Article No. 21, 1985<\/p>\n\n\n\n
We should always discern between Torah and work. \u201cTorah\u201d stands in and of itself. At that time we cannot speak of a person, but it is as though man is not there at all. Instead, we speak of the Torah in and of itself, which is regarded as the names of the Creator, and we note its importance, namely of whom we speak.<\/p>\n\n\n\n
That is, we must always remember that we are speaking of the King, how He has placed order and guidance, how His holy names bestow upon the souls, and they will receive them and be able to exist as they reveal them, as it is written, \u201cWho will climb up the mountain of the Lord, and who will rise in His holy place?\u201d<\/p>\n\n\n\n
When one pays attention and feels of whom he speaks, that he is speaking of the Creator, but we haven\u2019t the understanding so as to have some connection so we will understand that we are speaking of the Creator, and we must only believe that the whole Torah is the names of the Creator. However, He is dressed either in rules and conducts that one must keep the Mitzvot<\/em> between man and God or between man and man, or in stories and tales, or they are clothed in the language of Kabbalah and the holy names. At that time we must remember that the internality clothed inside those dresses is only Godliness. This is called \u201cthe whole Torah is the names of the Creator.\u201d<\/p>\n\n\n\n Therefore, when we learn Torah we should learn with manners. That is, we must remember of whom we are speaking, and in this way we can draw the light of the Torah and feel that \u201cThey are our lives and the length of our days.\u201d Naturally, when learning with the above intention, one can be happy because he is attached to the life of lives, which is called \u201cFor they are our lives and the length of our days.\u201d This is so because one begins to feel the discernment of \u201cto do good to His creations,\u201d which was the reason for the creation of the worlds.<\/p>\n\n\n\n We must elicit this good from the Torah, and this is regarded as saying only the praise of Torah, and not thinking at all of man. Therefore, when learning Torah, a person is in wholeness, according to the rule, \u201cWhere one thinks, there he is.\u201d One should receive vitality from this time to the rest of the day, for this is called \u201cA separate time for Torah, and a separate time for prayer,\u201d since they contradict one another.<\/p>\n\n\n\n Work time is something altogether different. Work relates specifically to man, while Torah relates specifically to the Creator, which is called \u201cthe Lord\u2019s Torah.\u201d However, work relates specifically to man because man must work, as it is written, \u201cFor man is born for labor.\u201d<\/p>\n\n\n\n Since man is the creation, and creation is deficiency, which his existence from absence, and that existence, called \u201cdesire to receive,\u201d must be satisfied, since this is the purpose of creation. And since there was a Tzimtzum<\/em> [restriction] on that desire for the purpose of equivalence of form, it is necessary to correct and remove the Tzimtzum<\/em> on that desire so it can achieve the goal called \u201cHis desire to do good.\u201d<\/p>\n\n\n\n To remove the Tzimtzum<\/em>, we were given the remedy of Torah and Mitzvot<\/em> [commandments]. This is called, \u201cI have created the evil inclination; I have created the Torah as a spice.\u201d And here, in the matter of work, we should discern that one is advancing toward the goal of removing the Tzimtzum<\/em>, meaning if there are already sparks of bestowal, meaning that he has already received something from the remedy of the Torah and Mitzvot<\/em> in the form of cleansing the thought and the desire, and is in a state of self-criticism in matters of work.<\/p>\n\n\n\n But one should not criticize oneself at all in the Torah. Rather, he should learn Torah as is. All we have to do is seek advice on how to appreciate the Torah, but the Torah itself is a reality called \u201cthe names of the Creator.\u201d It follows that when we learn some laws or morals from the Torah, or even just stories, or the manner of the work, all this is still not regarded as Torah. We only learn this from the Torah, but the Torah itself has no relation to the creature, only to the Creator, since it is the names of the Creator.<\/p>\n\n\n\n That is, the Torah is called \u201cthe revelation of Godliness,\u201d and this is called the \u201cinternality of the Torah.