Using the plural form initially confused our ancient scholars, but the Mystics understood that saying “lights” instead of “light”, must have some deeper, signifigant meaning. Certainly, they began their analysis with the somewhat obvious reference to the multiple wicks. In addition, the Kabbalists noted the various colors of the flame (as discussed in a prior commentary) as another justification for the plural in the blessing. However, as they studied, discussed, and pondered the possibilities, the spirit filled Rabbis from Spain and later Safed landed on a different explanation.

To them the plural was an intentional choice, a literal reference to the many “lights” that are important to Judaism. They pointed out the Shabbat candles, the grand 7 branched Menorah in the Temple, the required eternal flame in the sanctuary, the neverending fire on the sacrificial altar, the burning incense, the eight-candled Chanukiah, the radiance of the face of Moses, and the moon we bless each month. Moreover, they extended their list of lights to what they believed was at the core of the blessing’s intent – our souls and the Torah itself. “Or” in Hebrew means light and is arguably the root of the word Torah – our holiest book thus could mean Enlightenment. And, of course our soul is that special light that dwells within each of us.

The “bracha” blessing of the Havdallah candle reminds us of all the lights that are part of our heritage and to employ the principles of the Torah to brighten the lives of others and thereby ourselves as a new week begins.

Shevuah tov, Rabbi Jack