"For the commandment is a candle; and Torah is light"

Synopsis

Rabbi Yosi here explains that it is necessary to perform a deed to prepare the candle, and it is necessary to be occupied with Torah to light the candle in order to merit the supernal light from which the candle is lit. He goes on to discuss the reproofs of instruction that the Holy One brings upon a person to purify him of his sins. Another explanation of the candle is that it is the Oral Torah, which only illuminates through the Written Torah, which is the light. The candle is a commandment or precept that women merit, the candle of Shabbat, but only men can merit through Torah and illuminate the candle.

Next, we hear of a father and daughter who are bitterly unhappy because her new husband doesn't even know how to say the prayer after a meal, and does not merit Torah. The young man sits before Rabbi Yosi, who proclaims that either the light of Torah will emerge from him, or else a son will emerge from him. The young man laughs and explains that because he is young and respectful he decided that he should not speak before the older, wiser men for two months, but now the time has come. He says that the "the commandments" refers to Malchut, which is a candle waiting to be kindled by Zeir Anpin. He speaks of her two arms and the 248 supernal limbs, which add to 250, or resh-nun; 'candle' is nun-resh. And Torah is 'Light', because Torah is from the right side, which is the first light that was created. When the left is combined in it, we learn, there is perfection in everything.

Relevance

Here we are purified and corrected of sin, so that our souls flicker like the flame of a candle. Our 248 limbs are warmed and nurtured by the supernal candlelight that radiates from the Torah. And just as one candle can light millions of others without diminishing its own flame, the spiritual Light we now reveal is shared with all the souls of this planet, flooding the entire globe with the Light of the Creator. As mankind basks in the glow, peace takes hold and tranquillity spreads throughout the land.

Aba and Ima Candles Daughter Dwellings Midnight Torah

725. רַבִּי חִיָּיא וְר' אַבָּא, שָׁרוּ בְּבֵי אוּשְׁפִּיזַיְיהוּ, קָמוּ בְּפַלְגוּת לֵילְיָא, לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא. בְּרַתֵיהּ דְּאוּשְׁפִיזָא, קָמַת וְאַנְהִירַת לוֹן שַׁרְגָּא, וּלְבָתַר קַיְּימַת אֲבַתְרַיְיהוּ לְמִשְׁמַע מִלִּין דְּאוֹרַיְיתָא.

Candles Deeds Light Precepts Torah

726. Rabbi Yosi opened the discussion saying, "For the commandment is a candle; and Torah is light; and reproofs of instruction are the way of life" (Mishlei 6:23). "For the commandment is a candle" MEANS THAT whoever endeavors in this world in the precepts of the Torah, one candle is prepared to shine for him in that world by every precept. "And Torah is light" MEANS he who is occupied with Torah merits that supernal light from which the candle is lit, because a candle without light is nothing. Light without a candle can also not illuminate, so we find that they both depend upon each other. It is necessary to perform a deed to prepare the candle and it is necessary to be occupied with Torah to light the candle. Blessed is he who is occupied with the light and the candle.

726. פָּתַח רַבִּי יוֹסִי וְאָמַר, כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. כִּי נֵר מִצְוָה, כָּל מַאן דְּאִשְׁתָּדַּל בְּהַאי עָלְמָא, בְּאִינּוּן פִּקּוּדִין דְּאוֹרַיְיתָא, אִתְסָדַר קָמֵיהּ בְּכָל פִּקּוּדָא וּפִקּוּדָא חַד שַׁרְגָּא, לְאַנְהָרָא לֵיהּ בְּהַהוּא עָלְמָא. וְתוֹרָה אוֹר, מַאן דְּאִתְעַסָּק בְּאוֹרַיְיתָא, זָכֵי לְהַהוּא נְהוֹרָא עִלָּאָה, דְּאַדְלִיקַת שַׁרְגָּא מִנֵּיהּ, דְּהָא שַׁרְגָּא בְּלָא נְהוֹרָא לָא כְּלוּם. נְהוֹרָא בְּלָא שַׁרְגָּא, אוּף הָכִי לָא יָכִיל לְאַנְהָרָא. אִשְׁתְּכַח דְּכֹלָּא דָּא לְדָא אִצְטְרִיךְ. אִצְטְרִיךְ עוֹבָדָא לְאַתְקְנָא שַׁרְגָּא. וְאִצְטְרִיךְ לְמִלְעֵי בְּאוֹרַיְיתָא, לְאַנְהָרָא שַׁרְגָּא. זַכָּאָה אִיהוּ מַאן דְּאִתְעַסָּק בָּהּ בִּנְהוֹרָא וּבְשַׁרְגָּא.

