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MĂREŢIA CREATORULUI
5.01 Baal HaSulam,
“Introduction to The Book of Zohar,” Item 33
You should know that any contentment of our Maker from bestowing upon His creatures depends on the extent that the creatures feel Him—that He is the giver, and He is the one who delights them. Then He takes great pleasure in them, as a father playing with his beloved son, to the extent that the son feels and recognizes the greatness and exaltedness of his father, and his father shows him all the treasures he had prepared for him, as it is written (Jeremiah 31): “Ephraim, my darling son, is he a child of joy? For whenever I speak of him, I do remember him still. Hence, My heart yearns for him, I will surely have mercy on him, says the Lord.”
Observe these words carefully and you can come to know the great delights of the Lord with those whole ones who have been granted feeling Him and recognizing His greatness in all those manners He has prepared for them, until they are like a father with his darling son, like a father with his child of joy. We need not continue about this, for it is enough for us to know that for this contentment and delight with those whole ones, it was worth His while to create all the worlds, higher and lower alike.
5.02 Baal HaSulam,
“A Speech for the Completion of the Zohar”
Our sages said, “Make for yourself a rav and buy yourself a friend.” This means that one can make a new environment for oneself. This environment will help him obtain the greatness of his rav through love of friends who appreciate his rav. Through the friends’ discussing the greatness of the rav, each of them receives the sensation of his greatness. Thus, bestowal upon his rav becomes reception and sufficient motivation to an extent that will bring one to engage in Torah and Mitzvot Lishma.
It was said about this, “The Torah is acquired by forty-eight virtues, by serving of sages, and by meticulousness of friends.” This is so because besides serving the rav, one needs the meticulousness of friends, as well, meaning the friends’ influence, so they will influence him so he obtains the greatness of his rav. This is so because obtaining the greatness depends entirely on the environment, and a single person cannot do a thing about it whatsoever.
5.03 Baal HaSulam,
Shamati, Article No. 191, “The Time of Descent”
It is hard to depict the time of descent, when all the works and the efforts made from the beginning of the work until the time of descent are lost. To one who has never tasted the taste of servitude of the Creator, it seems as though this is outside of him, meaning that this happens to those of high degrees. But ordinary people have no connection to serving the Creator, only to crave the corporeal will to receive, present in the flow of the world, washing the whole world with this desire.
However, we must understand why they have come to such a state. After all, with or without one’s consent, there is no change in the Creator of heaven and earth; He behaves in a manner of good and doing good. Thus, what is the outcome of this state?
We should say that it comes to announce His greatness. One does not need to act as though he does not want Her. Rather, one should behave in a manner of fearing the exaltedness, to know the merit and the distance between him and the Creator. It is difficult to understand this with a super- ficial mind, or have any possibility of connection between the Creator and creation.
During a descent he feels that it is impossible that he will have connection or belonging to the Creator by way of Dvekut [adhesion], since he feels that servitude is a foreign thing to the whole world. In truth, this is so. But “In the place where you find His greatness, there you find His humble- ness.” This means that it is a matter that is above nature, that the Creator gave this gift to creation, to allow them to be connected and adhered to Him.
Hence, when one becomes reconnected, he should always remember his time of descent so as to know, understand, appreciate, and value the time of Dvekut, so he will know that now he has salvation above the natural way.
5.04 Baal HaSulam,
Shamati, Article No. 30, “The Most Important Is to Want Only to Bestow”
The most important is not to want anything except to bestow because of His greatness, since any reception is flawed. It is impossible to exit reception, but only to take the other extreme, meaning bestowal.
The moving force, meaning the extending force and the force that compels to work, is only greatness. One must think that, ultimately, the efforts and the labor must be made, but through these forces one can yield some benefit and pleasure. In other words, one can please a limited body with one’s work and effort, which is either a passing guest or an eternal one, meaning that one’s energy remains in eternity.
5.05 Baal HaSulam,
Shamati, Article No. 33, “The Lots on Yom Kippurim and with Haman”
We must know that what appears to one as things that contradict the guidance of “The Good Who Does Good” is only to compel one to draw the upper light on the contradictions, when wanting to prevail over the contradictions. Otherwise, one cannot prevail. This is called “the exaltedness of the Creator,” which one extends when having the contradictions, called Dinim [judgments].
