What
Are
Revealed
and
Concealed
in
the
Work
of
the
Creator?
Article
No.
19,
1987
The
writing
says
(Micah
6:8),
“He
has
told
you,
O
man,
what
is
good,
and
what
does
the
Lord
require
of
you
but
to
do
justice,
love
mercy,
and
to
walk
humbly
with
your
God?”
Here
in
this
verse
we
see
two
things
revealed
before
us:
1)
“To
do
justice,”
where
we
see
that
He
does
justice.
2)
“Love
mercy,”
where
we
see
that
He
loves
mercy.
How
do
we
know
this?
We
see
that
He
does
mercy.
He
must
certainly
love
it
or
He
would
not
do
mercy.
And
one
thing
that
was
said
here
is
concealed,
as
it
is
written,
“and
to
walk
humbly
with
the
Lord
your
God.”
We
need
to
understand
the
meaning
of
walking
humbly.
In
the
literal,
it
is
interpreted
that
the
two
above-mentioned
things—doing
justice
and
loving
mercy—should
be
in
concealment,
so
no
one
will
see
his
good
deeds.
But
what
does
this
mean
in
the
work?
It
is
known
that
there
are
the
acts
of
Mitzvot
[commandments/good
deeds]
and
the
intention
of
the
Mitzvot.
In
the
actions,
everyone
is
equal;
there
is
no
difference
between
a
great
righteous
and
an
ordinary
person,
since
it
was
said
about
the
practicing
Mitzvot,
“Do
not
add
and
do
not
subtract.”
We
do
not
say
that
the
righteous
has
two
mezuzahs
[text
from
the
Torah
placed
on
the
right
hand
doorpost],
one
on
the
right
side
of
the
door
and
on
the
left
side.
Rather,
the
difference
between
great
and
small
is
only
in
the
intention.
In
the
intention
we
should
also
make
two
discernments:
1)
to
aim
that
now
he
is
performing
the
Mitzvot
of
the
Creator,
2)
aim
for
the
reason
that
makes
him
observe
the
Mitzvot
of
the
Creator.
However,
in
this
regard
we
should
make
several
discernments:
1)
He
is
observing
the
Mitzvot
of
the
Creator
for
by
this,
people
around
him
will
respect
him
and
so
forth.
It
follows
that
what
compels
him
to
keep
the
Creator’s
Mitzvot
is
people
and
not
the
Creator.
That
is,
if
there
were
no
people
around
him,
he
would
not
observe
the
Mitzvot
of
the
Creator.
And
in
this
discernment,
too,
we
should
discern
whether
he
is
doing
this
out
of
coercion.
That
is,
a
person
who
desecrates
the
Shabbat
[Sabbath]
might
work
for
a
religious
person.
The
rule
is
that
if
he
can
force
him
not
to
desecrate
the
Shabbat,
the
rule
is
that
he
must
force
him.
For
example,
if
he
does
not
observe
the
Shabbat,
he
will
fire
him
from
the
job.
If
he
has
no
place
else
to
work,
he
will
certainly
promise
him
that
he
will
not
desecrate
the
Shabbat.
It
turns
out
that
he
is
observing
the
Mitzvot
of
his
boss,
meaning
he
follows
the
commandments
of
the
giver
of
the
work,
and
he
has
no
connection
with
the
Creator.
However,
in
terms
of
the
law,
we
see
that
this,
too,
is
regarded
as
observing
Mitzvot.
Otherwise,
why
would
he
need
to
force
him
to
observe
Mitzvot?
It
turns
out
that
this
servant
is
only
working
out
of
coercion.
It
is
as
we
said
(Article
No.
29,
Tav-Shin-Mem-Vav)
that
Maimonides
said
(Hilchot
De’ot,
Chapter
6),
“In
matters
of
above,
if
he
did
not
revert
in
concealment,
he
is
shamed
in
public.
He
is
despised
and
cursed
until
he
repents.”
It
follows
that
he
is
observing
the
Mitzvot
because
the
public
is
forcing
him.
Concerning
the
reason
that
people
are
compelling
him,
we
should
discern
whether
he
enjoys
performing
that
Mitzva
or
not.
When
he
performs
the
Mitzvot
because
he
is
respected
and
so
forth,
he
enjoys
observing
the
Mitzvot.