Evil Heart Purification Sin World to Come, The

727. "And reproofs of instruction are the way of life," MEANING "the way of life" with which to enter into the World to Come. These are the reproofs that a person receives in order to remove himself from the path of evil and to go in the path of good. It CAN BE EXPLAINED that "the way of life" is the reproofs of instruction that the Holy One, blessed be He, brings upon the person to purify him of his sins with these reproofs. Blessed is he who accepts them with a willing heart.

727. וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר, אֹרַח חַיִּים לְאָעָלָא בֵּיהּ לְעָלְמָא דְּאָתֵי, אִינּוּן תּוֹכָחוֹת, דִּמְקַבֵּל בַּר נָשׁ לְאַעֲדָאָה גַּרְמֵיהּ מֵאֹרַח בִּישׁ, וּלְמֵיהַךְ בְּאָרְחָא טָבָא. תּוּ וְדֶרֶךְ חַיִּים, אִינּוּן תּוֹכְחוֹת מוּסָר, דְּאַיְיתֵי קוּדְשָׁא בְּרִיךְ הוּא עָלֵיהּ דְּבַר נָשׁ, לְדַכְּאָה לֵיהּ מֵחוֹבוֹי בְּאִינּוּן תּוֹכָחוֹת. זַכָּאָה אִיהוּ מַאן דְּקַבִּיל לְהוּ בִּרְעוּ דְּלִבָּא.

Candles David Light Precepts Torah

728. דָּבָר אַחֵר כִּי נֵר מִצְוָה, דָּא שַׁרְגָּא בּוּצִינָא דְּדָוִד, דְּאִיהוּ נֵר מִצְוָה אוֹרַיְיתָא דִּבְעַל פֶּה, דְּאִצְטְרִיךְ לְאִתְתָּקְנָא תָּדִיר, וְאִיהִי לָא נַהֲרָא אֶלָּא מִגּוֹ תּוֹרָה שֶׁבִּכְתָב, דְּהָא אוֹרַיְיתָא דִּבְעַל פֶּה לֵית לָהּ נְהִירוּ, אֶלָּא מִגּוֹ תּוֹרָה שֶׁבִּכְתָב, דְּאִיהִי אוֹר לְאַנְהָרָא.

Candles Daughter Light Merit Precepts Shabbat Torah Women

729. He looked behind and saw the daughter of the innkeeper standing behind them. He said, "For the commandment is a candle." What is a candle? It is a candle that is a precept that women merit, and it is the candle of Shabbat. Although women do not merit through Torah, but men do, the latter illuminate that candle that women perfect with this precept. Women, through the perfection of this candle, and the men, through Torah, kindle and light this candle, which is the perfection of the precept that women are obligated to do.

729. אַשְׁגַּח אֲבַתְרֵיהּ, וְחָמָא בְּרָתֵיהּ דְּאוּשְׁפִּיזָא קַיְּימָא אֲבַתְרַיְיהוּ, אָמַר כִּי נֵר מִצְוָה, מַאי נֵר. דָּא נֵר דְּאִיהִי מִצְוָה דְּנָשִׁין זַכְיָין בֵּיהּ, וְאִיהִי נֵר דְּשַׁבָּת, דְּאַף עַל גַּב דְּנָשִׁין לָא זָכָּאן בְּאוֹרַיְיתָא, הָא גּוּבְרִין זַכְיָין בְּאוֹרַיְיתָא, וְנָהֲרִין לְהַאי שַׁרְגָּא, דְּנָשִׁין מְתַּתְקְנָן בְּהַאי מִצְוָה. נָשִׁין בְּתִקּוּנָא דְּהַאי נֵר. גּוּבְרִין בְּאוֹרַיְיתָא, לְאַנְהָרָא לְהַאי נֵר, תִּקּוּנָא דְּמִצְוָה דְּנָשִׁין אִתְחָיְיבוּ בְּהוּ.

