What
It
Means
that
the
World
Was
Created
for
the
Torah
Article
3,
1990
RASHI
brings
the
words
of
our
sages
about
“In
the
beginning
[God]
created,”
“for
the
Torah,
which
is
called
‘the
beginning
of
his
way,’
and
for
Israel,
who
were
called
‘The
holy
of
Israel,
his
first
crop.’”
We
should
understand
what
it
means
that
“The
world
was
created
for
the
Torah.”
“Torah,”
simply
put,
is
the
King’s
commandments,
who
commanded
to
observe
them.
But
are
the
King’s
commandments
lacking,
and
want
to
have
someone
following
them?
Do
they
have
feelings?
We
can
say
that
the
King
wants
His
commandments
followed.
But
this
pertains
to
a
flesh
and
blood
king,
who
wants
to
command
them
and
enjoys
this.
But
we
cannot
say
this
about
the
Creator,
that
He
wants
to
be
given
respect
and
that
they
will
keep
what
He
commands
them.
Also,
we
should
understand
what
our
sages
said,
that
the
world
was
created
for
Israel,
meaning
not
for
the
Torah.
Therefore,
we
should
understand
if
the
creation
of
the
world
has
two
reasons
or
is
it
one
reason,
meaning
that
both
point
to
the
same
thing.
It
is
known
that
the
reason
for
the
creation
of
the
world
was
His
desire
to
do
good
to
His
creations.
In
order
to
carry
out
the
perfection
of
His
deeds,
meaning
so
there
would
not
be
shame,
a
Tzimtzum
[restriction]
and
concealment
were
established,
so
the
delight
and
pleasure
would
not
shine
unless
the
receiver
has
the
intention
to
bestow.
Otherwise,
there
is
a
concealment
of
the
face
of
the
Creator.
For
this
reason,
we
were
given
the
commandment
of
faith
that
He
leads
His
world
as
The
Good
Who
Does
Good,
whereby
the
commandment
of
faith
in
the
Creator,
and
by
observing
the
Torah
and
Mitzvot
[commandments/good
deeds]
on
the
basis
of
faith,
the
matter
of
shame
will
be
corrected.
However,
because
of
the
creation
of
the
creatures,
who
were
created
with
a
desire
to
receive
for
themselves,
the
creatures
cannot
achieve
a
degree
where
all
their
actions
are
for
the
sake
of
the
Creator
and
not
for
their
own
sake.
This
is
why
the
will
to
receive
is
called
“evil,”
and
one
who
walks
in
the
path
of
this
evil
is
called
“wicked.”
The
will
to
receive
for
one’s
own
benefit
is
called
“evil
inclination”
because
all
it
depicts
for
one
to
do
is
to
do
everything
only
in
a
manner
of
self-reception,
and
this
harms
a
person.
This
means
that
this
is
the
only
reason
why
a
person
cannot
obtain
the
delight
and
pleasure
that
the
Creator
wishes
to
impart
upon
the
creatures,
since
there
was
a
correction
on
this
quality,
called
“will
to
receive
for
oneself,”
since
the
will
to
receive
is
opposite
from
the
Creator,
whose
desire
is
only
to
bestow,
while
the
will
to
receive
cannot
be
a
giver.
In
order
to
have
equivalence
of
form,
meaning
that
while
a
person
receives
he
will
be
able
to
aim
that
the
reception
will
be
in
order
to
bestow,
this
is
already
considered
that
he
bestows.
This
is
called
“equivalence
of
form”
or
Dvekut
[adhesion],
since
in
spirituality,
equivalence
is
called
Dvekut,
although
in
the
act
he
is
receiving.
This
is
called
“receiving
in
order
to
bestow.”
However,
how
can
one
achieve
equivalence
of
form?
Since
the
Creator
created
this
will
to
receive,
how
is
it
possible
to
revoke
the
nature
that
the
Creator
created?