But
if
he
is
observing
Torah
and
Mitzvot
because
of
coercion,
he
always
yearns
to
come
out
of
that
exile
so
he
will
not
suffer
from
the
Torah
and
Mitzvot,
which
is
to
him
as
“will
pass
on
his
own
will,
and
will
not
be
killed”
by
the
people
compelling
him
to
observe
the
Torah
and
Mitzvot.
It
therefore
follows
that
one
who
observes
because
of
respect
from
people
can
observe
the
Torah
and
Mitzvot
gladly.
But
one
who
observes
coercively,
cannot
be
in
happiness.
Rather,
he
sits
and
waits
for
an
opportunity
to
escape
from
this
exile,
since
he
is
not
observing
the
Mitzvot
of
the
Creator
because
he
wants
to
observe
what
the
Creator
said,
but
he
must
observe
because
people
on
the
outside
are
chasing
him,
and
he
cannot
suffer
greater
torments
than
the
torments
of
observing
Mitzvot.
For
this
reason,
this
manner
is
worse
than
the
first.
It
follows
that
there
are
two
discernments
in
aiming
to
observe
Torah
and
Mitzvot:
1)
out
of
fear
and
coercion,
2)
out
of
love,
when
he
is
happy
when
he
observes
Torah
and
Mitzvot.
There
is
also
another
discernment
in
the
reason
that
makes
him
observe
Torah
and
Mitzvot.
It
is
called
“walking
humbly.”
This
refers
to
the
actions—so
everything
he
does,
no
one
sees
or
hears
of
his
good
deeds,
and
he
does
everything
in
concealment.
In
terms
of
the
intention,
it
is
certainly
hidden
from
the
eye
of
every
living
thing.
But
in
the
intention,
there
are
two
discernments
to
make:
1)
He
is
observing
Torah
and
Mitzvot
and
there
is
nothing
here
that
is
because
of
people,
since
no
one
knows
about
his
work.
Rather,
the
reward
that
the
Creator
pays
for
listening
to
Him
is
the
reason
compelling
him
to
observe
Torah
and
Mitzvot.
This
manner
is
regarded
as
believing
in
the
Creator
and
believing
in
reward
and
punishment.
Thus,
the
reward
and
punishment
is
the
reason
compelling
him
to
engage
in
Torah
and
Mitzvot.
We
can
call
this
manner
“working
Lishma
[for
Her
sake],”
meaning
for
the
Creator
and
not
for
people
to
respect
him.
This
is
certainly
clean
work,
which
is
entirely
for
the
Creator:
1)
With
respect
to
actions,
he
does
not
want
anyone
to
see
his
good
deeds
so
they
will
reward
him
for
it.
2)
With
respect
to
intention,
he
does
not
require
people
to
pay
him
anything
for
this
work
in
Torah
and
Mitzvot.
Rather,
he
wants
the
Creator
to
pay
his
reward
for
his
work.
However,
this
manner
of
walking
humbly
is
still
incomplete,
although
it
is
more
important
than
the
two
prior
manners,
which
is
when
people
compel
him:
1)
the
first
is
because
of
fear
and
coercion,
2)
the
second
is
because
of
love.
Here,
however,
the
reason
is
only
that
the
Creator
compels
him.
Yet,
since
he
wants
reward
in
return
for
his
work,
by
this
he
becomes
separated
from
the
Creator
due
to
disparity
of
form.
For
this
reason,
his
work
is
still
incomplete.
Complete
work
means
that
he
works
in
concealment,
his
intention
is
that
only
the
Creator
compels
him
to
engage
in
Torah
and
Mitzvot,
and
other
people
have
no
grip
on
his
work.
At
the
same
time,
he
is
working
not
in
order
to
receive
reward,
but
only
for
the
Creator.
This
is
regarded
as
wanting
to
adhere
to
the
Creator,
as
in,
“As
He
is
merciful,
so
you
are
merciful.”
This
means
that
all
his
work
is
in
order
to
bestow,
and
he
derives
great
satisfaction
from
the
privilege
of
serving
the
King.
From
this
he
derives
pleasure
and
joy,
and
he
has
no
other
need
to
be
given
anything.
Rather,
when
he
observes
Torah
and
Mitzvot
in
utter
simplicity
and
cannot
aim
any
intentions,
he
settles
for
this
as
though
he
can
serve
the
King
with
an
important
service.