Daughter Merit Torah Women

730. שַׁמְעָת הַהִיא אִתְּתָא וּבָכָאת, אַדְּהָכִי קָם אֲבוּהָ דְּאִתְּתָא, דַּהֲוָת תַּמָּן, וְעָאל בֵּינַיְיהוּ, וְחָמָא בְּרָתֵיהּ קַיְּימַת אֲבַתְרַיְיהוּ וּבָכָאת, שָׁאִיל לָהּ אֲבוּהָ. סָחַת לֵיהּ עוֹבָדָא. שָׁאֲרִי אֲבוּהָ דְּאִתְּתָא אוּף אִיהוּ וּבָכָה. אָמַר לֵיהּ רַבִּי יוֹסִי, דִּילְמָא חֲתָנָךְ בַּעְלָהּ דִּבְּרָתִיךְ, לָא זָכָה בְּאוֹרַיְיתָא. אָמַר לֵיהּ וַדַּאי הָכִי הוּא, וְעַל דָּא וַדַּאי בָּכִינָן, אֲנָא וּבְרָתִי תָּדִיר.

Congregation Daughter Kaddish Marriage Meals Sh'ma Yisrael Torah

731. Because the day I saw him jump from this attic to hear Kaddish with the congregation, I got the desire to give him my daughter in marriage, and immediately after the congregation left the synagogue I gave him my daughter. For I said, by that jump with which he came to hear the Kaddish IT IS KNOWN that he will be a learned man in Torah. Even though he was a youth and I did not know him previously, I GAVE HIM MY DAUGHTER. But now he doesn't even know how TO BLESS the blessing after the meal and I cannot even learn with him among the scholars, so he should learn Sh'ma or the blessing after the meal.

731. וּבְגִין דַּחֲמֵינָא, לֵיהּ יוֹמָא חַד, דְּדָלִּיג מֵאִגְרָא דָּא, לְמִשְׁמַע קַדִּישׁ בַּהֲדֵי צִבּוּרָא, סָלִיק בִּרְעוּתָא דִּילִי, לְמֵיהַב לֵיהּ בְּרָתִי, וְתֵּכֶף דְּנַפְקוּ צִבּוּרָא מִבֵּי כְּנִישְׁתָּא, יָהִיבְנָא לֵיהּ בְּרָתִי. דַּאֲמֵינָא בְּדִלוּגָא דָּא דְּאָתָא לְמִשְׁמַע קַדִּישׁ, גַּבְרָא רַבָּא לֶיהֱוֵי בְּאוֹרַיְיתָא, וְאע"ג דְּאִיהוּ רַבְיָא, וְלָא יְדַעְנָא בֵּיהּ מִקַּדְמַת דְּנָא. וְהַשְׁתָּא אֲפִילּוּ בִּרְכַּת מְזוֹנָא לָא יָדַע, וְלָא יָכִילְנָא בַּהֲדֵיהּ לְמִלְעֵי בֵּין חַבְרַיָּיא, דְּיוֹלִיף קְרִיאַת שְׁמַע, אוֹ בִּרְכַּת מְזוֹנָא.

Light Torah

732. אָמַר לֵיהּ אַעְבָּר לֵיהּ בְּאַחֲרָא, אוֹ דִּלְמָא בְּרָא יוֹלִיד דְּלִהֱוֵי גַּבְרָא רַבָּא. אַדְּהָכִי קָם אִיהוּ, וְדִלֵג עֲלַיְיהוּ וְיָתִיב לְקָמַיְיהוּ. אִסְתָּכַּל בֵּיהּ רַבִּי יוֹסִי, אָמַר, וַדַּאי אֲנָא חֲמֵינָא בְּהַאי רַבְיָא, דִּנְהוֹרָא דְּאוֹרַיְיתָא יִפּוּק לְעָלְמָא מִנֵּיהּ. אוֹ בְּרָא דְּיוֹקִים מִנֵּיהּ. חָיִּיךָ הַהוּא רַבְיָא, וְאָמַר, רַבּוֹתַי אֵימָא קָמַיְיכוּ חַד מִלָּה.

Abraham Elihu Ezekiel Job Pillar Priests Prophets

733. He opened the discussion saying, "I am young, and you are very old; therefore I was afraid, and dared not declare my opinion to you" (Iyov 32:6). The pillars of the world have remarked upon this verse. About Elihu, it is written, "of the family Ram" (Ibid. 2). It was then remarked that he was said to have come from the seed of Abraham, and it is good. But Elihu was a priest and was from the seed of Ezekiel the prophet, because it is written, "Son of Barachel the Buzite" (Ibid.) and also, "Ezekiel the priest, the son of Buzi" (Yechezkel 1:3).

