Article No. 19, 1990<\/p>\n\n\n\n
It is written in The<\/em> Zohar<\/em> (Yitro<\/em>, Item 293), \u201cThe Tanna Rabbi Yehuda says, \u2018The Torah was given on the side of Gevura<\/em>.\u2019 Rabbi Yosi said, \u2018Thus, the Torah is on the left side.\u2019 He told him, \u2018She returned to the right, as it is written, \u2018On his right, a fiery law unto them.\u2019 And it is written, \u2018Your right, O Lord, glorious in power.\u2019\u2019 Thus, we find that left is included in the right, as it is written, \u2018On his right, a fiery law,\u2019 and the right in the left, as it is written, \u2018Your right, O Lord, glorious in power.\u2019 Thus, Gevura<\/em>, which is left, is included in the right.\u201d<\/p>\n\n\n\n It follows that the Torah is the middle line, as it includes both lines\u2014right and left.<\/p>\n\n\n\n It is also written (Item 235), \u201cOn the third month, on this month, Uriel governs, since Nissan, Iyar, Sivan correspond to HGT<\/em>\u2014Michael governs Hesed<\/em>, Gabriel on Gevura<\/em>, and Uriel on Tifferet<\/em>. And this is the meaning of \u201cA whole man,\u201d who is called Jacob, who is Tifferet<\/em>. Also, \u201cWhole\u201d is from the word \u201cwholeness.\u201d<\/p>\n\n\n\n It is written (Item 242), \u201cAnd was given on the third month, to the third people, who were included in three degrees, meaning three patriarchs, the triple Torah, which is Torah [Pentateuch], Prophets, and Hagiographa, and it is all one.\u201d Thus, the Torah is considered the middle line.<\/p>\n\n\n\n It is also written (Item 296), \u201c\u2018And the whole people saw the voices.\u2019 It asks, the writing says, \u2018Saw,\u2019 but it should have said, \u2018Heard.\u2019 He replies, \u2018So we learned. These voices were engraved in darkness, cloud, and mist, and they appear in them as a body appears.\u2019\u201d<\/p>\n\n\n\n We should understand what it means to us in the work that the Torah consists of right and left. Also, what does it mean that the Torah was given on the third, who is Jacob, a whole man, who is called \u201cWholeness.\u201d And what does it mean that they were engraved in darkness, cloud, and mist, which is the body, where the voices are engraved.<\/p>\n\n\n\n It is known that in the order of the work, first one must take upon oneself the burden of the kingdom of heaven, and then he should learn Torah. This is so because if he does not have the kingdom of heaven, we should ask, \u201cWhose Torah is he learning?\u201d because first, one must believe in the Giver of the Torah, and then he can observe the Torah. Thus, the kingdom of heaven is called Assiya<\/em> [action], meaning that he takes upon himself to go above reason.<\/p>\n\n\n\n In other words, although one\u2019s reason may come to him with many questions, he answers them, \u201cYou are asking me questions within reason, and I\u2019m going above reason, from a place where reason cannot reach, attain, or understand, which is called \u2018faith.\u2019 Thus, there is no place to all the questions you are asking me.\u201d<\/p>\n\n\n\n This is called \u201cright,\u201d that he believes that the Creator watches over the world as The Good Who Does Good. Although when he looks at the world, he has many questions, he goes above reason and says, \u201cThey have eyes and see not.\u201d<\/p>\n\n\n\n Instead, he thanks and praises the King for giving everyone only good. This is called \u201cright,\u201d Hesed<\/em>, meaning that the guidance of the world is in Hesed<\/em> [grace\/mercy]. That is, the Creator leads the world only with Hassadim<\/em> [mercies]. And he says about that, \u201cI will bless You every day.\u201d<\/p>\n\n\n\n However, there is an evil Yetzer<\/em> [inclination] in a person. Baal HaSulam interpreted it as being from the word Tziur<\/em> [drawing]. In other words, it shows a person bad images of the guidance of the Creator, of how the Creator is behaving with the world. It also gives an image of the lowliness of the work in general, which is called \u201cShechina<\/em> [Divinity] in the dust.\u201d Thus, how can one overcome and walk on the path of the \u201cright,\u201d called \u201cwholeness,\u201d and be able to say, \u201cOnly goodness and mercy shall follow me all the days of my life\u201d?<\/p>\n\n\n\n Our sages said about that, \u201cThe Creator said, \u2018I have created the evil inclination; I have created the Torah as a spice.