Chapter 1
כי נר מצוה ותורה אור ודרך חיים תוכחות מוסר
“For1 a mitzvah is a neir [lamp] and Torah is illumination, and moral reproofs are the path of life.”2
This verse explains three things: Mitzvos, Torah, and the path of life.
The word neir encompasses two entities which, when joined, contain and bring about illumination. In order for there to be light, three things are necessary: a wick, oil, and a vessel to contain them. A wick without oil does not illuminate, for the wick quickly burns out. Oil without a wick also does not illuminate. In order for there to be proper and steady illumination, there must be a vessel which brings the wick and oil together.
These, then, are the two meanings of the word neir : one meaning is according to the interpretation of Rashi that neir refers to the vessel which holds the wick and oil; it is called neir for only when the wick and oil are contained will there be clear light which burns calmly. The second meaning of neir is that of the wick and oil [without the vessel that contains them], the combination of which brings illumination. Though the illumination of wick and oil when not housed in a vessel cannot compare to the quality of light which emanates from them when they are contained for without the benefit of a vessel the light is agitated and sputters it may still be considered neir.
Mitzvos are thus likened to a neir and Torah is likened to illumination. Just as proper illumination comes only when the wick and oil are housed in a container, so too, the illumination of Torah comes about only through the neir of mitzvos. Three things are encompassed by the phrase “mitzvah is a neir”: the vessel, the wick and the oil. Only when these three matters exist will the Torah illuminate. This means to say that Torah will illuminate its students only when their study is preceded by the vessel, the wick and the oil.
[In spiritual terms,] the vessel alludes to accepting the Heavenly Yoke upon oneself without reservation bearing the yoke of mitzvos. The wick is the actual fulfillment of mitzvos, and the oil is the pleasure derived from the performance of each mitzvah.
Acceptance of the yoke of mitzvos is the vessel which contains the oil and wick of mitzvos. In other words, accepting the Heavenly Yoke involves two aspects. There must be acceptance of the yoke of mitzvos, remembering that at a specific time a certain command must be performed, and at another time a different mitzvah is to be performed. This must be remembered both with regard to the fulfillment of mitzvos and the observance of Jewish customs, for customs are similar to actual commands, as our Sages say: “A custom of our fathers is Torah.”3 Bearing the yoke of mitzvos entails remembering [which mitzvah or custom should be done at a given time], and not forgetting [to do them].
There are individuals who are truly mitzvah- observant, but lack the yoke of mitzvos, so that sometimes, because of their preoccupation with business or other matters, they forget which [mitzvah] they should be doing. Some of them forget to recite Grace After Meals, forget to say the Afternoon and Evening Prayers, or forget to recite the Kerias Shema before retiring at night. Although these individuals are upset by their forgetfulness, they are not so disturbed that they take upon themselves the yoke of mitzvos.
Accepting the Heavenly Yoke also entails fulfilling G‑d’s commands and Jewish customs as an obligation without asking why. It means that one must not differentiate between mitzvos.
[Some individuals discriminate between mitzvos.] For example, they will say the Morning Prayers while wearing tefillin, but will not don the tallis, for they make light of the mitzvah of wearing a tallis. [Moreover, while they do recite the morning prayers,] they will not recite the Afternoon and Evening Pray ers. [With regard to] Jewish customs, certain individuals will not agree with [some of] them, but will abide by the custom of shlogen kapores, [taking a fowl on the day before Yom Kippur and using it in a ceremony of symbolic expiation.] Truly, all mitzvos and Jewish customs should be performed in acceptance of the Heavenly Yoke; without asking “why.”
The “wick” of mitzvos is the actual fulfillment of mitzvos and Jewish customs, and the “oil” is the pleasure derived, as well as the vivacity with which one performs them. This is known as hiddur mitzvah, the beautification of a mitzvah, accomplished by [acquiring] a truly good pair of tefillin, a woolen tallis kattan, and the like. Such things cause the Torah to “illuminate” our lives and the world around us.
In summary: The phrase “mitzvah is a neir” has three elements: the vessel, the wick, and the oil. [When these three are joined together,] proper illumination results. A wick without oil burns out quickly. Oil without a wick does not burn. A wick and oil which are not placed in a vessel sputter and do not provide a steady light. Only when the three are together do they provide clear and lasting illumination. The three aspects of “mitzvah is a neir” are: [1] The vessel refers to accepting the Heavenly Yoke. This is divided into two parts, a) the yoke of mitzvos, b) the unquestioning acceptance and performance of mitzvos. [2] The wick is the performance of mitzvos and Jewish customs, and [3] the oil is the pleasure derived from performing each mitzvah in a beautiful fashion.