It
is
like
a
person
working
for
the
king
as
a
cleaner
compared
to
one
who
is
the
king’s
minister
and
advises
the
king
wherever
the
king
needs
his
help.
There
is
certainly
a
great
difference
from
the
king’s
cleaning
man,
both
in
salary
and
in
the
respect
of
the
king’s
minister.
The
lesson
is
that
there
is
certainly
a
difference
between
one
who
is
serving
the
king
when
he
has
been
rewarded
with
“The
secrets
of
Torah
are
revealed
to
him
and
he
entertains
himself
with
the
King,”
and
one
who
is
a
commoner,
observing
Torah
and
Mitzvot
without
any
understanding
of
the
intellect
of
the
Torah.
Rather,
he
is
happy
that
he
has
been
privileged
with
observing
the
King’s
Mitzvot,
which
He
has
given
to
him.
He
enjoys
this
more
than
any
worldly
pleasure,
since
the
pleasures
of
this
world
seem
to
him
as
though
they
are
serving
the
body,
which
is
flesh
and
blood.
But
when
he
engages
in
utter
simplicity,
which
is
the
simplest
work,
like
a
cleaner
in
the
King’s
house,
but
says,
“At
the
end
of
the
day,
whom
do
I
want
to
please?
The
King.”
He
does
not
want
to
serve
himself,
called
“will
to
receive
for
his
own
sake,”
but
his
intention
is
that
the
Creator
will
enjoy
his
work.
It
follows
that
a
person
should
receive
pleasure,
since
without
pleasure
a
person
cannot
work.
Because
of
the
nature
that
the
Creator
has
created,
according
to
the
thought
of
creation,
which
is
His
desire
to
do
good
to
His
creations,
a
desire
and
yearning
to
receive
pleasure
are
imprinted
in
us.
However,
there
are
great
differences
regarding
the
things
from
which
we
can
receive
pleasure.
That
is,
pleasure
is
called
“light,”
and
there
is
no
light
without
a
Kli
[vessel].
It
follows
that
the
pleasure
that
one
wants
to
receive
is
placed
in
some
Kli.
This
means
that
there
are
pleasures
clothed
in
corporeal
pleasures,
such
as
lust.
Yet,
in
lust,
too,
there
are
several
discernments
to
make.
It
is
likewise
with
respect,
and
one
can
also
derive
pleasure
from
learning
knowledge.
Every
person
can
derive
pleasure
from
the
Kelim
[vessels],
which
are
generally
called
“lust,”
“respect,”
and
“knowledge.”
However,
there
is
a
fourth
degree,
which
is
serving
the
Creator.
Baal
HaSulam
said
in
the
“Introduction
to
The
Book
of
Zohar”
that
there
are
four
degrees
called
SVAS
(still,
vegetative,
animate,
and
speaking):
1)
“Still”
is
called
“lust,”
2)
“Vegetative”
is
called
“honor,”
3)
“Animate”
is
called
“knowledge,”
and
4)
“Speaking”
is
called
“serving
the
Creator.”
It
follows
that
each
one
must
receive
pleasure,
except
there
is
a
difference
from
which
clothing
a
person
can
derive
delight
and
pleasure.
In
this
we
should
distinguish
one
from
the
other.
For
this
reason,
it
turns
out
that
the
beginning
of
man’s
work
on
the
path
of
truth
is
to
achieve
the
degree
of
“walk
humbly
with
your
God.”
That
is,
his
work
is
in
concealment,
where
no
one
has
any
contact
with
his
Torah
and
Mitzvot
because
he
is
concealed
from
people.
However,
there
is
another
thing
that
should
be
here:
“Walk
humbly
with
your
God.”
“With”
means
in
Dvekut
[adhesion].
His
work
should
be
in
Dvekut
with
your
God
and
not
in
separation.
This
is
so
because
specifically
when
he
works
not
in
order
to
receive
reward,
but
entirely
to
bestow,
he
has
equivalence
of
form,
called
“Dvekut
with
the
Creator.”
But
if
his
intention
is
to
receive
reward
from
the
Creator
for
his
work,
then
he
is
deemed
a
receiver,
and
the
Creator
is
the
giver.
