What
Does
It
Mean
that
Charity
to
the
Poor
Makes
the
Holy
Name,
in
the
Work?
Article
No.
31,
1991
It
says
(BeHukotai,
Item
20),
“‘I
will
give
your
rains
in
their
season.’
Each
one
will
give
his
strength
over
you.
Who
are
they?
It
is
that
correction
that
you
made,
unifying
that
Holy
Name.
That
unification
of
law
and
ordinance
will
bestow
upon
you.
It
is
written,
‘Keep
the
way
of
the
Lord,
to
do
righteousness
and
justice.’
Since
it
is
written,
‘Keep
the
way
of
the
Lord,’
why
does
it
need
to
write,
‘To
do
righteousness
and
justice’?
He
replies,
‘Since
one
who
keeps
the
ways
of
Torah,
it
is
as
though
he
does
righteousness
and
justice.
And
what
are
righteousness
and
justice?
It
is
the
Creator.’
Rabbi
Shimon
wept
and
said,
‘Woe
unto
people
who
do
not
know
and
do
not
consider
the
glory
of
their
Master,
for
who
makes
the
Holy
Name
every
day?
One
who
gives
alms
to
the
poor.
One
who
makes
this
awakening
from
below,
meaning
gives
alms,
it
is
as
though
he
made
the
Holy
Name
in
completeness:
As
one
does
below,
so
it
awakens
above.’”
We
should
understand
the
connection
between
alms
and
the
unification
of
righteousness
and
justice.
Also,
what
is
the
connection
between
righteousness
and
justice
and
making
the
Holy
Name?
We
should
also
understand
what
it
means
that
a
person
makes
the
Holy
Name,
since
we
understand
that
the
Holy
Name
makes
man
and
not
that
man
makes
the
Holy
Name.
We
should
interpret
this
in
the
work,
what
this
comes
to
teach
us.
It
is
known
that
the
essence
of
our
work
in
Torah
and
Mitzvot
[commandments/good
deeds]
is
to
be
able
to
receive
the
delight
and
pleasure
that
He
contemplated
giving
to
the
created
beings.
The
whole
delay
is
in
that
we
haven’t
the
Kelim
[vessels]
to
receive
the
abundance
that
comes
from
the
Giver
to
the
creatures,
meaning
for
the
creatures
to
have
equivalence
of
form,
called
“As
He
is
merciful,
so
you
are
merciful,”
meaning
for
the
creatures
to
also
have
vessels
of
bestowal
like
the
Giver.
Therefore,
when
a
person
takes
upon
himself
the
kingdom
of
heaven,
the
body
asks,
“What
will
you
get
out
of
this
work
of
accepting
the
kingdom
of
heaven?”
Our
sages
said
about
this
(Pesachim
50),
“One
should
always
engage
in
Torah
and
Mitzvot
even
if
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
comes
to
Lishma
[for
Her
sake].”
This
is
as
it
is
written
in
The
Zohar,
that
there
is
the
matter
of
fear
when
he
observes
Torah
and
Mitzvot
in
order
to
be
rewarded
in
this
world
and
in
the
next
world.
But
the
fear
that
is
important
is
“because
He
is
great
and
ruling,”
meaning
not
in
order
to
be
rewarded,
but
because
he
says
that
he
has
the
privilege
of
serving
a
great
King,
and
this
is
why
he
wants
to
observe
the
Torah
and
Mitzvot.
Although
a
person
understands
that
there
is
the
matter
of
serving
the
King,
man’s
body
is
created
with
a
nature
of
a
desire
to
receive
delight
only
from
things
that
benefit
itself.
The
body
cannot
understand
serving
someone
else,
so
that
the
other
will
enjoy,
meaning
that
he
will
enjoy
someone
else
enjoying
his
work.
That
is,
it
is
unnatural
for
an
employee,
who
works
for
the
owner,
and
the
owner
really
benefits
from
the
work
of
the
employee,
that
the
employee
will
tell
the
owner,
“I
don’t
want
you
to
pay
me;
it
is
enough
for
me
that
you
enjoy
the
things
I
fixed
for
you
because
you
regretted
the
broken
tools
you
had.
But
now
that
I
fixed
them,
you
are
enjoying
this
and
I
don’t
want
any
payment
for
my
work.”
This
is
against
nature.
On
the
contrary,
if
you
are
enjoying
my
work,
you
should
pay
me
more
than
I
requested
for
my
work.