There
was
a
correction
on
this
that
while
it
is
impossible
to
revoke
the
nature
of
the
will
to
receive,
an
intention
to
bestow
is
added
on
top
of
it.
It
follows
that
the
will
to
receive,
meaning
that
a
person
sees
something
from
which
he
can
enjoy,
remains.
In
other
words,
a
person
still
enjoys
in
the
end,
but
with
a
different
intention.
This
is
called
“receiving
in
order
to
bestow.”
However,
how
can
one
have
a
different
aim
than
to
receive
for
his
own
benefit,
but
rather
for
the
benefit
of
the
Creator?
Our
sages
said
about
this,
“The
Creator
said,
‘I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.’”
In
other
words,
through
the
Segula
[merit/virtue/remedy]
of
Torah
and
Mitzvot,
a
person
can
obtain
the
desire
to
bestow.
This
is
the
only
way
by
which
one
can
be
rewarded
with
vessels
of
bestowal,
and
our
sages
said
about
it,
“The
light
in
it
reforms
him.”
It
follows
that
through
the
Torah,
a
person
will
obtain
vessels
of
bestowal,
and
then
he
will
be
able
to
receive
the
delight
and
pleasure
that
the
Creator
wants
to
give
to
the
created
beings.
In
this
respect,
the
Torah
is
called
“613
counsels,”
meaning
613
tips
by
which
one
is
rewarded
with
vessels
of
bestowal.
Afterward,
once
he
is
rewarded
with
vessels
of
bestowal
through
the
Torah,
he
must
receive
the
delight
and
pleasure
that
is
found
in
the
thought
of
the
Creator.
That
delight
and
pleasure
is
also
called
“Torah,”
meaning
that
at
that
time,
the
613
counsels
become
613
deposits.
This
means
that
in
each
Mitzva
[singular
of
Mitzvot]
there
is
a
special
light.
This
is
as
it
is
written
(“Introduction
of
The
Book
of
Zohar,”
“General
Explanation
for
All
Fourteen
Commandments
and
How
They
Divide
into
the
Seven
Days
of
Creation,”
Item
1),
“In
Torah
and
Mitzvot
there
are
‘We
shall
do’
and
‘We
shall
hear,’
as
our
sages
said,
‘Doers
of
His
word,
to
hear
the
voice
of
His
word.
In
the
beginning,
they
do,
and
in
the
end,
they
hear.’
When
observing
Torah
and
Mitzvot
as
‘doers
of
His
word,’
prior
to
being
rewarded
with
hearing,
the
Mitzvot
are
called
‘613
counsels,’
and
are
considered
Achor
[back/posterior].
When
rewarded
with
hearing
‘the
voice
of
His
word,’
the
613
Mitzvot
become
Pekudin,
from
the
word
Pikadon
[deposit],
for
in
each
Mitzva,
the
light
of
a
unique
degree
is
deposited.”
According
to
the
above,
we
can
interpret
what
we
asked,
What
does
it
mean
that
the
world
was
created
for
the
Torah?
Does
the
Torah
have
feelings,
that
she
should
feel
that
she
needs
someone
to
observe
her?
We
also
asked,
But
elsewhere,
our
sages
said
that
the
world
was
created
for
Israel?
The
thing
is
that
both
point
to
the
same
thing—that
the
reason
for
the
creation
of
the
world
was
His
desire
to
do
good
to
His
creations.
It
is
written
(Midrash
Rabbah,
Beresheet)
that
when
the
Creator
wanted
to
create
Adam
HaRishon,
the
angels
objected
to
this
saying,
“What
is
man
that
You
should
think
of
him?
Why
do
You
need
this
trouble?”
The
Creator
replied
to
them
that
it
is
like
a
king
who
has
a
tower
filled
with
abundance
but
he
has
no
guests.
It
follows
that
man’s
creation
was
in
order
to
do
good
to
His
creations.
This
is
why
they
said
that
the
creation
of
the
world
was
for
Israel,
who
are
called
Resheet
[beginning].
Yet,
what
is
the
delight
and
pleasure
that
He
wanted
to
give
them?
