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The Importance of the Intention during the Study

The purpose of the study of Torah is to come to feel the Giver of the Torah.

Rabash, The Rungs of the Ladder,

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


During the practice of Torah, every person must labor in it, and set his mind and heart to find “the light of the king's countenance” in it, that is, the attainment of open Providence, called “light of countenance.” And any person is fit for it, as it is written, “those that seek Me shall find Me.” ...Thus, one needs nothing in this matter except the labor alone.

Baal HaSulam, “Introduction to The Study

of the Ten Sefirot,” Item 97


There is a wonderful, invaluable remedy to those who engage in the wisdom of Kabbalah. Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.

Baal HaSulam, “Introduction to The Study

of the Ten Sefirot,” Item 155


If he intends, while engaging in Torah, to study in order to receive the reward of the Torah, called “Light,” then the study of Torah is beneficial. However, when he distracts his mind from the goal of studying Torah, the Torah is not instrumental in completing the work of making a vessel of bestowal ...This means that the force of Torah that should have subdued the evil inclination is cancelled. This is the meaning of the words, “Any Torah without work,” meaning when he is not aiming for the Torah to do the work of inverting the vessels of reception to be in order to bestow, “Ends in annulment,” meaning that that force is annulled.

Rabash, The Rungs of the Ladder,

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


The Creator, who created it and gave the evil inclination its strength, evidently knew to create the remedy and the spice liable to wear off the power of the evil inclination and eradicate it altogether.

And if one practices Torah and fails to remove the evil inclination from himself, it is either that he has been negligent in giving the necessary labor and exertion in the practice of Torah, as it is written, “I have not labored but found, do not believe,” or perhaps one did put in the necessary amount of labor, but has been negligent in the quality.

This means that while practicing Torah, they did not set their minds and hearts to draw the Light in the Torah, which brings faith to one’s heart. Rather, they have been absent-minded about the principal requirement demanded of the Torah, namely the Light that yields faith. And although they initially aimed for it, their minds went astray during the study.

Baal HaSulam, “Introduction to The Study

of the Ten Sefirot,” Item 18


One of the wonders of studying the secrets of Torah is that when a person studies these exalted matters out of love and inner feeling, even though he is not capable of perceiving the matters with clear, intellectual comprehension, they elevate his essence nonetheless, hence these matters shine their light upon him.

Rav Raiah Kook, Orot HaTorah [Lights of the Torah],

Chapter 10, section 10


When one studies the exalted matters in order for them to bring him nearer to holiness, it results in drawing the Lights nearer. This means that this study will cause him to thus be rewarded with aiming all his actions to be in order to bestow. This is called “preparation work,” for he prepares himself to be qualified to enter the King’s and to cleave to the Creator.

Rabash, The Rungs of the Ladder, “Three Lines”


And when you aim—with humbleness and fear—to awaken the surrounding and the Mochin, although you do not know any essence, neither the surrounding and the Mochin nor anything else….Still, by your knowing, you evoke their existence. Although you do not know their essence, you draw great Light, and you serve the Creator with joy and true goodness of heart, as a result of the greatness of the Light shining upon you.

Rav Yitzhak Yehuda Yehiel Safrin of Komarno,

Netiv HaYichud [Path of Unification]


It is written: “And you studied It day and night,” and it does not say: “And you understood It day and night.” If you understand-you understand, and if not-the reward of studying is in your hand. Evidence is found in The Book of Zohar, for although one does not understand, the language remedies the soul.

The Ramchal, 138, Pitchei Hochmah [Doors to Wisdom],



A person, born with the will to receive and wishing to correct it to in order to bestow, which is known to be against nature, has only one counsel: Only through the Light of the Torah can he invert into being in order to bestow... Hence, such people who engage in Torah, not necessarily to know the laws and the customs, to know how to keep the Mitzvot, but who have another great role—to study Torah in order to correct the heart, these are called, “wise at heart.” Everything is named after its action. Hence, Torah that is studied with this intention is called, “wise at heart,” and not “wise in mind,” since they need the Torah for the correction of the heart.

Rabash, The Rungs of the Ladder,

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


One who studies Torah in order to know resembles someone studying a diary, that surely would not help in studying, and no benefit would come to him as a result, hopefully he would not lose either. However, when one approaches the study of Torah, his intention should be that he is thereby studying that matter for their Divine words, their intensity of internality is concealed. Thus, the senselessness he speaks of Torah will be improved before the Lord.

Ramak, Know the Godof your Father, 59

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