The answer, according to our tradition, is complex, but at its heart lies a profound connection between God and Israel, a bond so strong that it influences even divine judgment.
The Bamidbar Rabbah, specifically Bamidbar Rabbah 5, delves into this very question, exploring the verse "For My name's sake, I will defer My wrath and for My praise, I will exercise forbearance with you, so as not to eradicate you" (Isaiah 48:9). This verse, the Midrash teaches us, speaks directly to the relationship between God and Israel.
"For My name's sake, I will defer My wrath," the Midrash explains, refers to Israel, upon whom God designated His name, as in "I am the Lord your God" (Exodus 20:2). God, in essence, joined His name, El, with theirs, creating Yisrael. Because of this profound connection, God deferred His wrath, choosing not to completely eliminate them, but instead, as the text delicately puts it, “collected from them little by little in exile in order to absolve them.” He didn't want His own name desecrated because of their destruction.
Think about it. When Israel sinned in Egypt, and when they rebelled in the wilderness, God could have eradicated them. But Ezekiel 20:8-9 tells us, "I acted for My name’s sake, so that it would not be profaned before the eyes of the nations." The same pattern repeats itself, according to Ezekiel 20:13-14 and 20:21-22, a constant tension between divine justice and the preservation of God's reputation.
The Midrash offers another compelling interpretation of "I will exercise forbearance [oḥotam] with you" (Isaiah 48:9). It suggests that Israel was created specifically to sing God's praises. As Isaiah 43:21 proclaims, "This people, I formed for Myself; they will recite My praise." To ensure that His name would be praised, God seals it [ḥotma] for good, like a seal [hotam] upon the heart, echoing the Song of Songs 8:6: "Place me as a seal upon your heart, as a seal upon your arm." This "seal" prevented their complete annihilation in exile.
But here's where it gets even more interesting. The Midrash takes a surprising turn and connects this verse to the Kehatites [hakehati], a specific family within the tribe of Levi, responsible for carrying the Ark of the Covenant. To illustrate, the Midrash tells a parable: a king whose son joined a band of robbers. When the robbers were caught, the king couldn't execute them because his own son was among them. For his son's sake, he had to spare them.
Similarly, the Levites, including the Kehatites, were the bearers of the Tabernacle. God foresaw that Korah and his followers, descendants of Kehat, would challenge Moses and Aaron. But God couldn't simply destroy them, as they were intermingled with righteous Levites.
So, what did God do? According to the Midrash, God took half His name, represented by the letters yod and heh (ya), and added them to the name Kehat, creating hakehati, with a heh at the beginning and a yod at the end. This was a divine act of protection, ensuring their survival until their destined time. It’s a fascinating interpretation, suggesting that even seemingly small details in the Torah’s language can hold profound meaning.
What does this all mean for us? It suggests a deeply intertwined destiny between God and the Jewish people. It implies that God's actions are not solely based on strict justice, but also on a desire to preserve His own name and to uphold the purpose for which Israel was created: to be a light unto the nations, a testament to God's presence in the world. It's a responsibility, yes, but also a source of enduring strength and hope. A reminder that even in the darkest times, the connection remains.