Chapter 40: The effect that Love and Fear have on one’s Torah and Mitzvos

13^th Nissan/(LY)5^th Nissan

1. What happens to the Torah of one learns it habitually, without love and fear:

• Does not become elevated to the Sefiros: Although a person who serves G-d out of habit has ability to eventually elevate his Torah learning to the Sefiros upon him re-studying these Torah sections Lishma [as explained in the end of the previous chapter], nonetheless, until he does so, his Torah learning is not elevated even to the 10 Sefiros which shine in the world of Yetzirah and Assiyah.
• The reason: The reason for this lack of elevation is because the Sefiros are a level of G-dliness in which the infinite light of G-d is invested in and actually united with. Now, without love and fear, the Torah learning cannot be elevated in front of G-d, as explicitly stated in the Zohar.
• Their elevation to the external worlds: Although Torah that was studied without love and fear does not get elevated to even the lowest world of Sefiros, nonetheless, it is elevated to the chambers and dwelling places, which is the external aspects of the spiritual worlds. [The Torah remains in this level until it is restudied Lishma.]
• The same level as that of the angels: The above level of elevation of habitual Torah study is the same level in which the angels reside.
• Habitual Torah-Angels in Yetzirah; Habitual Mitzvos-Angels in Assiya: As states Rabbi Chaim Vital that Torah study without concentration creates angels in the world of Yetzirah while mitzvah fulfillment without concentration creates angels in the world of Assiyah.
• It’s ability to create angels: Angels both have form and matter [and hence in order for them to be created as a result of one’s Torah learning and mitzvah fulfillment, there must be some level of concentration involved in order to create their form, and hence we must conclude that the intent of “concentration” in the above statement is in reference to love and fear. This means to say that although Torah and Mitzvos with basic concentration create angels, they are not elevated to the Sefiros unless they contain the real concentration of love and fear.]
• Gloss-Every word of Torah breaks the heavens: The above follows the statement of the Zohar which states in numerous places that the words of speech of a person break through the heavens and arouse whatever they arouse, whether good or bad, and that words of Torah and prayer break the heavens and have a good affect.

2. What happens to the Torah of one who learns it for ulterior motives:

• Does not become elevated even to the chambers where angels reside: The above ability for Torah learning to be elevated to even the external worlds without love and fear, is only if it was studied habitually. However, if one studied it for actual ulterior motives, such as to be a Torah scholar and the like, then it is not elevated at all to the spiritual levels above, not even to the chambers and abodes of the Angels of holiness.
• Remains in the world of evil: Rather, such Torah learning remains down here below in this physical world, which is the abode of the side of evil, as stated in the Zohar that even the spiritual service of Torah study, if done for selfish reasons of glory remains under the sun.
• Praised is one who enters heaven with his Torah learning: Based on this we can understand the statement of the sages which praise one who enters the next world with his Torah learning in his hands. This is coming to say that praised is one who learned Torah for the correct motives and did not leave his Torah down here below in this world.

14^th Nissan

3. The reason Torah not Lishma is rejected from the upper worlds:

• Although the Torah and Hashem are one, as He and His will are one, [nonetheless, its ability to enter the spiritual realms through one study is still affected by one’s level of intent and concentration]. The reason for this is because in truth the entire world is filled with G-d’s glory, and nonetheless we still find that there is a difference between the various worlds.
• This difference is not due to the G-dliness itself, but rather due to those who receive the G-dliness.

4. The differences between the various worlds:

• The difference between the various worlds is in two aspects.
• First-Greater revelation: The first aspect of difference is that the upper worlds receive an infinitely greater revelation of G-dliness than do the lower worlds.
• Second – Less concealment: The second aspect of difference is that the upper worlds receive the revelation without the many garments of concealment that filter the G-dliness given to the lower worlds.

5. This physical world is the lowest in both aspects:

• This physical world is the lowest world in both of the above aspects. First off, the divine revelation that is within it is very contracted to the utmost extreme, and for this reason this world is course and physical. Furthermore, even this contracted revelation is concealed with many garments and screens to the point that the G-dly Revelation is able to be invested within the Kelipas Noga.
• The purpose of this concealment: The purpose of the above extreme level of contraction and concealment is for the sake of enlivening all of the pure items of this world which come from Kelipas Noga. Amongst these items, is also the speaking soul which is in charge of giving life and vitality to man [i.e. the animal soul].

