The gemara in Shabbos (23b) tells us: Rabbi Huna used to say: someone who is careful with candles will be blessed with children who are talmidei chachamim, someone careful with mezuzah will be blessed with a nice home, someone careful with tzitzit will be blessed with nice clothing, someone careful with kiddush will be blessed with nice wine.
The first example is somewhat obscure. What does R' Huna mean by 'someone careful with candles'? Rashi explains that this means someone who is careful in the lighting of both shabbos and chanukah candles. Although this explains what the word 'candles' means, it leaves two points unclear: What do shabbos candles have to do with chanukah candles and why is carefulness with these lights rewarded with children who are talmidei chachamim?
The explanation of this gemara might be as follows. When we think about lights, two different kinds come to mind. Some, like the sun and ceiling lights, help us see what we're doing. They are important insofar as they help us see. Other lights are less functional. At this time of year many people use little bulbs to decorate trees in their homes. These lights are merely decorative and are not used to help people see. Likewise, when people watch fireworks or gaze at the stars, they are appreciating the lights themselves, and are not interested in using those lights to see other things.
These two types of lights are exemplified by the two neirose which our gemara mentions. Neirose shabbos are lit to help people see where they're going and what they're doing. Chanukah lights are not like this at all. The halacha in fact forbids us from using their light to help us tie our shoes, write a check, or even to learn Torah--we are only supposed to look at them. Neirose shabbos are lit inside the home so we can use their light; neirose chanukah are lit outside for others to see.
As chazal often compare Torah to light, we too can talk about Torah as we appreciate it in two different senses. We appreciate the 'light' of Torah as we enjoy 'watching' it: learning it and appreciating its inherent beauty. As the word of Hashem, it itself is beautiful. At the same time, we also appreciate the 'light' of Torah as it guides how we act, illuminating the proper way in which we should live our lives.
If this is true, then the gemara might be telling us this. If we are to properly appreciate Torah, then we must recognize the beauty of both the Torah itself, as we might enjoy watching fireworks or gazing at the stars, and as it guides our lives, as the sun or a flashlight help us see the way ahead. A person who integrates these two components is a person whose children, we hope, will carry on the beautiful legacy that is learning and living Torah.