Accordingly,
we
can
understand
how
it
is
possible
for
a
person
to
have
the
strength
to
work
for
the
sake
of
the
Creator
without
any
reward.
The
first
state
is
when
a
person
wants
to
observe
Torah
and
Mitzvot
so
it
will
bring
him
the
cure,
which
is
“the
light
in
the
Torah
reforms
him.”
That
is,
through
them,
he
will
obtain
the
second
nature
called
“desire
to
bestow.”
Then,
he
will
be
able
to
serve
the
King
without
any
reward,
and
his
only
reward
will
be
that
he
is
delighting
the
King.
The
Zohar
calls
this
time,
when
he
observes
Torah
and
Mitzvot
in
order
to
obtain
the
desire
to
bestow,
“613
Eitin
[Aramaic:
counsels].”
The
second
state
is
after
he
has
acquired
the
desire
to
bestow.
This
is
the
state
of
receiving
the
delight
and
pleasure
that
are
in
the
613
Mitzvot,
which
The
Zohar
calls
“613
Pekudin
[Aramaic:
deposits].”
This
means
as
it
is
written
in
the
Sulam
[Ladder
commentary
on
The
Zohar],
that
the
delight
and
pleasure
are
there
as
a
deposit.
For
this
reason,
man’s
work
when
he
takes
upon
himself
the
burden
of
the
kingdom
of
heaven
is
to
make
it
as
a
“charity
for
the
poor.”
It
is
known
that
The
Zohar
calls
Malchut
“poor
and
meager.”
We
should
interpret
this
as
not
wanting
to
receive
any
return.
This
is
similar
to
giving
charity
to
a
poor
person
and
not
asking
him
for
anything
in
return.
That
is,
we
do
not
even
want
the
poor
person’s
gratitude,
since
real
charity
is
called
“concealed
giving,”
which
means
that
he
does
not
see
to
whom
he
gives.
Therefore,
giving
the
charity
was
devoid
of
any
gratitude
from
the
poor.
It
follows
that
when
a
person
accepts
the
burden
of
the
kingdom
of
heaven
above
reason,
he
does
not
hope
for
the
Creator
to
thank
him
for
it.
Thus,
the
body
asks,
“Why
are
you
taking
upon
yourself
the
burden
of
Torah
and
Mitzvot?”
In
that
state,
when
he
wants
to
take
upon
himself
to
observe
Torah
and
Mitzvot
without
any
reward,
a
person
needs
the
Creator
to
give
him
the
strength
to
overcome
the
body’s
question,
and
have
the
strength
to
do
the
holy
work
gladly.
It
follows
that
precisely
when
one
works
in
order
to
come
to
work
that
is
purely
holy,
without
any
mixture
of
waste
in
there,
he
becomes
needy
of
the
Creator’s
help.
Each
time
he
wants
to
reassume
the
burden
of
the
kingdom
of
heaven,
he
must
work
anew.
A
person
must
believe
the
words
of
the
ARI,
who
says,
“Each
and
every
day,
new
discernments
that
have
fallen
into
the
Klipot
[shells/peels]
are
corrected,
and
one
day
is
not
like
the
next,
or
one
moment
like
its
following.”
Therefore,
assuming
the
burden
of
the
kingdom
of
heaven
anew
corrects
new
discernments
into
Kedusha
[holiness].
For
this
reason,
when
a
person
wants
to
take
upon
himself
the
kingdom
of
heaven
anew,
the
body
asks,
“What
will
you
get
out
of
working
for
the
sake
of
the
Creator?”
And
there
is
no
other
way
but
to
ask
the
Creator
to
give
him
the
power
of
faith
above
the
reason
of
the
body.
In
the
words
of
our
sages,
this
is
called
“Had
the
Creator
not
helped
him,
he
would
not
overcome
it.”
According
to
the
above,
we
should
interpret
what
we
asked
about
the
relation
that
The
Zohar
explains
about
the
verse,
“Keep
the
way
of
the
Lord,”
why
it
had
to
be
written,
“to
do
righteousness
and
justice.”
He
replies
that
“one
who
keeps
the
ways
of
Torah
,
it
is
as
though
he
does
righteousness
and
justice.”
