Musar su Proverbi 20:44

... And on this the Torah says (Exodus 13:7) "there will not be seen and there will not be found" - it will not be seen b'maaseh (in action) and will not be found b'machshava (in thought), rather one should anul it in his heart. The mitzvot have 3 categories: mitzvot of speech, of the heart and of action, as it is written (Deuteronomy 30:14) "in your mouth and in your heart to do it". Comes the Torah (instructing us) to anul it in the heart, corresponding to the mitzvot which are dependent on the heart. Comes the 'kabbalah' (instructing us) to eradicate it from the house or to burn it, corresponding to the mitzvot of action. And to say 'kol chamira', corresponding to mitzvot of speech. In this way the 3 categories of mitzvot are fulfilled through the prohibition of chametz, teaching you that the prohibition of chametz incorporates all the mitzvot... Just as the 'kabbalah' comes (instructing us) to eradicate chametz and (livdok) to check the house in nooks and in cracks, so too we are obligated to search and check the chambers of our inner being for bad (machshavas) intentions and bad (hirhurim) thoughts. Just as bedikat chametz (checking for chametz) is not valid by sunlight, nor by moonlight, nor by the light of a torch, but only by the light of a candle, so too the bedikah (checking) of the yetzer hara must be by the light of the neshama (soul) which is called 'ner' (candle), this is what is written (Proverbs 20:27) "the candle of Hashem is the soul of man, which searches the chambers of one's inner being.

Now we will explain the principles of repentance. The first principle is regret: His heart should understand that leaving God is bad and bitter; and he should place into his heart that there is punishment, vengeance and repayment for iniquity, as it is stated (Deuteronomy 32:35), "To be My vengeance and repayment." And it is stated (Job 19:29), "Be in fear of the sword, for [your] fury is iniquity worthy of the sword." And he should regret his bad deeds and say in his heart, "What have I done? How did I not have fear of God in front of my eyes, and did not become afraid from the rebukes of iniquity and from the harsh judgments? For there are many aches [waiting] for the evildoer. I did not pity my body; and for a moment of pleasure, my eyes did not pity its being destroyed. I became like a man who robs and extorts, eats and is satiated; but who knows that after his eating and his drinking, the judge will grind his teeth with gravel - like the matter that is stated (Proverbs 20:17), 'but later his mouth will be filled with gravel.' And worse than this, I was cruel to the dear soul and I rendered it impure with the idols of my impulse. And what did it gain from all of its acquisitions, if they are bad in the eyes of its Master? And how did I trade a passing world for a world that exists for ever and ever? How have I become similar to animals? As I have gone after my impulse like a horse, like a mule that does not understand. And I have strayed from the way of the intellect. And behold the Creator blew a living soul into my nose - a wise heart and the benefit of intellect - in order to recognize Him and fear Him and to govern over the body and all of its actions, like it governs over the other animals that do not speak, because it is precious in His eyes. And though I was created like this, it has become the opposite of this in me. Why am I alive? It is like the matter that is stated (Proverbs 21:16), 'A man who strays from the path of the intellect will rest in the company of ghosts.' Moreover I have not [even] fulfilled the precept of the animal. Rather I have been lower than that. For the ox knows its master and the donkey the trough of its owner; whereas I have not known and not reflected. And I have sent my soul to be free from its master. So I have tasted my nectar, but forgotten my end. And I have stolen and extorted and trampled upon the indigent. I have not remembered the day of death, upon which nothing will remain before my soul besides my corpse and my dirt." And this matter that we have explained is that which Jeremiah, peace be upon him, had spoken, "No one regrets his wickedness and says, 'What have I done?'"

