“A candle from which hundreds of millions of other candles are kindled. Though some shine brighter than others, compared to the first light they are all the same, all deriving from that one source. The first light and all the others are, in effect, incomparable. Nor can their priority compare with its, for it surpasses them; their energy emanates from it. No change takes place in it—the energy of emanation simply manifests through differentiation” (Rabbi Azriel of Gerona, Commentary on the Ten Sefirot, in Rabbi Me’ir ibn Gabbai, Derekh Emunah, 2b–c, 3a–d, translated in Matt, The Essential Kabbalah: The Heart of Jewish Mysticism, p. 29–30).
“Come and see: A single flame, slender, burning—all the world is filled. Regard: A thin piece of wood is kindling for a thick one” (Zohar 3:240b, Ra’aya Meheimna Pineḥas).
“Like a lamp from which many lamps are lit while retaining its vitality” (Zohar 2:86b).
“You will discover all in the ascending flame, wisdoms of the highest” (Zohar 1:51a–52a).
“Come and see: Nefesh—lower arousal, cleaving to the body like the light of a candle. The lower light, which is black, cleaves to the wick, never parting from it, arrayed by it alone. Once arrayed by the wick, it becomes a throne for the white light settling upon the black light. When both are arrayed, the white light becomes a throne for a concealed light—invisible, unknowable—settling upon the white light. Then the light is perfect” (Zohar 1:83b).
“Every wise person has his eyes and his words on his head, focused on Who is resting right there. With his eyes there he knows that the light kindled on his head needs oil. For the human body is a wick, and a light is kindled above. King Solomon cried out: Let… your head not lack oil (Ecclesiastes 9:8)—the light on one’s head needs oil, the oil of good deeds!” (Zohar 3:187a).
“Why is Israel compared to an olive? To teach that just as the olive does not produce its oil until it is crushed, so too Israel does not return except through suffering” (BT Menakhot 53b).
“Once the light of a lamp clings to the wick, that light is never still, but rather sways back and forth, never staying still. Similarly with Israel, whose souls derive from that light of the Lamp. As soon as they cling to words of Torah, the light is kindled—they cannot keep still; they sway back and forth and in all directions like the light of a lamp, for it is written: The soul of a human is the נֵר (ner), lamp, of YHWH (Proverbs 20:27)” (Zohar 3:219a, cf. Ba’al ha-Turim on Exodus 20:15; Kuzari 2:79).
“What is נֵר (ner), candle? נְשָׁמָה (Neshamah), soul, רוּחַ (ruaḥ), spirit” (Zohar 2:99b).