There is a familiar story of a man searching the sidewalk for his keys and looking frantically under the streetlight. When questioned by a passerby as to where he may have lost his keys, the man admits that he lost the keys inside his house. Since the light was so much brighter outside under the streetlight, however, he thought it best to look there.

We read this and think ... what a fool, looking for his lost object in obviously At least this fool knows what he lost and where he lost it the wrong place, just because it is the “easiest” place to look. But at least this fool knows what he lost and where he lost it. Can we say the same? Many of us are not only looking in the wrong place for our lost objects, but we are even not sure what we’re looking for. And yet, we are driven to search on and on. To what end?

According to Freud, the primary drive of man is the pursuit of pleasure. “Not so,” said Nietzsche, “the primary drive of man is the pursuit of power.” Viktor Frankl, the world-famous Viennese psychiatrist who suffered for three years in concentration camps during the Holocaust (and who endured the murder of his entire family and pregnant wife) nevertheless founded “logotherapy,” which is the theory that the primary drive of man is not pleasure or power, but the search for meaning.

Many of us have an inner ache, a discontented restlessness, without knowing why. Frankl coined the term, “Sunday Neurosis,” an existential anxiety formed from the vague awareness people get that their lives are empty and meaningless when they are not otherwise distracted by the work week. Some remain bored and apathetic; others try to fill the void, but cannot succeed because we cannot fill a spiritual hole with non-spiritual stuff. Yet, we keep trying.

So if a human being’s primary drive is the search for meaning, where do we look? If it’s not in the Himalayas, the ashram, the shrink’s couch, the self-help section of the bookstore, the office, the lab, the studio, the field or even the sanctuary, then where?

In the Torah portion Nitzavim, Moses tells us exactly where to look. “It is not in heaven. Nor is it across the sea. Rather, the matter is very near to you—in your mouth and your heart—to perform it.” Moses spoke these words to the Jewish people on the last day of his life, knowing that it was the last day of his life. The stakes couldn’t be higher. What is this matter “that is near and dear that we are to perform”? “To love God, to walk in His ways and to observe His commandments.” In a word, to embody the Torah.

Wait ... did I just lose you? “Sorry,” you say, “but Torah is not the meaning of my life.” If your view of Torah is that it is a bunch of dry, archaic “do’s” and “don’ts,” commanding strict, automaton-like adherence to meaningless and empty ritual, then I would totally agree with you. I wouldn’t find that meaningful in the slightest. But that’s not my view of the “matter of Torah.”

If your religion doesn’t make you a better person, spouse, parent, friend and lover of your fellow, it’s not the “matter of Torah.” If your religion doesn’t make you compassionate and yearn to alleviate suffering, it’s not the “matter of Torah.” If you are not inspired to love justice and truth, and strive to live humbly with integrity, then it’s simply not the “matter of Torah.”

The “matter of Torah” that Moses tells us to look for is within us, in our hearts. It has to be real, and we have to own it. Otherwise, it may as well be high up in the heavens or across the distant sea; it means nothing as it is too far out of our orbit to be relevant. But let’s be clear. It is we who push Torah away, who say it’s not relevant or accessible. And as long as we keep this lie on our lips, we will keep looking for meaning under that streetlight.

That doesn’t mean we get to decide on our own what Torah is or what it means. It doesn’t mean that we can overlay the Torah with the imprimatur of our emotions or political viewpoints. Many phenomena exist objectively and independent of us. Certain things just “are,” like gravity, which doesn’t need our “buy-in” to be real and to affect us. On the other hand, while Torah also has an independent truth and reality, Torah very much wants our “buy-in.” G‑d wants our partnership.

And G‑d wants our partnership that is the challenge: to take the light of an independent G‑dly reality and, through loving G‑d, walking in His ways and observing His commandments, understand that it is our reality also. We ask G‑d to “circumcise our hearts,” to remove the spiritual impediment and barrier that keeps us locked in the illusion of separation from G‑d and each other.

Tradition teaches that when we are in the womb, an angel teaches us all of Torah, but that we forget it when we are born. We only “forget” it on the conscious level, however. After birth, the memories of all of our experiences lodge within us on a cellular level—how much more so that which we learn as we are forming in utero? That is why learning Torah is rediscovering Torah and uncovering a truth we already hold within.

When our hearts beat with the knowledge of this truth within us, then the “matter” is in our mouths. It drives our speech and our actions. It’s who we are at our core. When an inauthentic persona does not imprison us, we are free to live in the joyful vibrancy of a congruent life.

While we are necessarily concerned with finding the meaning of our lives, let us start by finding the meaning of life itself. Then, we will find our real purpose and ourselves. Then, the object and the light will coincide, and unlike the fool, we will be looking for the right thing in the right place.

Internalize & Actualize:

  1. What are three things you are looking for in your life? Where have you been looking for them? Do you feel you are looking in the right place? If not, where do you feel you need to be looking that you have perhaps been avoiding?
  2. We often mistakenly believe that if we have certain external things that we will be happy, fulfilled, successful, etc. What are those things for you? How do you think they will change things for you and why?
  3. Close your eyes, take a deep look within and focus on all the strengths, abilities, talents and gifts that you have internally. How can you use what you already have and who you already are to find the other things you are looking for in your life?