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726) “For a candle is a Mitzva and Torah is light, and reproof for discipline is a way of life.” “For a candle is a Mitzva.” Anyone who exerts in this world in the Mitzvot of the Torah, a single candle is set up for him in each Mitzva, to illuminate for him in that world. “And Torah is light” means that one who engages in Torah is rewarded with the upper light from which the candle is lit. A candle without light is nothing; a light without a candle also cannot shine. It follows that they both need each other, for the work of the Mitzva to establish the candle is required, and the engagement in Torah to light the candle is required. Happy is he who engages in her in light and in a candle.
727) “And reproof for discipline is a way of life,” a way of life by which to come into the next world, which are the rebukes that a man receives to remove himself from the bad way and walk by the good way. The way of life are those reproofs for discipline that the Creator brings upon a person to purify him from his iniquities with these rebukes. Happy is he who accepts them willingly.
728) “For a candle is a Mitzva” is a candle, David’s light, which is a candle of Mitzva, the oral Torah, Malchut, which must always be corrected, and which illuminates only out of the written Torah, ZA, since the oral Torah has light only out of the written Torah.
729) He looked behind him and saw the daughter of the inn’s owner standing behind them. “For a candle is a Mitzva” is a candle, which is a Mitzva with which women are rewarded. It is a Sabbath candle. Although women are not rewarded with the Torah, since the men are rewarded with the Torah and illuminate for that candle, which the women correct with this Mitzva. The women with the correction of this candle, the men with the Torah, to light and to illuminate this candle, which is a correction of a Mitzva to which women are obliged.
730) That woman heard and cried. In the meantime, the father of the woman who was there rose and came between them, and saw his daughter standing behind them weeping. Her father asked her and she told him the story. The woman’s father began to cry, as well. Rabbi Yosi told him, “Perhaps your son-in-law, your daughter’s husband, was not rewarded with the Torah?” He replied, “This must be so, and this is indeed why me and my daughter are always crying.
731) “Because one day I saw that he jumped from this attic to hear the Kaddish [special part of the service] with the public, I wished to give my daughter to him. And soon after the public left the synagogue I gave my daughter to him, for I said that with this jump that he came to listen to the Kaddish it became apparent that he would be a man of greatness in the Torah. And although he was a child and I did not know him previously, I gave my daughter to him. But he does not even know the blessing for the food, and I cannot study with him among the friends, to learn the Shema reading or the blessing for the food.”
732) Rabbi Yosi replied to him: “Change him for another. Or, perhaps he will bear a son who will be great in the Torah.” In the meantime, the hotel’s landlord’s son-in-law rose, leaped toward them, and sat before them. Rabbi Yosi looked at him and said, “I certainly see in this child that a light of Torah will come out of him to the world, or that a son will be born from him.” That boy laughed and said, “Gentlemen, I will tell you one thing.”
733) He started and said, “I am young of days, and you are old. Therefore, I crawl and I fear your views of me. The greatest of the world have commented on this verse, but Elihu, of whom it is written that he was from the Ram family, they commented that he came from the descendents of Abraham. And yet, Elihu was a priest from the descendents of Ezekiel the prophet, for it is written, ‘The son of Barachel the Buzite,’ and it is written there, ‘Ezekiel the priest, the son of Buzi.’
734) “And if you say that because it is written, ‘Buzi’ [scorn], there was scorn over the families, it is not so, for he repeatedly said that he was from the Ram [high/exalted] family, meaning higher than all. He is called Buzi because he despises himself before those who are greater than him. This is why Ezekiel rose in the upper name, Buzi, for Ezekiel is called ‘a man who is whole in everything,’ which no other man is called, as it is written, ‘And you are a son of man.’ And because Elihu is called by that name, Buzi, he is called ‘high,’ higher than all.”
735) This is why he said, “I am young of days.” He says “Of days.” Should he not have said, “From days”? But “‘I am young’ for I diminished myself. ‘Of days,’ in the face of a person who has many days. Because I said, ‘Days shall speak,’ therefore I am young, for I diminished myself before days. And you are old. I have seen you old, therefore I crawled and I was fearful of your views of me. I, too, said, ‘Days shall speak, and many years shall teach wisdom. But it is a spirit in man, and the breath of the Almighty that gives them understanding.’ For this reason, because I am a child, I have made it my will not to speak for two months, and this day they were completed. And now that you are here, I should unlock the words of Torah before you.”
736) “For a candle is a Mitzva and Torah is light, and reproof for discipline is a way of life.” “For a candle is a Mitzva” is a Mishnah [law], as it is written, “The Torah and the Mitzva.” The Torah is the written Torah, ZA, and this Mitzva is a Mishnah, Malchut, who is a candle, a candle that is about to light it, since Malchut has no light of her own and needs ZA to light her and shine in her.
737) Why is Malchut considered a candle? When Malchut receives from the two arms of ZA—the two lines, right and left, the 248 upper organs, the Hassadim of the 248 positive Mitzvot—she opens both her arms toward them, her two lines right and left. At that time these two arms are included in the 248 organs, becoming 250 in Gematria, and this is why she is called Ner [a candle, 250 in Gematria]. “And Torah is light” because the Torah illuminates for this candle and the candle is lit up from her, from the side of the first light, right, since the Torah was given from the right side, which is the first light. It is written, “On His right was a fiery law,” meaning she was given from the right. And although the left was included in her, for then when the left is included in her, it is the wholeness of everything.
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