Special Candle Lighting in Honor of the Tzadikim

Special Candle Lighting in Honor of the Tzadikim

There is a tradition of lighting olive-oil candles in honor of the Tzadikim—שמן זית זך. The Talmud teaches that when something good is said about the deceased, or words of Torah are repeated in his name, the power of his soul is revealed in this world, as it is written (Berachot 5): “His lips move in the grave.” The initial letters of the words שמן זית זך “shemen zayit zach” (pure olive oil) have the same gematria as the Holy Name שדי—“Shaddai”, which is itself an acronym for the words: דov'ev שiftei יeshenim—“Dovev Siftei Yeshenim” (awakening the lips of those who sleep). (Shir HaShirim 7) In addition, the word “zach” (pure) has a gematria of 27 and symbolizes the total number of letters in the Hebrew alphabet: 22 regular letters plus the 5 final letters (manatzepach). Ketit (shemen ketit—pressed oil) symbolizes the tzadik who is mourned. It is said that the day of a tzadik’s death is as grievous as the day on which the two Temples were destroyed, where korbanot (sacrifices) were offered, and the soul of the tzadik is likened to such a pure offering. Chacham Rabbi Menachem Menashe of Turkey wrote extraordinary words about lighting candles in honor of a tzadik. They were often quoted by Rishon LeZion Rabbi Mordechai Eliyahu and the great Chalban: “As for the established custom on the eve of Lag BaOmer, when candles are sold, the names of certain Tannaim and Amoraim are mentioned, and candles are lit in their honor, I heard that at that very moment the tzadik himself comes from the World of Truth and looks into the person’s face; he departs remembering that person’s name and appearance. When the person dies, the tzadik comes to his defense, saying that this person spent his money and lit candles in honor of the tzadik. Although they did not see us or know us, for the sake of faith they seek as many merits as possible; all the more so for a person who studies Torah and mentions their names in the Mishnah or in a tractate, causing his lips to move in the grave—such a person receives even greater assistance.” How to Light the Candles 1. Before lighting the candle, set aside money for a Kupat Tzedakah. 2. Concentrate and pronounce the tzadik’s name 10 times. The Mekubalim teach that when a Jew in this world lights a candle in honor of a tzadik and mentions his name, the tzadik is summoned to this world and remembers the worshipper’s face; he then ascends to the Throne of Glory and testifies on behalf of that person; 3. Light the candle while saying: “Hareini madlik ner zeh lichvod (the tzadik’s name), alav hashalom; zechuto yagen aleinu vechol amo Yisrael.” 4. Bring your hands toward the candle, hold them above the ? flame, and pray for your personal needs; 5. Quickly rub your hands, warmed by the flame, against each other; 6. Place both hands, warmed by the candle’s flame, over your heart and recite the verse: “Lev tahor bera li Elokim, veruach nachon chadesh bekirbi”—(Create a pure heart for me, O G-d, and renew within me a steadfast spirit). (Tehillim 51:12)  

Why We Light Candles in Honor of the Tzadikim

“It is known that the soul takes pleasure in the lighting of candles; it moves amid the splendor of heaven, joy spreads forth from the source of light, and the soul yearns for that light. This is so even though the light of a candle’s flame is physical, while the light of the soul is spiritual, pure, and refined.” (Rabbeinu Bachya, Terumah, “Offerings”) “There the souls delight in light, and one should not be surprised that even the soul loves fragrance when it is in the body,” teaches the Ben Ish Chai. Ben Ish Chai adds that the soul of a tzadik rejoices when a memorial candle is lit for him, and his soul ascends to Hashem and intercedes on behalf of the person who lit the Ner Neshamah in his honor. (Ben Ish Chai, Torah Lishmah, 520) “After death, the Tzadikim have an even greater influence on the welfare of the world than they did during their lifetime.” (Holy Zohar on Vayikra, 71a). The Holy Zohar (Shemot, 16b) writes that if those who have departed did not beseech the Almighty on behalf of the living, we would not be able to endure even half a day. Elsewhere, the Holy Zohar (Vayikra, 70b) states: “At a time when the world is in distress, the especially worthy representatives of the people inform the souls of the Tzadikim and weep at their graves. Then the souls of the Tzadikim awaken, gather together, go forth, and ascend to the ‘sleeping ones’ in Hebron, telling them of the distress. Then they all enter together through ‘that very entrance’ and inform the ‘Spirit’ of the distress. Those ‘Spirits’ crowned in the Garden of Eden, the higher angels, go and tell everything to the ‘Soul,’ and the ‘Soul,’ in turn, tells the Almighty. They all plead for mercy for the living. And the Almighty, for their sake, shows mercy to the earth.” The origin of this custom is associated with Rabbi Yehudah HaNasi, the compiler of the Mishnah, who instructed his family: “נריהיה דלוק במקומו” — “A candle shall remain lit in its place,” expressing honor for the deceased. “The Name of the Almighty is present in the name of the Tzadik. It ‘clothes itself’ in him. From this we learn that when the name of the Tzadik is magnified, the Name of the Blessed One is magnified. The greater the name of the Tzadik, the greater the Name of the Almighty, because the Name of the Almighty is adjacent to the name of the Tzadik.”   (Based on a lesson by Anat Ben Ari for Silatehilim.com; from Yeshivat Kisei Rachamim for Silatehilim.com, Yura Plishtiev)