This means that the contradictions can be annulled if one wants to overcome them, only if he extends the exaltedness of the Creator. You find that these Dinim cause the drawing of the exalted- ness of the Creator. This is the meaning of what is written, “and cast his mantle upon him.”
It means that afterward he attributed the whole mantle of hair to Him, to the Creator. That is, now he saw that the Creator gave him this mantle deliberately, in order to draw the upper light on them.
However, one can only see this later, after one has been granted the light that rests on these contradictions and Dinim that he had had in the beginning. This is so because he sees that without the hair, meaning the descents, there would not be a place for the upper light to be there, as there is no light without a Kli [vessel].
For this reason, he sees that all the exaltedness of the Creator he had obtained was because of the Se’arot and the contradictions he had had. This is the meaning of “The Lord on high is mighty.” It means that the exaltedness of the Creator is awarded through the Aderet, and this is the meaning of “let the exaltedness of God be in their mouth.”
This means that through the faults in the work of the Creator, it causes him to rise up, as with- out a push one is idle to make a movement and agrees to remain in the state he is in. But if one descends to a lower degree than he understands, this gives one the strength to overcome, for one cannot stay in such a bad state, since one cannot agree to remain like that, in the state to which he has descended.
For this reason, one must always prevail and emerge from the state of descent. In that state, he must draw upon himself the exaltedness of the Creator. This causes him to extend higher forces from above, or he remains in utter lowliness. It follows that through the Se’arot, one gradually discovers the exaltedness of the Creator until one finds the names of the Creator, called “the thirteen attributes of Mercy.” This is the meaning of “and the elder shall serve the younger,” and “the wicked will prepare and the righteous will wear,” and also, “and you shall serve your brother.”
This means that all the enslavement, meaning the contradictions that there were, which appeared to be obstructing the holy work, and were working against Kedusha [holiness]. Now, when granted the light of the Creator, which is placed over these contradictions, we see the opposite—that they were serving the Kedusha. That is, through them, there was a place for the Kedusha to clothe in their dresses. This is called “the wicked will prepare and the righteous will wear,” meaning that they gave the Kelim [vessels] and the place for the Kedusha.
5.06 Baal HaSulam,
Shamati, Article No. 26, “One’s Future Depends and Is Tied to Gratitude for the Past”
It is written, “The Lord is high and the low will see,” that only the low can see the exaltedness. The letters Yakar [precious] are the letters of Yakir [will know]. This means that one knows the exalted- ness of a thing to the extent that it is precious to one.
One is impressed according to the importance of the thing. The impression brings one to a sensation in the heart, and according to the measure of one’s recognition of the importance, to that extent, joy is born in him.
Thus, if one knows his lowliness, that he is not more privileged than his contemporaries, mean- ing he sees that there are many people in the world who were not given the strength to do the holy work even in the simplest way, even without the intention and in Lo Lishma [not for Her sake], even in Lo Lishma of Lo Lishma, and even in preparation for the preparation of the clothing of Kedusha [holiness], while he was imparted the desire and thought to at least occasionally do holy work, even in the simplest possible way, if one can appreciate the importance of this, according to the importance one attributes to the holy work, to that extent he should give praise and thanks for it. This is so because it is true that we cannot appreciate the importance of being able to sometimes observe the Mitzvot [commandments] of the Creator, even without any intention. In that state, one comes to feel elation and joy in the heart.
The praise and the gratitude one gives for it expand the feelings, and one is elated by every single point in the holy work, he knows Whose servant he is, and thus soars ever higher. This is the mean- ing of what is written, “I thank You for the grace that You have made with me,” meaning for the past, and by this one can confidently say, and he does say, “and that You are destined to do with me.”
5.07 Baal HaSulam,
Shamati, Article No. 14, “What Is the Exaltedness of the Creator?”
The Romemut [exaltedness/sublimity] of the Creator means that one should ask the Creator for the strength to go above reason. This means that there are two interpretations to the Romemut of the Creator:
- To not be filled with knowledge, which is intellect with which one can answer one’s questions. Rather, he wants the Creator to answer his questions. It is called Romemut because all the wisdom comes from above and not from man, meaning that man can answer his own questions.
