The ancient rabbis pondered this very human feeling, but they turned it on its head. What if, even in our darkest moments, in our deepest exiles, we are never truly alone? What if the Divine Presence, the Shechinah, is always with us?
The Sifrei Bamidbar, a collection of rabbinic legal interpretations on the Book of Numbers, tells us something remarkable about the relationship between God and the Jewish people. It states, based on the verse "in whose midst I dwell" (Numbers 35:34), that Israel is beloved because even when they are tamei – ritually impure – the Shechinah rests among them. We see this echoed in Leviticus: "who dwells with them in the midst of their uncleanliness" (Leviticus 16:16) and “…when they defile My sanctuary which is in their midst” (Leviticus 15:31). Even in moments of imperfection, the Divine Presence doesn't abandon us.
R. Nathan takes this idea even further. He says that Israel is so beloved that wherever they are exiled, the Shechinah is with them. It's a powerful image, isn't it? Exile is a recurring theme in Jewish history, a symbol of displacement and suffering. But the rabbis found a way to see even exile as an opportunity for connection. When the Israelites were exiled to Egypt, the Shechinah was with them. As it says in I Samuel 2:27, "Did I not reveal Myself to the house of your father when they were in Egypt (enslaved to) the house of Pharaoh?" And when they were exiled to Bavel, or Babylon, the Shechinah was there too. Isaiah 43:14 tells us, "Because of you I was sent to Bavel." The Divine Presence accompanied them.
The text continues, painting a vivid picture. Even in Eilam, Jeremiah 49:38 says, "I placed My throne in Eilam, and banished from there king and officers." And even in Edom, Isaiah 63:1 asks, "Who is This, who comes from Edom, with sullied vestments, from Batzrah?" According to this, the Shechinah followed them into every corner of their dispersion.
And it doesn't end there. When the Jewish people return from exile, the Shechinah will be with them then as well. Deuteronomy 30:3 doesn't say "and He will return to you," but "and He will return with you!" This subtle difference in wording speaks volumes. It’s not just about God returning to the people, but about God accompanying them, sharing in their journey. As it says in Song of Songs 4:8, "With Me from the Levanon, My bride — with Me from the Levanon shall you come."
Rebbi offers a beautiful analogy to explain this profound connection. Imagine a king telling his servant, "Why do you search for me? I am with my son. Whenever you need me, I am with my son." In the same way, God dwells in the midst of the children of Israel.
What does this mean for us today? Perhaps it means that even when we feel most distant from God, most lost or alone, the Divine Presence is still with us. Maybe it's a reminder that even in our imperfections, in our moments of doubt and struggle, we are still connected to something greater than ourselves.
The rabbis of the Sifrei Bamidbar offer us a comforting and powerful message: We are never truly alone. The Shechinah, the Divine Presence, is always with us, accompanying us on our journey, through exile and return, through joy and sorrow. It’s a beautiful thought to carry with us, isn’t it?