We get glimpses, whispers really, throughout our sacred texts. And some of those glimpses are...well, let's just say they're unexpected.
Midrash Tehillim, a collection of interpretations on the Book of Psalms, offers one such glimpse. It paints a picture of a future utterly transformed, a world where even inanimate objects have a moral compass.
The Midrash begins by contrasting the arrogance of figures like Pharaoh, who brazenly asks, "Who is the Lord?" (Exodus 5), and Nebuchadnezzar, who similarly challenges, "Who is the god who will deliver you from my power?" (Daniel 3:15). These figures, symbols of earthly power, defy the divine. But the Midrash implies this defiance has its limits. In this world, wickedness can seem unchecked, but not so in the World to Come.
Then comes a fascinating, almost playful, reversal of roles. "In this world," Rabbi Samuel bar Nahmani says, "the male pursues the female, but in the future, the female will pursue the male." This isn't just about romantic relationships. It’s a deeper commentary on initiative and desire. He then connects this to Jeremiah 31:21, "A woman shall surround a man." This verse, usually interpreted in the context of Israel's return to its land, here takes on a new layer of meaning, suggesting a shift in the dynamic of seeking and being sought.
Just as, in this world, God pursues Israel, urging repentance, so too, in the future, Israel will pursue God, urging Him to fulfill their will. As we find in Ezekiel 36:27, "I will give you a new heart and put a new spirit within you." It's a complete turnaround!
But the Midrash doesn't stop there. Rabbi Simon, quoting Rabbi Simeon Hasida, gives us this incredible image: "In this world, if a person goes to pick figs on the Sabbath, the fig tree does not say anything. But in the future, if a person goes to pick figs on the Sabbath, the fig tree will cry out and say, 'Today is the Sabbath!'" Can you imagine? The very trees themselves becoming guardians of Shabbat!
And it gets even stranger! "In this world, if a man has relations with his wife while she is menstruating, there is no one to stop him. But in the future, if he tries to do so, the stone will cry out and say, 'There is a menstruating woman here!'" Citing Habakkuk 2:11, "For the stone will cry out from the wall," the Midrash envisions a world where even stones become moral witnesses, preventing transgressions.
These aren't meant to be taken literally, of course. They're midrash, interpretations designed to provoke thought and inspire ethical behavior. They suggest a world where even the inanimate world is imbued with a heightened sense of morality, reflecting the inner transformation of humanity.
So, what's the point of all this? The Midrash concludes by referencing Jeremiah 31:21, "How long will you stray? For she will be a firebrand before the Lord," suggesting that through repentance, this transformation can be realized. And the blessings of this transformed world will be abundant. "Even the heavens will rain sweet wine," as Joel 4:18 promises, "And it shall come to pass on that day, that the mountains shall drip sweet wine."
Ultimately, this passage from Midrash Tehillim isn't just about a fantastical future. It's about the potential for transformation within ourselves, and within the world around us. It asks us: What kind of world do we want to create? And what are we willing to do to bring it into being? As Ezekiel 20:47 says "And He shall scatter to the south," reminding us that even in scattering, there is a purpose, a potential for growth and renewal.