Anything that one can answer is regarded as answering everything with the external mind. This means that the will to receive understands that it is worthwhile to observe Torah and Mitzvot [com- mandments]. However, if the above reason compels one to work, it is called “against the opinion of the will to receive.”
- The greatness of the Creator means that one becomes needy of the Creator to grant his wishes. Therefore:
- One should go above reason. Then one sees that he is empty and becomes needy of the Creator.
- Only the Creator can give him the strength to be able to go above reason. In other words, what the Creator gives is called “The Romemut of the Creator.”
5.08 Baal HaSulam,
“A Speech for the Completion of the Zohar”
When a person sees that the environment slights His work and does not properly appreciate His greatness, he cannot overcome the environment. Thus, he cannot obtain His greatness, and becomes negligent during his work, like them.
Since he does not have the basis for obtaining His greatness, he will obviously not be able to work in order to bring contentment to his Maker and not to himself, for he will have no motivation to exert, and “if you did not labor and find, do not believe.” The only advice for this is either to work for oneself or not to work at all, since bestowing contentment upon his Maker will not be for him tantamount to reception.
Now you can understand the verse, “In the multitude of people is the king’s glory,” since the measure of the greatness comes from the environment under two conditions:
- The extent of the appreciation of the environment.
- The size of the environment. Thus, “In the multitude of people is the king’s glory.”
5.09 Baal HaSulam,
Shamati, Article No. 13, “A Pomegranate”
There is emptiness only in a place where there is no existence, as in “The earth hangs on nothing.” You find that what is the measure of the filling of the empty place? The answer is, according to one’s elevation of oneself above reason.
This means that the emptiness should be filled with exaltedness, meaning with above reason, and to ask of the Creator to give him that strength. This will mean that all the emptiness was created, meaning it comes to a person to feel this way—that he is empty—only in order to fill it with the Romemut of the Creator. In other words, one is to take everything above reason.
This is the meaning of the verse, “God has made it that He will be feared.” This means that these thoughts of emptiness come to a person in order for one to have a need to take upon himself faith above reason. And for this we need the help of the Creator. It follows that at that time, one must ask the Creator to give him the power to believe above reason.
It turns out that it is precisely then that one needs the Creator to help him, since the exterior mind lets him understand the opposite. Hence, at that time, one has no other choice but to ask the Creator to help him.
It is said about this, “One’s desire overcomes him every day; and were it not for the Creator, he would not overcome it.” It follows that only then is the state when one understands that no one will help him but the Creator. And this is “God has made it that He will be feared.” The matter of fear is discerned as faith, and only then is one in need of the salvation of the Creator.
5.10 Baal HaSulam,
Shamati, Article No. 47, “In the Place Where You Find His Greatness”
“In the place where you find His greatness, there you find His humbleness.” It means that one who is always in true Dvekut [adhesion] sees that the Creator lowers Himself, meaning the Creator is present in the low places.
One does not know what to do, and this is why it is written, “Who sits on high, who looks down on heaven and on earth.” A person sees the greatness of the Creator and then “who looks down,” meaning he lowers the heaven to the earth. The advice that is given to this is to think that if this desire is from the Creator, we have nothing greater than that, as it is written, “He raises the poor out of the litter.”
5.11 RABASH, Article No. 12 (1988),
“What Are Torah and Work in the Way of the Creator?”
If a person wants to work and observe Torah and Mitzvot without any reward, only because he wants to serve the King, then he needs to know the greatness of the King, for the measure of his work depends on the extent of his faith in the greatness of the King, for only the greatness and importance of the King gives him fuel for work.
It is as it is written in The Zohar about the verse, “Her husband is known at the gates.” It means that each according to what he assumes in his heart. By this, he tells us that to the extent that a person assumes in his heart the greatness and importance of the Creator, to that extent he dedicates himself to serving the King.
For this reason, people of this kind, who want to work only in order to bestow, and the whole reason that compels them to engage in Torah and Mitzvot is the importance and greatness of the Creator, as it is written in The Zohar that “The essence of fear is to work because He is great and ruling,” when these people believe that the Creator is clothed in the Torah, and believe what the Creator said to Israel, “I sold you My Torah; it is as though I have been sold with it,” when they learn Torah they want to elicit the light of the Torah that reforms him. This is the meaning of what our sages said, “He who comes to purify,” through the Torah, “is aided,” since the Creator is clothed in the Torah.
