Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, offers a fascinating glimpse into this bond, specifically in its commentary on Psalm 85, attributed "to the conductor, a psalm of the sons of Korah."
The verse that sparks the discussion is, "You desired, O Lord, your land." The Midrash immediately links this to Deuteronomy 11:12, which describes Israel as "a land that the Lord your God seeks; the eyes of the Lord your God are always on it, from the beginning of the year to the end of the year."
But what does it mean for God to "desire" the land? The Midrash explains that the Holy One, blessed be He, is constantly watching the land, scrutinizing it. Not in a judgmental way, but waiting for the moment when the actions of the Jewish people please Him. When they fulfill the mitzvot, the commandments, such as giving ma'aser (tithes) and observing shmita (the Sabbatical year) – then, and only then, does their behavior bring joy to the Divine.
There’s a beautiful reciprocal relationship suggested here. Just as the people are connected to the land, so too is the land connected to the people and to God. As Leviticus 26:34 states, "then shall the land be pleased with its Sabbaths." When the people observe the Sabbatical year, letting the land rest, the land itself finds satisfaction. It's all intertwined.
And what about sin? Who bears the burden of iniquity in the land? Isaiah 33:24 offers solace: "the people who dwell in it will be forgiven their iniquity." The Midrash uses this to highlight the blessed state of those who live in Israel, suggesting they are free from sin and transgression, both in life and in death. It’s a powerful image of redemption and purification.
It's not just about absolution, though. Micah 7:18-19 sings, "Who is a God like You, pardoning iniquity and passing over the transgression of the remnant of His heritage? He does not retain His anger forever, because He delights in mercy." God's forgiveness isn't grudging; it's offered with compassion and a desire to heal. "He will again have compassion on us, and will subdue our iniquities. You will cast all our sins into the depths of the sea."
The Midrash then strings together a series of prophetic verses, each echoing the theme of God's willingness to forgive and to end His anger. Ezekiel 16:42 promises, "So I will lay to rest My fury toward you, and My jealousy shall depart from you. I will be quiet and no longer angry." Hosea 14:5 adds, "I will heal their backsliding, I will love them freely, for My anger has turned away from him."
The Sons of Korah, through the Psalmist, express a poignant plea. They ask, "How long will You say to us (Jeremiah 3:14-22), 'Return, O backsliding children'?" They acknowledge their transgressions, but also express a deep yearning for reconciliation. "Will You always be angry with us, even if we repent? Will You not accept us?"
Their plea culminates in a desperate hope: "Should You not repent and give us life?" They invoke Ezekiel 37:12-14, a powerful vision of resurrection: "Behold, I will open your graves and cause you to come up from your graves, and bring you into the land of Israel… I will put My Spirit in you, and you shall live." This isn't just about individual forgiveness; it's about national renewal, a promise of rebirth and restoration in the land of Israel.
So, what can we take away from this Midrash? It's a reminder that the relationship between God, the land of Israel, and the Jewish people is dynamic and deeply personal. It is a relationship built on responsibility, repentance, and, ultimately, unwavering love and forgiveness. It’s a story that resonates across generations, a testament to the enduring hope for redemption and renewal, both for the individual and for the nation.