And behold that the desire placed in the heart of man is the root of all of his actions. Therefore, if he refines the desire - instead of all the limbs serving it, he will draw them after the intellect. So they will accompany him and serve him; and all of his actions will be proper, as it is stated (Proverbs 21:8), "but he is pure and straight in his actions." (And it appears to me that he is understanding, "but he is pure," [as] meaning to say, that he is pure from desire; "and straight in his actions," [as] all of his actions are assumed to be refined and straight. And that is something that can be learned from its [context], as its opposite is written after it - "The desire of the wicked is set upon evil" [Proverbs 21:10].) And it is [also] stated (Proverbs 13:19), "Desire niheyeh is sweet to the spirit." Niheyeh [here] is like broken, as [its usage in] (Daniel 8:27), "I was broken (niheyeti), and languished." It is stating that when a man breaks his desire - even for things that are permissible - it renders his spirit successful. So this trait is sweet to it. For the intellect raises its hand and is victorious. "But to turn away from evil is abhorrent to the stupid" (Proverbs 21:8): The stupid, who do not break their desire but rather always pursue the desires of people - when their desire confronts them [to do a] sin or any bad thing, they will not veer from it. And they are called stupid because of [their] pursuit of pleasures - as it is stated (Proverbs 21:20), "and a stupid man will swallow them." And it is stated (Isaiah 5:11-12), "Ah, those who chase liquor from early in the morning, etc. Who have lyre and lute, etc.; but who never give a thought to the plan of the Lord, etc." And it is [also] stated (Proverbs 13:25), "but the belly of the wicked is empty." And it is [further] stated (Malachi 2:3), "and I will strew dung upon your faces, the dung of your festivals." And our Rabbis, may their memory be blessed, said (Shabbat 151b), "These are people for which all their days are like festivals." And it states (Proverbs 18:1), "He who isolates himself pursues his desires; he disdains all competence." Its explanation is, one who seeks to go after his desire and his will, will be isolated from any friend or countryman. As admirers and companions will distance themselves them from him, since the desires and measures of people are [all] different - the will of this one is not like the will of that one. However if he will follow the path of the intellect, many friends will join themselves to him and his admirers will be many. And they said regarding ethics, one who [insists] upon his measures will have many [against] him. And it is possible to explain, "He who isolates himself pursues his desires," about this matter itself: A man is isolated from every brother and friend, by the desire that he seeks. And since he seeks to go after his will - because of that, his companions distance themselves from him. [It is] like the matter [of], "but a poor man loses his friend" (Proverbs 19:4). "He disdains all competence": One who follows his desires will not only sin in one thing. Rather he will disdain every thing in the Torah, since he will transgress all of it - like the wording (of Proverbs 20:3), "but every fool disdains."

אל מול פני המנורה יאירו שבעת הנרות . We read in Proverbs 20,27, נר ה' נשמת אדם, that "the soul of man is the light of G–d." One needs to see to it constantly that one's soul is lit up through the study of Torah and the performance of מצות. The body of man is somewhat like the shape of the candelabrum. The Menorah had three protrusions on its stem, the arms that extended from its center. It also had a small elevation as its platform. In a similar fashion man's feet, arms and ears are three protrusions. The torso containing the heart is similar to the stem of the Menorah. Its height of 18 handbreadths is equal to the average height of a fully grown person, as stated in Tosaphot in the Talmud Shabbat 92a.