As
said
above,
since
man
does
not
have
the
strength
to
assume
the
kingdom
of
heaven
above
the
reason
of
the
body,
but
only
by
the
Segula
[merit/quality/power]
of
Torah
and
Mitzvot,
which
is
the
way
of
the
Creator,
the
ways
of
Torah,
by
which
a
person
is
rewarded
with
giving
alms
to
the
poor,
since
“the
light
in
the
Torah
reforms
him,”
then
he
will
be
rewarded
with
doing
“righteousness
and
justice.”
This
is
the
meaning
of
what
he
says,
that
by
keeping
the
way
of
the
Lord,
they
will
achieve
the
degree
of
doing
“righteousness
and
justice.”
Yet,
what
are
“righteousness
and
justice”?
That
is,
what
is
this
unification
that
The
Zohar
says
is
called
“making
the
Holy
Name?”
In
other
words,
what
does
it
mean
that
by
giving
alms,
he
makes
the
Holy
Name?
As
said
above,
“righteousness
and
justice”
mean
that
the
Creator
is
called
“justice”
and
Malchut
is
called
“righteousness,”
which
is
the
quality
of
judgment,
on
which
there
was
a
judgment,
since
Malchut
is
called
a
Kli
[sing.
of
Kelim]
that
receives
the
abundance
from
the
Creator.
There
were
Tzimtzum
[restriction]
and
concealment
on
the
vessels
of
reception
in
order
to
receive,
meaning
a
judgment
that
it
is
forbidden
to
use
the
vessels
of
reception
as
they
are
due
to
disparity
of
form
between
the
receiver,
who
is
called
Malchut,
and
the
Giver,
who
is
called
“the
Creator.”
It
follows
that
there
is
separation
above
where
the
abundance
cannot
spread
to
the
creatures
because
of
the
disparity
of
form.
For
this
reason,
there
was
a
correction
for
the
lower
ones
to
give
“alms
to
the
poor.”
In
terms
of
the
work,
when
they
take
upon
themselves
the
burden
of
the
kingdom
of
heaven
without
anything
in
return,
but
rather
as
one
gives
charity
to
the
poor
and
does
not
want
to
receive
anything
in
return
for
this,
each
one
causes
at
the
root
of
his
soul,
above
in
Malchut,
that
it
will
also
work
only
in
order
to
bestow.
It
follows
that
they
cause
the
unification
of
the
Creator
and
His
Shechina
[Divinity].
This
means
that
by
a
person
doing
everything
in
order
to
bestow,
alms,
called
“justice,”
extend
from
the
Creator
to
Malchut.
In
other
words,
through
the
abundance
that
Malchut,
called
“righteousness,”
receives,
she
is
now
called
“charity,”
due
to
what
she
receives
from
the
Creator.
In
other
words,
by
the
lower
ones
giving
alms
to
Malchut,
the
Creator,
too,
gives
alms
to
Malchut.
At
that
time,
Malchut
receives
the
name
“charity.”
This
is
the
meaning
of
the
words
“One
who
gives
alms
to
the
poor,
it
is
as
though
he
made
the
Holy
Name
complete,
as
it
should
be,”
meaning
connects
her
with
the
Creator,
who
gives
her
everything,
as
though
he
made
the
Holy
Name
in
completeness,
“As
one
does
below,
so
it
awakens
above.”
This
means
that
the
kingdom
of
heaven
is
called
“poor”
because
she
has
nothing
to
give
to
the
creatures.
If
the
creatures
come
to
her
with
vessels
of
reception,
then
she
is
poor
and
meager,
since
the
creatures
cause
in
Malchut
the
reception
that
exists
in
the
quality
of
Malchut,
and
this
causes
separation
between
Malchut
and
the
Creator,
who
is
the
Giver.
Hence,
the
name
is
not
complete
because
in
terms
of
the
name,
the
Creator
is
called
The
Good
Who
Does
Good.
Since
they
cause
the
reception
that
there
is
in
Malchut,
at
the
root
of
their
souls,
and
there
was
a
Tzimtzum
of
the
abundance
on
the
quality
of
reception,
by
this
they
prevent
the
abundance
from
spreading
to
the
lower
ones.
But
if
the
creatures
give
alms,
meaning
do
their
actions
in
order
to
bestow,
they
cause
a
desire
to
bestow
at
the
root
of
their
soul,
and
then
they
cause
equivalence
of
form
above,
and
the
abundance
flows
to
the
created
beings.
Then,
the
name
The
Good
Who
Does
Good
is
revealed
to
the
lower
ones
and
this
is
considered
that
they
make
“the
Holy
Name
in
completeness.”
