One particularly striking passage from Sifrei Devarim explores this very idea, starting with a poignant scene.
Imagine Moses, descending from Mount Sinai, tablets in hand, after that earth-shattering encounter with the Divine. The entire Israelite nation gathers, filled with awe and, perhaps, a little trepidation. They ask him a direct question: "Moses, our teacher, what is the attribute of justice like on high?"
Moses's answer isn't what you might expect. He doesn’t describe some cold, calculating system. Instead, he says that God "not only does He not exculpate the guilty and inculpate the innocent, but even vis-à-vis 'exchanging' (i.e., deducting one from the other), 'He is a G-d of trust, without wrong.'" This is based on the verse in Devarim (Deuteronomy) 32:4: "The Rock, perfect is His work." In other words, Divine justice is utterly fair and trustworthy. There’s no fudging the numbers, no shading the truth. It's a system where even in the most minute calculations, divine integrity reigns supreme.
But the passage doesn't stop there. It goes on to explore the idea of God's relationship with the Jewish people, even when they fall short. Here, the text quotes (Deuteronomy 32:5): "Shicheth lo lo. Banav mumam" – "Even though they are full of blemishes, they are still called sons (banim)."
Rabbi Meir beautifully expands on this concept. He says, “If when they are full of blemishes they are called 'banim,' if they are unblemished, how much more so!" It's a powerful a fortiori argument, a qal vachomer in Hebrew — moving from the lesser to the greater. If even in imperfection, the connection remains, how much stronger is it in perfection?
The passage continues with similar arguments, drawing from other prophetic books. Take Isaiah 1:4: "Evil seed, corrupt sons." If even when corrupt they are still called "sons," how much more so if they were not corrupt! Or consider Jeremiah 4:22: "They are wise to do evil." Doesn't it follow that if they are called "wise" even when doing evil, how much more so if they do good? And again, "They are foolish sons, and not understanding." If they are called "sons" even when foolish, how much more so if they were understanding!
The final example comes from Ezekiel 23:31: "And they come to you as a people comes, and My people sit before you and hear your words." The verse continues, "but they do not fulfill them." Even when they hear God's word but fail to act upon it, they are still called "My people." How much more so, then, when they hear and fulfill!
What’s the takeaway here? This passage from Sifrei Devarim, through the lens of Rabbi Meir's interpretations, offers a profound and comforting message. It highlights the enduring, unbreakable bond between God and the Jewish people. Even when we stumble, even when we fall short, the connection remains. It's a testament to a love that persists, a relationship that endures. It’s a reminder that even in our imperfections, we are still cherished, still considered banim – children. And perhaps, that unwavering love is the most profound form of justice of all.