“When you make a vow to the Lord, your God, do not delay fulfilling it” (Deuteronomy 23:22). Behold there is a punishment for the delay of vows and charity, even though one pays them later. And if someone vows to give charity to the poor, he is obligated to pay it immediately. And if by way of forgetfulness, a delay of the vow happens to him, this too will surely be punished. For since he knows that forgetfulness is found with people, he should have remembered his vows and constantly put them into his heart, so that he would not forget them - like the matter that is stated (Proverbs 20:25), “It is a snare for a man to pledge a sacred gift rashly, and to give thought to his vows only after they have been made.” Therefore, his punishment for his negligence is severe, as it is stated (Ecclesiastes 5:5), “Don’t let your mouth bring your flesh to sin, and don’t plead before the messenger that it was an error, but fear God; else God may be angered by your talk and destroy the work of your hands.” Its explanation is “Don’t let your mouth bring your flesh to sin, etc.” - why do you vow, if you are not careful with your vows and bring guilt upon yourself? And we have already explained this verse in the Gates of Precautions of Caution (no longer extant). And our Rabbis, may their memory be blessed, have said about the iniquity of [unfulfilled] vows (Shabbat 32b) that children die [as a result], as it is stated (Ecclesiastes 5:5), “and destroy the work of your hands.” The verse is also explained to be about the matter of evil speech, that one is punished for negligence with it - even if he does not intend to disgrace his fellow. (And likewise did our Rabbis, may their memory be blessed, say in the Sifrei - and Rashi cites it in his commentary on the Torah concerning Miriam - and this is its language, “And with Miriam, she did not have in mind to to disgrace him [...]” And it concludes in the Sifrei, “But rather for praise, on account of the commandment of being fruitful and multiplying, etc.”) And behold we were commanded not to make vows, as it is stated (Deuteronomy 23:23) “Whereas you incur no guilt if you refrain from vowing.” And our Rabbis expounded from this (Nedarim 77b) that if one does vow, he incurs guilt. For a vow is a stumbling block for the one who vows, lest he profane his word or delay fulfilling it. Rather a righteous man is gracious and gives without his vowing. [It is hence forbidden to vow] except for when he calls out from distress. For then he should make a vow, like the matter that is written (Genesis 28:20), “And Jacob made a vow, saying, etc.” And likewise in the gathering together of the heads of the people - the Tribes of Israel: They should make vows to strengthen weakened hands. (It appears to me that his intention in that which he wrote, “to strengthen weakened hands,” is meaning to say that it energizes the rest of the people whose hands are weakened in the trait of volunteering, since they are not used to it. And through his vowing publicly in front of many people, their hearts are elevated to volunteer as well. And so is it written in I Chronicles 29:1-9, “King David said to the entire assemblage, etc. ‘I have prepared with all of my strength, etc. and who is going to make a freewill offering and devote himself today to the Lord?’ And the officers of the clans made freewill offerings, etc. The people rejoiced over the freewill offerings they made, for with a whole heart they made freewill offerings to the Lord; King David also rejoiced very much.”

And the fifth section: Vulgar speech. Our Rabbis, may their memory be blessed, said (Shabbat 33a), “Anyone who speaks vulgarly - even if he was sealed for a decree of seventy years of good, it will be reversed to bad.” And Isaiah said (Isaiah 9:16), “That is why my Lord will not spare their youths, nor show compassion to their orphans and widows; for all are ungodly and wicked, and every mouth speaks vulgarity.” And on account of this, one who speaks vulgarly has a heavy iniquity and is ungodly and wicked. For he has abandoned and left shame and modesty, which are the famous traits of the holy seed (of Israel); and went to the paths of brazenness - which is the trait of the evil boors. Secondly - because he has profanced the Holy One of Israel, as it is stated (Deuteronomy 4:6), “and they will say, ‘Surely, that great nation is a wise and discerning people.’” But this one acted like the disgusting foolish ones that are distanced from the ways of the intellect, which is completely beautiful and also pleasant. And their foulness rises and their stink goes up, so every sage and understanding person surely despises and surely abominates them. And behold, he is profaning the tool of the intellect which is more precious than any beloved tool - as it is stated (Proverbs 20:15), “but wise speech is a precious tool.” And the punishment of one who listens to vulgar speech is great, since he does not seal his ear and does not separate from the words of vulgarity. And about him is it said (Proverbs 22:14), “The mouth of a forbidden woman is a deep pit; [He who is doomed by the Lord falls into it].”