In
other
words,
everything
comes
by
directing
their
actions
to
be
in
order
to
bestow.
It
follows
that
there
are
two
states
to
man:
1)
At
the
beginning
of
the
work,
we
must
begin
in
Lo
Lishma.
That
is,
everything
he
does
is
in
order
to
receive
reward
in
this
world
and
in
the
next
world.
At
that
time,
the
Creator
is
called
for
him
“King
of
the
Nations,”
as
it
is
written,
“Who
will
not
fear
You,
King
of
the
Nations.”
In
the
work,
we
should
interpret
that
when
one
works
for
one’s
own
benefit,
he
is
regarded
as
“gentiles.”
He
has
still
not
achieved
the
quality
of
“Israel,”
where
his
actions
are
Yashar-El
[straight
to
the
Creator].
It
follows
that
the
person
is
serving
a
king
who
is
called
“King
of
the
Nations.”
Thus,
what
sort
of
greatness
of
the
King
can
there
be
in
a
person
who
is
in
a
state
of
“gentile,”
although
he
has
fear,
as
it
is
written,
“Who
will
not
fear
You,
King
of
the
Nations”?
We
should
know
that
this
is
very
important.
That
is,
a
person
must
know
that
any
contact
he
has
with
the
Creator
is
very
important.
Therefore,
when
a
person
works
for
a
reward,
we
must
not
slight
these
works,
although
there
is
certainly
a
greater
degree
than
the
degree
of
“King
of
the
Nations.”
This
means
that
when
a
person
is
rewarded
with
the
quality
of
“Israel,”
certainly
in
his
current
attainment,
when
he
is
at
the
degree
of
“Israel,”
he
has
a
better
understanding
of
the
greatness
of
the
Creator,
to
the
point
that
he
is
delighted
that
he
is
serving
a
great
King
and
he
has
no
need
to
receive
anything
in
return
for
his
work.
Concerning
work
for
the
sake
of
the
Creator,
we
should
interpret
what
our
sages
said
(Midrash
Tanchuma,
p
235b),
“‘If
your
brother
becomes
poor
and
stretches
out
his
hand,’
the
writing
says,
‘Do
not
rob
a
poor,
for
he
is
poor.’
What
is
‘Do
not
rob
a
poor’?
Is
there
a
person
who
robs
the
poor?
What
does
one
rob
of
someone
who
has
nothing?
However,
if
you
were
accustomed,
if
you
were
used
to
sustain
him
and
you
retracted
and
said,
‘How
long
will
I
provide
for
this
one?’
and
you
refrain
from
giving
him,
if
you
did
so,
know
that
you
are
robbing
him.
This
is
‘Do
not
rob
the
poor,
for
he
is
poor.’”
According
to
the
above,
we
should
interpret
that
charity
to
the
poor
refers
to
Malchut,
who
is
called
“poor
and
meager”
because
she
has
nothing
to
give
back
to
man.
If
a
person
works
for
the
sake
of
the
Creator
and
wants
nothing
in
return,
but
works
only
for
the
sake
of
the
Creator,
but
sometimes,
in
the
middle
of
the
work,
thoughts
come
to
him
that
he
is
always
working
for
the
sake
of
the
Creator
and
wants
nothing
in
return,
he
will
certainly
be
rewarded
for
this
with
a
higher
degree,
meaning
feel
more
flavor
in
Torah
and
work,
since
he
has
already
done
his
part,
meaning
he
says
that
he
is
assuming
the
kingdom
of
heaven
without
any
reward,
meaning
he
is
not
even
receiving
a
flavor
in
Torah
and
Mitzvot
in
return
for
his
work,
so
if
his
intention
is
already
for
the
sake
of
the
Creator,
called
“Dvekut
[adhesion]
with
the
Creator,”
he
should
have
felt
vitality
in
his
work.
Yet,
he
does
not
see
any
progress
in
the
work;
therefore,
he
wishes
to
stop
this
work
of
bestowal
and
work
like
the
rest
of
the
people—in
order
to
receive
reward.
The
text
says
about
this:
“Do
not
rob
a
poor,
for
he
is
poor.”
The
Midrash
asks,
“Is
there
a
person
who
robs
the
poor?
What
does
one
rob
of
someone
who
has
nothing?