6. The contrast in concealment of G-d in words of vanity versus words of Torah:

• No concealment of G-d’s holiness from letters of Torah and prayer: Even though these letters of Torah prayer are holy, and the level of Kelipas Noga that is within the animal soul does not conceal or separate at all between it and this holiness, to cover or conceal the holiness of G-d that is invested within it, nevertheless, they cannot be elevated without concentration.
• The concealment within words of vanity: The above is in contrast to when a person speaks words of vanity in which case the holiness of G-d that is within the animal becomes concealed from these words.
• The concealment within the soul of animals: The same applies regarding the animal soul of all the other pure animals, that the G-dliness that is within it is in a state of concealment.
• How can G-d be concealed if He is everywhere: Although G-d is found everywhere and there is no place devoid of Him, nonetheless, He is referred to as the “Hidden of all hidden” and is hence referred to as a hidden G-d/Keil Mistater. Furthermore, not only is G-d Himself hidden, but even the divine ray and energy which is diffused from G-d is concealed in many powerful garments and screens to the point that it is able to become invested and concealed within the Kelipa of Noga.
• Why G-d is not concealed in the words of Torah and prayer: The above is all in contrast to the holy letters of Torah and prayer in which on the contrary, the Kelipas Noga itself is transformed into good and becomes incorporated within the side of holiness, as explained above in chapter 37.

7. The reason Torah not Lishma is rejected from the upper worlds:

• Returning to our original point, we can now explain why when a person studies Torah or prays without concentration, it does not become elevated even though we just finished explaining how the holiness of G-d is not concealed at all from the letters of Torah and prayer.
• The reason for this is because the divine ray that is found within the spoken letters of Torah and prayer is in a state of contraction to the ultimate degree being that these letters are being recited with a physical sound and voice. [Hence, since the physical words said by a person contain concealment of G-dliness, therefore even words of Torah and prayer cannot be elevated without proper concentration, even though they intrinsically do not contain any concealment of G-dliness.

15^th Nissan

8. The elevation of words of Torah and prayer which are said with concentration:

• However, words of prayer which are said with proper concentration and words of Torah which are studied for the sake of G-d, then this concentration becomes invested in these letters of speech being that it is the root and source of them and is the reason and cause for the recital of these letters.
• Concentration elevates the words to the Sefiros: Accordingly, this concentration has the ability to elevate these words to their proper place within the 10 Sefiros of the world of Yetzirah or Beriya, depending on the quality of the concentration as to whether it was recited with intellectual love and fear or natural love and fear, as explained above in chapter 39.
• The divine revelation that occurs when the words are elevated: When the above words of Torah and prayer become elevated to the Sefiros due to proper concentration, they then experience a revelation of the infinite light of G-d, which is the divine supernal will, which is invested in the letters of Torah which one learns and within its concentration, or within the words of prayer and its concentration, or within the fulfillment of a mitzvah and its concentration. This revelation is an infinitely greater ray of G-dliness than the original revelation that it had in this world, which is completely incomparable on any measure, as it is not possible for this level of revelation to be revealed at all within it so long as the letters of Torah and prayer and the mitzvah’s are within this physical world.
• In the future era: The above is with exception to the future era, at the end of all days, when the physical world will become elevated and the glory of G-d will become revealed, as explained in length in chapters 36 and 37. [At that time, will be no concealment at all during one’s fulfillment of Torah and mitzvahs, and elevation will not be necessary.]