And we find in Midrash Rabbah, Shir Hashirim 6:11: "I went down to a nut garden": "R. Yehoshua b. Levi said: 'Israel is compared to a nut. Just as a nut is cut and replaced, and is cut for its good — Why so? For it replaces itself like hair and nails — so, all that Israel "cut" from their labors and give to those who labor in Torah in this world, is for their own good. They cut, and it [(what they cut)] is replaced for them and adds to their wealth in this world and [gives them] goodly reward in the world to come.'" And, what is more, he [(his beneficiary)] is called "his friend," who learns in his name, and he shares in the reward for his Torah, as we learn in Sotah 21a, in respect to Shimon the brother of Azaryah, and as is known from [the partnership between] the tribes of Yissachar and Zevulun. As we find in Midrash Rabbah, Parshath Kedoshim 25a: "R. Huna and R. Yirmiyah said in the name of R. Chiyya b. Abba: 'The Holy One Blessed be He is destined to make shade and canopies for the men of mitzvoth [i.e., the upholders of Torah] next to the Torah scholars in Gan Eden. And there are three verses to this effect: one, (Koheleth 7:12): "For in the shade of wisdom [Torah], the shade of money"; (Isaiah 56:2): "Happy is the man that does this [Torah] and the son of man, who upholds it"; (Mishlei 3:15): "It [Torah] is a tree of life to those who uphold it." "Shimon, the brother of Azaryah, said in his name, etc." (Zevachim I, Mishnah 2): "Now was Shimon not greater than Azaryah? But because Azaryah did business and supported Shimon, therefore, the halachah was written in his [Azaryah's] name." Similarly, (Devarim 33:18): "Rejoice, Zevulun in your going out, and Yissachar, in your tent [of Torah]." Now was Yissachar not greater than Zevulun? But because Zevulun left the settlement to engage in business and returned and supported Yissachar and was given reward for his toil, the verse is written in his [Zevulun's] name, viz. "Rejoice Zevulun in your going out." And even in this world he [Zevulun] loses nothing by this [(supporting Yissachar)], as we find in Midrash Rabbah, Parshath Tetzaveh (Shemoth 36) on Mishlei 6:23: "'For a mitzvah is a lamp and Torah is light.' What is the intent of 'For a mitzvah is a lamp'? Anyone who does a mitzvah is like one who lights a lamp before the Holy One Blessed be He, and he vivifies his soul, which is called 'a lamp,' viz., (Mishlei 24:27): 'The lamp of the L-rd is the soul of a man.' And what is the intent of 'and the Torah is light'? Often, one thinks of doing a mitzvah and the yetzer hara within him says: 'Why do a mitzvah and losr your possessions? Before giving to others, give to your sons.' And the yetzer tov says: 'Give for the mitzvah. See what is written: 'For a mitzvah is a lamp.' Just as a lamp, when it is burning, even if thousands upon thousands light from it, its light remains in its place, so, all who give for a mitzvah do not lose their possessions, wherefore it is written: 'For a mitzvah is a lamp and the Torah is light.'" And, similarly, in the holy Zohar, Parshath Vayechi:

I reiterate my request that you guide your sons and daughters with words of kindness and Mussar that will find a place in their heart. This is true especially if we merit to arrive in Eretz Yisrael, because one must be extra cautious to follow Hashem's ways there. Therefore, train them well, since one must work hard on one's speech and character traits, and only through good habits can we control ourselves (Shaarey Teshuvah). All beginnings are hard (Mechilta Yisro). But afterwards, one is worthy of praise (Mishlei 20:14). For the wicked person knows that he is taking the wrong path, but it is hard for him to change. But this is man's main task, not to go after his desires, but (Tehillim 32:9) "to restrain himself with a bit and bridle when he is being groomed." Man must deprive himself until he dies, not by fasting or asceticism, but by controlling his mouth and desires. This is teshuvah. And this is the whole reward of the World-to-Come, as it is written (Mishlei 6:23): "For the commandment is a lamp and the Torah is a light" - but "the way to life is the rebuke that disciplines." And that is worth more than any amount of fasting and self-affliction! For every second that man controls his tongue, he merits some of the "hidden [by Hashem for the righteous] light," something which no angel or [other] creature can imagine (Midrash). And it is stated (Tehillim 34:13,14): "Who is the man who desires life, and loves days that he may see good? Guard your tongue from evil, and your lips from speaking deceitfully." This will atone for any sin and save one from Gehinnom, as we find (Mishlei 21:23): "He who guards his mouth [from too much eating and drinking] and tongue [from idle words] guards himself from trouble." Also (ib. 18:21): "Death and life are in the power of the tongue." Woe to one who gives away his life for one word! Then what advantage is there to one who has a tongue (see Koheles 10:11)? And, "Everything has a cure except, etc." It is most important to refrain from speaking words of praise about anyone. How much more so does this apply to speaking ill of anyone! Why must one speak about others? "The mouth that speaks strangely is a deep pit; he who angers Hashem falls into it" (Mishlei 22:14).

