Parshat Chayei Sarah6 min read

The Bridegroom Sun and the Lamp That Never Goes Dark

Before the sun of one tzaddik (a righteous person) goes dark God kindles another, and overhead the daylight charges out like a groom and drags home spent at.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Bridegroom Who Charges From the Canopy
  2. The Sun That Staggers Home Spent
  3. A Tent Goes Dark and a Girl Walks In
  4. The Lamp That Had Not Yet Gone Out
  5. Iron Combs at Dawn and a Cradle by Nightfall
The Bridegroom Sun and the Lamp That Never Goes Dark Click for full size

The Bridegroom Who Charges From the Canopy

Before the first bird stirred, the sun stood waiting inside its chamber at the eastern rim of the sky, tightening like a groom before he steps out to his wedding. Then it came. It burst over the horizon full of heat and gladness, a young man striding from under his canopy with his whole strength on him, and it ran the length of the sky as though the road belonged to it and to no one else.

All morning it climbed. On the first of Tammuz there was no shade anywhere on the earth, not a ledge or a doorway wide enough to hide a man from that face. The old traveler bent under it and still ran his stretch of road, because the sun set its own course and asked leave of nobody.

The Sun That Staggers Home Spent

By evening the striding was gone. The same sun that had charged out like a bridegroom limped down the western sky worn thin and dimmed, going in strong and dragging out emptied at dusk. Its fire poured from a niche fixed in a great wheel, and the Holy One had hung a pool of water above the firmament to cool its rage, so that its anger would not spill unchecked onto the fields below.

He had not set that lamp in the lowest heaven, the one nearest the ground. Had He set it there, nothing living would have found shade and the crops would have burned to ash by noon. Even so, a day is coming that will blaze like an open furnace, when that same sun will scorch the wicked down to stubble, and the only ones left standing in its shade will be those wrapped in Torah.

What the sun did overhead, the righteous did below. They rose, they burned at their height, and they went down, and the world learned to dread the hour a great soul set, because every time it looked like the last light leaving the sky for good.

A Tent Goes Dark and a Girl Walks In

Sarah died first among the mothers, and the lamp that had burned in her tent went out. The cloud that had rested over her doorway lifted. The dough no longer held its blessing from one week to the next. The light was gone, and the tent stood dark and cold.

But before her sun had finished setting, another had already cleared the horizon. Far off in Aram a girl had been born in the very season Sarah began to fail, and now she came down the road on a camel, her face veiled. Isaac brought Rebecca into the tent of his mother, and the cloud came back to the doorway, and the dough held its blessing again, and the lamp burned as though it had never gone dark. One sun had set only after the next had risen.

The Lamp That Had Not Yet Gone Out

It held for Moses too. Before his sun set on the mountain in Moab, God had already said to him, "Take Joshua son of Nun," and Joshua stood ready with the spirit already in him before the old prophet ever climbed Nebo to die. Before Joshua's own sun went down, Othniel son of Kenaz had risen to seize a city and judge Israel. The light never passed through a single moment of full dark. It leapt from one bearer to the next while the first was still warm.

Old Eli sat nearly blind in the sanctuary at Shiloh, his eyes gone dim, his two sons already dead men walking. His sun was setting. But the lamp of God had not yet gone out in the house of the Lord, and beneath that low, guttering flame a boy named Samuel lay sleeping near the ark. A voice crossed the dark and called his name. The child sat up. "Here I am," he said, and ran to the old man's bed. The sun of Eli was going down, and the sun of Samuel had already risen in the very same room.

Iron Combs at Dawn and a Cradle by Nightfall

The pattern ran on past the prophets and into the study halls. The day the Romans raked iron combs across the flesh of Rabbi Akiva and tore his soul out of him on the word "One," a child was born who would one day set the whole oral law down in a single book, Rabbi Yehuda the Prince. Akiva's sun set at the hour Rabbi's rose. When Rabbi died, another was born that same day, and when that one died, another after him, the line never broken, each dawn timed to a dusk. "The sun rises," they said over every one of them, "and the sun sets."

So it ran in both worlds at once. The daylight charged out like a groom each morning and dragged home spent each night, and rose again. And not once did the Holy One let the whole sky go black between His righteous. He lit the next lamp before the last guttered out. The boy was always already lying awake in the sanctuary, waiting for the voice, before the old man in the next room breathed his last.


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Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Shmuel 8:9Midrash Shmuel

Translation of the source text.Midrash Shmuel, Krakow 1893, Public Domain, on Sefaria · CC-BY-SA

