Most Westerners have heard the concept that humans are a “light.”  Judaism has expounded on this providing many deep and complex layers over its many years of traditions, of which I recommend you research since this entry cannot provide the depth or breadth of our traditions.  As mentioned in part 1, some of these metaphors (especially fire/water) are discussed not at length here, but can be found in the article on the website Torah Echad called, "Kelal Yisrael, Tu B'Shevat, and Unity."

                   Let’s analyze the aspects of the candle as a metaphor, imperfect as it is in this brief format.  The wax is what provides fuel for the candle and this is Torah.  Torah is referred to as “our life and length of days” in the Torah.  In Chassidism it is taught that mitzvoth (commandments; our [good] deeds) are what truly make up the sum of each person.  You might think of it as the principle of what you put in is what you get, what you sow is what you reap, you are what you eat, etc. – “though weeping he goes forth who bears the trailing seed, with song of joy shall he return, bearing home his sheaves” (Psa 126, tr. Rabbi Dr. David de Sola Pool).  The breath of life (ruach) is spirit and wind – oxygen is also fuel for the candle, but too much “wind” can extinguish the light, as it says, “…a wind passes over him and he is naught…” (Psa 103, c.f. Psa 78).  A person can attempt too much, "I have neither exercised myself in things too great or too wonderful for me" (Psa 131) or be in a place so full of spirit/wind, that they are extinguished.

                   The wick represents the body.  In Judaism we use flax as the wick, a pure substance that does not become contaminated and often flax/linen is the prophetic metaphor for purity.  The wick is also trimmed by many people prior to using the candle; this can represent the symbolism of circumcision of which much has been written (like not being born perfect, an idea the Greeks abhorred and thus why they outlawed its practice at times), as well as the idea that if there is too much [focus on the] body then the wax will melt more quickly and be more contaminated by the ashes.  The candle doesn't last as long or burn as clean if the wick is too long.  That is, it (the body) is essential and good, but an excess of it will not be better as might be thought, but rather will be a source of continual disappointment (i.e., not satisfying).  

                   The wick is also bent over if you notice on a lit candle.  Often times the Tanakh (Bible; “Old Testament”) makes mention that G-d will “raise up those who are bowed” or use other similar language.  The flame represents our soul (and one reason why Jews sway during prayer); if you look closely it does almost look anthropomorphic with a foot stepping on the “back” of the wick.  It is truly the soul that gives us lasting joy; "happiness comes from within" as is popularly noted, not from physical delights, but from deep within.  The triumphalism of the spirit - a love for life - is the epitome of our being!  The oxygen/wind/spirit that provides fuel is essential, but the flame is that light which is a source of warmth and clarity.  This comes from a love of life, a respect for the dignity of, well-being, and life of others.

                 The brightest part of the candle is the area which in Kabbalah represents gevurah (discipline, justice), chesed (mercy, lovingkindness), tiferet (compassion, harmony, unification, beauty) which are the moral qualities of man (these are also known as sefirot and are sometimes used to describe G-d’s attributes, but Tanya – for instance, as per Chabad – focuses on humanity’s qualities since we are in the “image of G-d” and G-d’s essence is pure unity and inscrutable; unfortunately some view the sefirot literally or misunderstand the metaphor which are describing not any part of G-d’s essence, but ways in which we relate to G-d and each other).  The flame is as if it is stepping up, one foot higher than the other.  Light a candle and look at it!  The Psalms known as “Shir Ha-Ma’a lot” (Songs of the Ascent) were sung by the Levites upon ascending to the Temple, walking up the steps.  The flame reaches up to the sky, but is grounded by the wick.  This is the whole purpose of humanity which is to sanctify the world ("be holy as I am holy" says G-d in Torah); to materialize the spiritual and spiritualize the material as it were.  That is, we make physical devotions of our spiritual devotions (like tefillin, tzitzit, prayer, etc.) and in those physical things we do, we sanctify and spiritualize them (reciting a blessing over food, procreation, etc.).  Interestingly, the candle wax that is melted looks like water as it were and water (mayim) in Hebrew connotes connection and unification and purification; thus the soul and body meet also with the waters, but it’s the body that is submerged in the waters while the soul rests atop it, yet connected to it.

                   Impure wicks and impure sources of candle wax can still work, perhaps not as well; the light and type of flame produced will undoubtedly be different.  Some may stand their wick straight having little wax left which causes a smaller and unsteady flame unlike the more abundant one caused by a wick that is humbled (bent over).  Sometimes it is too long and too "humble" causing its ashes or the wick to burn the middle leaving a small length of it behind in the wax.  Others may have an abundance of wax and little wick – bent over or not – causing a small flickering flame.  Each of these components can have a broad range of spectrum.  Even for instance if one disagrees about the wax and Torah, nonetheless what we do influences our future behavior more than what we say or "believe."  For this reason, Judaism has stressed action.  If you feel unsympathetic towards others, but want to, the best remedy says Judaism is to start doing acts of kindness.  Amazingly, modern psychology and its research shows this to be true (yet, they of course do not give credit to Judaism for thinking of it first).

                   Physical work, dancing, singing, focused & concentrated (not rushed) prayers, and sanctifying one’s body (through exercise for instance) as it were is sometimes ignored or thought of as from olden times in some movements of Judaism unfortunately; it is no surprise then that those who ignore this tend to be harsher (less compassionate or exclusive) and insulate themselves from others (self-righteousness).  Biblical heroes were often those who showed compassion to animals and worked with them and physical labor is promoted all through the Tanakh as a more ideal way of work & life.  It’s humbling and it’s also a source of beauty and joy.  A martial artist for instance has mastery over the connection between will and body, which strengthens both.  A martial artist in a fight who is emotionally or intellectually incongruent will not perform their best; and as many sports enthusiasts know, being physically active and connected to nature are invigorating and can be uplifting spiritual experiences.  Pirkei Avot (Ethics of our Fathers) 2:2 addresses the need for work combined with Torah study.  It is through our work, through our interaction with the world, with plants & animals, that we can make this world a better place.  It's about focusing on self-improvement while also contributing to the world around us, not necessarily in a judgmental spirit, but in one of compassionate giving for justice sake (not just for the sake of beneficence, but because it is an essential component to community and justice).  This is the light of Torah; this shows G-d's presence in the world.  It's a piercing light, not one that radiates & dissipates, but one that has strength to penetrate into the spirit and soul of humanity - to show and reveal the preciousness of life, compassion, justice, and beauty.