It
follows
that
there
is
no
Dvekut
with
the
Creator
here,
but
to
the
contrary,
there
is
separation,
for
he
is
in
oppositeness
of
form
from
the
Creator.
By
this
we
will
understand
what
we
asked,
“What
is
the
meaning
of
‘Walk
humbly
with
your
God’?”
The
literal
meaning
is
that
here
is
the
beginning
of
the
work
called
Lishma.
It
is
as
Rabbi
Meir
said,
“He
who
learns
Torah
Lishma
[for
Her
sake],
henceforth,
he
is
rewarded
with
many
things
and
the
secrets
of
Torah
are
revealed
to
him,
and
he
becomes
like
a
springing
stream.”
It
therefore
follows
that
we
should
distinguish
between
the
work
of
the
general
public
and
the
work
of
the
individual.
The
work
of
the
general
public
refers
to
the
whole
of
Israel,
who
learn
Torah
as
a
practice.
In
other
words,
in
actual
fact.
There
are
seventy
nations
in
the
world,
and
there
are
good
people
with
good
qualities,
and
there
are
the
opposite:
wicked.
In
other
words,
in
the
world
in
general,
there
are
many
people.
There,
the
order
of
the
work
is
that
the
act
is
what
matters.
It
is
impossible
that
they
will
mind
the
intention,
to
make
it
Lishma.
Instead,
they
are
told,
“From
Lo
Lishma
[not
for
Her
sake],
we
come
to
Lishma.”
Also,
their
work
does
not
need
to
be
in
concealment.
Instead,
the
order
is
that
each
one
tells
his
friend
how
much
good
deeds
he
has
and
how
much
time
he
dedicates
to
Torah
and
work.
This
is
so
on
purpose,
and
there
are
two
benefits
from
it:
1)
It
benefits
the
teller,
since
when
he
sees
that
someone
is
envious
of
him,
it
motivates
him
to
work.
That
is,
he
has
the
power
to
work
for
others
because
he
thinks
that
his
friend
will
respect
him
for
his
work.
It
follows
that
this
gives
him
fuel
for
work.
The
reason
is
that
anyone
who
makes
any
effort
must
have
reward
in
return
for
it.
The
reward
can
be
in
money
or
in
respect.
That
is,
sometimes,
the
act
that
he
does
makes
people
respect
him.
This
is
already
regarded
as
reward,
like
money.
That
is,
some
people
work
for
respect,
and
respect
pertains
precisely
to
where
there
are
people
who
see
his
actions.
However,
there
is
a
difference
between
money
and
respect
from
the
perspective
of
the
giver.
Where
one
works
for
money,
he
does
not
care
who
gives
the
money.
The
giver
can
be
a
common
person,
but
if
he
pays
a
higher
price
than
a
respectable
person,
in
monetary
payment,
it
is
not
the
giver’s
personality
that
determines
if
the
work
is
worthwhile,
but
the
sum
of
money
determines
the
place
of
the
work.
This
is
not
so
with
one
who
works
for
respect.
Here,
the
giver
is
precisely
the
one
who
determines.
If
the
giver
is
a
distinguished
person,
it
is
not
so
difficult
to
work
for
respect.
However,
this
depends
on
the
level
to
which
the
person
is
regarded
by
the
public
as
an
important
personality.
It
therefore
follows
that
it
is
difficult
to
serve
the
Creator
not
in
order
to
receive
reward,
and
a
person
expects
some
return.
It
is
not
enough
for
a
person
to
serve
the
King
because
he
lacks
the
faith
in
the
greatness
of
the
Creator,
since
otherwise,
it
is
natural
that
the
small
one
annuls
before
the
great
one,
when
a
person
is
accepted
by
the
public
as
a
great
personality.
For
this
reason,
when
a
person
can
no
longer
feel
the
greatness
of
the
Creator,
he
must
work
in
Lo
Lishma.
This
is
why
a
person
engages
in
Torah
and
Mitzvot
in
order
for
people
to
respect
him.
However,
this
is
so
only
where
he
is
in
an
environment
that
respects
servants
of
the
Creator.
When
one
is
among
secular
people,
he
certainly
works
in
concealment
so
as
not
to
receive
contempt
from
them
instead
of
respect.
