The Hebrew term am ha-aretz (עם הארץ) has several related meanings, the combination of which reflects my relationship to the world in general and to Judaism in particular. Here is my definition of the term, which definition is explained below
am ha-aretz (עם הארץ)
[Biblical Hebrew "person of the land"]
- A citizen, such as a citizen of the Jewish Nation.
- A common person not a member of the ruling class. Everyman, commoner.
- A person who rejects the veneration of and the obedience to human religious authorities, such as the Rabbis.
First, am ha-aretz can mean "a citizen", as in "a person who lives in a particular land". The term can be used for citizens of any country. For example, in the following passage, the Hittites are described as citizens of their country, whereas Abraham is described as a resident alien in relationship to them.
Then Abraham rose from beside his dead, and spoke to the Hittites, saying, "I am a resident alien [ger v-toshav - גר-ותושב] among you; sell me a burial site among you, that I may remove my dead for burial." And the Hittites replied to Abraham, saying to him, "Hear us, my lord: you are the elect of God among us. Bury your dead in the choicest of our burial places; none of us will withhold his burial place from you for burying your dead." Thereupon Abraham bowed low to the people of the land [am ha-aretz - עם הארץ], the Hittites... (Genesis 23:3-7)
The term can, of course, describe Jews as well. For example, in the following passage, when the Pharaoh says "am ha-aretz", he means all the Jews.
But the king of Egypt said to them, "Moses and Aaron, why do you distract the people from their tasks? Get to your labors!" And Pharaoh continued, "The people of the land [am ha-aretz] are already so numerous, and you would have them cease from their labors!" (Exodus 5:4-5)
In its second meaning, am ha-aretz can mean "a commoner", as in "a regular person who lives in a particular land", as opposed to the ruling class. We see this usage in Leviticus 4, which discusses the sacrifices that the various classes of people should bring if they sin unintentionally.
When a person unwittingly incurs guilt in regard to any of YHWH's commandments about things not to be done, and does one of them — If it is the anointed priest [ha-kohen ha-moshiah - הכהן המשיח] who has incurred guilt...
If it is the whole community of Israel that has erred and the matter escapes the notice of the congregation... The elders of the community [ziknei ha-edah - זקני העדה ] shall lay their hands upon the head of the bull before YHWH...
In case it is a chieftain [nasi - נשיא] who incurs guilt ...
If any one of the common people [am ha-aretz] unwittingly incurs guilt... (Leviticus 4:2-27)
As we can see, in the above passage, am ha-aretz is contrasted with ha-kohen ha-moshiah, ziknei ha-edah, and nasi. Ha-kohen ha-moshiah is the High Priest. Ziknei ha-edah are the elders / leaders of the whole community of Israel; in other words, what in modern terminology would be called "Senators". When it says "if it is the whole community", it means the whole community under the direction of these Senators — that is why they are the ones who have to bring the sacrifices. Finally, nasi is the ruler of a country — a Prince, a Governor, or, in modern terminology, a President.
The third meaning of the term am ha-aretz is Rabbinical rather than Biblical. In Rabbinical usage, am ha-aretz is a derogatory term, as in "a person of the countryside". (The English word "hick" has a similar negative association with people of the countryside.) The term chiefly refers to people who do not follow Rabbinical laws, but most of all to people who refuse to venerate the Rabbis. The following passage from the Talmud discusses various Rabbinical opinions about the definition of the term am ha-aretz, and then settles on one.
For it has been taught: Who is an am ha-aretz? Anyone who does not eat non-sacred food in ritual cleanness. So R. Meir. The Rabbis, however, say: Anyone who does not tithe his produce in the proper way. ... Our Rabbis taught: Who is an am ha-aretz? Anyone who does not recite the Shema' evening and morning. This is the view of R. Eliezer. R. Joshua says: Anyone who does not put on tefillin. Ben 'Azzai says: Anyone who has not a fringe on his garment. R. Nathan says: Anyone who has not a mezuzah on his door. R. Nathan b. Joseph says: Anyone who has sons and does not bring them up to the study of the Torah. Others say: Even if one has read Scripture and read it a second time, if he has not ministered to the Rabbinical sages, he is an am ha-aretz. R. Huna said: The halachah is as laid down by 'Others'. (Babylonian Talmud, Berakhot 47b)
The discussion starts with different rabbis defining am ha-aretz based on various infractions. Notice that of all these infractions, only one, not having a fringe, is Biblical — all the rest are Rabbinical. Then it says that an am ha-aretz is anyone who does not teach his children Torah. When Rabbis say "Torah", they of course mean Oral Torah, which is a Rabbinical invention. Finally, the passage comes to the definition that is accepted. Even if one is a student of Moses and the Prophets — even if he has studied the Jewish Bible again and again — even he, if he refuses to minister to the Rabbis, is an am ha-aretz!
The fact that the Rabbis chose to denigrate people with a term that in the Jewish Bible means "citizen" is especially telling as it reflects their disdainful perception of the common Jew. The only thing that the commoner can do to redeem himself from his condition is to start following Rabbinical injunctions and, most of all, to minister to the Rabbis.