The mystics felt that too. And they left us clues, breadcrumbs in our sacred texts, to guide us on our own search. Let's look at one of these now, from Midrash Tehillim (a collection of rabbinic interpretations of the Book of Psalms).
Psalm 105:4 says, "Seek the Lord and His strength; seek His presence continually." But how do we seek His presence? Is it some grand, unattainable goal?
Rabbi Yosei bar Chalafta had some practical advice for his son, Rabbi Yishmael. He said, "If you seek to see the Divine Presence in this world, engage in Torah in the Land of Israel." It's a powerful idea, isn’t it? That the very act of studying Torah, especially in the Land of Israel, can bring us closer to the Divine. It's not just about intellectual understanding; it's about immersing ourselves in the wisdom and the land itself, allowing ourselves to be transformed by the experience.
But what if we can't physically be in the Land of Israel? Does that mean we’re cut off? Of course not. It means we bring the spirit of Israel into our hearts and our homes, wherever we are. We can engage with the Torah, with Jewish learning, with acts of loving-kindness, bringing that spirit to life.
The midrash (rabbinic commentary) then takes an interesting turn, focusing on the biblical figure of Isaac. Rabbi Elazar makes a bold statement: "For it is through Isaac that offspring shall be named for you (Genesis 21:12). Whoever is named after Isaac is considered as if he were Isaac." That's It suggests a deep connection between generations, a kind of spiritual inheritance. When we embody the values and teachings of our ancestors, we become extensions of them, carrying their legacy forward.
But Rabbi Yudan adds a layer of nuance. He says, "Only partially and not completely, as it is said, 'In Isaac' and not 'in all of him.'" This reminds us that while we are connected to our heritage, we also have our own unique identities and paths. We're not simply carbon copies of those who came before us. We are individuals shaped by our own experiences and choices.
Finally, the midrash concludes with a thought-provoking idea about acknowledging the two worlds – olam hazeh (this world) and olam haba (the world to come). It states that "Whoever acknowledges the two worlds is called your offspring, but whoever does not acknowledge the two worlds is not called your offspring." So, what does it mean to acknowledge "the two worlds?" It's about recognizing that our lives have both a physical and a spiritual dimension. It's about living in the present while also being mindful of the eternal, the transcendent. It's about finding meaning and purpose that extends beyond our immediate concerns.
This short passage from Midrash Tehillim, then, is a roadmap. A map towards seeking something bigger, something deeper. We’re told to engage with Torah, to connect to our heritage, and to acknowledge both the physical and spiritual dimensions of our lives. It’s a lifelong journey, a constant striving to connect with the Divine, to find meaning, and to leave our own mark on the world. And maybe, just maybe, along the way, we'll catch a glimpse of that Divine Presence ourselves.