However,
once
a
person
has
crossed
the
stage
of
the
general
public,
if
a
person
awakens
and
wants
to
come
out
of
the
general
public,
meaning
be
to
enslaved
to
the
public,
meaning
that
according
to
what
the
general
public
determines
as
the
work
of
the
Creator,
this
is
what
he
can
observe.
But
what
is
not
accepted
by
the
public,
and
he
feels
that
the
work
of
the
general
public
is
not
the
final
stage,
but
he
has
an
inner
drive
that
there
is
the
issue
of
work
that
pertains
specifically
to
individuals,
where
each
individual
contains
the
collective,
then
the
matter
of
Lishma
begins
to
be
revealed
to
him.
It
is
as
Maimonides
says
(end
of
Hilchot
Teshuva),
“Until
they
gain
more
knowledge
and
acquire
much
wisdom,
they
are
shown
that
secret
bit
by
bit.
They
are
accustomed
to
this
matter
calmly
until
they
attain
Him
and
know
Him,
and
serve
Him
with
love.”
It
follows
from
all
the
above
that
there
is
the
wholeness
of
the
action
and
the
wholeness
of
the
intention.
Once
a
person
keeps
the
wholeness
of
the
action,
which
pertains
to
the
general
public,
then
begins
the
work
on
the
wholeness
of
the
intention.
This
is
when
one
must
try
to
make
the
cause
compelling
him
to
observe
Torah
and
Mitzvot
be
the
Creator,
since
he
wants
to
bestow
upon
the
Creator
because
he
believes
in
the
greatness
and
importance
of
the
Creator.
For
this
reason,
he
regards
it
as
a
great
merit
if
he
succeeds
in
serving
the
King.
This
work
is
called
“concealed
work.”
Here,
the
work
is
primarily
on
the
intention,
which
is
not
revealed
to
anyone.
That
is,
not
a
single
person
in
the
world
can
know
the
reason
that
compels
his
friend
to
work
in
Torah
and
Mitzvot.
But
in
the
work
of
the
general
public,
called
Lo
Lishma,
this
is
the
revealed
work,
which
is
the
practical
part.
This
means
that
their
wholeness
is
in
the
action.
However,
they
were
not
given
work
on
the
intention,
to
make
the
intention
whole,
as
well,
meaning
Lishma.
Instead,
they
are
taught
to
engage
in
Torah
and
Mitzvot
Lo
Lishma,
as
Maimonides
says.
It
is
written
in
The
Zohar
(Nasso,
Item
50):
“‘The
concealed
things
belong
to
the
Lord
our
God’
are
fear
and
love,
which
are
in
the
mind
and
in
the
heart.
These
are
the
Yod-Hey.
‘And
the
revealed
things
belong
to
us
and
to
our
children,’
meaning
the
Torah
and
the
Mitzva
[singular
of
Mitzvot],
which
are
in
the
externality
of
the
Guf
[body]
and
the
Rosh
[head].
This
is
the
Vav-Hey.
The
meaning
of
the
matter
is
that
no
one
knows
if
a
person
fears
the
Creator
or
loves
Him,
since
it
is
something
that
is
revealed
only
between
him
and
his
Maker.”
But
a
person
who
engages
in
Torah
and
engages
in
practical
Mitzvot,
this
is
revealed
to
everyone,
since
here
the
Creator
has
made
it
that
he
should
engage
in
Torah
openly,
and
eyes
to
look
at
it
and
ears
to
hear
it.
The
Creator
has
also
made
man
hands,
legs,
and
a
body
with
which
to
perform
Mitzvot.
It
is
known
that
the
name
HaVaYaH
comprises
five
worlds,
called
AK
and
ABYA.
The
tip
of
the
Yod
consists
of
AK.
They
contain
five
Partzufim
called
Galgalta,
AB,
SAG,
MA,
and
BON.
These
comprise
five
Sefirot:
Keter,
Hochma,
Bina,
ZA,
and
Malchut.
This
means
that
each
and
every
Behina
[discernment]
is
included
in
one
letter
in
the
name
HaVaYaH.
The
Zohar
says
about
the
verse,
“This
is
My
name
forever,
and
this
is
My
remembrance
to
all
generations,”
“My
name”
with
Yod-Hey
[in
Hebrew]
is
365
in
Gematria,
which
implies
to
the
365
negatives
[commandments
not
to
perform
certain
actions].