733. פָּתַח וְאָמַר צָעִיר אֲנִי לְיָמִים וְאַתֶּם יְשִׁישִׁים עַל כֵּן זָחַלְתִּי וָאִירָא מֵחַוֹת דֵּעִי אֶתְכֶם. הַאי קְרָא אִתְּעָרוּ בֵּיהּ עַמּוּדֵי עָלְמָא. אֲבָל אֱלִיהוּא דִּכְתִּיב בֵּיהּ מִמִשְׁפַּחַת רָם, אִתְעָרוֹ, דְּהָא מִזַּרְעָא דְּאַבְרָהָם קָאֲתָא. וְשַׁפִּיר. אֲבָל אֱלִיהוּא כַּהֲנָא הֲוָה, וּמִזַּרְעָא דִּיְחֶזְקֵאל נְבִיאָה הֲוָה, כְּתִיב הָכָא בֶן בַּרַכְאֵל הַבּוּזִי, וּכְתִיב הָתָם יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן.

Elihu Ezekiel Job

734. If you say, Because it is written Buzi, he was "the contempt (Heb. buz) of families" (Iyov 31:34), it is not so, because it says afterwards "of the family of Ram," meaning higher (Heb. ram) above all. Why is he called 'Buzi?' It is because he shames himself before one who is greater than him. Therefore, he is called by the lofty name of Buzi, with which was named he who was perfect in everything, such as no one was called, MEANING EZEKIEL. It is written, "And you, son of man" (Yechezkel 2:6). Because ELIHU was called by that name, Buzi, he was also called 'Ram,' meaning higher above all.

734. וְאִי תֵּימָא בְּגִין דִּכְתִּיב בּוּזִי, בּוּז מִשְׁפְּחוֹת הֲוָה. לָאו הָכִי, הָדָר וְאָמַר מִמִשְׁפַּחַת רָם, עִלָּאָה עַל כֹּלָּא. אֲמַאי אִקְרֵי בּוּזִי. עַל דְּמֵבַזֶה גַּרְמֵיהּ לְגַבֵּי מַאן דְּגָּדוֹל מִנֵּיהּ, וְעַל דָּא סָלִיק בִּשְׁמָא עִלָּאָה, בּוּזִי, דָּא דְּאִקְרֵי אָדָם שְׁלֵימָא בְּכֹלָּא, מַה דְּלָא אִקְרֵי הָכִי בַּר נָשׁ אַחֲרָא, הֲדָא הוּא דִּכְתִּיב וְאַתָּה בֶן אָדָם, וְעַל דְּסָלִיק בִּשְׁמָא דָּא, אִקְרֵי רָם, עִלָּאָה עַל כֹּלָּא.

Breath Job Shadai Torah Wisdom Year

735. Therefore, he said, "I am young (lit. 'young in days')." HE QUESTIONS, He says "in days," but should have said 'of days.' What is "in days?" But he said, "I am young," meaning I have made myself small "in days" before one who has many days. What is the reason? Because I said that "days should speak" (Iyov 32:7). Therefore, "I am young" meaning that I belittled myself before "days." "And you are old:" I saw that you are old, so "I am afraid, and dared not declare my opinion to you. Also I said, "Days should speak and multitude of years should teach wisdom." Certainly, "But there is a spirit in man, and the breath of Shadai gives them understanding" (Ibid. 8). Therefore, since I am a youth, I decided not to speak for two months, and today they have completed. Now that you are here, it is proper to open with words of Torah before you.

735. וְעַל דָּא אָמַר צָעִיר אֲנִי לְיָמִים. לְיָמִים, מִיָמִים מִבָּעֵי לֵיהּ, מַאי לְיָמִים. אֶלָּא אָמַר צָעִיר אֲנִי, וְאַזְעִירְנָא גַּרְמָי לְיָמִים, לְגַבֵּי בַּר נָשׁ דְּאִית לֵיהּ יוֹמִין סַגִּיאִין. מ"ט. בְּגִין דְּאָמַרְתִּי דְּיָמִים יְדַבֵּרוּ, וְעַל דָּא צָעִיר אֲנִי, וְאַזְעִירְנָא גַּרְמֵי לְגַבֵּי יָמִים. וְאַתֶּם יְשִׁישִׁים, חֲמֵינָא לְכוּ יְשִׁישִׁים. עַל כֵּן זָחַלְתִּי וָאִירָא מֵחַוֹת דֵּעִי אֶתְכֶם. אוּף אֲנָא, אָמַרְתִּי יָמִים יְדַבֵּרוּ וְרַב שָׁנִים יוֹדִיעוּ חָכְמָה. וַדַּאי. אָכֵן רוּחַ הִיא בֶאֱנוֹשׁ וְנִשְׁמַת שַׁדַּי תְּבִינֵם. וְעַל דָּא בְּגִין דַּאֲנָא רַבְיָא, שַׁוֵינָא בִּרְעוּתִי דְּלָא לְמַלְּלָא עַד תְּרֵין יַרְחִין, וְעַד יוֹמָא דָּא אִשְׁתְּלִימוּ. וְהַשְׁתָּא דְּאַתּוּן הָכָא, אִית לְמִפְתַּח בְּאוֹרַיְיתָא קָמַיְיכוּ.