"And the lamp of God had not yet gone out, and Samuel was lying down in the Temple of the Lord" etc. (I Samuel 3:3). Before the Holy One, blessed be He, causes the sun of one righteous person to set, He causes the sun of another righteous person to shine. On the day that Rabbi Akiva died, Rabbeinu HaKadosh was born, and concerning him they applied: "The sun also rises, and the sun goes down" (Ecclesiastes 1:5). On the day that Rabbeinu HaKadosh died, Rav Adda bar Ahava was born, and concerning him they applied: "The sun also rises, and the sun goes down." On the day that Rav Adda bar Ahava died, Rav Hamnuna was born, and concerning him they applied: "The sun also rises, and the sun goes down." On the day that Rav Hamnuna died, Rav Avin was born, and concerning him they applied: "The sun also rises, and the sun goes down." On the day that Rabbi Avin died, Abba Hoshaya the man of Tiria was born, and concerning him they applied: "The sun also rises, and the sun goes down." On the day that Abba Hoshaya the man of Tiria died, Rabbi Hoshaya his son was born, and concerning him they applied: "The sun also rises, and the sun goes down." Before the Holy One, blessed be He, caused the sun of Sarah to set, He caused the sun of Rebecca to shine, as it is said: "And Isaac brought her into the tent of Sarah his mother" (Genesis 24:67). Before the Holy One, blessed be He, caused the sun of Moses to set, He caused the sun of Joshua to shine: "And the Lord said to Moses, Take you Joshua the son of Nun" (Numbers 27:18). Before the Holy One, blessed be He, caused the sun of Joshua to set, He caused the sun of Othniel son of Kenaz to shine: "And Othniel son of Kenaz captured it" etc. (Judges 1:13). Before the Holy One, blessed be He, caused the sun of Eli to set, He caused the sun of Samuel to shine: "And the lamp of God had not yet gone out, and Samuel was lying down in the Temple of the Lord" etc.

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Yalkut Shimoni on Nach 26:1Yalkut Shimoni on Nach

Translation of the source text.Yalkut Shimoni on Nach (Sefaria) · CC-BY-NC

"And Othniel ben Kenaz captured it" (Judges 1:13). This is what Scripture says: "And the sun rises and the sun sets" (Ecclesiastes 1:5). Said Rabbi Abba bar Kahana: do we not know that the sun rises and the sun sets? Rather, before the Holy One, blessed be He, causes the sun of one righteous person to set, He causes the sun of another righteous person to rise.

The day Rabbi Akiva died, Rabbi was born, and they applied to him, "And the sun rises" and so forth. The day Rabbi Avin died, Rabbi Avin his son was born, and they applied to him, "And the sun rises" and so forth. The day Rabbi Oshaya the man of Tiria died, Rabbi Oshaya his son was born, and they applied to him, "And the sun rises and the sun sets." Before the sun of Eli set, the sun of Samuel rose, as it says, "and the lamp of God had not yet gone out, and Samuel was lying down" and so forth (1 Samuel 3:3).

Said Rabbi Yochanan, like that perfect calf (Genesis 15:9): before the sun of Sarah set, the sun of Rebekah rose. Before the sun of Moses set, the sun of Joshua rose. Before the sun of Joshua set, the sun of Othniel ben Kenaz rose, as it says, "And Othniel ben Kenaz captured it."

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Midrash Tehillim 19:10Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

The Midrash (rabbinic interpretive commentary) draws a parallel between the sun and a groom. Just as a groom enters his wedding canopy full of strength and joy, but leaves exhausted, so too does the sun. It enters its season with powerful heat, and exits appearing weakened.

The Midrash continues: As a groom enters the ceremony pure, and leaves perhaps less so (ahem!), the sun enters pure and exits impure. What does that even mean? Perhaps the sun, in its intense heat, causes distress. But then, a student offers a counterpoint: "An old person can run like a hero along the path." This, the Midrash tells us, means that the sun makes its own path. It determines its own course, its own strength.

Consider Psalm 19: "From the edge of the sky he emerges." The Midrash uses this to illustrate the sun's immense power. On the first of Tammuz (a month in the Jewish calendar, usually falling in June/July), the text says, there is no shade for anyone! "His cycle is on their edges," meaning the sun’s influence reaches to the very limits.

Here's where it gets even more interesting. The sages, in their wisdom, pondered the nature of Gehenna, often translated as hell. Some say there is a hell in the future, referencing (Isaiah 31:9): "The word of the Lord, who has a fire in Zion." Others, like Rabbi Yannai and Rabbi Shimon ben Lakish, offer a different perspective. They believe there is no separate hell. Instead, they say, the sun itself will scorch the wicked, as it says in (Malachi 3:19), "For behold, the day is coming, burning like a furnace."

So, where does the sun get its fiery power? The Midrash describes its outlet as being in a niche, connected to a wheel, and even to a pool of water above the firmament. This image of water is meant to diminish the sun's anger, to cool it down. Yet, even with this cosmic cooling system, "his anger is not hidden."

What then will God do in the future? According to Rabbi Yehoshua, God already performed an act of righteousness by not placing the sun in the first firmament, the closest to the earth. If He had, there would be no shade, no escape from its intense heat.

But what about the future? Who will be hidden from the sun's anger then? The Midrash answers: The one who engages in Torah! That’s right, studying and living by the teachings of the Torah offer protection. The text connects this to the subsequent verse in Psalm 19: "The Torah of the Lord is perfect, restoring the soul."

And why does it restore the soul? Because "the testimony of the Lord is faithful." And why does it make the simple wise? Because it is faithful.

So, perhaps the next time you feel the sun on your face, you'll remember this Midrash. Think of the sun as a powerful force, yes, but also as a reminder of the importance of seeking shade in the wisdom and guidance of the Torah. What kind of "shade" are you seeking today?

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