when the Messiah comes quickly in our days, we do not sing a song until the Messiah is disgraced, as it is written in Psalms 69:10, 'Because zeal for your house consumes me, and the insults of those who insult you fall on me.' And until four wicked empires fall before him, as it is written in Zechariah 14:2, 'I will gather all the nations to Jerusalem,' and then the Lord will go out and fight. At that time, one should say a new song to the Lord, as it is written in Psalms 98:1, 'Sing to the Lord a new song, for he has done marvelous things.'"

"And bring me your mercy, Lord, your salvation, as you have promised. The same mercy you promised our ancestors. As it is said, 'You will give truth to Jacob and mercy to Abraham' (Micah 7:20). And so did Moses say, 'You have led with your mercy this people, whom you have redeemed' (Exodus 15:13). Thus David said, 'Bring me your mercy, Lord' (Psalm 40:12). What is the mercy that you show us that you save us? And if you save us, I have something to say and answer to those who insult me, even though I am silent now, as it says, 'I am silent; I will not open my mouth, for you are the one who has done it' (Psalm 39:10). Your will is that I should answer them, as it says, 'Remove your affliction from me; by the force of your hand I am perishing' (Psalm 39:11). That is why it is said, 'I will answer those who insult me' (Psalm 69:10). What are they insulting you about? As it says, 'Because for your sake I have borne reproach; shame has covered my face' (Psalm 69:8). And so it says, 'For I have eaten ashes like bread, and mingled my drink with tears, because of your indignation and wrath; for you have lifted me up and cast me down' (Psalm 102:10-11). And they insult me, saying, 'Where is your God?' (Psalm 42:4). The Lord said to him, 'For my sake you are insulted, and I will remove your disgrace' (Isaiah 25:8). And so it says, 'In that day they will say, "Surely this is our God; we have waited for him, and he has saved us" ' (Isaiah 25:9). And the wicked who said, 'Where is your God?' will acknowledge and say, 'This is the Lord we have waited for; let us rejoice and be glad in his salvation.' "