Candles Light Torah

736. He opened the discussion saying, "For the commandment is a candle; and Torah is light; and the reproofs of instruction are the way of life." "For the commandment is a candle" refers to Mishnah as is said, "And the Torah, and the commandments" (Shemot 24:12). "Torah" is the Written Torah, ZEIR ANPIN, and 'the commandments' refers to Mishnah, NAMELY MALCHUT, which is a candle, MEANING a candle that is waiting to be kindled, BECAUSE MALCHUT HAS NO LIGHT ON HER OWN AND NEEDS ZEIR ANPIN TO KINDLE HER AND ILLUMINATE HER.

736. פָּתַח וְאָמַר, כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר. כִּי נֵר מִצְוָה דָּא אִיהִי מִשְׁנָה, כד"א וְהַתּוֹרָה וְהַמִּצְוָה. וְהַתּוֹרָה: זוֹ תּוֹרָה שֶׁבִּכְתָּב. וְהַמִּצְוָה: זוֹ מִשְׁנָה. דְּאִיהִי נֵר שַׁרְגָּא, דְּקַיְּימָא לְאַדְלְקָא.

Candles Chassadim Hands Light Precepts Torah

737. HE QUESTIONS, MALCHUT IS CALLED 'candle,' but why is She called 'candle?' HE ANSWERS, WHEN MALCHUT receives from between the two arms OF ZEIR ANPIN, WHICH IS THE SECRET OF THE TWO COLUMNS RIGHT AND LEFT, the 248 supernal Limbs, WHICH ARE THE CHASSADIM OF THE 248 POSITIVE PRECEPTS, She opens to them Her two arms, WHICH ARE HER TWO COLUMNS, RIGHT AND LEFT. These two arms become combined WITH THE 248 LIMBS AND BECOME THE NUMERICAL VALUE OF 250 (=RESH-NUN). THEREFORE, it is called 'a candle (Heb. ner, Nun-Resh).' "And Torah is light" BECAUSE THE TORAH illuminates this candle and THE CANDLE is kindled from the side of the First Light, which is right, because Torah is from the right side, WHICH IS the First Light that was given. About this, it is written, "From His right hand went a fiery law for them" (Devarim 33:2). It is given from the right, even though the left is combined with it, because WHEN THE LEFT IS COMBINED IN IT, there is perfection in everything.

737. נֵר אֲמַאי אִקְרֵי נֵר. אֶלָּא כַּד מְקַבְּלָא מֵבִין תְּרֵין דְּרוֹעִין, רמ"ח שַׁיְיפִין עִלָּאִין, אִיהוּ פָּתְחַת לְגַבַּיְיהוּ תְּרֵין דְּרוֹעִין דִּילָהּ, כְּדֵין אִתְכְּלִילוּ אִלֵּין תְּרֵין דְּרוֹעִין בְּהוּ, וְאִקְרֵי נֵר. וְתוֹרָה אוֹר, דְּקָא נָהִיר לְהַהוּא נֵר וְאַדְלִיקַת מִנֵּיהּ מִסִּטְרָא דְּאוֹר קַדְמָאָה, דְּאִיהוּ יְמִינָא. דְּהָא אוֹרַיְיתָא מֵהַהוּא סִטְרָא דִּימִינָא דְּאוֹר קַדְמָאָה אִתְיְהִיבַת, דִּכְתִּיב מִימִינוֹ אֵשׁ דָּת לָמוֹ, מִסִּטְרָא דִּימִינָא אִתְיְהִיבַת, וְאע"ג דְּאִתְכְּלִיל בֵּיהּ שְׂמָאלָא, דְּהָא כְּדֵין אִיהוּ שְׁלִימוּ דְּכֹלָּא.