Exploring Proverbs 20:27

(27) The lifebreath of man is the lamp of the LORD Revealing all his inmost parts.

The soul of man may be considered like a shining light supplied by G’d (Proverbs 20,27) which was breathed into him by the mouth of the Supreme G’d personally as described in Genesis 2,7. The very fact that the soul as distinct from the body is not an “alloy” of four elements but is one single “component,” already predisposes it for eternal life as there are no possible imbalances between the constituent parts which could lead to its disintegrating such as the body. Just as the disembodied angels are creatures that endure indefinitely, the soul is a similar type of abstract intelligence intended to exist indefinitely. Keeping this thought in mind is why the Torah wrote in Numbers 15,31 עונה בה, “its sin remains with it,” i.e. seeing the soul does not perish, the sin which has become part of it does not perish either. Or better still, the only cause of causing the soul to perish is the sin which cleaves to it. Seeing that there is no other way the soul can perish there was no need for the Torah to spell out that innocent souls enjoy life of infinite length. This is what the sages had in mind when they said that the words מקרב עמה, “from the midst of its people” (Numbers 15,30), mean that its people will enjoy peace. (Compare Sifri Shelach 112). The very destruction of a sinful soul is proof that other souls live on indefinitely. This is why the Torah warns repeatedly about this penalty karet; it is something not “natural” but supernatural. When the Torah spells out assurances of certain rewards these are always in the nature of cause and effect, i.e. something “natural.” This is no different when the fate of the soul is the subject. There was no need to tell us that souls survive the death of the body as it is no more than natural for things to return to their origin sooner or later. A body, i.e. dust, returns to its origin dust, whereas the soul returns to its origin in the celestial spheres. Solomon has already spelled this out in Kohelet 12,7 when he said that “dust (body) returns to earth whereas the spirit returns to G’d.”

On the evening of the fourteenth, we check for chamets by candlelight, not by sunlight, not by moonlight, but rather only by candlelight (since the candlelight is greater). Even though there's no explicit proof for this, it's a remembrance for that which is discussed (Tzefaniah 1) "And in that time I will look through Jerusalem by candle" and that which it says (Proverbs 20) "The candle of God is a human soul".

Another reading: "When you raise up". You see that Moshe struggled [nitkasha] with the design of the Menorah more than all the other vessels of the Mishkan [Tabernacle], until the Holy One Who is Blessed showed him with a finger. Similarly with the hoofs of impure and pure animals, as it says, "These are the animals which you shall eat" (Vayikra 11:4), these are the ones which you shall not eat, and showed him with a finger. Similarly with the moon, "this month is for you" (Shmot 12:2). Similarly with the Menorah, "This is how the Menorah was made: it was hammered work [miksha] of gold" (Bemidbar 8:4), which is to say how hard [kasha] it is to make, since Moshe became weary on account of it. When he struggled, The Holy One Who is Blessed said to Moshe: take a talent of gold and throw it in the fire and take it out, and it will be formed on its own, as it says, "its cups, calyxes, and petals were of one piece with it [lit: came out from it]" (Shmot 37:17) - he would strike it with a hammer and it would be made on its own. Therefore it says "it will be made [te'aseh] of hammered work" (Shmot 25:31) written with a [Hebrew letter] "yod" and not written "you will make [ta'aseh]", that is to say it will be made on its own. Moshe took the talent [of gold] and threw it in the fire. Moshe said, "Master of the Universe, behold the talent is in the fire. Whatever you wish - so shall it be done." The Menorah immediately came out made according to its design, thus it is written, "According to the pattern that the LORD had shown Moses..." (Bemidbar 8:4). It is not written here "so did Moses make the Menorah," rather "so was the Menorah made." And who made it? The Holy One Who is Blessed. Therefore the Holy One Who is Blessed said to Moshe: If you are careful to light [it] before me, I will protect your souls from every evil thing, since souls are compared to a candle, as it says. "the candle of Adonai is the soul of a person" (Proverbs 20:27) and it says, "When you raise up the candles)" (Bemidbar 8:2)

By five names is the soul/nefesh called: nefesh, ru’ach, n’shamah, chayah (living one), y’chidah (unique one). Nefesh – this is the blood . . . Ru’ach – for she rises and falls, [as in:] “Who knows if the ru’ach of human beings goes upward?” [Ec 3:21]. N’shamah – this is the visage/character/ofah. . . Chayah – that all the limbs die and (i.e., unless) she lives in the body. Y’chidah – that all the limbs are two by two [but] she is singular in the body.

Why is a woman charged with the duty of lighting the Sabbath lights? It was she (Eve) who extinguished the light of Adam by causing his death, as it is written: The spirit of man is the light of the Lord (Prov. 20:27). Therefore she is obliged to observe the commandment to light the Sabbath lights.