However,
if
you
were
accustomed
to
sustain
him
and
you
retracted
and
said,
‘How
long
will
I
provide
for
this
one?’
and
you
refrain
from
giving
him,
know
that
you
are
robbing
him.”
It
follows
that
the
text
warns
us
that
one
should
not
say,
“I
have
already
worked
a
lot
on
achieving
the
aim
to
bestow,
and
I
did
not
obtain
the
delight
and
pleasure
one
should
obtain
when
working
with
the
intention
to
bestow,
called
“alms
to
the
poor.”
Also,
I
was
promised
that
I
will
nonetheless
obtain
the
light,
called
“power,”
to
be
able
to
do
everything
in
order
to
bestow,
which
is
the
light
that
is
revealed
when
a
person
observes
Torah
and
Mitzvot
in
the
manner
of
“613
counsels,”
in
order
to
obtain
vessels
of
bestowal,
called
“the
light
for
the
completion
of
the
Kelim,”
so
they
can
work
with
the
Kelim
in
order
to
bestow.”
He
did
not
obtain
that
force,
either,
although
the
whole
time
he
engaged
in
Torah
and
Mitzvot
it
was
with
this
intention.
“Therefore,”
says
the
person,
“I
have
given
You
many
exertions
but
I
have
acquired
nothing,
so
I
want
to
stop
this
work.”
This
is
the
meaning
of
saying,
“How
long
will
I
provide
for
this
one?”
In
other
words,
I
have
given
You
much,
but
I
have
received
no
spiritual
progress
in
return.
“Therefore,”
says
the
person,
“How
long
will
I
have
to
work
in
a
manner
of
‘alms
to
the
poor’?”
At
that
point,
a
person
wants
to
escape
the
campaign
and
return
to
working
like
the
general
public,
when
he
was
working
in
the
manner
of
“Who
will
not
fear
You,
King
of
the
Nations?”
As
said
above,
when
a
person
works
in
observing
Torah
and
Mitzvot
for
the
purpose
of
self-love,
there
is
no
place
for
working
for
the
sake
of
the
Creator.
This
is
regarded
as
the
king
whose
Torah
and
Mitzvot
a
person
observes
is
called
“King
of
the
Nations”
and
not
“King
of
Israel,”
since
then
a
person
is
not
regarded
as
“Israel”
but
as
a
“gentile.”
The
text
warns
about
this,
“Do
not
escape
the
campaign;
do
not
rob
the
poor,
for
he
is
poor.”
We
should
interpret
“Do
not
rob
the
poor.”
It
means
that
you
should
not
stop
the
alms
that
you
are
giving
him,
meaning
the
acceptance
of
the
kingdom
of
heaven
without
any
reward,
for
although
you
claim
that
you
have
already
given
him
many
alms,
know
that
this
is
incorrect.
The
meaning
of
“for
he
is
poor”
is
that
as
long
as
you
think
that
Malchut,
who
is
poor,
should
give
you
anything,
you
are
not
saying
she
is
poor.
That
is,
if
a
person
demands
of
Malchut
to
reward
him,
he
blemishes
the
name
of
Malchut,
who
is
called
“poor
and
meager,”
since
you
are
demanding
something
of
her.
Rather,
a
person
should
pray
to
the
Creator
to
give
him
the
strength
to
be
content
and
happy
from
being
able
to
work
for
Malchut
even
when
she
hides
herself
and
does
not
show
him
any
nearing,
and
his
taste
in
the
work
is
as
if
he
has
now
begun
anew,
meaning
that
he
cannot
say
that
he
feels
any
flavor
of
which
he
can
say
that
for
this
flavor
he
is
working
and
laboring
in
assuming
the
kingdom
of
heaven.
That
is,
he
has
no
support
or
basis
that
he
can
say,
“This
is
why
I
engage
in
Torah
and
Mitzvot.”
This
is
called
“hanging
the
earth
on
nothing,”
and
it
is
called
“completely
above
reason.”
Although
it
is
completely
against
the
body’s
nature,
he
prays
to
the
Creator
for
this,
to
give
him
this
power.
This
is
the
meaning
of
what
is
written,
“Do
not
rob
the
poor,
for
he
is
poor.”
One
should
always
want
to
stay,
take
upon
himself
the
kingdom
of
heaven,
and
his
basis
is
“for
he
is
poor.”
