Today, let's delve into Midrash Tehillim 9, a fascinating exploration of Psalm 44:6, "You rebuked nations." This verse, seemingly simple, becomes a springboard for a deep dive into themes of good and evil, destiny, and the very nature of creation.
The Midrash starts by connecting the verse to Amalek, that perennial thorn in Israel's side. As Numbers 24:20 states, "Amalek was the first of the nations." Then, the focus shifts to Esau, the wicked brother, described in Malachi 1:4 as "the border of wickedness." Now, why Esau? The Midrash paints a pretty damning picture, claiming he committed five sins in a single day: relations with a betrothed woman, murder, denial of resurrection, denial of God's sovereignty, and contempt for his birthright. Quite the rap sheet!
And what's the ultimate fate of these evildoers? Quoting Exodus 17:14, the Midrash declares, "I will utterly blot out the remembrance of Amalek." A powerful and chilling pronouncement.
But it gets even more interesting when we turn to the story of Rebecca, pregnant with twins, Jacob and Esau. Genesis 25:23 tells us, "Two nations are in your womb." According to Rabbi Levi, God isn't just talking about two peoples; He's talking about "two governments" destined to emerge from her. God reveals a hidden truth to her: "The first of the nations shall emerge from you," echoing Jeremiah 2:3, "Israel is the holy first fruits of his harvest." It's a complex and layered interpretation, hinting at the intertwined destinies of these two brothers and their descendants.
Rabbi Elazar, quoting Rabbi Yehoshua, makes a rather bold claim: God only needed to rely on an intimate relationship with a woman (Rebecca) once, and even then, it was through an angel. And Rabbi Yose, as quoted by Rabbi, adds that Rebecca was blessed through the name of Noah's son. It's a reminder that even the most pivotal moments in our history are often shrouded in mystery and divine intervention.
The Midrash then broadens its scope, connecting Rebecca's twins to the seventy nations descended from Noah's sons. We get a quick genealogy lesson: Japheth had fourteen descendants, Gog and Magog thirty, and Ham thirty, totaling seventy. "From these the isles of the nations were separated," as Genesis 10:5 tells us. The "two nations" in Rebecca's womb, then, also represent the potential for division and conflict among all the nations of the world.
Another interpretation? One nation is proud of its wealth (Edom), the other of its royalty (Solomon's Israel). Yet another: the two nations embody a deep-seated hatred, with the world hating both Esau and Jacob. These interpretations highlight the ongoing tension and conflict between these two lineages.
And then comes a fascinating detail: "From this, we learn that Jacob was born circumcised." He's not alone. The Midrash lists thirteen figures born circumcised, starting with Adam and including Seth, Noah, Shem, Jacob, Joseph, Moses, Samuel, David, Isaiah, and Jeremiah. These figures, the Midrash suggests, possessed an innate connection to God from birth, a physical sign of their chosen status. Note how the repeated name indicates this status: Shem, Shem; Noah, Noah; Terah, Terah; Jacob, Jacob; Joseph, Joseph; Moses, Moses; Samuel, Samuel.
Why is this significant? It suggests a preordained path, a destiny intertwined with the divine.
Finally, the Midrash returns to David, the author of the Psalms. Seeing how Esau's descendants enslaved Israel, David cries out to God, "Rebuke the nations who seek to destroy me." This brings us full circle to the opening verse, Psalm 44:6, highlighting the enduring struggle between good and evil, the constant need for divine intervention, and the hope for ultimate redemption.
So, what do we take away from this deep dive into Midrash Tehillim 9? It's a reminder that even familiar texts can hold layers of meaning, revealing profound insights into our history, our faith, and our relationship with the divine. It challenges us to look beyond the surface, to grapple with the complexities of human nature, and to never lose hope in the face of adversity.