Walter Chappell's photograph mesmerizes. Light pierces the inner dimensions of this leaf. Think about the fact that the Torah says God willed the light into creation.
יהי אור. "Let there be light."
How are we creators of light?
How do we harness light?
Einstein says:
The speed of light is unvarying. If something comparable existed in spatial terms it would have the property that no matter where you went it would always be the same distance away from you. You could get neither closer to it, nor farther away from it; the separation would be fixed. This is what infinity is like. No matter how far away from it one travels, it remains the same infinite distance away....we are always separated from it by 299, 792,458 meters per second.
But, do we feel that distanced from light?!
How is our relationship with God as Einstein describes light? How is our relationship to concepts like love or justice related to this idea?
What does this Chappell photograph say to us about our world? About the light of the sun? About light - maybe as metaphor, maybe as something else?
This is a Dan Flavin installation at a Dia location in New York City. When has light "lit your way?" What light inspires you the most?
Now, think about Jewish lights and celebrations. How might we engage candlelight as a potential source of inspiration?
Read the following sources to discover more about light and kindling lights in the Jewish tradition.
אמר רב הונא בריה דרב יהודה אמר רב ששת נר שבמקדש של פרקים הוה קסבר כי כתיב (שמות כה, לט) ככר ומקשה אמנורה ונרותיה כתיב כיון דמיבעיא הטבה אי לאו דפרקים הוי לא הוה מטייבא ליה
§ Rav Huna, son of Rav Yehuda, says that Rav Sheshet says: Each lamp of the Candelabrum in the Temple was movable, as the branches holding it were thin and flexible. They could therefore be bent over in order to tip out any ashes, remaining oil, or wicks from the lamps. The basis for his opinion is the verse: “And you shall make a Candelabrum of pure gold, of beaten work the Candelabrum shall be made, its base, and its shaft; its cups, its knobs, and its flowers, will be from it…of a talent of pure gold it shall be made” (Exodus 25:31, 39). The Gemara explains that Rav Sheshet holds that when it is written that the Candelabrum is to be fashioned from a single talent of gold, and that it be beaten into its form, it is written with regard to both the frame of Candelabrum and each of its lamps, i.e., they must all be fashioned together from a single piece of gold beaten into its form. Perforce, the lamps must have been movable, because since it is necessary to remove the ashes from the lamps, were each lamp not movable, it would not be possible to remove the ashes.
Why would the Rabbis of the Talmud describe the lamps as removable, or read into the tradition that making removable lamps was possible, if the Torah taught it must be from one measure of gold all hammered out?
Read the Rashi below on our verses.
Why do you think God commanded Aaron (and then the Jewish People for generations) to kindle the lights of a menorah?
Are the aesthetics important?
For whom is the light kindled? What is it for?
יאירו שבעת הנרות SHALL THE SEVEN LAMPS GIVE LIGHT — the seven lamps: this central lamp itself which naturally gave light over against the shaft (the פני המנורה) and the six lamps which were on the six branches, viz., the three on the east side of the central shaft should have their wicks turned towards the central one, and similarly the three on the west should have the ends of their wicks turned towards the central one (cf. Sifrei Bamidbar 59). And why was this? In order that people should not say: He (God) is in need of its (the candlestick’s) light (cf. Midrash Tanchuma, Beha'alotcha 5).
And now read Nahmanides' commentary - And get ready - how surprising is this Ramban?!
Given Ramban's comments: What does it say about the mitzvah to kindle lights? Does his refinement of the mitzvah make make us think that he believes the mitzvah of lighting in future generations is more important or less important?
What does it say about our requirement to "bring light to the world" if we think about the light we kindle on our lamps metaphorically?
(1) This is how the Menorah was made. This hints that future generations must make the Menorah beaten, and that without the quality of being beaten the Menorah is not valid. Therefore, the Torah mentioned first that it should be beaten [and then that it should be of gold]. It did not mention that it should be made with branches [because it is obvious that without branches it is invalid, since without branches it would not be a menorah]. Nor does it mention knobs and cups engraved in almond shaped patterns [because if they are not present the Menorah is valid]. It mentions gold because there is a mitzvah for future generations to make the Menorah of gold, to elevate the House of Hashem. The verse then repeats: “It is beaten out of a solid block,” to teach that only the law of being beaten out of a solid block [if it is made of gold] prevents fulfillment of the obligation, but not the law of being made of gold. So much the more so — a lack of the other adornments does not make it invalid. This was taught by our Sages in Sifrei (here) and in Mesaches Menachos (28a). So he made. Moshe, who was mentioned previously, made it. He struggled to learn how to make it and made it by commanding [Betzalel to do the actual work]. The Sifrei (here) says the same as well: This teaches the praise of Moshe — he did as Hashem commanded him. Rashi, however, explains here: “The one who made it [referring to Betzalel]. But Midrash Aggadah [states] by the Holy One, Blessed is He, it was made spontaneously”.
Did you already connect the light of the menorah to the light of creation? To the positive, life-giving light that each of us contributes in our own ways? Through mitzvot?
Read on and consider the connection between lights we kindle in Jewish ceremonies and the light of the creation story.
What new meanings arise when we think about this link between our eternal light in the sanctuary, our Shabbat candles, our yom tov candles and the different lights of creation?
What are the lights of creation that are described in the following passage?
How do they work? How do they help us see and "see?"
What did God use the original light of creation for?
And if light with which we can see "from one end of the world to the other" is hidden from us how do we "see clearly?"
These sources help answer that:
לצדיק, לישרי לב. הצדיק הוא הכובש יצרו, והישר לב טבעו נוטה אל הטוב והוא ישמח כי אין לו מלחמה פנימית.
On the terms Tzaddik and those "Straight of Heart" - the righteous soul is the one who overcomes his inclination towards evil. The one who's heart is straight is he/she who inclines towards goodness and experiences joy. There is no inner turmoil in that pursuit of good.
From The ZOHAR (Jewish Mystical text/from 12th Century)
Rabbi Isaac said, "The light created by God in the act of Creation flared from one end of the universe to the other and was hidden away, reserved for the righteous in the world that is coming, as it is written: "Light is sown for the righteous." (Psalm 97:11) Then the worlds will be fragrant, and all will be one. But until the world that is coming arrives, it is stored and hidden away.
Rabbi Judah responded, 'If the light were completely hidden, the world would not exist for even a moment! Rather it is hidden and sown like a seed that gives birth to seeds and fruit. Thereby the world is sustained. Every single day a ray of that light shines into the world, keeping everything alive; with that ray God feeds the world. And everywhere that Torah is studied at night one thread-thin ray appears from that hidden light and flows down upon those absorbed in her. Since the first day, the light has never been fully revealed, but it is vital to the world, renewing each day the act of Creation."
(Zohar, translated by Daniel Matt, The Essential Kabbalah: The Heart of Jewish Mysticism, page. 90. Zohar 1:31b-32a; 2:148b-149a)
What does the author of the Zohar assert about the primordial light that traditionally is understood to be hidden away for the righteous?
What does the text imply about our world and what we can see in it?
Why does Torah study at night matter? What is the symbolism of studying Torah in the darkness mean to you?