And there is yet another confusing joy that casts smoke over all the Commandments and causes reverence for the Lord, may He be Blessed, to be forgotten from the hearts of men, for instance — those who get themselves drunk and rejoice in the banquet houses. And after this type of joy comes sorrow, for much hurt comes from drinking feasts. And who in wisdom was as wise as Solomon, the son of David, who said: "Who cries 'Woe!' Who cries 'Alas!' Who has quarrels? Who has ravings? Who has wounds without cause? Who has red eyes? They that tarry long at the wine; they that constantly try mixed drinks" (Ibid. 23:29, 30). Also the prophet said: 'Woe unto them that rise early in the morning that they may pursue strong drink. They tarry late into the night till the wine inflames them" (Is. 5:11). And he said further: "And the harp and the psaltery, the tabret and the pipe and wine are in their feasts, but the work of the Lord they do not regard and the work of His hands they have not seen" (Ibid. : 12). And he said : "Therefore, my people are gone into captivity for want of knowledge, and their honorable men are famished and their multitude are parched with thirst" (Ibid.: 13). And he said : "Therefore, has the netherworld enlarged her desire, and opened her mouth without measure and down go their glory and their tumult and their uproar and he that rejoices, among them" (Ibid. : 14). And he said: "But these also reel through wine and stagger through strong drink, the priest and the prophet reel through strong drink; they are confused because of wine, they stagger because of strong drink, they reel in vision; they totter in judgment" (Ibid. 28:7). See how much harm comes from the wine! And it is written : "Wine is a mocker, strong drink is riotous and whoever reels thereby is not wise" (Prov. 20:1).

And what is the seventh trait? As it is said, "The sluggard will not plow, when winter setteth in" (Prov. 20:4). Rabbi Simon, the son of Yohai said, "This refers to one who did not study Torah in his youth and wants to study when he is old — he will be unable to do so. That is what is meant by, "He shall beg in harvest, and have nothing" (ibid.).

And the man of heart must reflect always upon what Chazal have said in Midrash Rabbah Parshath Emor 27 on the verse (Koheleth 3:15): "And G-d seeks [i.e., stands up for] the pursued." R. Huna said in the name of R. Yosef: "G-d always 'seeks' the pursued." You find a tzaddik pursuing a tzaddik — "And G-d seeks the pursued"; a tzaddik pursuing an evildoer — "And G-d seeks the pursued." R. Yehudah said in the name of R. Yossi b. Nahora: "The Holy One Blessed be He always claims the blood of the pursued from the pursuers." R. Elazar said in the name of R. Yossi b. Zimra: "It is also so with sacrifices. The Holy One Blessed be He said: 'An ox flees a lion; a goat flees a leopard; a lamb flees a wolf — Do not sacrifice before Me [animals] from the pursuers, but from the fleers.'" And if so, one must give thought to distancing himself from abetting machloketh, from taking one side over another, since, in the final analysis the Holy One Blessed be He claims their blood from his hand. And instead of emerging "the victor" and gaining honor thereby, in the end he will be seen in his shame, being punished by either tzara'ath or poverty. But if one guards himself from machloketh, he is honored by men, as it is written (Mishlei 20:3): "A man's honor is abstention from a quarrel." And Chazal have said: "Now if a man is honored by suppressing a quarrel which is his own, how much more so [is he to be censured] for intervening [and taking sides] in a quarrel which is not his own. And thus is it written (Mishlei 26:17): 'As one who seizes a dog's ears is he who grows wrathful over a quarrel that is not his.'"

