In Bamidbar Rabbah, a collection of rabbinic teachings on the Book of Numbers, we find a fascinating discussion sparked by the verse "it will be that instead…" from (Hosea 2:1). This phrase unlocks a profound exploration of love, rejection, and ultimately, unwavering devotion.
The passage begins by referencing the powerful lines from (Song of Songs 8:7): "Many waters cannot extinguish love," and "If a man would give all the wealth of his house for love, he will be scorned." Rabbi Shmuel bar Naḥman interprets this verse as speaking of two distinct loves. The first? The powerful, unbreakable love between God and Israel. Imagine, he suggests, all the nations of the world uniting, trying to sever that bond. Impossible! "Many waters cannot extinguish love," as it says.
And what are these "many waters"? According to the prophet Isaiah (17:12), they represent the tumultuous nations of the world. And the "rivers" that cannot wash away this love? Isaiah (8:7) tells us those are the kings and princes, the earthly powers that try to usurp God's place.
But what about the second love? The love of Torah. Here's where it gets really interesting. What if all the nations decided they wanted to embrace the Torah, offering all their wealth to do so? Would God welcome them with open arms? Not so fast. According to this passage, God would essentially say, "Even if you sell everything to acquire the Torah, it will be a disgrace for you!" Bizayon, a disgrace. That's because true love of Torah, as (Psalm 119:97) reminds us – "How I love Your Torah" – must come from a place of genuine devotion, not a transactional pursuit.
So, why the cold shoulder? Because, the nations are sinners. But wait, aren't the Israelites sinners too? Here, Rabbi Berekhya offers a beautiful analogy. He references (Song of Songs 8:8): "We have a little sister, and she has no breasts. What shall we do for our sister on the day that she will be spoken for?" God, in this interpretation, is like a parent with a young child. When a small child makes mistakes, the parents don't hold it against them, because they are still learning and growing. Similarly, God understands the imperfections of Israel and doesn't immediately cast them aside for their sins.
Think about the story of Hosea. God, angered by Israel's behavior, declares, "You are not My people!" (Hosea 1:9). Harsh. But even in that moment of apparent rejection, God can't bear the separation for long. As Rabbi Yitzchak points out, God is "first for good and last for evil." Meaning, God is quick to restore and slow to abandon. Even as He declares "You are not My people," He immediately softens, promising restoration: "It will be that instead…it will be said of them: Children of the living God" (Hosea 2:1).
Rabbi Ḥanina offers a powerful clarification. When God says, "I will not be yours," it doesn't mean He ceases to be God. Instead, it signifies a disconnect in thought and purpose. Even in moments of estrangement, God's ultimate plan is to bring Israel back into the fold. As (Ezekiel 20:32-33) states, despite their desire to be like other nations, God declares, "As I live…with a mighty hand…I will reign over you."
Ultimately, this passage from Bamidbar Rabbah reveals the profound and enduring nature of God's love for Israel and the Torah. It's a love that withstands the test of time, the temptations of the world, and even moments of seeming rejection. It’s a reminder that even when we stray, the possibility of return and reconciliation always remains. And that the truest love, whether divine or human, isn't about transactions, but about unwavering devotion.
Another matter, “it will be that instead…” – that is what is written: “Many waters cannot extinguish love” (Song of Songs 8:7), and it says: “If a man would give [all the wealth of his house for love, he will be scorned]” (Song of Songs 8:7). Rabbi Shmuel bar Naḥman said: This verse is speaking of two loves; its beginning is referring to the love of Israel. Were all the nations of the world to assemble, to uproot the love that is between Him and Israel, they would be unable, as it is stated: “Many waters cannot extinguish love.” “Many waters” is nothing other than the nations of the world, as it is stated: “Woe, the uproar of many peoples, [like the roar of the seas will they roar; the din of nations will roar like the din of great waters]” (Isaiah 17:12). “And rivers cannot wash it away” (Song of Songs 8:7), these are their kings and their princes, just as it is stated: “Therefore, behold, the Lord is raising the mighty and abundant waters of the River [upon them, the king of Assyria and all his glory]” (Isaiah 8:7). Its end is referring to the love of Torah. Were all the nations of the world to assemble and say: ‘We are selling all our assets and fulfilling Torah and mitzvot,’ the Holy One blessed be He would say to them: ‘Even if you sell all your assets to acquire the Torah, it will be a disgrace [bizayon] for you’ – “If a man would give all the wealth of his house for love, he will be scorned [boz yavuzu lo]” (Song of Songs 8:7). For which love? For the love of Torah, as it is stated: “How I love Your Torah” (Psalms 119:97). They said to Him: ‘Why do You not accept us?’ He says to them: ‘Because you are sinners.’ They said to Him: ‘Are Israel not sinners?’ Rabbi Berekhya said: What is written thereafter? “We have a little sister, [and she has no breasts. What shall we do for our sister on the day that she will be spoken for?]” (Song of Songs 8:8). The Holy One blessed be He said to them: ‘Just as this child when she is small’ and she offends her parents, her parents do not become annoyed at her, why, because she is small, so it is regarding Israel; when they sin, the Holy One blessed be He does not hold it against them.’ Know that it is so, as in the days of Hosea, they angered the Holy One blessed be He, and the Holy One blessed be He began intimidating them: “As they are the children of licentiousness…” (Hosea 2:6), “as she is not My wife” (Hosea 2:4), “call his name Not My People, as you are not My people” (Hosea 1:9). He uttered it with His mouth momentarily, although He did so only to cause them to repent, and [because] He could not bear it even briefly, Therefore while He was still in His place, He recanted: “It will be that instead […it will be said of them: Children of the living God]” (Hosea 2:1). Rabbi Yitzḥak said: The Holy One blessed be He said to Israel: ‘I am first for good and last for evil.’ First for good: “I will say to Not My People: You are My people” (Hosea 2:25), and then: “he will say: My God” (Hosea 2:25). But for bad, I am last: “For you are not My people” (Hosea 1:9), and then: “I will not be yours” (Hosea 1:9). 41God calls Israel his nation to restore them before they call Him "our God," but when they are cast off, only after they stop being His nation and reject Him, He says "I will not be yours." Rabbi Ḥanina said: The unknowledgeable think that when He says: “I will not be yours,” He is saying that He is not a God for you. No, but rather, what is “I will not be yours”? Even though you are not My people, as you seek to separate from Me, “I will not be yours” – My thoughts are not the same as yours. Rather, perforce, you will be My people. Likewise it says: “What enters your mind will not be, that which you say: We will be like the nations…” (Ezekiel 20:32). Rather, what will I do to you? “As I live, the utterance of the Lord God, with a mighty hand, with an outstretched arm, and with outpoured fury, I will reign over you” (Ezekiel 20:33). You learn the love of Israel before the Omnipresent.
