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The Importance of the Preparation for the Study

Prior to studying, one should focus on the reason for which is he now studying Torah. This is because every act must have some purpose, which is the cause for which he is not doing the deed. It is as our sages said, “A Prayer without intention is like a body without a soul.” Hence, prior to studying the Torah, one should prepare the intention.

Rabash, Steps of the Ladder,

“Man Is Created in the Torah”


Hence, the student pledges, prior to the study, to strengthen himself in faith in the Creator and in His guidance in reward and punishment, as our sages said, “Your landlord is liable to reward you for your work.” One should aim one’s labor to be for the Mitzvot of the Torah, and in this way, he will be imparted the pleasure of the Light in it. His faith will strengthen and grow through the remedy in this Light, as it is written, “It shall be health to thy navel, and marrow to thy bones” (Proverbs 3:8).

Then one’s heart shall rest assured that from Lo Lishma he will come to Lishma. Thus, even one who knows about himself that he has not been rewarded with faith, still has hope through the practice of Torah.

For if one sets one’s heart and mind to attain faith in the Creator through it, there is no greater Mitzva than that.

Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 17


One should try to make a great effort, prior to studying, that his study will bear fruit and good results, meaning that the study will bring him the Light of Torah, by which it will be possible to reform him. Then, through the Torah, he becomes a wise disciple. What is a wise disciple? Baal HaSulam said, “One who learns from the Wise.” The Creator is called “Wise,” and one who learns from Him is called “a disciple of the Wise.”

Rabash, The Rungs of the Ladder,

“What Is Torah and Work on the Path of the Creator”


The goal of studying Torah is to attain feeling the Giver of the Torah. If a person does not place that goal before him, to attain the Giver of the Torah, he is considered “a gentile,” meaning one who has no need for faith, a need to seek advice on how to obtain faith. Hence, he is still considered a gentile rather than Israel.

Rabash, The Rungs of the Ladder,

“What Is Torah and Work on the Path of the Creator”

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