Chapter 2
In order for Torah to be “illumination,” mitzvah must first be a “neir.” This will be understood as follows:
There are three levels in the exoteric portion of Torah: a) Torah, b) the “illumination of Torah,” and c) “Torah is illumination.”
First and foremost is the level of Torah it is necessary to know that Torah is G‑d’s wisdom. Although man is able to comprehend Torah concepts with his limited intellect indeed, man is commanded to use his intelligence in order to gain understanding of the Torah we must always be aware that it is G‑d’s wisdom, far deeper and greater than any knowledge possessed by man.
Even those areas of Torah which man perceives to be simple contain profound matters of Divine wisdom. For example, consider [the Mishnah4 which states] “Two people who [come before a court] are grasping a garment. One says, ‘I found it and it is completely mine’ and the second person says, ‘I found it and it is completely mine…’ ”
At first glance this seems easy to comprehend. However, deciding to whom the object actually belongs, and whether that individual is entitled to the whole garment or only to a part of it etc., is merely one aspect of this law. It conceals a lofty spiritual matter, this being the manner in which this [Mishnah] is studied in the Heavenly Academy.
Of course, physicality does not exist in the Heavenly Torah Academy, so the notion of two people appearing before a court and laying claim to a physical garment is inconceivable. Still and all, this selfsame Mishnah is studied in the Heavenly Torah Academy for the spiritual comprehension concealed within it.
[This is the manner in which this Mishnah is studied in Heaven.] Two souls appear before the Heavenly Court and ask a question. While in the physical world, both prevailed upon a sinner that he become a penitent. For example, a person who previously desecrated the Shabbos became a Shabbos observer, or a teacher who previously taught in a non-kosher school and who was himself a sinner, leading Jewish children astray5 , was prevailed upon by these two souls to become a penitent. He then became a teacher in a kosher Jewish religious school and himself became meritorious.
All three the two souls who had the good influence upon the penitent, as well as the penitent himself now find themselves in the World of Truth. The two souls appear before the Heavenly Court and both hold onto the “garment” the great merit of having transformed a sinner who caused others to sin into a penitent who made others meritorious.
One soul claims full credit for finding and leading this person to repentance, and desires that it should receive the merit of this good deed. The other soul also takes full credit for awakening the former sinner to repentance, and claims that it should receive the merit.
So too with regard to every matter discussed in Torah, and which man thinks requires only superficial consideration. Every detail of Torah conceals Divine wisdom, reaching even unto the most supernatural level. The person who is cognizant of the fact that Torah is G‑d’s wisdom will respect and honor it in a truly outstanding manner.
These then are the exoteric levels of Torah. [As noted earlier,] Torah is intellect and wisdom. There are some students who only learn the external wisdom, delighting in the profound intellect found [even] there, and they compose novel Torah interpretations. They believe in the sanctity of Torah, but pay it no heed. These people are conceited, having the temerity to liken their intellect with, lihavdil “to separate the holy from the mundane” the Divine intellect of Torah.
The “illumination of Torah” means that a person comprehends that Torah is Divine wisdom, and recognizes that the profoundly intellectual matters of its exoteric portions are only the external trappings.
This then is what is meant by the “illumination of Torah.” When a person attains this level, he not only studies and comprehends the profundity of the Torah’s exterior, but is also cognizant of its internal illumination and holiness.
“Torah is illumination” is the third level of the exoteric portion of Torah, meaning that Torah causes its students to become illuminated [with holiness].
All these levels in Torah come into force when “mitzvah is a neir.”
In summary: The exoteric portion of Torah contains three levels: a) “Torah” the Divine wisdom of which transcends all other wisdom. The internal G‑dly wisdom concealed in the exoteric portions is incomprehensible to man’s limited intellect. Profound Divine wisdom is concealed within [even] a simple Talmudic discussion, for example the case of “two people who are grasping a single garment” as it is learned in the Heavenly Torah Academy. b) The “illumination of Torah.” c) “Torah is illumination” it causes its students to be illuminated [with holiness]. All three levels of Torah are dependent on realizing the implications of the phrase “ mitzvah is a neir.”