Specifically, we're diving into Psalm 29 today.
The psalm begins, "Give to the Lord, O sons of the mighty, give to the Lord glory and strength." But who are these "sons of the mighty"? The text links this verse to a passage in Ezekiel (34:22), where God promises to save his flock. David, the shepherd king, then steps in, promising to shepherd them himself. According to this reading, David sees himself as God's helper, a savior and shepherd to the people. "You are my savior and my shepherd," David says to God, echoing Psalm 28:9, "Save your people."
But God has a condition, "I am holding them back; pray before me." It’s as if God is saying, "I’m ready to act, but I need you to ask. I need you to be part of the process."
The Midrash offers another interpretation of "sons of the mighty." It suggests they are the "sons of the deaf" – those who should respond to God but don't. Isaiah (42:19) asks, "Who is blind but my servant? Or deaf as my messenger?" It paints a picture of people who are capable of hearing God's call, but choose not to listen.
And that brings us to a powerful story about Abraham.
The Midrash references Genesis 22:14, where Abraham names the place of the Akeidah – the binding of Isaac – "The Lord will see" (Adonai Yireh). God says to Abraham, "I wanted to answer you, but you did not answer me, and you were silent." Why?
God reminds Abraham of an earlier promise: "In Isaac shall seed be called to thee" (Genesis 21:12). But now, God commands Abraham to sacrifice Isaac! God asks, "Which one of them is the only one?" Abraham replies, "This one is the only one of his mother, and this one is the only one of his mother." God says, "Whom you love." Abraham replies, "I love them both." Finally, God says, "Isaac."
The tension is palpable. Abraham is torn between God's seemingly contradictory commands. He hesitates. And God points out that very hesitation! "Just as I wanted to answer you and you did not answer me," God says, "so too, when your children sin, remember this time and turn your face to them." In other words, remember this moment of near-sacrifice, of difficult choice, and let it inform your future relationship with your descendants.
The Midrash connects this to Numbers 6:26, "May the Lord lift up His countenance upon you." Just as God lifted His face to Abraham, so too should we "ascribe to the Lord, O sons of the mighty, ascribe to the Lord glory and strength" (Psalms 29:1).
Yet another interpretation sees the "sons of the mighty" as those "who are slaughtered like rams," a direct reference to the Akeidah. Abraham was ready to sacrifice, and Isaac was ready to be sacrificed. What incredible faith!
So, how do we respond to God? The Midrash suggests prayer. Moses says in Deuteronomy 32:3, "For I will proclaim the name of the Lord; ascribe greatness to our God!"
The people ask Moses, "From where do we know how to begin?" He directs them back to the beginning of the section: "Ascribe to the Lord, O sons of the mighty." This, according to the Midrash, refers to Abraham, Isaac, and Jacob – the patriarchs.
This is why we begin our prayers with the blessing, "God of Abraham, God of Isaac, and God of Jacob." The second mention, "Glory and strength," corresponds to giving glory to God's name, acknowledging that He revives the dead (mechayeh hameitim). And the third mention, "Glory to His name," corresponds to blessing God as the Holy God.
The Midrash concludes by noting that there are eighteen blessings, corresponding to the eighteen mentions in David's "Ascribe to the Lord, O sons of the mighty."
So, what does it all mean? It seems to me that this Midrash is a powerful call to action. It's a reminder that our relationship with God is not a one-way street. God is listening, waiting, and inviting us to participate in the ongoing story of creation. Are we answering the call? Are we giving glory and strength to the Divine? And are we remembering the lessons of our ancestors, especially those moments of profound sacrifice and faith? Perhaps that's the most important question of all.