5.12 RABASH,
Letter No. 62
It follows that man’s primary work is to examine the greatness of the Creator. That is, one should delve in books that speak of the greatness of the Creator, and while delving, one should depict to oneself to what extent our sages, the Tanaaim and Amoraim, felt the greatness of the Creator.
One should pray to the Creator to shine so he may feel His greatness, so he can subdue his heart and annul before the Creator, and not follow the currents of the world, which is pursuing only the satisfaction of beastly lusts, but that the Creator will open his eyes so he may engage all his life in Torah and work, and “In all your ways, know Him.” That is, even when engaging in corporeal matters, it will be for the purpose of Kedusha [holiness], as well.
But from Lo Lishma, we come to Lishma. That is, Lishma is already a high degree, and one must begin from Lo Lishma. In other words, one should be fully aware that pleasure is found primarily in Torah and work, and not in corporeality.
Although at the moment he feels more pleasure in corporeal things, more than he feels in spiritual things, it is because he lacks the qualification in Torah and work, which also depends on faith in the Creator. At that time, through Torah and faith in the Creator, one feels the light in the Torah, and that light reforms him.
5.13 RABASH,
Article No. 128, “Exalt the Lord Our God”
“Exalt the Lord our God and bow before His holy mountain, for the Lord our God is holy.”
“Exalt” means that if one wants to know the exaltedness and greatness of the Creator, we can obtain this only through Dvekut [adhesion] and equivalence of form. Thus, what is “equivalence of form” and how does one achieve equivalence of form?
“Bow before His holy mountain.” Bowing means surrendering. It is when one lowers his reason and says that what the reason understands or does not understand, I annul and subjugate it. Before which quality do I subjugate it? Before “His holy mountain.”
Har [mountain] means Hirhurim [reflections], meaning thoughts. “His holy,” for “holy” means separated from the matter. This means that he removes himself from the desire of reception. “Bow” means submitting the body, even though it disagrees, and taking upon oneself only thoughts of Kedusha [holiness]. This is the meaning “Bow before His holy mountain.”
Why must we submit ourselves to thoughts of Kedusha, meaning retire from receiving in order to receive? It is because “The Lord our God is holy,” for the Creator only bestows. For this reason, one must be in equivalence of form with the Creator, and by this we can obtain the exaltedness of the Creator. Afterward, we can achieve the attainment of the exaltedness of the Lord our God.
5.14 RABASH,
Article No. 223, “Entry into the Work”
Only after he achieves this degree called Lo Lishma, he is rewarded with other phenomena, when he comes to a higher state. That is, at that time he has no consideration of himself, and all his cal- culations and thoughts are the truth.
In other words, his aim is only to annul himself before the true reality, where he feels that he must only serve the King because he feels the exaltedness and greatness and importance of the King. At that time, he forgets, meaning he has no need to worry about himself, as his own self is annulled as a candle before a torch before the existence of the Creator that he feels. Then he is in a state of Lishma [for Her sake], meaning contentment to the Creator, and his concerns and yearnings are only about how he can delight the Creator, while his own existence, meaning the will to receive, does not merit a name whatsoever. Then he is regarded as “bestowing in order to bestow.”
5.15 RABASH, Article No. 13 (1989),
“What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”
All our work in Torah and Mitzvot is in order to emerge from the exile of the will to receive for ourselves. In other words, we must aim—while engaging in Torah and Mitzvot—that our reward will be that by this we will be rewarded with emerging from the exile and enslavement in the will to receive for ourselves, and we will be able to work only in order to bring contentment to the Creator, and we will not demand any other reward for our work in Torah and Mitzvot.
In other words, we want to be rewarded with feeling—while engaging in Torah and Mitzvot—that we are serving a great and important king, and that by this there will be love of the Creator within us, from feeling His exaltedness. However, all of our pleasure will come from serving the Creator; this will be our reward, and not that He will somehow reward us for the work. Instead, we will feel that the work itself is the reward, and there is no greater reward in the world than the privilege of serving the Creator.
