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 (rabbinic interpretive commentary), surprisingly, starts with a harsh judgment. It says, "Those who commit lewdness are in their hands." Rabbi Pinchas HaKohen (a priest) 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.
"Those who commit lewdness are in their hands." Rabbi Pinchas HaKohen Bar Chama said: These are people who play with dice, who calculate with their left hand and support themselves with their right, and they rob and steal from each other.
"To David: The Lord is my light and my salvation, whom shall I fear? This is what is written (Isaiah 10:17): "And the light of Israel will become a fire, and his Holy One a flame." In the custom of the world, people light a candle with their own matches. One might say that so-and-so who loves me will use my light, and so-and-so who hates me will not use my light. But everyone uses the light. However, the Holy One, blessed be He, is not like that. Rather, "And the light of Israel will become a fire, and his Holy One a flame." The righteous will see, and the wicked will not. This was already demonstrated in Egypt (Exodus 10:23): "But for all the children of Israel there was light." (ibid 13:21) "And the Lord went before them by day." And it is said (ibid 14:20) "And he gave light to them in the night." And it is said (Micah 7:8) "When I sit in darkness, the Lord will be a light unto me." Therefore it is said, "The Lord is my light and my salvation." (Psalms 27:1) And it is said (ibid 43:3) "Send forth your light and your truth." (And an example for the future is said) "God created the light which is hidden away for the righteous to use in the future." (Proverbs 13:9) "The light of the righteous rejoices." And it is said (Genesis 1:4) "And God saw the light, that it was good." Rabbi Yehuda, son of Rabbi Simon, said, "God separated the light for Himself, as it were." A parable: A king who saw a beautiful garment and said, "This is mine." Similarly, when God created the world, He said, "No creature can use it except for me." And thus it is said (Daniel 2:22) "And with Him is light." Rabbi Avin said, "God took it and wrapped Himself in it like a garment, and He brightened the world with its radiance." And this is what is written (Psalms 104:2) "He wraps Himself in light as with a garment." The Rabbis said, "He separated it for Himself in order to give it to the righteous in the future." A parable: A king who had a beautiful garment and said, "This is for my son." And thus it is said (Psalms 97:11) "Light is sown for the righteous." David said before the Lord, "Master of the Universe, when will the Messiah come?" He said to him, "When the end comes and Jerusalem is built, then I will bring him." "And upon you, the Lord will shine. And if you wonder about this matter, the Holy One, blessed be He, has already shown an example to Israel, as it is stated (Exodus 14:20), 'And there was a cloud and darkness.' If there was a cloud, why was there darkness? And if there was darkness, why was there a cloud? Rabbi Hoshaya said, 'There were two faces to the cloud; for Israel, it was light, and for Egypt, it was darkness.' David said, 'I sing about that light, as it is said, "The Lord is my light and my salvation" (Psalm 27:1).' This is why the verse says (Psalm 119:105), 'Your word is a lamp unto my feet.' Why are the wicked compared to darkness? It is like someone who walks in the dark of night and stumbles upon a stone and falls. Then he reaches a thorn and falls into it. As it is said (Proverbs 4:19), 'The way of the wicked is like darkness; they know not at what they stumble.' Why are the righteous compared to light? It is like someone who walks with a torch in his hand. When he reaches a stone, he guards himself so as not to stumble. When he reaches a thorn, he guards himself so as not to fall into it. Thus, David said, 'When I come to desecrate the Sabbath, the Torah enlightens me, as it is said (Deuteronomy 5:12), "Keep the Sabbath day holy." When I come to commit adultery, the Torah enlightens me, as it is said (Leviticus 20:10), "The adulterer and adulteress shall surely be put to death." This is what is meant by the verse (Psalm 119:105), 'Your word is a lamp unto my feet.' Another interpretation: If we say 'lamp,' why do we say 'light?' And if we say 'light,' why do we say 'lamp?' David said, 'When I begin to study the Torah, I start with a little, and they flow from me. And when I enter into it, many gates open up for me.' Therefore, it is said, 'Your word is a lamp unto my feet, and a light unto my path' (Psalm 119:105)."