Our
sages
came
and
told
us
that
the
delight
and
pleasure
is
the
Torah.
That
is,
the
creation
of
the
world
was
for
Israel
to
receive
and
enjoy
the
delight
and
pleasure
found
in
the
Torah.
It
follows
that
when
they
said,
“The
world
was
created
for
Israel,”
and
when
they
said,
“The
world
was
created
for
the
Torah,”
it
is
the
same.
However,
here
we
are
speaking
of
the
receivers,
which
are
Israel,
and
here,
of
what
Israel
receive.
That
is,
one
speaks
from
the
perspective
of
the
Kli
[vessel],
and
one
speaks
from
the
perspective
of
the
light.
Yet,
they
are
both
one—light
and
Kli.
However,
we
should
interpret
what
they
said,
“The
world
was
created
for
the
Torah,”
in
two
ways:
1)
The
Torah
is
regarded
as
613
counsels,
613
tips
for
subduing
the
evil,
as
it
is
written,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.”
That
is,
through
the
Torah,
the
evil
is
corrected
because
“the
light
in
it
reforms
him.”
In
this
way,
we
should
interpret
what
our
sages
said
(Shabbat
33),
“Were
it
not
for
My
covenant
day
and
night,
I
would
not
place
the
ordinances
of
heaven
and
earth.”
They
interpreted
“day
and
night”
to
mean
the
Torah,
as
it
is
written,
“And
you
shall
reflect
on
it
day
and
night.”
In
other
words,
were
it
not
for
the
Torah,
the
world
would
not
exist.
We
should
interpret
that
through
the
Torah,
whose
light
reforms
him,
the
world
can
exist.
In
other
words,
it
will
be
possible
to
receive
the
delight
and
pleasure
because
the
Torah
will
correct
the
evil
in
the
creatures
and
they
will
have
equivalence
of
form
by
which
the
flaw
of
shame
will
be
corrected.
Naturally,
if
the
Torah
did
not
reform,
it
would
be
impossible
for
them
to
receive
the
delight
and
pleasure.
It
follows
that
“I
would
not
place
the
ordinances
of
heaven
and
earth,”
so
everything
would
be
useless.
It
follows
that
here
the
Torah
is
regarded
only
as
counsels,
meaning
tips
by
which
to
receive
the
good.
2)
The
Torah
is
considered
613
deposits,
which
are
the
holy
names.
As
is
said
in
the
“Introduction
of
The
Book
of
Zohar”
(“General
Explanation
for
All
Fourteen
Commandments
and
How
They
Divide
into
the
Seven
Days
of
Creation,”
Item
1),
“In
each
Mitzva,
a
light
of
a
unique
degree
is
deposited,
which
corresponds
to
a
unique
organ
in
the
613
organs
and
tendons
of
the
soul
and
the
body.
It
follows
that
while
performing
the
Mitzva,
one
extends
to
its
corresponding
organ
in
his
soul
and
body
the
degree
of
light
that
belongs
to
that
organ
and
tendon.
This
is
considered
the
Panim
[face/anterior]
of
the
Mitzvot,”
which
are
then
called
Pekudin.
Now
we
can
interpret
what
our
sages
said,
“The
world
was
created
for
the
Torah,”
meaning
that
we
say
that
the
reason
for
the
creation
of
the
worlds
was
in
order
to
do
good
to
His
creations.
That
delight
and
pleasure
is
found
in
the
Torah,
which
is
called
“the
names
of
the
Creator,”
whose
general
name
is
The
Good
Who
Does
Good.
The
names
given
to
the
Creator
are
only
by
way
of
“By
Your
actions
we
know
You.”
For
this
reason,
since
they
attained
from
the
Creator
delight
and
pleasure
for
themselves
and
for
the
whole
world,
they
named
Him,
The
Good
Who
Does
Good,
as
our
sages
said,
“Good
for
himself,
and
does
good
to
others.”