5.16 RABASH, Article No. 21 (1989),
“What Is, ‘A Drunken Man Must Not Pray,’ in the Work?”
We see that in order to have fuel to work in order to bestow and not receive any reward, but the work itself will be the reward, we must believe in Him, meaning believe in His greatness. We must make great efforts to obtain faith in the greatness of the Creator. Without faith in the greatness of the Creator, there is no power to work in order to bestow. That is, precisely when we feel the greatness of the Creator, a person is ready to work without any reward.
Instead, the work itself is the reward, since serving a great King is more valuable to him than any fortune in the world, compared to this service, that the Creator permits him to come in and serve Him. Hence, we must focus all our thoughts on how to come to feel the greatness of the Creator, and then everything follows that point.
5.17 RABASH,
Article No. 15 (1989), “What Is ‘The Righteous Become Apparent through the Wicked,’ in the Work?”
The work of the general public is in order to receive reward, and the work of individuals is for the sake of the Creator, and their reward is if they can serve the King. That is, their whole pleasure, which gives them fuel so they can work in order to bestow, is to feel that they are bringing content- ment to the King and are praising and thanking the King for giving them the thought and desire to work for Him and not to receive any other reward for their work.
They say that in order to receive reward, “We do not need to feel the greatness of the King. Rather, we need to consider the greatness and importance of the reward we will receive if we observe the Torah and Mitzvot.” But the Creator can stay for them at the same level of greatness and importance as He was for them at the beginning of their work.
However, if their intention is to bring contentment to the Creator, then if they want to increase the work, they must increase the greatness of the Creator, since to the extent of His greatness, to that extent they can annul before Him and do everything they do only for the sake of the Creator. It is as The Zohar says about the verse, “Her husband is known at the gates,” each according to “what he assumes in his heart.”
Therefore, in order to have fuel to work, those who want to work for the sake of the Creator must try each day to exert to obtain faith in the greatness of the Creator, since the greatness of the Creator is what compels them to work for Him, and this is all the pleasure they derive from their work.
5.18 RABASH,
Article No. 42, “Serve the Creator with Joy”
The Zohar asks, It is written, “The Lord is near to the brokenhearted.” A servant of the Creator, whose intention is to bestow, should be happy when he is serving the King. If he has no joy during this work, it is a sign that he lacks appreciation of the greatness of the King.
Therefore, if one sees that he has no joy he should make amendments, meaning think about the greatness of the King. If he still does not feel, he should pray to the Creator to open his eyes and heart to feel the greatness of the Creator.
Here the two discernments develop: 1) He should regret not having a sensation of the greatness of the King. 2) He should be happy that his regrets are about spirituality and not like the rest of the people, whose regrets are only in order to receive.
We should know who it is who gave us the awareness that our regrets should be over spirituality, and we should be happy that the Creator has sent us thoughts of spiritual deficiency, which in itself is regarded as the salvation of the Creator. For this reason, we should be happy.
5.19 RABASH, Article No. 30 (1988),
“What to Look for in the Assembly of Friends”
The friends should primarily speak together about the greatness of the Creator, because according to the greatness of the Creator that one assumes, to that extent he naturally annuls himself before the Creator. It is as we see in nature that the small one annuls before the great one, and this has nothing to do with spirituality. Rather, this conduct applies even among secular people.
In other words, the Creator made nature this way. Thus, the friends’ discussions of the greatness of the Creator awaken a desire and yearning to annul before the Creator because he begins to feel longing and desire to bond with the Creator. And we should also remember that to the extent that the friends can appreciate the importance and greatness of the Creator, we should still go above reason, meaning that the Creator is higher than any greatness of the Creator that one can imagine. We should say that we believe above reason that He leads the world in a benevolent guidance, and if one believes that the Creator wants only man’s best, it makes a person love the Creator until he is rewarded with “And you will love the Lord your God with all your heart and with all your soul.” And this is what a person must receive from the friends.