“My
remembrance”
with
Vav-Hey
[in
Hebrew]
is
248
in
Gematria,
implying
the
positive
Mitzvot
[commandments
to
perform
certain
actions].
Baal
HaSulam
explained
why
the
negatives
are
implied
in
Yod-Hey,
which
imply
Hochma
and
Bina,
and
why
the
positive
Mitzvot,
which
are
certainly
things
with
which
to
serve
the
Creator,
are
at
a
lower
degree
and
are
implied
only
in
the
Vav-Hey.
He
said
that
in
the
world
of
Tikkun
[correction],
it
is
in
order
to
prevent
another
breaking
of
the
vessels,
since
the
reason
for
the
breaking
was
that
there
were
great
lights
in
small
vessels.
Hence,
a
correction
was
made
that
only
small
lights
would
shine,
called
“lights
of
VAK.”
And
because
it
is
forbidden
to
extend
lights
of
GAR,
and
GAR
is
called
Yod-Hey,
which
are
Hochma
and
Bina,
it
is
nonetheless
necessary
to
extend
lights
of
VAK.
For
this
reason,
the
lights
of
VAK
are
implied
in
the
name
Vav-Hey.
Therefore,
the
positive
Mitzvot
are
in
Vav-Hey,
which
is
VAK,
but
the
lights
of
GAR,
which
are
forbidden
to
extend,
are
called
“negative
Mitzvot,”
meaning
that
it
is
forbidden
to
extend.
Accordingly,
we
can
explain
the
meaning
of
HaVaYaH
that
includes
fear
and
love,
which
are
Yod-Hey,
and
Torah
and
Mitzva,
which
are
Vav-Hey.
We
will
explain
them
one
at
a
time.
1)
Fear
means
that
one
should
be
afraid
lest
he
will
bring
little
contentment
to
his
Maker,
as
it
is
written
in
the
“Introduction
of
The
Book
of
Zohar”
(Item
203):
“Both
the
first
fear
and
the
second
fear
are
not
for
his
own
benefit,
but
only
for
fear
that
he
will
lessen
bringing
contentment
to
his
Maker.”
Fear
is
the
first
Mitzva
because
it
is
impossible
to
truly
believe
in
whole
faith
that
he
will
not
come
into
heresy
before
he
has
been
rewarded
with
fear.
It
is
as
it
is
written
in
the
“Introduction
of
The
Book
of
Zohar”
(Item
138):
“It
is
a
law
that
the
creature
cannot
receive
disclosed
evil
from
the
Creator,
for
it
is
a
flaw
in
the
glory
of
the
Creator
for
the
creature
to
perceive
Him
as
an
evildoer.
Hence,
when
one
feels
bad,
denial
of
the
Creator’s
guidance
lies
upon
him
to
the
same
extent,
and
the
superior
Operator
is
concealed
from
him.”
Yet,
when
a
person
does
all
his
works
in
order
to
bestow,
at
that
time
the
Kelim
are
fit
to
receive
the
delight
and
pleasure,
and
then
there
is
faith
upon
him
because
in
that
state,
he
attains
the
Creator
as
the
good
who
does
good.
It
is
as
it
is
written
in
the
Sulam
[Ladder
commentary]:
“Thus,
it
is
no
wonder
that
we
are
still
unworthy
of
receiving
His
complete
benefit.
For
this
reason,
His
guidance
of
good
and
evil
has
been
prescribed
for
us.”
It
follows
that
this
is
the
root
of
faith
by
which
we
can
be
rewarded
with
permanent
faith.
2)
Love.
Since
through
fear
he
is
rewarded
with
delight
and
pleasure,
at
that
time
love
appears.
In
love,
too,
we
should
discern
between
conditional
love
and
unconditional
love,
as
it
is
written
in
the
“Introduction
to
The
Study
of
the
Ten
Sefirot.”
3)
Torah.
This
extends
from
fear,
since
precisely
through
fear
we
can
obtain
the
desire
to
bestow,
as
our
sages
said,
“The
light
in
it
reforms
him.”
For
this
reason,
specifically
through
Torah
we
can
come
to
fear
and
trepidation
lest
he
will
not
be
able
to
bring
contentment
to
his
Maker.