(Numb. 8:2:) “When you set up the lamps.”⁷Numb. R. 15:3. You find that, when twelve tribes presented offerings at the dedication of the altar, the tribe of Levi did not offer anything. They were depressed and said, “Why were we removed from making an offering at the dedication of the altar?” A parable: To what is the matter comparable? To a king who made a banquet and each day invited various artisans. Now he had a certain friend who he loved exceedingly, but he did not invite him along with them. So he was depressed saying, “Perhaps the king harbors [some grievance] against me in his heart. [Perhaps] it is for this reason that the king has not invited me to any of the feasts.” When the days of the feast had passed [the king] called the friend [and] said to him, “For all the people of the province I made [that] feast, but for you only I am making one single feast for yourself. Why? Because you are my friend.” So this king is the King of kings, the Holy One, blessed be He. You find that the twelve tribes brought offerings for the dedication of the altar and the Holy One, blessed be He, accepted them, as stated (in Numb. 7:5), “Take it from them.” But the tribe of Levi did not bring an offering. When the dedication of the altar had passed, the Holy One, blessed be He, said to Aaron and his sons, “All the tribes have made a dedication. Now you make a dedication by yourselves.” It is therefore stated (in Numb. 8:2), “Speak unto Aaron [and say unto him], ‘When you set up the lamps,’” and afterwards [it is written] (in vs. 6), “Take the Levites.” Another interpretation (of Numb. 8:2), “Speak unto Aaron [and say unto him], ‘When you set up the lamps.’” You find that Moses experienced more difficulty in making the menorah then for all the [other] vessels of the tabernacle; until the Holy One, blessed be He, showed him with [His] finger.⁸Above Lev. 3:11 and the parallels listed there; Numb. R. 15:4. Moshe experienced difficulty with three things.... What is the meaning of hammered work (mqshh)? It is meaning to say, how difficult (mh qshh) it is to make. For Moses spent a lot of effort before the menorah was made; as it says so (in Exod. 25:31), “with difficulty (mqshh, revoweled as miqqashah)⁹A typical translation of the Masoretic pointing would be: OF HAMMERED WORK. shall the menorah be made.” When it became difficult for him, the Holy One, blessed be He, said to him, “Moses, take a talent of gold and cast it into the fire. Then take it out, and it will have been made automatically.” (Ibid. cont.:) “Its base, its shaft, its cups, its knobs, and its flowers from it,”¹⁰English translations usually render the end of this verse: …SHALL BE OF ONE PIECE or something similar; however, the midrash follows the interpretation given here. [is to mean] “Make a blow with a hammer, and it will be made automatically.” It was therefore stated (in Exod. 25:31), “of hammered work (i.e. with difficulty) shall [the menorah] be made (ty'sh).” [The verb is spelled] fully with a y (yod in Hebrew) and not written [with the normal spelling] as t'sh (which could be translated, "you shall make"). [It is written with the extra letter] so as to say [that] it shall be made automatically. What did Moses do? He took a talent of gold and threw it into the fire. Then Moses said, “Master of the world, here is the talent; it is cast into the midst of the fire. Let it be made (ty'sh) in front of You just as You wish.” Immediately the menorah came forth made as it should be. It is therefore written (in Numb. 8:4 end), “according to the pattern which the Lord had shown Moses, [so did he make the menorah].” "Moses made" is not written here, but merely “he made.” [So] who did make it? The Holy One, blessed be He. Therefore, the Holy One, blessed be He, told Moses to warn Aaron to light [the lamps] as stated (in Numb. 8:2), “When you set up the lamps.” The Holy One, blessed be He, said to Israel, “If you light [the lamps] before Me, I will preserve your souls from everything evil.” Thus their souls are likened to a lamp, as stated (in Prov. 20:27), “A person's soul is the lamp of the Lord.”

(Lev. 23:40:) “And you shall take for yourselves on the first day [beautiful tree fruit, branches of palm trees, boughs of dense trees and willows of the brook; and you shall rejoice before the Lord your God for seven days].” This text is related (to Prov. 4:10), “Heed, my child, and take in (rt.: lqh) my words,” and (in Prov. 2:1), “treasure my commandments.” I have charged you with many takings (rt.: lqh) in order to benefit you.⁸¹Lev. R. 30:13. I told you (in Numb. 19:2), “’And let them bring (rt.: lqh) you a red cow.’ Was it possibly for My sake? No. I only did it in order to cleanse you. Is it not so written (in vs. 19), ‘And the clean person shall sprinkle it [upon the unclean person]?’ I told you (in Exod. 25:2), ‘And let them take (rt.: lqh) for Me a priestly share,’ so that I might dwell among you.” It is so stated (in vs. 8), “And let them make Me a sanctuary that I may dwell among them.’” He, as it were, spoke a difficult thing to them, “Take Me that I may dwell among you.” “And take a priestly share” is not written here, but “And let them take (for)⁸²Since “for Me” can sometimes be understood as a direct object, the midrash is understanding the verse to mean: LET THEM TAKE ME AS A PRIESTLY SHARE. Me a priestly share.” [It is] I, [whom] you are taking.” “I said to you (in Exod. 27:20), ‘And let them bring unto you pure olive oil.’ Do I need your light? It is simply to preserve your souls, since the soul is likened to a lamp, where it is stated (in Prov. 20:27), ‘A person's soul is a lamp of the Lord.’ And now when it says (in Lev. 23:40), ‘And you shall take for yourselves on the first day,’ it is not because it is necessary for Me, but in order to benefit you.” (Lev. 23:40:) “A beautiful tree fruit, branches of palm trees, boughs of dense trees and willows of the brook.” What is the nature of these four species?⁸³Lev. R. 30:12. Some of them produce fruit and some of them do not produce fruit. “A beautiful tree fruit, the branches of the palm trees.” These are the righteous, [because they have good works, which are like these plants that have fruit]. “Boughs of dense trees and willows of the brook.” These are the average Israelites. The Holy One, blessed be He, said, “All of you join together to become a single group, so that there not be leftovers among my children. If you have done so, I will be exalted upon you.” And so the prophet says (in Amos 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault upon earth.” Now when is He exalted? When they become a single group (agudah), as stated (ibid., cont.), “and founds His celestial vault (agudah) upon earth.”

