In Midrash Tehillim, a collection of rabbinic teachings on the Book of Psalms, Psalm 27, "The Lord is my light and my salvation," becomes a springboard for exploring just that.
But first, a little detour. The Midrash, surprisingly, starts with a harsh judgment. It says, "Those who commit lewdness are in their hands." Rabbi Pinchas HaKohen Bar Chama clarifies this, suggesting it refers to those who gamble with dice, cheat, and steal. It's a stark reminder that darkness can manifest in our actions, in the choices we make that harm others.
Now, back to the light. The Midrash draws a powerful contrast between earthly light and the Divine light. We're told that worldly light, like a candle lit with our own matches, might be shared selectively. We might choose who benefits from its glow based on our personal feelings. But the Holy One, blessed be He, is different. As Isaiah 10:17 says, "And the light of Israel will become a fire, and his Holy One a flame." This Divine light isn't limited; it's a fire that burns for the righteous, a beacon that the wicked, perhaps, aren't yet ready to see.
Think about the Exodus story. Exodus 10:23 tells us, "But for all the children of Israel there was light." While darkness enveloped the Egyptians, the Israelites were bathed in light, a testament to God's protection and guidance. We also read in Exodus 13:21, "And the Lord went before them by day," and in Exodus 14:20, "And he gave light to them in the night." This wasn't just physical illumination; it was a sign of divine presence, a promise of deliverance. Even Micah 7:8 echoes this sentiment: "When I sit in darkness, the Lord will be a light unto me."
The Midrash then dives into a beautiful metaphor: God and light as a garment. Rabbi Yehuda, son of Rabbi Simon, suggests that God "separated the light for Himself, as it were," like a king claiming a beautiful garment. Rabbi Avin goes further, saying that God "took it and wrapped Himself in it like a garment, and He brightened the world with its radiance," just as Psalm 104:2 says, "He wraps Himself in light as with a garment." It’s a stunning image – God clothed in light, radiating it across the universe. Other Rabbis suggest that this light is held back, "sown for the righteous" (Psalm 97:11), like a king saving a beautiful garment for his son.
According to the Midrash, David even asks God when the Messiah will come. God replies, "When the end comes and Jerusalem is built, then I will bring him." God adds, "And upon you, the Lord will shine." To reassure David, God reminds him of the cloud in Exodus 14:20, "And there was a cloud and darkness." Rabbi Hoshaya explains that the cloud had two faces: light for Israel, darkness for Egypt. This duality, this selective shining of light, is a recurring theme.
But what does this light do for us? The Midrash explains through a comparison of the righteous and the wicked. The wicked, stumbling in darkness (Proverbs 4:19), are prone to missteps and falls. But the righteous, guided by the light of Torah, are able to navigate life's obstacles with greater care and awareness. The Torah, then, becomes our personal lamp, illuminating our path. As Psalm 119:105 says, "Your word is a lamp unto my feet."
David further elaborates on this verse, explaining how the Torah guides him away from sin, preventing him from desecrating the Sabbath or committing adultery. The Torah isn't just a set of rules; it's a source of illumination, a guide that helps us make ethical choices.
The Midrash concludes by exploring the dual nature of Torah study itself. We start with a small spark, a single verse, and then, as we delve deeper, "many gates open up." The light expands, our understanding deepens, and we are led further along the path.
So, what does all this mean for us today? Perhaps it's a reminder to seek out the light – to immerse ourselves in Torah study, to act with kindness and compassion, and to strive to be a source of light for others. And maybe, just maybe, by doing so, we can hasten the coming of the Messiah and help to illuminate the world.