5.20 RABASH,
Article No. 17 (1986), “The Agenda of the Assembly-2”
The whole basis upon which we can receive delight and pleasure, and which is permitted for us to enjoy—and is even mandatory—is to enjoy an act of bestowal. Thus, there is one point we should work on—appreciation of spirituality. This is expressed in paying attention to whom I turn, with whom I speak, whose commandments I am keeping, and whose laws I am learning, meaning in seeking advice concerning how to appreciate the Giver of the Torah.
And before one obtains some illumination from above by himself, he should seek out like- minded people who are also seeking to enhance the importance of any contact with the Creator in whatever way. And when many people support it, everyone can receive assistance from his friend. We should know that “Two is the least plural.” This means that if two friends sit together and contemplate how to enhance the importance of the Creator, they already have the strength to receive enhancement of the greatness of the Creator in the form of awakening from below. And for this act, the awakening from above follows, and they begin to have some sensation of the greatness of the Creator.
According to what is written, “In the multitude of people is the King’s glory,” it follows that the greater the number of the collective, the more effective is the power of the collective. In other words, they produce a stronger atmosphere of greatness and importance of the Creator. At that time, each person’s body feels that he regards anything that he wishes to do for holiness—meaning to bestow upon the Creator—as a great fortune, that he has been privileged with being among people who have been rewarded with serving the King. At that time, every little thing he does fills him with joy and pleasure that now he has something with which to serve the King.
To the extent that the society regards the greatness of the Creator with their thoughts during the assembly, each according to his degree originates the importance of the Creator in him. Thus, he can walk all day in the world of gladness and joy.
5.21 RABASH,
Article No. 24, “The Main Thing We Need”
The main thing we need, and for which we have no fuel for the work, is that we are lacking impor- tance of the goal. That is, we do not know how to appreciate our service so as to know to whom we are bestowing. Also, we are lacking the awareness of the greatness of the Creator, to know how happy we are that we have the privilege of serving the King, since we have nothing with which to be able to understand His greatness.
In the words of The Zohar, this is called “Shechina [Divinity] in the dust,” meaning that bestowal upon Him is as important to us as dust. Naturally, we have no fuel to work, since without pleasure, there is no energy to work.
Where self-love shines, the body derives vitality from this. But in the work of bestowal, the body does not feel any pleasure in this and must naturally “collapse under its weight.”
Conversely, when one feels that he is serving an important King, to the extent of the importance of the King, so is his delight and pleasure from serving Him. Hence, at that time he has fuel that can give him the power to go forward each time, since he feels that he is serving an important King. Then, when he knows and feels to whom he bestows, to the extent that he had the strength to work with the intention of self-love, now he has the strength to work in order to bestow, since one who bestows upon an important person is regarded as receiving from him. And since the body has the strength to work for reception, in order to receive reward, likewise, in bestowing upon an important King he derives pleasure in this.
5.22 RABASH, Article No. 7 (1991),
“What Is ‘Man’ and What Is ‘Beast’ in the Work?”
When one feels that he is empty, meaning that he feels that he has neither Torah nor Mitzvot [commandments/good deeds] or any good deeds, what can he do? At that time, he should ask the Creator to shine for him so he can obtain the greatness and exaltedness of the Creator above reason. In other words, although he is still unworthy of feeling the greatness and exaltedness of the Creator, since he has still not been rewarded with the quality of “man,” and the Tzimtzum and concealment of the Creator are still on him, as it is written, “Do not hide Your face from me,” he still asks the Creator to give him the strength to receive greatness and importance of the Creator above reason.
It is as Baal HaSulam says about what our sages said (Iruvin 19), “Even the empty ones among you are filled with Mitzvot like a pomegranate.” He said that Rimon [pomegranate] comes from the word Romemut [exaltedness], which is above reason. Hence, the meaning of “Even the empty ones among you are filled with Mitzvot like a pomegranate” is that the measure of the filling is according to his ability to go above reason, which is called “exaltedness.”
In other words, emptiness can be precisely where there is no presence and he feels that he is devoid of Torah, Mitzvot, and good deeds. When this continues over time when a person wants to work for the sake of the Creator and not for himself, then he sees that everything he does is not for the sake of the Creator but only for his own benefit. In that state, he feels that he has nothing and he is completely empty, and he can fill this place only with a pomegranate, meaning if he goes above reason, which is called “exaltedness of the Creator.” In other words, he should ask the Creator to give him the power to believe above reason in the greatness of the Creator. That is, the fact that he wants the exaltedness of the Creator does not mean that he says, “If You let me attain the exaltedness and greatness of the Creator, I will agree to work.” Rather, he wants the Creator to give him the power to believe in the greatness of the Creator, and with this he fills the emptiness in which he is in right now.
