Proverbs 23:5 speaks to this feeling, saying, "When you set your eyes on it, it is gone. For wealth certainly makes itself wings." But what does this really mean?

One fascinating interpretation comes from Midrash Mishlei, a collection of rabbinic teachings on the Book of Proverbs. Rabbi Ishmael suggests that this verse isn’t just about money. It's about things of immense value that, at one point, were lost and then, in some sense, restored. He identifies three things that have "returned to their place": the people of Israel, silver and gold, and the Torah itself.

He uses biblical verses to support his claim. Israel, he says, originated “across the river,” referencing Joshua 24:2, which states, "Your fathers lived beyond the River." They were exiled to Babylon, but Jeremiah 27:22 promises their eventual return: "They shall be carried to Babylon, and there shall they be, until the day that I visit them, says the Lord."

Similarly, the silver and gold initially came from Egypt (Exodus 3:22), when the Israelites were instructed to ask their neighbors for these items. But, according to 2 Chronicles 12:9, the Egyptian King Shishak later plundered these treasures from Jerusalem, taking everything, including Solomon’s shields of gold. So the wealth returns to its origin.

But the most intriguing is the idea of the Torah's return. The Midrash Mishlei tells us that the Torah originated in Heaven, as Deuteronomy 4:36 says, "Out of heaven He let you hear His voice." However, when the Israelites sinned with the Golden Calf, the tablets were broken. According to Rabbi Ishmael, the writing on those tablets flew back to Heaven – "like an eagle that flies toward the heavens." It vanished, just as the proverb describes.

But here’s where the story takes a turn. Rabbi Yochanan argues that even though the first tablets were broken, they were ultimately renewed. God instructs Moses in Deuteronomy 10:1 to "Cut out for yourself two tablets of stone like the former ones, and come up to Me on the mountain, and make an ark of wood for yourself." What was written on the first set was written on the last, reaffirming the divine covenant.

Rabbi Eliezer even quizzes Rabbi Joshua on the timing of the giving of the first tablets, pinpointing it as Yom Kippur. When Rabbi Eliezer asks for proof, Rabbi Joshua connects the two sets of 40 days, culminating in the day of atonement.

The text continues with further discussions between Rabbi Eliezer and Rabbi Joshua, this time exploring the consequences of the cessation of Temple rituals. They cite verses from Haggai and Habakkuk to illustrate the impact of losing key elements of Temple service, from the Omer offering to the sacrifices. It's a stark reminder of the spiritual and material consequences of loss.

However, the passage doesn't end on a note of despair. It concludes with a promise of restoration. Citing Jeremiah 30:18, it speaks of a rebuilt city and Temple, filled with "thanksgiving and the voice of those who celebrate." Habakkuk 3:19 seals the vision with hope: "The Lord God is my strength, and He has made my feet like hinds' feet, and makes me walk on my high places."

So, what are we to take away from this? Perhaps the Midrash Mishlei is reminding us that even when things seem lost – whether it's material wealth, spiritual connection, or even the very words of the Torah – there's always the potential for renewal, for a return to a state of wholeness. It’s a powerful message about resilience, faith, and the enduring promise of restoration, even when things seem to vanish before our eyes. What do you think?