For a Lamp of Hashem is the Soul of Man: Why Do We Light a Soul Candle?

Question: Hello. I wanted to know the source for the custom of lighting a candle for the elevation of a deceased person's soul, especially during the seven days of mourning. How does this help, as I recently heard from certain people that there is no benefit in this?

Heaven forbid to say so, and I will present for the benefit of readers the virtue and importance of this matter. It is customary to light an oil lamp in the home of the deceased during the seven days of mourning, for a lamp of Hashem is the soul of man. As Rabbi Yehuda HaNasi said (in Tractate Ketubot 103a), "Let a lamp be lit in my place." Rabbi Yaavetz wrote in his glosses there that perhaps this is the basis for the custom of lighting a candle for the elevation of the deceased's soul.

In Responsa Yabia Omer (Part 4, Section 34), he referenced the book 'Maamar Esther' which explained this custom, as the lamp symbolizes the soul, "a lamp of Hashem is the soul of man," and the oil symbolizes influence, and the water symbolizes the material that perishes, as it is written, "For we shall surely die and be like water spilled on the ground." And in Responsa Torah Lishmah (Section 520) he wrote: And regarding what you asked about lighting a candle during the seven days in the house of the deceased, know that Rabbeinu Bachya wrote in Parashat Terumah, saying: It is known that the soul benefits from the lighting of candles and it travels in the pleasures of splendor and joy, expanding and extending from the enjoyment of the light. Because it is a piece of light hewn from the light of intellect. And for this reason, it is drawn to light, which is of its kind. Although it is physical light, and the soul is a pure and simple spiritual light. Therefore, King Solomon compared it to a lamp, saying, "a lamp of Hashem is the soul of man." This shows that the soul derives pleasure from light.

And do not be surprised by this, for we also find that the soul enjoys fragrance while it resides in the body. As our Sages of blessed memory wrote: What is something that the soul enjoys? This is fragrance. The reason is because fragrance is spiritual. Therefore, the soul, which is spiritual, derives pleasure from it. All the more so light, which is more refined and spiritual than fragrance, and therefore during the seven days, when the soul of the deceased is still present in the house according to the division, and as Rabbi ARI wrote explaining the reason for the seven days of mourning: for this reason, they light a candle there for the pleasure of the soul.

Furthermore, it is written in the book 'Imrei Emet' (Likutei Mitzvot page 55): The custom of lighting a candle in the place where a person died, God forbid, even if the mourners are sitting elsewhere, is to light it in the deceased's house, as our Sages said: The soul ascends and descends in that place. And our great Rabbi Ovadia Yosef of blessed memory added in Responsa Yabia Omer (ibid): Know that our custom is to light a soul candle in the house of mourning, even if the deceased passed away in a hospital or another house. Just as prayer in the house of mourning benefits the soul of the deceased, even if it's not the house where the deceased passed away. And as written in the book 'Yikhel Shlomo': so too the lighting of the candle benefits and brings satisfaction to the soul of the deceased. As is also customary to light a soul candle in honor of the righteous, and for the elevation of their souls.

However, I saw in the book 'Leshon Chachamim' (in the laws of mourning, section 28) that he wrote that he saw some who explained that we should light a candle for seven days after a person has passed away, specifically during the first seven days. And specifically in the house where the person died, and not in another house. Therefore, relatives who mourn in another house do not light a candle there. Because there is no rest for the deceased, who is obligated to go from candle to candle like a rolling wheel.

Rabbi Ovadia Yosef of blessed memory wrote in his book that in his opinion, one should not rely on such Kabbalistic ideas that have no established foundation in the words of our Sages. And one can respond to this similarly to what the Gaon Ben Ish Chai wrote in Responsa 'Rav Pe'alim' Part 4 (Orach Chaim section 35), where he cited the words of the questioner, who said he found explicitly in the book Emet L'Yaakov Algazi in the name of Mahari Molcho, who said in the name of a great sage in the secrets of Torah, that he would refrain from reciting memorial prayers for the dead, because when they mention the soul of the deceased, it descends below and cannot ascend until the charity pledged on its behalf is paid. And he wrote about this: Know that these things should not be said based on reasoning to rely on them, unless they come from the Midrashim of our Sages or the holy Zohar or from Rabbi ARI who received from Elijah the Prophet.

Summary of the Law: It is a Jewish custom to light a memorial candle during the seven days of mourning for the elevation of the deceased's soul. And this brings satisfaction to the deceased, just as there is satisfaction to the deceased when people pray in their home. And it is good to preferably light an olive oil lamp for the elevation of the soul.

Rabbi Shai Amar is a rabbi in the Halachah department of Hidabroot

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