Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, delves into this very idea in its sixteenth section. It paints a picture of David, the king, in conversation with God, saying "Even though I was a king, Your Kingship is upon me." A beautiful sentiment of humility, right? But the Almighty's response is even more striking.
God essentially replies, "I don't hold your goodness against you, but to whom do I hold the Saints in the land?" In other words, God isn't questioning David's merit, but rather pointing out that true holiness, the kind that earns the title of "Saint," isn't just about individual piety.
The Midrash goes on to explain a rather profound point: the Almighty doesn't call the righteous holy until they are given the land and until the day of death. It's a two-part equation. Why? Because it's easy to be righteous in moments of ease, but it's the enduring test of time, and the connection to the land, that truly reveals one's character.
Think about it. The yetzer hara, the Evil Inclination, has sway over us throughout our lives. It's only when we reach the end, having navigated the complexities and temptations of the world, that we can truly be judged. As Solomon wisely observed in Ecclesiastes (7:20), "There is no righteous person on earth who does good and does not sin." The struggle is part of the journey.
Even the Patriarchs, Abraham, Isaac, and Jacob, weren’t called holy until they were given the land. The Midrash cites Job 15:15, "Behold, in His holy ones He will not trust," suggesting that their holiness wasn't fully realized until they were connected to the land. When did God trust them? When He told Moses to gather the elders of Israel in Exodus 3:16. Moses, understanding this, then pleaded with God, "Remember Abraham, Isaac, and Israel, Your servants" (Exodus 32:13).
Rabbi Pinchas adds another layer to this idea, noting that even though the forefathers yearned for a dwelling in the heavens, they weren't deemed holy until they received the land and the exile was closed before them. It seems that the earthly and the spiritual are intertwined in this concept of holiness.
Rabbi Chama then asks about the verse "He drags the mighty with His power." He connects this to the Evil Inclination and its influence on generations like those of Enosh, the Flood, the Dispersion, and Sodom. The pain and toil described in Genesis (3:16-17) are linked to the forefathers. Did they lose anything because of this struggle?
Psalm 16:4 says, "I will not pour out their drink offerings of blood." The text continues, noting that they went down and returned from war and recited the Shema (Hear, O Israel) in the chamber of hewn stone. This paints a picture of individuals engaged in the world, facing its challenges head-on, and still maintaining their faith and commitment to God.
So, what does all of this tell us? That holiness isn't about perfection, it’s about perseverance. It's about the enduring commitment to righteousness, even amidst the struggles and temptations of life. It’s about our connection to something greater than ourselves, perhaps symbolized by the land. And it's a journey that continues until our very last day. It's a powerful reminder that our actions, our choices, and our connection to the world around us all contribute to the ultimate measure of our character.