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Yehuda Leib HaLevi Ashlag (Baal HaSulam)

22. Torah Lishma (for Her Name)

I heard on February 6, 1941

Torah is called Lishma primarily when one learns in order to know with utter certainty, within reason, without any doubts of lucidity of the truth, that there is a judge and there is judgment. There is a judgment means that one sees reality as it appears to our eyes. This means that when we work in faith and bestowal, we see that we are growing and climbing daily, since we always see a change for the better.

Conversely, when we work in a form of reception and knowledge, we see that we decline every day down to the ultimate lowness in reality.

When examining these two situations we see that there is a judgment and there is a judge. This is because while we do not follow the laws of the Torah of truth, we are instantly punished. In that state we see that there is a just judgment. In other words, we see that this is precisely the best and most capable way to achieve the truth.

This is considered that the judgment is just, that only in this manner can we come to the ultimate goal, to understand within reason, with complete and absolute understanding of which there is no higher, that only by way of faith and bestowal can we achieve the purpose.

Thus, if one studies for this purpose, to understand that there is a judgment and there is a judge, this is called Torah Lishma (for Her Name). This is also the meaning of what our sages said, “Great is the study that leads to an act.”

It seems that it should have said, “that brings to actions,” meaning to be able to do many deeds, in the plural form, and not in singular form. However, the thing is that, as mentioned above, the study should bring one only faith, and faith is called one Mitzva (Commandment), which sentences the whole world to merit.

Faith is called “doing,” because it is common conduct that one who does some thing, there must first be a reason that compels one to do within the reason. It is like the correlation between the mind and the action.

However, when some thing is above reason, that the reason does not let one do that thing, but to the contrary, then one must say that there is no reason in this act, but only an act. This is the meaning of, “If one performs one Mitzva, he is happy, for he has sentenced himself, etc. to a scale of merit.” This is the meaning of “Great is the study that leads to an act,” meaning an act without reason, called “above reason.”

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