(LY) 6th Nissan

9. Gloss-The effect of Torah and Mitzvos on upper worlds:

• A revelation of the divine unification above: As stated above, when one studies Torah and prays with the proper concentration, this elevates the letters of Torah and prayer to the 10 Sefiros. When it becomes elevated to this level, the divine supernal unification which is affected through every mitzvah and the study of Torah becomes revealed and shines.
• The unification in the emotional attributes: This unification is a unification within G-d’s attributes, in which they become incorporated within each other, which causes the severities to be sweetened within kindness.
• The cause of this unification: This unification in the divine attributes is caused by the auspicious time above that occurs as a result of the fulfillment of a mitzvah or Torah study. During this time the infinite light of G-d shines and is revealed in a most abundant and powerful manner due to the arousal from below which is caused by the performance of the mitzvah or the study of Torah, in which the supernal will of the infinite G-d is invested.
• The unification in the world of Atzilus: Now, the main unification that takes place is within the much higher world of Atzilus. In the world of Atzilus, the core and essence of G-d’s attributes are found in a state of unity with G-d who is there emanator. In that level is found the core and essence of the divine will of the infinite G-d, and it is only a mere ray of this revelation which shines in the worlds of Beriya, Yetzirah, and Assiya, in each world in accordance with its level.
• The power to affect unification even in the world of Atzilus: Now, although the soul of the Jew who is studying Torah or fulfilling the mitzvot is not from the level of Atzilus, nevertheless, the divine will which is invested in this mitzvah, which is the actual Jewish law and Torah that one is to studying, is G-dliness, and is the infinite light of G-d which is one with His will. Now, within G-d’s will He emanated His attributes which are united with Him. Thus, through the divine will being revealed through one’s study of Torah and fulfillment of the mitzvahs, the attributes of G-d become incorporated within each other, and the severities become sweetened within kindness at this auspicious hour.

(LY) 7th Nissan

10. Love and fear are the wings of Torah and Mitzvos:

• Based on all the above, we can understand more clearly the fact that love and fear of G-d are considered the wings of the Torah and mitzvahs that one studies and fulfills.
• Angels need wings to fly, which is their love and fear: This is based on the verse which states regarding the Angels “and with two wings you shall fly,” [which refers to that the elevation above is through love and fear].
• Love and fear are the arms of man corresponding to the wings of a bird: Rabbi Chaim Vital writes that the wings of a bird are the arms of man. [This refers to the love and fear that man has for G-d, as the right arm refers to love, and the left arm refers to fear.]
• Sons versus chicks: The Zohar states that one who serves Hashem with love and fear is called a child, while if one does not serve him with love and fear, he is called a chick which cannot fly.

11. Gloss-Matat, and the world of Yetzirah:

• Matat the Angel is a bird: It states in the Zohar that the angel known as Matat is referred to as a bird. Its head is the Yud of G-d’s name, while its body is the Vav of G-d’s name, and its two wings are the two letters Hei.
• The world of Yetzirah corresponds to Matat: In detail, the angel known as Matat corresponds to the world of Yetzirah. The laws of the Mishneh correspond to the letter Vav. The head of the world of Yetzirah [which corresponds to the letter Yud] is its intellectual aspects of Chochma, Bina, Daas. This corresponds to the inner aspects of the Torah laws, their mystical meaning, and reasons.
• The wings are love and fear: The two wings of the angel of Matat are love and fear. The first letter Hei of the divine name refers to love of G-d, while the second letter Hei of the divine name refers to the lower fear of G-d.
• The lower fear of G-d: This lower fear of G-d is the acceptance of the yoke of heaven and fear of G-d similar to the fear of the king. This is an external conscious fear.
• The higher fear of G-d: This is in contrast to the higher fear of G-d which is a fear of shame. This is a concealed love that is known only to G-d. This corresponds to the letter Yud of the name of G-d, which is in the supernal wisdom as it states in the Zohar.

(LY) 8th Nissan

12. Love and fear elevate Torah and Mitzvahs to the spiritual worlds, as wings help a bird fly to the heavens:

• Wings are not a vital organ of a bird: The wing of a bird is not considered a main organ of the bird with which it cannot live without, as its life is not dependent on it at all, as it states in the Mishneh that a bird remains kosher even if its wings were removed. This is in contrast to the head and body of the bird which is its main structure. The only function of the wings is to help the head and body fly. The same applies with love and fear, as we will now explain.
• Torah and Mitzvahs affect the Divine unification: Torah and Mitzvos are what create the actual supernal unification above through eliciting a revelation of the divine will, as a result of the Torah and mitzvah.
• The love and fear elevate the Torah and mitzvahs to perform the unification: The purpose of the love and fear that is experienced while performing the mitzvah is what elevates the Torah and Mitzvah to a place above where the will of the infinite G-d can be revealed for the unification to take place, which is in the world of Yetzirah and Beriya.

