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, right? 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.