Peter H.W. Lau, «Gentile Incorporation into Israel in Ezra - Nehemiah?», Vol. 90 (2009) 356-373
In contrast to other texts dated to the post-exilic period, Ezra – Nehemiah is well known for its separatist policy towards gentiles. Two exceptions in EN are the possible participation of foreigners in the Passover ceremony (Ezra 6,19-21) and the community pledge to follow the Torah (Neh 10,29[28]). An examination of antecedent Passover celebrations reveals that participation in the Passover marks out those who are members of ‘true’ Israel. This article argues that these cases indeed exhibit an anomalous inclusiveness, and discusses how it can be understood within the wider ethno-theological thrust of EN.
Gentile Incorporation into Israel in Ezra – Nehemiah? 359
groups of people are still to perform the ritual, but on the same day in
the following month (Num 9,10-11). Thus, Passover observance was
a symbol of membership in Israel, with non-participants being re-
moved from the community of Israel.
c) Deuteronomy 16,1-8
Although this text does not describe a Passover observance, its
generally agreed provenance prior to EN means that it would have an
impact on the understanding of the festival in EN. The central focus
of the Passover legislation is the celebration/commemoration of the
Exodus (16,1.3.6), the formative event for the nation of Israel. Other
foci in the legislation are consistent with general Deuteronomic con-
cerns: the location of this festival at ‘the place YHWH will choose’
(Deut 16,2.6) is consistent with its emphasis on a centralized place to
worship YHWH (Deut 12,1-28); and its transformation from a family-
based setting to an annual pilgrimage festival consistent with its aim
to forge a single unified nation (17).
While the Passover stipulations do not explicitly mention the in-
volvement of ‘foreigners’, their participation can be deduced from a
wider reading of Deuteronomy. The summary for the three annual pil-
grimage festivals specifies ‘all your males’ (˚rwkz lk; Deut 16,16) as
the attendees (18). Since the full list of those attending the Feast of
Weeks and the Feast of Booths includes the resident alien within their
community (Deut 16,11.14), it can be inferred that this group would
also be involved in the Passover.
(15) E.g., J. MILGROM, Numbers (JPS Torah Commentary; Philadelphia, PA
1990) 405-408. This is the view of most Jewish exegetes, e.g., Ibn Ezra on Gen
17,14.
(16) For a discussion of the possibility that punishment extends to the life to
come, see MILGROM, Leviticus 1-16, 458-460; G.J. WENHAM, Leviticus (NICOT;
Grand Rapids, MI 1979) 242.
(17) ‘All Israel’ is used as a descriptor of or form of address to the whole
community in Deut 1,1; 5,1; 11,6; 13,11; 18,6; 21,21; 27,9; 29,2; 31,1.7.11;
32,45; 34,12. The Book of Deuteronomy as a national constitution document is
presented, programmatically, by S.D. MCBRIDE, “Polity of the Covenant People:
The Book of Deuteronomyâ€, Int 41 (1987) 229-244.
(18) The direct reference to female participation in the preceding legislation
(Deut 16,11.14) suggests that only the males were required to attend, but others
were also welcome. So P.C. CRAIGIE, The Book of Deuteronomy (NICOT; Grand
Rapids, MI 1976) 246; E.H. MERRILL, Deuteronomy (NAC 4; Nashville, TN
1994) 255-256; J.H. TIGAY, Deuteronomy (JPS Torah Commentary; Philadel-
phia, PA 1996) 159. Cf. Deut 12,7.12.18; 14,26; 31,10-12.