Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, offers a fascinating glimpse into this future. It paints a picture of nations from around the globe bringing gifts to the Messiah, a universal recognition of God's glory.
Rabbi Yosei bar Simon begins by referencing the Song of Songs (4:8): "Come with me from Lebanon, my bride, come with me from Lebanon. Descend from the top of Amana, from the tops of Senir and Hermon, from the dens of lions, from the mountains of leopards." He sees this verse as a prophecy, all nations bringing gifts. Rabbi Simon then asks a curious question: "Why is a gift called a dorein?" He answers by drawing a parallel to a woman admiring herself and singing, referencing Job (7:8): "The eye that saw me shall see me no more; your eyes are upon me, and I am not." It’s a poetic comparison, isn't it? The gift, like the woman's reflection, is a form of recognition and acknowledgement.
But what about the Jewish people? Will they be forgotten in this universal display of reverence? Absolutely not! The Messiah will ask the nations, "Is there among you any Israelite who brought them to me?" as Psalm 96:7 says, "Ascribe to the Lord, O families of the peoples, ascribe to the Lord glory and strength." According to Rabbi Aha, He wants them brought with honor, not shame, echoing Psalm 29:2: "Ascribe to the Lord the glory of his name; worship the Lord in holy splendor." This is about acknowledging those who honored God in this world.
Rabbi Berechiah, citing Isaiah 18:7, adds that "In that time shall a present be brought to the Lord of hosts by a people tall and smooth...to the place of the name of the Lord of hosts, the mount Zion." He also connects the idea of bringing gifts to the Yovel, the Jubilee year. The Hebrew letters of "jubilee year" spell "with them," suggesting that the nations bring gifts with the returning Israelites, as Zechariah 14:16 foretells: "And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles." Even the elders who can't walk will bring gifts, carrying them in their hands!
The Midrash doesn't shy away from the complexities of Jewish identity within the nations. What happens to those Jews who were forcibly assimilated? The text describes them as if they "were sold into slavery and forgotten and made into Gentiles by force." But the Messiah will accept them, bringing them back into the fold. As Isaiah 56:7 promises, "Even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon my altar: for my house shall be called a house of prayer for all peoples." The Midrash concludes by citing Deuteronomy 29:28, "The secret things belong to the Lord our God," perhaps reminding us that while we can glimpse the future, some aspects remain beyond our understanding.
So, what does this all mean? The Midrash Tehillim paints a hopeful picture. It's a vision of universal recognition of God, a time when all nations, along with the Jewish people, will come together to offer their gifts and acknowledge God's glory. It’s a reminder that even those who seem lost or forgotten will be welcomed back. And perhaps most importantly, it reminds us that the future, while partially revealed, ultimately rests in the hands of the Divine.