\u2019\u201d It follows that the Torah that he engages in is so it will be a spice, meaning that through the Torah, he will be able to overcome the evil and walk on the path of Hesed<\/em>, called \u201cright.\u201d In that regard, it can be said that the Torah was given on the right, named after the action. In other words, it qualifies a person to walk on the right path. This is called \u201cthe first discernment in the Torah,\u201d where \u201cright\u201d is called \u201cwholeness,\u201d when he feels no lack at all.<\/p>\n\n\n\n The second discernment in the Torah is the left, called Hochma<\/em> [wisdom]. This is considered the wisdom of the Torah. In other words, once he already has the right, which is Hesed<\/em>, meaning faith above reason, and he believes in the Creator\u2014that the Creator leads the world as The Good Who Does Good\u2014he is rewarded with the giver of the Torah, called \u201cthe wisdom of the Torah,\u201d as it is written, \u201cThe Torah comes out of wisdom.\u201d<\/p>\n\n\n\n In other words, once he believes that there is the giver of the Torah, this is the time to be rewarded with the Torah. It is known that the Torah comes out of Hochma<\/em>, and this discernment can be called \u201cleft,\u201d meaning it comes after a person has been rewarded with the right, which is faith above reason, called \u201ccovered Hassadim<\/em>.\u201d<\/p>\n\n\n\n However, when speaking of a time when there is already disclosed Hochma<\/em>, called \u201cleft,\u201d there is another issue, called \u201cmiddle line,\u201d which means that the Hochma<\/em> must be clothed in Hassadim<\/em>. Prior to that, there is a big distance between Hassadim<\/em>, which are called \u201cright,\u201d and Hochma<\/em>, regarded as \u201cleft.\u201d<\/p>\n\n\n\n It is as our sages said, \u201cOne who learns Torah Lishma<\/em> [for Her sake]\u201d means that he is learning Torah with the aim to be rewarded with Lishma<\/em> through the Torah, that his intention in the Torah that he is learning is to achieve the degree of Hesed<\/em>, meaning to have the power to do everything in order to bestow, which is called Hesed<\/em>. It is as our sages said, \u201cWho is a Hassid<\/em> [pious\/follower]? He who says, \u2018What\u2019s mine is yours and what\u2019s yours is yours,\u2019 who wants nothing for himself.\u201d Afterwards, when he is rewarded with Hesed<\/em> through the Torah, \u201cHe is shown the secrets of the Torah\u201d (Avot<\/em>, Chapter 6:1).<\/p>\n\n\n\n This is already called \u201cleft.\u201d At that time, this left must be incorporated in the right. This means that the light of Hochma<\/em>, which is left, is clothed in Hassadim<\/em>, which is right, and this is called Torah, the middle line between the right and the left. This is why it is considered that the Torah consists of Hesed<\/em> and Gevura<\/em>.<\/p>\n\n\n\n It follows that the first state is when he wants to reach the degree of Lishma<\/em>, meaning in order to bestow. This is considered that a person is in exile, governed by the evil inclination. At that time he needs the Torah. This is called \u201clearning Torah in order to achieve Lishma<\/em>,\u201d meaning that he believes in what our sages said, \u201cI have created the evil inclination; I have created the Torah as a spice.\u201d It is called \u201cTorah in the form of right,\u201d meaning Hesed<\/em>, in order to bestow.<\/p>\n\n\n\n And when he has already attained the degree of Lishma<\/em>, a second state arises and he is rewarded with the revelation of the secrets of the Torah. Thus, after he has been rewarded with the Giver, meaning that there is a Giver in the world, there comes a state where the Giver gives the person the Torah.<\/p>\n\n\n\n But there is more. He needs a third state, called \u201cHochma<\/em> having to be included in the right,\u201d which is called Hassadim<\/em>. This is so because the Torah comes out of Hochma<\/em>, which means that the Torah comes out of Hochma<\/em> and must be clothed in light of Hassadim<\/em>. Also, Hassadim<\/em> are called \u201caction,\u201d and Torah is called \u201cHochma<\/em>.\u201d One\u2019s Torah must not be more than one\u2019s actions. Our sages said about that (Avot<\/em>, Chapter 3:12), \u201cAnyone whose Hochma<\/em> [wisdom\/knowledge] is greater than his actions, his Hochma<\/em> does not persist.\u201d It also follows that the Torah, which is called Hochma<\/em>, illuminates as the middle line. This is considered that the Torah consists of Hesed<\/em> and Gevura<\/em>, that she contains both.