This
is
as
Baal
HaSulam
said
about
what
is
written
(in
the
poem,
“A
Woman
of
Valor”),
“Charm
is
deceitful
and
beauty
is
vain;
a
woman
who
fears
the
Lord,
she
shall
be
praised.”
He
said
that
when
one
assumes
the
burden
of
the
kingdom
of
heaven,
sometimes
the
kingdom
of
heaven
is
graceful,
and
sometimes
he
feels
that
there
is
beauty
in
the
kingdom
of
heaven.
The
writing
says
about
this:
“It
is
all
a
lie.”
That
is,
this
whole
basis
on
which
he
builds
his
kingdom
of
heaven
is
a
lie.
However,
a
“woman,”
who
is
the
kingdom
of
heaven,
that
a
person
takes
upon
himself,
should
be
because
of
the
fear
of
the
Creator,
meaning
that
his
fear
will
be
as
it
is
written
in
The
Zohar,
“The
essence
of
fear
should
be
because
he
is
great
and
ruling”
(“Introduction
of
The
Book
of
Zohar,”
Item
191),
as
it
is
said,
“Fear,
which
is
the
most
important,
is
when
one
fears
one’s
Master
because
He
is
great
and
ruling,
the
essence
and
the
root
of
all
the
worlds,
and
everything
is
considered
nothing
compared
to
Him,
and
he
will
place
his
will
in
that
place.”
It
therefore
follows
that
prayer
is
the
most
important.
A
person
should
pray
to
the
Creator
to
give
him
the
required
force
for
anything
that
concerns
the
work,
both
in
Torah
and
in
prayer.
Hence,
one
should
ask
of
the
Creator
to
give
him
the
need,
meaning
a
desire
for
the
work.
Sometimes,
a
person
comes
to
a
state
where
he
has
no
desire
for
anything,
meaning
that
he
does
not
see
anything
good
before
him
that
he
should
want,
that
will
bring
him
vitality,
that
will
give
him
a
need
to
exert
in
order
to
obtain
something.
Rather,
the
person
stays
without
any
desire
of
which
he
can
say
that
it
is
worth
laboring
in
order
to
obtain
it.
He
does
not
see
this.
At
that
time,
he
must
ask
the
Creator
to
give
him
some
desire
for
something,
meaning
that
this
thing
will
give
him
desire
to
work.
According
to
a
person’s
understanding,
the
request
will
be
that
the
Creator
will
let
him
see
something
that
will
bring
him
delight
and
pleasure.
This
is
as
our
sages
said,
“The
eye
sees
and
the
heart
covets.”
That
is,
if
the
Creator
lets
him
see
something
for
which
it
is
worthwhile
to
work,
the
coveting
in
the
heart
will
make
him
seek
ways
by
which
to
obtain
the
matter.
It
follows
that
the
prayer
that
a
person
prays
now
is
only
for
the
purpose
of
desire,
called
a
Kli
[vessel].
This
means
that
the
first
prayer
that
a
person
should
pray
is
for
a
desire
and
lack
that
the
Creator
will
give
him
to
ask
for
a
deficiency,
so
that
if
he
obtains
the
satisfaction
of
the
deficiency,
that
satisfaction
will
fill
man
in
completeness.
That
is,
the
Creator
will
notify
him
what
is
the
wholeness
he
should
achieve,
so
as
to
know
what
it
is
he
truly
needs.
And
in
order
to
know
what
he
truly
needs,
this
is
done
through
the
Torah,
where
by
the
Segula
of
the
Torah,
the
light
in
it
reforms
him,
meaning
that
the
Torah
lets
him
know
what
he
is
missing.
However,
a
person
should
demand
this
of
the
Torah,
meaning
for
the
Torah
to
guide
him
toward
attaining
the
truth.
Also,
a
person
should
find
the
connection
between
him
and
the
Torah,
for
his
desire
to
know
his
connection
with
the
Torah
is
already
regarded
as
a
prayer.
This
means
that
by
this
he
already
connects
himself
to
the
Creator
when
he
learns
Torah,
since
he
is
asking
the
Creator—when
he
engages
in
Torah—to
understand
the
connection
between
the
Torah
and
the
person
who
is
learning
the
Torah.
And
once
he
has
prayed
for
the
Creator
to
give
him
the
deficiency,
he
must
ask
the
Creator
to
give
him
the
satisfaction
of
the
deficiency,
meaning
to
be
rewarded
with
achieving
the
degree
of
man’s
completeness.