This
means
that
they
perceived
that
they
received
abundance
from
the
Creator,
and
also
perceived
that
the
Creator
does
good
to
others,
too.
However,
we
cannot
speak
of
the
Creator
Himself,
as
it
is
written
in
The
Zohar,
“There
is
no
thought
or
perception
in
Him
at
all.”
This
means
that
it
is
impossible
to
speak
of
the
Creator
Himself
because
we
have
no
attainment
in
the
Creator.
It
follows
that
what
our
sages
said,
that
the
world
was
created
for
the
Torah,
and
what
our
sages
said,
that
the
world
was
created
for
Israel,
are
the
same
thing.
The
only
difference
is
between
the
light
and
the
Kli.
The
light
is
called
“Torah,”
and
the
Kli
for
reception
of
the
light
is
called
“Israel.”
This
matter
is
explained
in
the
book
A
Sage’s
Fruit
(Part
1,
p
118),
where
he
explains
the
matter
of
“the
Torah,
Israel,
and
the
Creator
are
one.”
These
are
his
words:
“Thus,
you
see
that
the
meaning
of
the
620
names,
being
the
613
Mitzvot
of
the
Torah
and
the
seven
Mitzvot
de
Rabanan
[lit.
commandments
of
our
great
sages],
are,
in
fact,
the
five
properties
of
the
soul,
meaning
NRNHY.
This
is
because
the
vessels
of
the
NRNHY
are
from
the
above
620
Mitzvot,
and
the
lights
of
NRNHY
are
the
very
light
of
Torah
in
each
and
every
Mitzva.
It
follows
that
the
Torah
and
the
soul
are
one.
However,
the
Creator
is
the
light
of
Ein
Sof
[infinity],
clothed
in
the
light
of
the
Torah,
which
is
found
in
the
above
620
Mitzvot.”
It
follows
that
“Israel”
and
the
“Torah”
are
the
same
thing,
except
the
difference
is
whether
we
speak
from
the
perspective
of
the
light
or
from
the
perspective
of
the
Kli.
However,
the
order
of
the
work
is
that
since
we
were
born
after
the
sin
of
the
tree
of
knowledge,
we
are
already
immersed
in
the
will
to
receive
for
our
own
sake,
on
which
there
were
the
Tzimtzum
and
concealment.
For
this
reason,
the
order
of
our
work
begins
in
work
Lo
Lishma
[not
for
Her
sake].
That
is,
when
we
begin
to
observe
Torah
and
Mitzvot,
we
must
believe
even
if
Lo
Lishma,
since
without
faith,
even
if
Lo
Lishma,
we
cannot
work.
Wherever
the
work
is
on
the
basis
of
faith,
it
is
hard
work.
That
is,
only
where
the
reward
and
punishment
are
revealed,
the
work
is
called
“within
reason”
because
we
immediately
see
the
results.
But
when
the
reward
and
punishment
are
covered
and
we
must
only
believe
in
reward
and
punishment,
even
Lo
Lishma
is
a
great
effort.
However,
this
is
still
not
so
bad
because
it
is
not
against
the
nature
of
the
will
to
receive
for
oneself.
But
if
we
want
to
achieve
Dvekut,
called
“in
order
to
bestow,”
the
body
begins
to
resist
with
all
its
might,
and
it
is
impossible
to
emerge
from
the
control
of
the
will
to
receive
without
help
from
above.
It
was
said
about
this,
“Were
it
not
for
the
help
of
the
Creator,
he
would
not
overcome
it.”
The
advice
for
this
is
Torah,
since
“the
light
in
it
reforms
him.”
Afterward,
when
he
is
rewarded
with
vessels
of
bestowal,
he
is
rewarded
with
the
quality
called
“the
names
of
the
Creator,”
which
is
the
delight
and
pleasure
that
was
in
His
thought
to
give
to
the
created
beings.
This
is
the
meaning
of
what
they
said,
that
the
reason
for
the
creation
of
the
worlds
was
to
do
good
to
His
creations.