<\/p>\n\n\n\n There are two discernments to make in regard to one who is learning Torah Lishma<\/em>:<\/p>\n\n\n\n 1) He sees that he has no connection with doing things for the sake of the Creator. Instead, he sees that he is under the governance of the evil inclination, which claims, \u201cShe is all mine.\u201d It does not let him do anything in order to bestow. Rather, where he sees that there will be self-benefit, he can work. But if he does not see any benefit for his will to receive, he has no energy to work. Put differently, he measures according to what his will to receive will gain.<\/p>\n\n\n\n When a person tries to emerge from its dominion, as it is written in the essay, \u201cWhat Does It Mean that the Speaking of Shabbat Will Not Be as the Speaking of a Weekday, in the Work?\u201d (Beshalach<\/em>, Article No. 18, Tav-Shin-Nun<\/em>, 1989\/90), \u201cTo the extent that one tries to emerge from enslavement and exile, he sees that he is placed in darkness, cloud, and mist.\u201d<\/p>\n\n\n\n In that state, he sees the opposite of what our sages said, \u201cI have created the evil inclination; I have created the Torah as a spice.\u201d In other words, the evil in him has grown too strong, meaning he never dreamed that if he began to work, toil, and do good deeds with the aim to achieve Lishma<\/em>, that now he sees the opposite\u2014that he never thought he could fall into such baseness.<\/p>\n\n\n\n Indeed, this came to him from the state of, \u201cFor I have hardened his heart.\u201d And although the reason he is now in lowliness comes from above, in the sensation of the lower one, who feels in the dark\u2014that nothing shines for him\u2014he is tasting the taste of exile, even though it is coming from above.<\/p>\n\n\n\n With the above said, we can interpret what we asked, \u201cWhat does it mean that The<\/em> Zohar<\/em> says, \u2018These voices were engraved in darkness, cloud, and mist, and they appear in them.\u2019\u201d We should interpret that these voices are the voice of the Torah, which comes to give strength so one can act in order to bestow. This is called \u201cthe second discernment of Lishma<\/em>,\u201d meaning darkness, cloud, and mist, which is the need and the Kli<\/em> [vessel] to obtain the voice of Torah.<\/p>\n\n\n\n Two discernments come from above, which is called Lishma<\/em>: 1) The Kli<\/em>, meaning the darkness. This is the need\u2014when he can no longer tolerate the darkness. 2) The light, meaning the power. This is the voice, the voice of Torah, which gives him the strength to aim in order to bestow, the light that reforms him. This is, \u201cI have created the evil inclination; I have created the Torah as a spice.\u201d In other words, the voice of Torah \u201cspices\u201d the evil inclination with the ability to intend Lishma<\/em>.<\/p>\n\n\n\n This is why it is written, \u201cThese voices were engraved in darkness, cloud, and mist, and they appear in them as it appears in a body.\u201d This means that if they previously had Kelim<\/em> [vessels], which are called \u201cdarkness\u201d and \u201ca place of lack,\u201d then the voice of Torah could enter the darkness and illuminate.<\/p>\n\n\n\n But when there is no dark place, meaning when he still does not feel the deficiency of not being able to do anything in order to bestow, it cannot be said that the light comes and illuminates, since the light has nowhere to enter. This belongs to the discernment of right, meaning Hesed<\/em>. That is, he has already obtained the vessels of bestowal, and Hesed<\/em> is called \u201cbestowal,\u201d when he acts mercifully with others. In that respect, he has already completed the Kelim<\/em>.<\/p>\n\n\n\n Afterward begins the third discernment, when he is rewarded with the secrets of the Torah, called \u201cleft.\u201d Since this light comes in vessels of reception, it must certainly be in order to bestow. Yet, even though he has already been rewarded with being a receiver in order to bestow, it is still considered left, since the correction of clothing the Hochma<\/em> in Hassadim<\/em> is missing here. Otherwise, it will be, \u201cHis Hochma<\/em> is greater than his actions.\u201d<\/p>\n\n\n\n Here begins the matter of the middle line, where Hochma<\/em> is clothed in Hassadim<\/em>. That is, the left, called \u201cvessels of reception that receive Hochma<\/em>,\u201d will be clothed in Hassadim<\/em>. This is the meaning of what is written, \u201cThe Torah comes from the right, which is Hesed<\/em>, and comes to the left, which is Gevura<\/em>. This is called \u2018disclosure of Hochma<\/em>.