If the wicked man has children, he teaches them from their youth a business or a trade, but he does not teach them the words of God. Whereas the righteous man teaches his children the Torah of the Lord, and rebukes them and admonishes them always. Concerning him, it is said (Proverbs 20:7), “He that walks in his integrity as a just man, happy are his children after him.”

The fifth type is he who scoffs at things, not because he scorns the deed that he jeers at, but rather that he laughs in the way of entertainers by way of amusement. There are times when too much drinking of wine causes this, as it is said, "Wine is a mocker, strong drink is riotous" (Prov. 20:1).

This too did Solomon say: "Even a child is known by his doing, whether his work be pure, and whether it be right" (Prov. 20:11). This verse was said concerning the ability of the young to distinguish values, for their qualities or traits can be recognized in their youth. You can discern in some youths the quality of modesty and embarrassment, while in others impudence is apparent, and some incline themselves toward lust while some incline themselves towards good qualities. And know concerning all the qualities that you see in a man in the days of young manhood and in old age that they were there in the days of his childhood and dawning youth, except that in those days he did not have the strength to show them and to exhibit them in deeds. And as for the youths with whom folly has become great, it is still possible for a man to swerve them to the good path, for it is easy for youth to learn and they have not the strength or the wisdom to depart or to flee from beneath the hand of the one that corrects them, and so they must bear it. But in the days of old age, people cannot be swerved from their paths easily or from those traits which were in them in the days of their youth. And they are like a silver tray that was hidden in the soil and became coated with a thick tarnish during the long time that it was hidden there. Such silver needs to be polished and repolished until the silver returns to its original beautiful appearance. Thus is it with a man who has followed his own way and his habit and has become deeply sunk in the depths of inferior qualities, it becomes necessary to polish his intelligence so that he can distinguish between that which is unclean and that which is clean and to continue this task until the good qualities are impressed and bound in his heart.

Know thou that all the qualities of man, of the possession of which he gives evidence at the period of his youth and manhood, are in him during his infancy and boyhood: though it be not in his power to manifest them, they are nevertheless within him in potential, (if) not in actu. Thou wilt observe that in some boys the quality of prudency manifests itself, and in others impudence; some incline to enjoyment, others aspire to virtue, and still others are disposed to vices; these qualities above mentioned and others similar to them being among those of the animal soul; and when men reach unto the stage of maturity, the strength of the rational soul displays its activity and it directs him that possesses it to a proper understanding with regard to the improvement of the qualities, since it is not the practice of the animal soul to improve these. Now in addition to this proposition being susceptible of proof, it has been handed down to us by tradition in the words of the Saint (Prov. xx. 11), "Even a child is known by his doings." As to the youths whom baseness overcomes, it is possible to transform them into a noble state as long as the limits of childhood have not been passed; but if they overstep the boundaries of youth and reach maturity, and continue to remain in this condition, it becomes difficult to set them along a good course, just as a sprig may be made to stand erect before it is full grown; but when it has become a tree, it is difficult to bend or move it. From this thou seest that most men when they have reached maturity cannot be turned aside from the course which in their youth they pursued, whereas most men can be directed between the periods of childhood and youth unto good habits.¹Rosin ("Maimonides," p. 5, note 4, and p. 65, note 3) suggests the following parallels: "Ueber die ethische Bildungsfahigkeit der Jugend," "Arist., N. E., ii. 2, im Xamen Plato's nach dessen De Leg. ii.; aber auch Aristot. ohne Nennung Plato's, N. E. ii. i. Schl. und x. 10; dazu vgl. Maim, zu Abot i. 14." This is the simple meaning of (Prov. xxii. 6), "Train up a child in the way he should go, and when he is old," etc.