It follows that were it not for the emptiness, that is, if he did not work on the path toward achiev- ing Dvekut, meaning in equivalence of form, called “in order to bestow,” but rather like the general public, who suffice for the practices they observe, these people do not feel themselves as empty, but as full of Mitzvot.
However, specifically those who want to achieve bestowal feel the emptiness within them and need the greatness of the Creator. They can fill this emptiness specifically with exaltedness, called “full of Mitzvot,” to the extent that they ask the Creator to give them the power to be able to go above reason, which is called “exaltedness.” In other words, they ask the Creator to give them power in exaltedness that is above reason in greatness and importance of the Creator. They do not want the Creator to let them attain this, since they want to subjugate themselves with unconditional surrender, but they ask for help from the Creator, and to that extent they can fill the empty place with Mitzvot. This is the meaning of “filled with Mitzvot like a pomegranate.”
5.23 RABASH,
Shamati, Article No. 29 (1986), “Lishma and Lo Lishma”
There is only one way—to try to attain the greatness of the Creator. That is, in all that we do in Torah and Mitzvot, we want our reward to be the feeling of the greatness of the Creator, and all our prayers should be to “raise the Shechina [Divinity] from the dust,” since the Creator is hidden from us due to the Tzimtzum that took place and we cannot appreciate His importance and greatness.
Therefore, we pray to the Creator to remove His concealment from us and to raise the glory of Torah. As we say in the Eighteen Prayer of Rosh Hashanah [New Year service], “Indeed, give glory to Your people.” That is, “Give the glory of the Lord to Your people,” so they will feel the glory of the King.
For this reason, one must try to remember the goal while studying Torah, so it will always be before his eyes what he wants to receive from the study, that the study will impart greatness and importance of the Creator. Also, while observing the Mitzvot, not to forget the intention that thanks to observing the Mitzvot, the Creator will lift the concealment on spirituality from him and he will receive a feeling of the greatness of the Creator.
5.24 RABASH,
Article No. 12 (1987), “What Is Half a Shekel in the Work-1”
He should appreciate the service he is giving to the Creator by observing the commandments of the Creator. To the extent that he appreciates the greatness of the Creator, he rejoices in being rewarded with doing what the Creator commanded.
This matter of appreciating the great one is in our nature. We see that it is regarded as a great honor, if there is someone who is the greatest in the generation and people regard him as an import- ant person. Everyone wants to serve him.
However, the satisfaction in the service depends on the greatness and importance that the world attributes to this great person. It follows that when one feels and depicts to himself that he is serving the Creator, he feels that he is blessed, and then comes the rule that the blessed clings to the blessed. It follows that in such a state a person feels himself as the happiest in the world. This is the time when he needs to thank the Creator for giving him the little service that he served Him.
It follows that in that state he is adhered to the Creator because there is joy in him, as our sages said, “The Shechina [Divinity] is present only out of joy.”
5.25 RABASH,
Article No. 468, “This Day, the Lord Your God Commands You”
“This day, the Lord your God commands you to do these statutes and ordinances, and you shall keep and do them with all your heart and with all your soul.” RASHI interprets, each day they will be as new in your eyes, as if you were commanded them that day.
We should understand how one can make them be as new, as though he were commanded them that day, for it has been sworn and standing since Mt. Sinai. To understand this, we first need to know the rule that everything is measured by the greatness of the one who commands. That is, according to the greatness and importance of the giver of the Torah, so is the greatness of the Torah.
Hence, each day when one takes upon himself the kingdom of heaven, according to the measure of the faith in Him, the merit of the Torah increases. Therefore, according to what a person attains in the greatness of the Creator, so the Torah is renewed in him. It therefore follows that each time, he has a new Torah, meaning that each time he has a different Giver. Then, naturally, the Torah that extends from Him is regarded as a new Torah.
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