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This week our Torah portion (Tetzaveh) will open commanding the Israelites to “light lamps that will burn day into night and night into day,” eternal lights. If I read our sacred mythology as Jung would read a dream, every object is the dreamer—me/us, and so I wonder what it is to be a flame always burning. A lamp generates heat and light—energy. What might my role be as a ready source of power maintained in a perpetual state of warmth and illumination?
The Book of Proverbs teaches: “The human soul is the lamp of the Lord.” Does this means that we have the capacity to light God’s way, or, even more significantly, to light God’s fire, warming God’s heart, arousing God’s creative and sustaining impulse? To be a lamp of the Lord suggests that I am empowered to fashion myself as a medium of divine accomplishment. Perhaps I have what it takes to nurture God in God’s work. Perhaps God welcomes, or even needs, my participation. If my soul is a flame fueling God’s spiritual irrigation of the world, then keeping my wick wet and my fire burning gives me agency in the outcome of it all, and agency give me hope in the face of the very real darkness that exists.
I like to imagine a circuit of energy that connects me to my Creator in a give and take that quickens the flow between us. Our relationship is in that flow. God streams spiritual light into the world on what the Zohar calls a River of Light. God’s light imbues all I encounter with a vitality that has the potential to transform the quality of my life and all life. Our mystical tradition teaches that it is our human work to discover and release the sparks of godliness embedded in Creation so that they fly free, revealed. Affected by God’s light as I encounter it in the world, I can be moved to raise my behavior in the manner that we call “mitzvah,” acting with awareness and appreciation. In turn, God is gratified by all that I notice and honor, and God’s desire is stimulated so that She overflows Her bounty yet again and more light flows from Eden.
I even like to imagine that, as a lamp to the Lord, my dedicated attention to particular mitzvot can shine light on specific needs in our world, inspiring God’s empathy to express itself in ways that stream divine grace into those suffering sectors.
Our Torah portion calls for “pure oil pressed from olives” to fuel the eternal light. Proverbs also teaches that “mitzvot are a lamp and Torah is light.” The Midrash says that we fuel the wicks with which we warm and ignite God, and light Her way, with a purity of action pressed from us like oil is pressed from olives. Pressing ourselves, we put pressure on ourselves to continuously behave in ways that respect all inhabitants of the earth and all that we borrow from God’s Creation. Our mitzvot bring light to the world directly, of course, making it a better place, but through this lens acts of goodness also empower us to affect God, increase God’s light and the way in which it shines upon us.
God’s job is to perpetually renew the act of Creation, ours is to perpetually light God’s fire. Maybe that’s what it means to partner with God creating our world.
Note: This post is inspired by a teaching offered by Rabbi Sara Leah Schely on the occasion of the end of her year of mourning for her mother, may her memory be a blessing.
Pronounced: MIDD-rash, Origin: Hebrew, the process of interpretation by which the rabbis filled in “gaps” found in the Torah.
Pronunced: TORE-uh, Origin: Hebrew, the Five Books of Moses.
Pronounced: ZOE-har, Origin: Aramaic, a Torah commentary and foundational text of Jewish mysticism.