This
is
why
the
Torah
is
over
the
disclosure
of
fear.
That
is,
if
he
is
truly
learning
Torah
on
the
path
of
truth
and
not
for
the
sake
of
knowledge,
and
his
intention
in
the
Torah
is
to
achieve
fear.
For
this
reason,
the
order
of
the
work
is
from
below
upward.
This
is
why
the
Torah,
which
is
Vav
of
HaVaYaH,
comes
first,
since
through
it
he
later
achieves
fear.
However,
one
who
learns
Torah
with
a
different
aim,
not
in
order
to
achieve
fear
of
heaven,
this
is
not
regarded
as
Torah,
but
as
knowledge.
It
is
as
our
sages
said
(Midrash
Rabbah,
Eicha
Rabatti
2:17),
“Should
a
man
tell
you,
‘There
is
wisdom
in
the
nations,’
believe,
‘There
is
Torah
in
the
nations,’
do
not
believe,”
since
Torah
belongs
to
those
who
learn
in
order
to
achieve
fear
of
heaven.
4)
Mitzva.
This
is
Hey
of
HaVaYaH,
and
extends
from
love,
which
is
the
first
Hey
of
HaVaYaH.
Because
of
this,
performing
the
Mitzvot
should
be
with
love
and
joy
of
observing
the
King’s
commandments.
Here,
too,
we
learn
from
below
upward,
meaning
by
a
person
exerting
to
observe
the
King’s
Mitzvot
with
love,
by
an
awakening
from
below
that
causes
an
awakening
of
above,
where
the
Creator
reveals
His
love
for
Israel,
as
it
is
written,
“You
loved
us
and
wanted
us.”
It
follows
that
through
Torah,
fear
appears,
and
through
Mitzva,
love
appears.
This
means
that
a
person
should
begin
the
order
of
the
work
from
below
upward:
1)
first
Mitzva,
which
is
the
last
Hey
of
HaVaYaH,
2)
then
Torah,
which
is
Vav
of
HaVaYaH,
3)
then
love,
which
is
the
first
Hey
of
HaVaYaH,
4)
and
then
fear,
which
is
the
Yod
of
HaVaYaH.
But
in
the
order
of
bestowal
that
comes
from
above,
fear
appears
first,
then
love,
then
a
person
attains
love,
and
then
he
attains
Torah,
and
then
Mitzva.
However,
the
matter
of
the
inclusion
of
the
souls
in
the
name
HaVaYaH
is
specifically
in
the
last
Hey.
It
is
as
the
holy
ARI
says,
that
the
soul
of
Adam
HaRishon
is
from
the
internality
of
BYA,
and
BYA
emerged
from
Malchut
of
Atzilut,
called
“last
Hey
of
the
whole
of
Atzilut.”
For
this
reason,
Malchut
is
called
the
“Assembly
of
Israel,”
as
it
includes
within
it
all
the
souls.
And
for
this
reason,
man’s
work
belongs
to
Malchut.
That
is,
by
observing
Torah
and
Mitzvot,
they
cause
the
unification
of
the
Creator
and
His
Shechina
[Divinity],
since
Malchut
is
called
“a
vessel
of
reception
for
the
upper
abundance,”
and
the
Creator
is
called
“the
Giver.”
This
is
why
there
is
no
unification
here,
called
“equivalence
of
form.”
But
when
we
engage
here
below
in
acts
of
bestowal,
each
one
causes
equivalence
of
form
in
the
root
of
his
soul,
and
this
is
called
“unification,”
like
the
Creator,
who
is
the
Giver.
It
is
as
it
is
written
in
The
Zohar
(Nasso,
Item
29):
“The
letter
Hey
is
a
confirmation
of
things.”
The
meaning
of
the
matter
is
“Take
with
you
things
and
return
to
the
Creator.
Certainly,
when
a
person
sins,
he
causes
the
Hey
to
move
farther
from
the
Vav,
since
Ben
Yod-Hey,
which
is
Vav,
comprises
Yod-Hey-Vav,
and
departed
from
the
letter
Hey.
This
is
why
the
Temple
was
ruined
and
Israel
were
removed
from
there
and
were
exiled
among
the
nations.
And
this
is
why
anyone
who
repents
causes
the
Hey
to
return
to
the
letter
Vav,
and
redemption
depends
upon
this.