(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 (the Day of Atonement). 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?
[1] (Proverbs 23:5): "When you set your eyes on it, it is gone. For wealth certainly makes itself wings" - Rabbi Ishmael said: Three things have returned to their place: Torah, Israel, and silver and gold. Israel was across the river, as it is written (Joshua 24:2): "Joshua said to all the people, 'Thus says the Lord, the God of Israel, 'Your fathers lived beyond the River...''" And how do we know they returned to their place? It is said (Jeremiah 27:22): "They shall be carried to Babylon, and there shall they be, until the day that I visit them, says the Lord." Silver and gold were from the land of Egypt, as it is said (Exodus 3:22): "Every woman shall ask of her neighbor and the woman who lives in her house, articles of silver and articles of gold," and how do we know they returned to their place? It is said (2 Chronicles 12:9): "So Shishak king of Egypt came up against Jerusalem, and took the treasures of the house of the Lord and the treasures of the king's house; he took everything. He also took away the shields of gold which Solomon had made." The Torah was from heaven, as it is said (Deuteronomy 4:36): "Out of heaven He let you hear His voice," but when Israel sinned with the Golden Calf, the tablets were broken and the writing flew back to its place, as it is said, "When you set your eyes on it, it is gone. For wealth certainly makes itself wings, like an eagle that flies toward the heavens." Rabbi Yochanan said: Even though the tablets were broken, they were renewed, as it is said (Deuteronomy 10:1): "At that time the Lord said to me, '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.'" And what was written on the first was written on the last, as it is said (Deuteronomy 10:4): "He wrote on the tablets, like the first writing, the Ten Commandments." Rabbi Eliezer asked Rabbi Joshua, "Rabbi, when were the first tablets given to Israel?" He said, "On Yom Kippur." He said, "Where is the proof?" He said, "Just as He did forty days the first time, so He did forty days the second time." He said, "Count from the day the tablets were broken until Yom Kippur, you find eighty days!" [He said,] "Forty that He waited on earth, and forty that He ascended to heaven and descended." He said, "Rabbi, what is the meaning of this verse: (Haggai 1:6): 'You have sown much, but harvest little; you eat, but there is not enough to be satisfied; you drink, but there is not enough to become drunk; you put on clothing, but no one is warm enough; and he who earns, earns wages to put into a purse with holes'?" [He said,] "You have sown much, but harvest little - from the cessation of the Omer; you eat, but there is not enough to be satisfied - from the cessation of the showbread; you drink, but there is not enough to become drunk - from the cessation of the libations; you put on clothing, but no one is warm enough - from the cessation of the priestly garments; and he who earns, earns wages to put into a purse with holes - from the cessation of the shekels." And he further said to him: "Rabbi, what is the meaning of this verse: (Habakkuk 3:17): 'Though the fig tree should not blossom and there be no fruit on the vines, though the yield of the olive should fail and the fields produce no food, though the flock should be cut off from the fold and there be no cattle in the stalls'?" [He said,] "Though the fig tree should not blossom - from the cessation of the firstfruits; and there be no fruit on the vines - from the cessation of the libations and wine offerings; though the yield of the olive should fail - from the cessation of the oil for lighting and anointing oil; and the fields produce no food - from the cessation of the continual and additional offerings; though the flock should be cut off from the fold - from the cessation of the sacrifices; and there be no cattle in the stalls - from the cessation of the peace offerings. But tomorrow, when the Temple will be rebuilt speedily in our days, what does he say? (Jeremiah 30:18): 'The city will be rebuilt on its ruin, and the palace will stand in its proper place, and from them will proceed thanksgiving and the voice of those who celebrate,' and it is written: (Habakkuk 3:19): 'The Lord God is my strength, and He has made my feet like hinds' feet, and makes me walk on my high places. For the choir director, with my stringed instruments.'"...
