Parashat Tetzaveh: Light Reflections

Just how far can the feeling of peace from Shabbat be extended? We don’t say “Have a joyful Shabbat” (Shabbat sameycha), and yet we say “have a joyful holiday” (chag sameyach) with almost all Jewish holidays. We instead say “have a peaceful Shabbat” (Shabbat shalom), but why not use the word peace with holidays? It is more than just making Shabbat distinctive from the other Jewish holidays. The Talmud says Shabbat is 1/60th of Olam haBa (the World to Come) (Berakhot 57b) and by extension we say the Messianic Era will be a time when it is “all Shabbat”. So it is fitting to use the term “peace” regarding Shabbat because it is a taste of the Messianic Era, a time we hope will be of extended peace. But what about joy? According to chassidut we aim to experience joy all the time. 

In psychology, we have a concept called “baseline happiness” – the idea that each individual has a form of internal barometer of how much joy that person can experience. This barometer is based on a person’s genetics and life choices. It affects the feelings you get from your experiences, regardless of whether your life circumstances are pleasant or not. And this barometer can be recalibrated so that a person can experience well being at a higher level and/or for longer periods of time. 

The interesting thing is that feelings are subjective, called qualia, which are our subjective individual experiences. Generally, you cannot tell how much more joy any particular person can experience, nor how much internal bliss one can continue to experience. 

The opening verse of this week’s parasha, Tetzaveh, commands the people to bring clear olive oil for lighting. The Hebrew phrase used for the purpose of this oil is “l’ha-alot ner tamid” (something like “to make the ‘tamid’ lamp go up”). The term “tamid”, from the Hebrew root מדד is related to measuring or even extending. “Tamid” can mean “always,” “eternal,” or even “periodic.” Thus, the “ner tamid” referred to by the Torah could either be a continuous lamp or a periodic one. The Torah instructs that this lamp be set up in the Mishkan, specifically in the main indoor area known as the Holy (place), not the Holy of Holies where the Ark was to be placed. The Torah also specifies that it’s to be burning from evening through morning. That seems to make it more likely that the meaning here is periodic rather than continuous.

After all, is it really possible to experience continuous light? The last time I went to the beach, strolling at night, I was happily surprised to notice some leaves and flowers standing out at the edge of the beach, with a few different colors of artificial light reflected on them. It was so simple, and spiritually beautiful. But can a leaf be given constant light? I consulted with my father who is also a botanical expert, and we agreed that it depends on the light and type of plant. I pointed out to my father that even when we don’t have so much visible light, we are continuously showered by other forms of light from different frequencies on the electromagnetic spectrum from space and from other objects on Earth -. Even when a menorah branch is not lit. it still emits a form of light. Science seems to always reflect some spiritual truth. Perhaps what I found beautiful is that it reminded me of the truth that Gd’s supernal light is continuous at all moments.

Picture from me

Are we as humans supposed to be continuously emitting light? And what forms of light are we intended to emit? Since we’re supposed to be imitating Gd, the answer to the first question seems like it is yes, and perhaps this is the intent of commanding us about the ambiguously-named “ner tamid”. When the Torah uses this term, it likely represents one or more branches of the seven-branched menorah described elsewhere in the Torah. Later sources indicate that one branch was always kept burning. Perhaps whether the lamp burned continuously or was periodically rekindled is irrelevant to the true significance of this lamp.

I believe that long term peace and joy is not about trying to force the emotions. And it is okay and normal for you to “turn off” sometimes because your light is never completely off. You can always give, just at a different wavelength that may not always be visible. The secret to staying visibly lit (for others’ direct benefit) is simply identity: seeing yourself as a light-source continuously emitting light; like Gd, you are always giving because that is your identity. And if your light does cease being visible, you are easily rekindled because we are all connected. 

The menorah is shaped a lot like certain types of sage plant in Israel and its region. Sage plants are medicinal, and, in a way, so too perhaps the menorah is medicinal to us. What we cannot ignore about it is that its sole purpose is to give light to sacred space. Gd gives spiritual light, and we are in the image of Gd, so we too project spiritual light to different degrees and ways – perhaps including emotions like joy. In a way, we are each a menorah that is capable of giving light to the sacred space that is another human being. Psychologists have even demonstrated that helping other people is the best way to maintain happiness. 

In the midrashic collection Pesikta d’Rav Kahana, Rav Aha teaches that the light of Torah requires not just Gd, but the Jewish people as well. Israel is the olive tree and God is the lamp. When oil from the olive tree is put into the lamp “then the two together give light as though they were one. Hence the Holy One will say to Israel: My children, since My light is your light and your light is My light, let us go together – you and I – and give light to Zion” (21:4). Shining light on all the ways you identify yourself is the most powerful way to dispel any darkness.

Like the Zohar says, wisdom is transmitted through emotions (179b). This is why I created uplifting poetry and with spiritual wisdom, Better Than You Wished For.

For the safety and strength of all those who defend us.