The Book of Deuteronomy, Sefer Devarim, explores just that. In Deuteronomy 32:9, we read, "For the portion of the L-rd is His people." This verse sparks a fascinating midrash, a story designed to unpack a deeper truth, found in Sifrei Devarim 312. It uses the analogy of a king and his field to explain the relationship between God and the Jewish people.
Imagine a king who leases his field to tenant farmers. They start stealing from it. So, he gives it to their sons, who prove to be even worse! Finally, the king has a son of his own. He turns to the thieving tenants and says, "Get out! This is mine. Give me back my portion so I can recognize it."
What does this mean? Well, the midrash uses this story to illuminate the lineage of Abraham. Abraham, the first patriarch, had children, but not all of them followed in his righteous path. Ishmael and the sons of Keturah, according to this interpretation, strayed from the path. Then came Isaac, and from him came Esau and the chiefs of Edom, who, as the midrash puts it, were even worse than the first!
But then came Jacob. And here's where things shift dramatically. With Jacob, there was no "base matter," no deviation. All of his sons were kasher – fit, proper, and following the path. As Genesis 25:27 says, "And Jacob was a whole (unalloyed) man, a dweller of tents," specifically, the tents of Torah.
So, the question becomes: From where does the Lord recognize His portion? The answer, according to this midrash, is from Jacob. As Psalm 135:4 states, "For Jacob did God choose; Israel, as His select ones." And Deuteronomy reiterates, "For the portion of the L-rd is His people, Jacob the cord of His inheritance."
But here’s the twist. The midrash doesn't stop there. It poses a critical question: Did God choose Israel, or did Israel choose God? Both readings are possible, right? It could be interpreted either way.
That's why Deuteronomy 7:6 clarifies: "You (Israel) has the L-rd your G-d chosen to be unto Him a select people." Okay, so God chose us. But did we choose Him?
The answer, according to the midrash, lies in Jeremiah 10:16: "Not as those is the portion of Jacob, for He is the Former of all, and Israel is the tribe of His inheritance; the L-rd of hosts is His name." This verse suggests a reciprocal relationship. Jacob, representing the Jewish people, also chose God. We are His inheritance, and He is ours.
It's a beautiful and profound idea, isn't it? This midrash in Sifrei Devarim invites us to consider the mutual choosing, the covenantal bond that exists between God and the Jewish people. It's not just a one-way street. It's a relationship built on shared commitment and love. We are chosen, yes, but we also actively choose to embrace that connection, to live a life dedicated to His teachings. And in that choice, we find meaning, purpose, and a profound sense of belonging. So, what does that mean for us, today? How do we choose God, every day? That's something to ponder.