Classic and Contemporary Poetry: Explained

Charles Reznikoff's "The Lamps Are Burning" is a meditation on Jewish identity, faith, and the continuity of tradition in the face of the trials and tribulations of life. The poem juxtaposes the rituals and symbols of Jewish worship with the mundane challenges of daily existence, reflecting on the spiritual and existential questions that arise from this intersection.

The poem begins with the evocative image of lamps burning in the synagogue, houses of study, and dark alleys. These lamps symbolize the enduring light of Jewish faith and tradition, illuminating even the darkest corners of life. The repetition of "the lamps are burning" establishes a sense of continuity and resilience, suggesting that these lights have been burning for generations, guiding the Jewish people through times of both peace and persecution.

The speaker’s quest to find "Eli the katzev" (slaughterer of cattle and poultry) and his ancestors, "Reb Haskel" and "Reb Shimin," places the poem within a specific cultural and religious context. The search for these figures connects the speaker to his lineage and the traditions they represent. The slaughterer, a figure tied to the rituals of kashrut (Jewish dietary laws), symbolizes the importance of maintaining religious practices, even in the face of modernity and change. The speaker's inquiry into his ancestors underscores the significance of heritage and the desire to reconnect with the past.

The poem then shifts to a reflection on the endurance of Jewish faith, described as a "discipline that withstood the siege of every Jew." The metaphor of prayer shawls being "stronger than armor" emphasizes the power of spiritual resilience, suggesting that faith and religious practice provide a form of protection more potent than any physical defense. This idea is rooted in the history of Jewish persecution and survival, where spiritual fortitude has often been the key to enduring external threats.

Reznikoff’s exploration of theological questions begins with a humble approach, avoiding grand inquiries like "Who is This you pray to?" or "Shall I live forever?" Instead, the speaker acknowledges the limits of human understanding, particularly regarding the nature of God and the afterlife. The line "We do not name Him" reflects a profound respect for the mystery of the divine, an acknowledgment that some aspects of faith remain beyond human comprehension. This humility is further emphasized by the recognition of ignorance, not as a lack of knowledge, but as a deep, contemplative awareness of the divine’s ineffability.

The poem touches on the existential concerns of daily life, where the speaker matches "plans against cash" and reflects on the apparent futility of long morning prayers. The tension between spiritual practice and worldly obligations is palpable, as the speaker wonders if the time spent in prayer is wasted when weighed against the practical demands of life. Yet, there is a recognition that these prayers provide a "sweet taste" that lingers, offering comfort and a sense of peace even amidst the stresses of daily existence.

The imagery of creditors visiting the office and home, culminating in "the final creditor of all" who places his "bony hands upon your breast," introduces the inevitability of death. The urgency in the command "Faster! Dig your heels into the dust!" conveys the relentless pressure of life’s demands, but also hints at the futility of resisting the inevitable end. Despite this, the speaker finds solace in the act of stopping to "look out upon eternity a while," suggesting that moments of spiritual reflection can offer a respite from the pressures of life.

The poem concludes with a reference to the daily prayers—Shacharit (morning), Mincha (afternoon), and Maariv (evening)—which provide a rhythm to Jewish life and a sense of "ease in Zion." Zion, representing both the physical land of Israel and the spiritual ideal, becomes a metaphor for inner peace and connection to a higher purpose. Through these daily rituals, the speaker finds a way to be at ease, not just in a religious sense, but in a broader, existential sense, suggesting that faith offers a way to navigate the complexities of life.

"The Lamps Are Burning" is a rich and layered exploration of Jewish faith, tradition, and the challenges of maintaining spiritual and cultural identity in a modern world. Reznikoff captures the tension between the sacred and the secular, the eternal and the temporal, and ultimately suggests that it is through humility, reflection, and the continuity of tradition that one can find peace and meaning in life.

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