The Sefat Emet takes the metaphor of Jews as starsmuch further. He suggests that the purpose of a Jewis like the purpose of a star--to bring light intothe darkest places of the world. Just as each starhas its own name, each Jew has his own unique light tobring.
If, with Moses, we return to the bush for a moment,we discover another radical truth about God that wemust seek to emulate. God is totally present in themidst of human suffering, and yet God is not consumedin the process. That divine truth is in turn a humanchallenge--to be present without being consumed, tobring love to the darkness without being destroyed inthe process of so doing. Sadly, it is all too easy toerr in one extreme or the other--to be so concernedwith self-preservation that we are never present, orto be so obsessed with the darkness that we areconsumed by it. The Torah does not offer any easysolutions for how to do it, but in the model of God atthe burning bush, the Torah suggests ever-so-subtlythat it is possible to be present without beingdestroyed.
To take the covenant seriously, then, is to travelwith God to the low places, and to travel for God tothe dark places. Not to celebrate or glorify thedark, and not to romanticize it. But to be present toit and in it, and to do what stars do--to bringglimmers of light, and intimations of the divine, evenand especially to the most "Godforsaken" places onearth.