<\/p>\n\n\n\n
I heard in 1944<\/p>\n\n\n\n
When one learns Torah and wants all his actions to be in order to bestow, one must try to always have support in the Torah. Support is considered nourishment, which is love, fear, elation, and freshness and so on. One should extract all this from the Torah, meaning the Torah should give him these results.<\/p>\n\n\n\n
However, when one learns Torah and does not have these results, it is not considered Torah since Torah refers to the light clothed in the Torah, as our sages said, \u201cI have created the evil inclination; I have created the Torah as a spice.\u201d This refers to the light in it, since the light in it reforms him.<\/p>\n\n\n\n
We should also know that the Torah is divided into two discernments: 1)Torah, 2) Mitzva<\/em> [commandment]. In fact, it is impossible to understand these two discernments before one is awarded walking in the path of the Creator by way of \u201cThe counsel of the Lord is with those who fear Him.\u201d This is so because when one is in a state of preparation to enter the Creator\u2019s palace, it is impossible to understand the path of truth.<\/p>\n\n\n\n However, it is possible to give an example that even a person in the preparation period can somewhat understand. It is as our sages said (Sutah<\/em> 21): \u201cRabbi Yosef said, \u2018A Mitzva<\/em> protects and saves while practiced. The Torah protects and saves both when practiced and when not practiced.\u2019\u201d<\/p>\n\n\n\n The thing is that \u201cwhen practiced\u201d refers to when one has some light. One can use this light that he obtained only while the light is still with him, as now he is in gladness because of the light that shines for him. This is discerned as aMitzva<\/em>, meaning that he has not yet been rewarded with the Torah, but elicits a life of Kedusha<\/em> [holiness] only from the light.<\/p>\n\n\n\n This is not so with the Torah: When one attains some way in the work, one can use the way he has attained even when he is not practicing it, that is, even while he does not have the light. This is so because only the illumination has departed from him, but he can use the way that he attained in the work even when the illumination leaves him.<\/p>\n\n\n\n Still, we must know that while practiced, a Mitzva<\/em> is greater than the Torah when not practiced. When practiced means that now one receives the light. This is called \u201cpracticed,\u201d when one receives the light in it.<\/p>\n\n\n\n Hence, while one has the light, a Mitzva<\/em> is more important than the Torah when one has no light, meaning when there is no vitality of the Torah. On one hand, the Torah is important because one can use the way one has acquired in the Torah. On the other hand, it is without vitality, called \u201clight.\u201d In a time ofMitzva<\/em> one does receive vitality, called \u201clight.\u201d Therefore, in this respect, aMitzva<\/em> is more important.<\/p>\n\n\n\n Thus, when one is without vitality, he is considered \u201cwicked,\u201d since now he cannot say that the Creator leads the world in a manner of \u201cThe Good Who Does Good.\u201d This is called that he is called \u201cwicked,\u201d since he condemns his Maker, as now he feels that he has no vitality, and has nothing to be glad about so he can say that now he thanks the Creator for giving him delight and pleasure.<\/p>\n\n\n\n One cannot say that he believes that the Creator leads His guidance over others in a manner of good and doing good, since we understand the path of Torah as a sensation in the organs. If one does not feel the delight and pleasure, what does it give him that another person has delight and pleasure?<\/p>\n\n\n\n If one had really believed that Providence is revealed as good and doing good to his friend, that faith should have brought him delight and pleasure from believing that the Creator leads the world with a guidance of delight and pleasure. If it does not bring him vitality and joy, what is the benefit in saying that the Creator does watch over his friend with a guidance of good and doing good?<\/p>\n\n\n\n The most important is what one feels in one\u2019s own body\u2014whether he feels good or bad. A person enjoys his friend\u2019s pleasure only if he enjoys his friend\u2019s benefit. In other words, we learn that with the sensation of the body, the reasons are not important. It is only important if he feels good. In that state, he says that the Creator is \u201cgood and does good.\u201d If one feels bad, he cannot say that the Creator behaves with him in a manner of good and doing good. Thus, precisely if he enjoys his friend\u2019s happiness, and receives high spirits from this, and feels gladness because his friend feels good, then he can say that the Creator is a good leader.