How are we are all both insiders and outsiders? What’s the blessing of fluid-fusions that celebrate multi-identities in a world still bent on binary labels and loyalties?
Like the previous psalm, 115 also seems to set very firm distinctions between us and them -- the house of Jacob left Egypt behind, including its oppressive language, crossing through water bodies towards its authentic sense of self.
Whether history or allegory about our human and collective struggles for selfhood, the either/or seems to be necessary towards discovery and determination of one’s unique individuation and formation of identity. But it’s not always so simple.
Today’s psalm also puts a focus on distinction.
All the people of the earth worship idols made of gold and silver, with mouths that don't speak and ears that can't hear and yet they are considered powerful.
The poetry is perfectly metered and feels like mocking satire. The only one worth worshiping is the invisible source of all, looking at all these man-made idols from above. The poet claims here - ours is bigger and realer than yours.
But the decisive division of realities and walls drawn between us and them is never really firm and often has some fluid fringes.
The rest of the psalm goes on to describe three groups within the Jewish community that gather to gain strength from God - and one of those three is in fact a bit surprising.
This is the third psalm of the festive Hallel liturgy, chanted and sung by many of us on special days - but few know that within these lines hides a reference to a sub-group within the Jewish community that in fact is not small at all, especially not these days.
The Psalmists calls upon the people to praise God, drawing a list which may almost parallel the map of the Jerusalem temple, divided into courtyards based on status and access. But with a twist:
יִ֭שְׂרָאֵל בְּטַ֣ח בַּיהֹוָ֑ה עֶזְרָ֖ם וּמָגִנָּ֣ם הֽוּא׃
בֵּ֣ית אַ֭הֲרֹן בִּטְח֣וּ בַיהֹוָ֑ה עֶזְרָ֖ם וּמָגִנָּ֣ם הֽוּא׃
יִרְאֵ֣י יְ֭הֹוָה בִּטְח֣וּ בַיהֹוָ֑ה עֶזְרָ֖ם וּמָגִנָּ֣ם הֽוּא׃
יְהֹוָה֮ זְכָרָ֢נוּ יְבָ֫רֵ֥ךְ יְ֭בָרֵךְ אֶת־בֵּ֣ית יִשְׂרָאֵ֑ל יְ֝בָרֵ֗ךְ אֶת־בֵּ֥ית אַהֲרֹֽן׃
יְ֭בָרֵךְ יִרְאֵ֣י יְהֹוָ֑ה הַ֝קְּטַנִּ֗ים עִם־הַגְּדֹלִֽים׃
O Israel, trust in YHWH—
Who is your help and shield.
O house of Aaron, trust in YHWH—
Who is your help and shield.
O you who revere YHWH—, trust in YHWH—
Who is your help and shield.
YHWH is mindful of us.
We will be blessed;
YHWH will bless the house of Israel,
and will bless the house of Aaron,
and will bless those who show reverence—
small and great alike.
Ps. 115:9-13
The House of Aaron is at the helm as the VIP Priestly class. The House of Israel is everybody else. Who are the ones who revere YHWH and why do they receive their own mention twice within this psalm?
There have been multiple interpretations over the ages.
The medieval Jewish commentaries debate whether it’s a reference to Jews who are extremely pious, converts toJudaism, or - what is most likely -- a reference to righteous gentiles - people who have not converted to Judaism but nevertheless are part of the community as insider/outsiders.
Who are these folks back then and what is this all about?
Known today mostly as God-Fearers, or Those who Revere YHWH, this seems to refer to a sizable number of humans in Greek and Roman culture, primarily between the 1st and 3rd centuries CE, who lived in proximity to the Jewish community and participated in some of the aspect of public life. They were also known as ‘Ger Toshav’ - a rabbinic invention that created a new status - something like ‘temporary resident’ - with some obligations and privlieges, but not the same as full-fledged Jews. The levels of domestic, commercial and romantic interaction between these groups are not clearly known.
But this group was large enough to be mentioned in Flavius Josephus and Philo's historical works, rabbinic literature, early Christian writings, and other contemporary sources such as synagogue inscriptions from diaspora communities in modern day Turkey, Italy and Greece.
In the Ancient Greek theater of Miletus, for instance, some sitting places seem to have been reserved for the “God fearing.”
There’s also reference to them in the New Testament, Book of Acts 13:16
Paul stood up, and motioning with his hand said: "People of Israel, and you that fear God listen".
There’s much more to explore here, as the old reality of 2,000 years ago seems to define modern norms.
A few years ago I wrote The JOY Proposal as response to the increasing numbers of people who are not Jewish choosing to marry Jews and be part of the Jewish community - but not converting to Judaism, for any number of reasons.
The fluid model of the ‘Ones who Revere God’ but remain semi-outsiders in the Jewish world may offer helpful and more fluid ways for us to approach our contemporary hyphenated worlds of fusions and celebrate less walls and more bridges in our universal-driven lives.
We may never know what the psalmist of yore referred to, but Psalm 115 is often cited as one of the first references to this complex and meaningful diffusion of groups within the camp, equally honored, equally praising, both young and old alike.
When it comes to modern day ‘god-fearers’ (I prefer the honorific JOY - both Jew and Goy, with love and respect) can you think of one major world leader who would be an honorary member in this prestigious and lesser known club. Hint: She could be making herstory real soon. But only if we come together across old-world divides and fears to celebrate fusions and futures where we all play, and pray, work hard, and praise and march together towards justice - aligned with sacred truths and trust.
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