In Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, the text wrestles with this very idea, using the term "Cushite" as a lens to understand beauty, righteousness, and even the downfall of kings.
The passage begins by questioning the literal meaning of "Cush" in the context of people like Shaul (Saul). The text points out that Shaul, son of Kish, was described as a handsome man (2 Samuel 10:9). So, was he actually from Cush, a region in Africa known for its dark-skinned people? The Midrash suggests not. Instead, it proposes that Shaul was "unique in his beauty like this Cushite who was unique in his skin color." It's about standing out, being exceptional, even if that exceptionality is tied to a physical trait.
The Midrash then turns to the story of the "Cushite woman" mentioned in Numbers 12:1, often understood to be Tzipporah, Moses' wife. Was she literally from Cush? Again, the text offers a deeper interpretation: "she was called a Cushite because of her actions." This implies that the term could be applied metaphorically, perhaps to describe someone whose behavior was considered "other" or different from the norm. The Midrash elevates Tzipporah, noting she possessed BOTH beauty and righteousness – a rare combination. It emphasizes that her beauty wasn’t subjective. She was universally admired, loved by her husband, Moses, and respected by all.
This idea of metaphorical "Cushites" extends further. The text quotes Amos 9:7: "Are you not like the children of Cush to Me?" and Song of Solomon 6:4: "You are beautiful, my love, as Tirzah." The comparison suggests that even in perceived "otherness," there can be beauty and value in God's eyes.
But here's where it gets really interesting. The Midrash circles back to King Shaul, linking his story to Psalm 7:1: "A shiggaion of David, which he sang to the Lord concerning Cush, a Benjamite." A shiggaion is a type of lament or passionate song. Was Shaul truly a Cushite? The text reiterates that Shaul was righteous at first, even receiving "another heart" from God (1 Samuel 10:9). So what went wrong?
The answer, according to the Midrash, lies in Shaul's disobedience. He failed to fully carry out God's commands regarding the Amalekites. He spared Agag, the Amalekite king, and kept the best of the sheep (1 Samuel 15:9). This act of misplaced mercy, the text argues, led to cruelty towards the merciful. As the Midrash sharply puts it, "Whoever has mercy on the cruel will ultimately be cruel to the merciful."
The consequences of Shaul's actions were severe. He was ultimately rejected as king. The Midrash uses Psalm 18:36 to illustrate this, stating that Shaul was "weighed against all his enemies," implying a divine judgment. David, the future king, then prays for deliverance from those like Shaul, those who abuse their power.
The takeaway? The idea of being a "Cushite" in this context isn't about skin color or ethnicity. It's about character, about obedience, and about the choices we make. It's a reminder that even those who start with divine favor can fall from grace through their own actions. The Midrash Tehillim uses this powerful metaphor to explore themes of justice, leadership, and the complexities of human nature. And it leaves us pondering: What kind of "Cushite" are we?