<\/p>\n\n\n\n If one has no joy, he feels bad. Thus, how can he say that the Creator is good and does good? Therefore, a state where one has no vitality and gladness is already a state where he has no love for the Creator and ability to justify his Maker and be happy, as is appropriate with one who is granted with serving a great and important King.<\/p>\n\n\n\n In general, we must know that the upper light is in a state of complete rest, and the whole expansion of the holy names occurs by the lower ones. In other words, all the names that the upper light has come from the attainment of the lower ones. This means that the upper light is named according to their attainments. Put differently, one names the upper light according to the way in which one attains it, meaning according to one\u2019s sensation.<\/p>\n\n\n\n If one does not feel that the Creator is giving him anything, what name can he give to the Creator if he does not receive anything from Him? Rather, when one believes in the Creator, every single state that one feels, he says that it comes from the Creator. In that state, one names the Creator according to one\u2019s feeling.<\/p>\n\n\n\n If one feels happy in the state he is in, he says that the Creator is called \u201cThe Good Who Does Good,\u201d since this is what he feels, that he receives good from Him. In that state, one is called Tzadik<\/em> [righteous], since he Matzdik<\/em> [justifies] his Maker (the Creator).<\/p>\n\n\n\n If one feels bad in the state he is in, he cannot say that the Creator is sending him good. Therefore, in that state one is called Rasha<\/em> [wicked], since heMarshia<\/em> [condemns] his Maker.<\/p>\n\n\n\n However, there is no such thing as in-between, when one says that he feels both good and bad in his state. Instead, one is either happy or unhappy.<\/p>\n\n\n\n This is the meaning of what our sages said (Berachot<\/em> 61), \u201cThe world was not created, etc., but either for the complete wicked or for the complete righteous.\u201d This is because there is no such reality where one feels good and bad together.<\/p>\n\n\n\n When our sages say that there is in-between, it is that with the creatures, who have a discernment of time, you can say in-between, in two times, one after the other, as we learn that there is a matter of ascents and descents. These are two times: once he is wicked, and once he is righteous. But at the same time, for one to feel good and bad simultaneously, this does not exist.<\/p>\n\n\n\n It follows that when they said that the Torah is more important than a Mitzva<\/em>, it is precisely when he does not engage in it, meaning when he has no vitality. Then the Torah is more important than a Mitzva<\/em>, which has no vitality.<\/p>\n\n\n\n This is so because one cannot receive anything from a Mitzva<\/em>, which has no vitality. But with the Torah, one still has a way in the work from what he had received while he was practicing the Torah. Although the vitality has departed, the way remains in him, and he can use it. There is a time when a Mitzva<\/em> is more important than Torah, meaning when there is vitality in the Mitzva<\/em> and no vitality in the Torah.<\/p>\n\n\n\n Thus, when not practiced, meaning when one has no vitality and gladness in the work, one has no other counsel but prayer. However, during the prayer one must know that he is wicked because he does not feel the delight and pleasure that exist in the world, although he makes calculations that he can believe that the Creator gives only good.<\/p>\n\n\n\n Yet, not all the thoughts that one has are true in the way of the work. In the work, if the thought leads to action, meaning a sensation in the organs, so the organs feel that the Creator is good and does good, the organs should receive from this vitality and gladness. If one has no vitality, what good are all the calculations if now the organs do not love the Creator because He imparts them with abundance?<\/p>\n\n\n\n Therefore, one must know that if he has no vitality and gladness in the work, it is a sign that he is wicked because he is unhappy. All the calculations are untrue if they do not lead to action, meaning to a sensation in the organs that he loves the Creator because He imparts delight and pleasure to the creatures.<\/p>\n","protected":false},"excerpt":{"rendered":" I heard in 1944 When one learns Torah and wants all his actions to be in order to bestow, one […]<\/p>\n","protected":false},"featured_media":0,"parent":6231,"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":[25],"class_list":["post-11880","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\n