13. Gloss-The world that is affected by the study of each subject of Torah:

• Mitzvos Maasiyos and Mikra affect Yichud up until the world of Assiya: The elevation of the Torah and mitzvahs through performing them with love and fear is not only to the worlds of Yetzirah and Beriya, but also to the world of Assiya. This is the world in which the physical mitzvahs, and study of Scripture, are elevated to. This means that the study of scripture affects a divine unification and revelation of the infinite light of G-d within the world of Atzilus all the way down to the world of Assiya.
• Mishneh affects Yichud up until the world of Yetzirah: The study of Mishneh causes a divine unification within the world of Yetzirah. This means that the study of Mishneh affects a divine unification and revelation of the infinite light of G-d within the world of Atzilus all the way down to the world of Yetzirah, but not in the world of Assiya.
• Talmud affects Yichud up until the world of Yetzirah: The study of Talmud affects a divine unification in the world of Beriya. This means that the study of Talmud affects a divine unification and revelation of the infinite light of G-d within the world of Atzilus all the way down to the world of Beriya, but not in the world of Yetzirah or Assiya.
• Kabbala affects Yichud only in the world or Atzilus: The study of Kabbalah effects a divine unification only in the world of Atzilus and has no effect at all in the world of Beriya, Yetzirah, or Assiya, as is written in the writings of the Arizal.

16^th Nissan/(LY) 9^th Nissan

14. Why love and fear are only considered wings-Love without Avoda is lacking its purpose:

• Love and fear are one of the 613 commands: Love and fear of G-d are in truth enumerated among the 613 commands, [and thus deserve to be considered Mitzvos in their own right and not to be given the secondary status of mere wings which are not an intrinsic part of the bird, and do not invalidate it].
• The purpose of the love is to fulfill the mitzvah: Nonetheless, they are only described as wings being that the main purpose of the [Mitzvah to] love Hashem, is to serve Hashem [and fulfill the remaining 611 Mitzvos] with this love. [Thus, the Mitzvah to love Hashem is given a secondary-wing-status in comparison to the other Mitzvos, which its main purpose is to fulfill with that love.]

15. Ahava Betaanugim-A love with an intrinsic purpose in its own right:

• A form of love of which its purpose is not to motivate service of G-d and mitzvah fulfillment, but rather has intrinsic purpose in it of itself, is only relevant to the higher form of love called Ahavah Betaanugim, a love of delights.
• A love of pleasure: This love entails receiving pleasure in one’s Dveikus to Hashem, similar to the reward in the World to Come and serves as a taste of the world to come, and a reward in this world.
• Not the focus in this world: [This love is not common today being that it is given as reward for the service, and the service is meant to be done now, prior to the reward. Accordingly, this form of intrinsic love is not the main form of love demanded of man to achieve in this world] as Scripture states that the purpose of this world is to perform the commands and only in the future do we receive the reward.

16. Fulfilling Mitzvas and studying Torah to quench one’s love for G-d:

• Thus, anyone who has not reached this state of love called Ahavah Betaanugim, to have a taste of the World to Come, and rather his soul still thirsts for G-d and has a soulful passion to attach to Him throughout the day, then he must quench his thirst in the waters of the Torah that is available in front of him, which is the service of G-d that the love motivates.
• Screaming for water while in front of a river: One who does not do so and leaves the thirsting love in place without quenching it, is similar to a person who is standing by a river of fresh water and is screaming “I need water, I need water.” On this the prophet complains, “Ho, whoever is thirsty go to the water.” The intent of this statement of the prophet is not just the obvious, that one who thirsts to learn Torah should go learn Torah^[1], but rather that one who thirsts for G-d, should go learn Torah and serve Him, as that will quench his thirst.

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[1] As explained in Bava Kama 17a