And it's one that our sages grappled with too.
This week, in our journey through Bamidbar Rabbah, specifically Bamidbar Rabbah 3, we stumble upon a fascinating exploration of being chosen and being brought near. It all starts with the verse, "Bring the tribe of Levi near..." (Numbers 3:6), which then connects to a verse in Psalms (65:5): "Happy is one You choose and bring near."
But the Rabbis don't just take that at face value. They dig deeper. They ask: What does it really mean to be chosen? What does it mean to be brought near? And are they the same thing?
The text presents a powerful idea: "Happy is the man whom the Holy One, blessed be He, has chosen even if He did not bring him near, and happy is the man whom the Holy One, blessed be He, brought near, even if He did not choose him."
Think about that for a moment. It suggests two distinct paths to closeness with the Divine.
The text then brings examples. Abraham and Jacob, were they chosen? Absolutely! The text cites Nehemiah 9:7 ("You are the Lord God, who chose Abram") and Psalms 135:4 ("For the Lord has chosen Jacob for Himself"). But, according to this passage, they brought themselves near. The text references Bereshit Rabba 63:10 which interprets Genesis 25:27, "Jacob was a wholesome man who resided in tents," to mean he dedicated himself to Torah study in the study halls of Shem and Ever. They actively sought connection. Moses, too, was chosen – "Were it not for Moses, His chosen" (Psalms 106:23) – but again, the text suggests, he wasn't necessarily "brought near" by God.
Then we have figures like Jethro (Yitro) and Rahab. Shemot Rabba 27:2 and Ruth Rabba 2:1 tell us that they were brought near, but not necessarily chosen in the same initial way. They found their way into the fold through different means.
There's a wonderful anecdote in the text about a noblewoman who asks Rabbi Yosei if God just brings near whomever He wants. Rabbi Yosei presents her with a basket of figs, and as she carefully selects the best ones, he asks her: "Do you know how to select and the Holy One blessed be He does not know how to select? One whom He sees that his deeds are good, He chooses him and brings him near." It's a beautiful way of saying that our actions, our choices, play a role in whether we are drawn closer.
But the story doesn't end there. Rabbi Nehemya, in the name of Rabbi Shmuel bar Rav Yitzchak, adds another layer of complexity. "Not everyone who is near remains near, and neither does everyone who is distant remain distant." People can be chosen, rejected, and then brought near again. Or chosen, rejected, and not brought near.
Think of Aaron. Chosen as a priest, but then facing God's anger, and ultimately brought near again. Or Saul, chosen as king, then rejected, and ultimately not brought near again. And then there's David. Chosen, but then seemingly rejected when he's ostracized. But he accepts his ostracization, as evidenced by his actions in II Samuel 15:30, and ultimately, he’s brought near again, perhaps through the guidance of his teacher, Ira the Ya’irite, as alluded to in Psalms 119:79.
Rabbi Yehoshua of Sikhnin, in the name of Rabbi Levi, then lists six things that were chosen: the priesthood, the Levites, Israel, the royal house of David, Jerusalem, and the Temple. Each one, a testament to the idea of divine selection.
The passage concludes by emphasizing the double blessing of being both chosen and brought near, exemplified by Aaron and the Levites. They are the ones who dwell in God's courtyards, who are "sated by the bounty of Your House" (Psalms 65:5), because they partake in the tithes brought to the Temple, as described in Numbers 18:21.
So, what does all this mean for us? It's a reminder that our relationship with the Divine is not static. It's a dynamic process of choosing and being chosen, of drawing near and being drawn near. Sometimes we initiate the connection, sometimes it's initiated for us. Sometimes we stumble, fall, and have to find our way back. The key is to remain open, to strive for good deeds, and to remember that even when we feel distant, the possibility of being brought near always remains.