\u201d What is revealed outside, the laws and morals, and manners of work, and stories, these are all called \u201cdresses on the Torah.\u201d This is why they are called the \u201cexternality of the Torah.\u201d But the names of the Creator are called the \u201cinternality of the Torah.\u201d<\/p>\n\n\n\n According to the above we should ask, \u201cIf the Torah in and of itself relates to the Creator, which is Godliness, then it is similar only to interpretation. What can one deduce from learning Torah if he does not understand anything in relation to himself?\u201d Our sages said about this: \u201cGreat is the learning that leads to action,\u201d for man certainly needs only actions, as it is written, \u201cWhich God has created to do.\u201d<\/p>\n\n\n\n Therefore, \u201cThe learning is not the most important, but the action.\u201d To this comes the reply: \u201cGreat is the learning that leads to action\u201d (Kidushin<\/em>, p 40, and Baba Kama<\/em> 207). In other words, the light of Torah, which is the internality, shines for a person so he will have the strength to do good deeds. This is done by the power of Torah, which gives him the strength to be able to do it, as it is written, \u201cWhich God has created to do.\u201d<\/p>\n\n\n\n This is the meaning of what our sages said, \u201cA separate time for Torah, and a separate time for prayer,\u201d for they contradict one another. This is so because while learning Torah, one must think only about the importance of Torah, and not at all about himself. But during the prayer one must first of all have his deficiencies revealed, so he can ask that they will be fulfilled, since there is no deficiency if it is not looked for.<\/p>\n\n\n\n Only in corporeality are the deficiencies revealed, since the deficiencies come from the will to receive, and the will to receive is revealed. This is not so in spirituality, where the whole structure of Kedusha<\/em> [holiness] is built on the basis of desire to bestow, and because we attribute the desire to bestow to the creature.<\/p>\n\n\n\n It was explained that Malchut<\/em>, called the \u201cwill to receive,\u201d desires equivalence of form, called \u201cto bestow.\u201d Therefore, when this matter extends to the creatures, who come after the breaking of the vessels that occurred, and also after the sin of the tree of knowledge, then that deficiency, where one feels that he is lacking the Kli<\/em> [vessel], called \u201cdesire to bestow,\u201d is no longer present.<\/p>\n\n\n\n Instead, one must exert until he feels the lack of the desire to bestow. To the extent that he feels that deficiency he can pray to the Creator to help him, to give him that Kli<\/em>, that all his concerns will be only that he lacks this force called \u201cdesire to bestow. To the extent that he is far from that Kli<\/em> he should regret and ask for the Creator\u2019s mercy, that He will deliver him and give him that desire.<\/p>\n\n\n\n Moreover, we can say that one should ask the Creator to give him that deficiency, meaning to feel that he is devoid of the desire to bestow, and that this is all that is stopping him from achieving spirituality, since that deficiency does not come by itself.<\/p>\n\n\n\n It therefore follows that the Creator should give man both the Kli<\/em> and the light. By this we can interpret the verse, \u201cYou have fashioned me from behind and from before.\u201d \u201cFrom behind\u201d means the Kli<\/em>; \u201cfrom before\u201d means the anterior, which is the filling. It turns out that the light, as well as the Kli<\/em> all come from Him.<\/p>\n\n\n\n This is the meaning of what our sages said (Kidushin<\/em>, 30), \u201cOur sages said, \u2018Vesamtem<\/em> [and you shall put] means Sam<\/em> Tam<\/em> [complete potion]; the Torah is as a potion of life.\u2019\u201d This is what the Creator said to Israel: \u201cMy sons, I have created the evil inclination; I have created for it the Torah as a spice. If you engage in Torah, you will not be given to its hand.\u201d The thing is that the light in the Torah, which is the internality of the Torah, reforms him. However, we must intend to receive the light of Torah during the study, as is explained in the \u201cIntroduction to the Study of the Ten Sefirot,\u201d item 17.<\/p>\n","protected":false},"excerpt":{"rendered":" Article No. 21, 1985 We should always discern between Torah and work. \u201cTorah\u201d stands in and of itself. At that […]<\/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-9460","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\n