\u2019\u201d<\/p>\n\n\n\n However, the right must be mingled with the left, and the left with the right. This is considered that the Torah is called \u201cmiddle,\u201d meaning comprising Hochma<\/em> and deeds, as we said that his Hochma<\/em> must not be more than his deeds.<\/p>\n\n\n\n Baal HaSulam explained the verse, \u201cAnd the whole people saw the voices.\u201d It is known that \u201cvoice\u201d means Hesed<\/em>, which comes from \u201chearing,\u201d which is called Bina<\/em>. \u201cSeeing\u201d is called Hochma<\/em>, as it is written, \u201cThe eyes of the congregation are the sages of the congregation.\u201d Also, Hochma<\/em> that shines in vessels of reception requires keeping, so as not to receive them in order to receive. Hence, clothing of Hassadim<\/em> must be extended to it, called \u201cvoice\u201d and \u201chearing.\u201d<\/p>\n\n\n\n Therefore, the words, \u201cAnd the whole people saw the voices\u201d mean that they saw that they received the light of Hochma<\/em> when it is clothed in a voice, in Hesed<\/em>. This is why it is written that they saw the Hochma<\/em> when it was clothed in voices, meaning in Hassadim<\/em>. This is called \u201cmiddle line,\u201d comprising Hochma<\/em> and Hassadim<\/em>.<\/p>\n\n\n\n With the above said, we will understand what we asked, \u201cWhat does it mean that he says that the Torah was given on the third, which is Tifferet<\/em>, which is the meaning of \u201cA whole man,\u201d Jacob, who is Tifferet<\/em>, and whole means wholeness? We asked, \u201cWhat is wholeness, that Jacob is called \u2018A whole man?\u2019\u201d<\/p>\n\n\n\n The answer is that the Torah is the middle line and Jacob is the middle line, comprising right and left, hence there is wholeness. In other words, there is a mingling of Hochma<\/em> and Hassadim.<\/em> In the work, this means that a person should consist of both actions\u2014called Hassadim<\/em>\u2014and of Hochma<\/em>, since it is forbidden for his Hochma<\/em> to be more than his deeds.<\/p>\n\n\n\n However, one should believe that \u201cthere is none else besides Him,\u201d that the Creator does everything. In other words, as Baal HaSulam said, before each action one should say that man was given only choice, since \u201cIf I am not for me, who is for me?\u201d Thus, everything depends on one\u2019s choice. However, after the fact, one should say that everything is private Providence, and that one does nothing on his own.<\/p>\n\n\n\n We should interpret this as the Ari writes (Talmud Eser Sefirot<\/em>, Part 13, Item 152), \u201cThere is the matter of Se\u2019arot<\/em> [hairs], which cover the light, so they do not enjoy the light as long as they are unworthy, since they might blemish.\u201d The thing is that we must believe that the Creator gave us a desire and yearning to do good deeds. And as long as one is unworthy, he must not feel that the Creator compels him to do good deeds. This is why the Creator hides Himself in dresses, and this dressing is called Lo Lishma<\/em> [not for Her sake]. In other words, sometimes the Creator hides Himself in a clothing of friends.<\/p>\n\n\n\n For example, there is a situation where a person does not want to get up and learn before dawn. So the Creator hides Himself in a dressing of friends and he gets out of bed, even though he is tired, since a thought came to his mind that it is not nice to the friends that they all come to learn, and he is not, since then everyone will look at his lowliness. Hence, he gets up and goes to the seminary and learns. It follows that he does not have the energy to get out of bed because of the commandment of the Creator, so the Creator does not force him to go to the seminary, since if this were the reason, he would be lying in bed. But the friends do obligate him.<\/p>\n\n\n\n And similar to this example are all other things when a person acts Lo Lishma<\/em>. Although there are many degrees in Lo Lishma<\/em>, we will speak of this example. Here we should look at the person who is going to learn and to observe Mitzvot<\/em> [commandments\/good deeds] not because the Creator commits him. In other words, if it were because of the commandment of the Creator, he would not have the strength to overcome the body and to compel it to do good deeds. However, because of people, he does have the strength to do good deeds. Thus we see what importance there can be in the Lo Lishma<\/em>.