When Moses heard this, he was deeply troubled in his heart, and he didn't know what to do. He cried a great and mighty cry, until it was time was time to deliver the news to his brother Aaron that he would die. Moses was steadfast to act, and went with this brother Aaron to tell him of the matter. He went to the Tent of Meeting and found Aaron there. That very day, Moses taught the custom: sit and cry only until the crowing of the rooster. Moses called Elieer and said to him: " go and get the elders and the officers, for God has told me of an important matter. They came and gathered at the tent of Aaron. Aaron stood and found Moses standing. Aaron said to Moses: "my brother, why have you taught us this custom today?" He said to him: God is revealing something that I must tell you." He said to him: "Speak!" He responded, "not until we leave here." Moses stood and dressed Aaron with the eight vestiges of the priestly clothing within Aaron's tent. After that he left. Therefore it was added as a custom that day that one should sit and cry only until the crowing of the rooster." Aaron was placed in the along with Moses; to their right was Joshua, to their left, the elders. The officers were both here and there, and all of Israel was behind them. Because the Israelites saw Aaron with the same respect as Moses, they rejoiced a great rejoicing, and said that "Aaron is ascending farther toward the spirit of God. Because they loved him, they all came out after him, and when they arrived at the tent of meeting, Aaron requested to enter the tent, but Moses wouldn't let him. Moses said to him: "Let's go outside of the camp, for that is the intended direction." Aaron said to him: "tell me what did God say to you?" Moses responded: "I'll tell you once we get to the mountain." Moses commanded the people (just as he did at Sinai, and just as Abraham did his lads on the way to Moriyah) stay here until we return to you, me, Aaron and Eliezer will go up to the top of the mountain, we will hear the word of God, and then we will return. The three of them went up. Moses wanted to say something to Aaron, but didn't know how, and didn't know what to say. Moses finally said: "Aaron my brother, what are the appointed things that that God has given you?" He responded: "These" He said: "What?" Aaron said: "God has given me the altar, the table, upon which sits the bread of welcoming." Moses responded: "These are the things that God has appointed to your hand, but now, God has something that he is asking of you." "What is it" Aaron asked? "God has given you a light," said Moses. Aaron asked: "What are you talking about, god has given more more than just a single light, God has given me seven (the lights of the menorah), and they are currently lit in the Tent of Meeting. Moses gave Aaron the sense that he was talking in parable, and that the candle of which he was referring, was really Aaron's soul. As it says in scripture: "the soul of man is the light of God (Proverbs 20:27)." Moses saw that Aaron still didn't understand the parable. He said to him "in truth, you are called simple," as it says in scripture: "and of Levi it is said, your Urim and Tumim (being read here is your light and your simpleness) are for a man of your faith." Immediatly, the cave opened at its mouth. Moses said: "Aaron my brother, enter the cave." Aaron responded "ok," and Moses request to strip Aaron of his clothing. Is it possible that when he stripped his clothing, he died naked, and was buried naked? God forbid! Rather, every high priest wears eight of the priestly garments, but the lower priests wear four. Aaron wore, eight, and Eliezer wore four. Moses only took four of Moses's clothes from Aaron and gave them to Eliezer to make him the high priest. Aaron still remained with four vestiges of clothing. They said to Eliezer, wait here until we leave, and Aaron and Moses entered. They saw a made bed and a set table with a menorah lit, and the angels of God standing on either side. Aaron said to Moses: " my brother, how long will you hide from me what God has told you?You know that when God speaks with you first directly...

… R’ Hoshaya said in the name of R’ Afes – in the future, Jerusalem will be as a torch for the nations of the world and they will go by her light. What is the reason? “And nations shall go by your light…” (Yeshayau 60:3) R’ Acha said – Israel is compared to an olive, “A leafy olive-tree fair with goodly fruit, has the Lord called your name…” (Yirmyahu 11:16) and the Holy One to a lamp, “Man's soul is the Lord's lamp…” (Mishle 20:27) Just as it is the way to put oil in a lamp and they give light together as one, so to the Holy One said to Israel – My children, since My light is your light and your light Mine, you and I will go together and illuminate Zion, “Arise, shine, for your light has come…” (Yeshayahu 60:1)