I wish to add that what applies to individual man and the relationship between his body and soul also applies to the concept of the Jewish nation and its relationship with G–d through the presentation of the קרבנות. We know that whatever exists in our world is the result of concepts and ideas that exist in the Celestial Spheres which have devolved through a number of stages called ספירות until they - became part of the physical universe. The phenomena in our world are divided into basic groups called דומם, inert matter, צומח, vegetation, i.e. growing but immobile matter, חי living creatures, and finally the מדבר, articulate living creatures, i.e. man. These four categories of phenomena on earth symbolize the four basic elements. Inert matter, the lowest of the creatures, symbolizes the element עפר, dust, earth. Vegetable matter symbolizes the element מים, water, for when rain descends on earth it irrigates and promotes the growth of plants. Animals and birds symbolize the element רוח, air, something without which no living creature can exist. Man, whose distinction is his soul, symbolizes the fourth element אש, fire, or spiritual light; we know from Proverbs 20,27, that נר ה' נשמת אדם,"the soul of man is the light of the Lord."

It is stated, “A lamp of Hashem is the soul of a man” (Mishlei 20:27). The Zohar (Parashas Mishpatim 99b) explains that ner, “lamp,” is an acronym for neshamah, ruach, the two aspects of the soul that shed light together. The neshamah is extremely holy, therefore it enwraps itself in the ruach like a garment. There is also a third aspect of the soul called the nefesh, which is a lower level than the ruach. The seat of the neshamah is in the brain, near where the head tefillin are placed. The seat of the ruach is in the heart, across from the tefillin that are worn on the left arm. The seat of the nefesh is in the liver, which is filled with an abundance of blood. Corresponding to the nefesh the Holy One Blessed is He commanded us in the wearing of tzitzis. Thus the three commandments mentioned above illuminate all three aspects of the soul: the nefesh, the ruach and the neshamah. According to the well known teaching of the Sages, the tzitzis contains one techeles-colored thread because this shade of blue resembles the firmament and reminds us of the Throne of Glory. The purpose of this thread is to sanctify the nefesh, located in the liver, the main site of both the body’s blood and the trait of anger. The word kaved — “liver” — consists of the same letters as the word kavod — “honor” or “glory,” except that it is missing the letter vav. This deficiency is what separates it from the “glory” of Heaven. If a person is protective of his nefesh and does not sin with it, he thereby brings it, too, under the domain of holiness in a complete manner.

The true reason is that the Talmud, when giving the views of the two Rabbis Yossi, stated: "One said this and the other said that." The fact that the Talmud did not identify who said what means that the two Rabbis did not disagree. Each only cited one possible reason for the different opinions. The lights allude to the souls, as we know from Proverbs 20,27: נר ה' נשמת אדם, "The soul of man is the light of the Lord." We know that nowadays most of the souls inhabiting bodies are re-incarnations of people who have lived in earlier times. The best of such kind of re-incarnation one can experience is if the soul is allotted to someone who is related to the former incarnation, as has been explained by the Rekanati in connection with the legislation of the levirate marriage. When Yehudah said to his son Onan that he should marry the widow of his brother Er (38,8), he meant that the first child to be produced from such union would become the re-incarnation of Er. Later on his intention of having Er re-incarnated became fulfilled through his own union with Tamar. When Peretz and Zerach were born by Tamar, they were the respective reincarnations of both Er and Onan (Onan also having died in the meantime). The Rekanati explains this at length. When the Talmud said that the essence of the Chanukah light is that a person should light one light for his house- read: "family"- this is an allusion to the duty of ensuring re-incarnation by means of the levirate marriage.