<\/p>\n\n\n\n Yet, one must believe as was said above, that \u201cthere is none else besides Him,\u201d meaning that it is the Creator who compels him to do the good deeds, but since he is still unworthy of knowing that it is the Creator who commits him, the Creator dresses Himself in dresses of flesh and blood, through which the Creator performs these actions. Thus, the Creator acts in the form of Achoraim<\/em> [posterior].<\/p>\n\n\n\n In other words, the person sees people\u2019s faces but he should believe that behind the faces stands the Creator and performs these actions. That is, behind the man stands the Creator and compels him to do the deeds that the Creator wants. It follows that the Creator does everything, but the person regards what he sees and not what he should believe. For this reason, a person says that he is doing the deeds Lo Lishma<\/em>, as with the example of the friends who commit him.<\/p>\n\n\n\n Also, it does not have to be friends. Rather, everyone has his own external clothing, which suits him. Hence, when, for instance, one comes to the synagogue because the friends committed him to come, he says, \u201cThe Creator was the reason that he went to learn, but the Creator only dressed in a clothing of friends.\u201d Thus, now he thanks the Creator for being the reason.<\/p>\n\n\n\n It follows that when a person did the deed Lo Lishma<\/em>, when the Creator was not the reason that compelled him to perform the Mitzva<\/em> [singular of Mitzvot<\/em>], but he acted because, for instance, the friends ordered him and he had to obey, one must believe that he did this because the Creator commanded him to observe the Mitzva<\/em>, and he had to obey what the Creator commanded him to do. However, the Creator hid Himself in a clothing of Lo Lishma<\/em>, such as the friends, so that through this clothing he would think that he must obey the voice of Lo Lishma<\/em>.<\/p>\n\n\n\n But in truth, one must believe that it was all the Creator\u2019s doing. Thus, after he performs the Mitzva<\/em>, he should say that it was the Creator who acted behind the clothing of Lo Lishma<\/em>. It follows that then one should thank the Creator for giving him the desire to observe His commandments through this clothing.<\/p>\n\n\n\n With the above said we can understand the great importance of Lo Lishma<\/em>. That is, it is not as one thinks\u2014that he does everything for the Lo Lishma<\/em>. Rather, he is doing everything because the Creator commanded him, except he was still not rewarded with feeling that the Creator is actually the commander. For this reason, a person thinks that the Lo Lishma<\/em> is the commander, and hence the act is not so important in his eyes.<\/p>\n\n\n\n However, if he believes that \u201cthere is none else besides Him,\u201d as was written in previous articles in this portion, then in truth, he is observing the commandments of the Creator, and he should appreciate his actions in Lo Lishma<\/em>. And one\u2019s imagination that he is only observing an act in Lo Lishma<\/em> is only because he was not rewarded yet with feeling that he is observing the King\u2019s commandment and that he is serving the King.<\/p>\n\n\n\n Hence, if he believes that the Lo Lishma<\/em> is truly the Creator committing him to engage in Torah and Mitzvot<\/em>, then he can give thanks to the Creator for dressing in a clothing of Lo Lishma<\/em>. And from this, one can come to appreciate the importance of Torah and Mitzvot<\/em> even Lo Lishma<\/em>. Our sages said about this: \u201cAnd they collect from a person knowingly,\u201d meaning Lishma<\/em>, and \u201cUnknowingly,\u201d meaning Lo Lishma<\/em>.<\/p>\n\n\n\n This is the meaning of what is written, that the Se\u2019arot<\/em> [hairs], meaning the Lo Lishma<\/em>, cover the light, so they will not be fed by the light as long as they are unfit for it. In other words, the Se\u2019arot<\/em> are a clothing, and under that clothing, the light stands and shines. But in the meantime, the light is covered.<\/p>\n","protected":false},"excerpt":{"rendered":" Article No. 19, 1990 It is written in The Zohar (Yitro, Item 293), \u201cThe Tanna Rabbi Yehuda says, \u2018The Torah was given on […]<\/p>\n","protected":false},"featured_media":0,"parent":6243,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[26],"class_list":["post-11017","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\n