Chapter I

סוף דבר הכל נשמע את האלקים ירא
ואת מצותיו שמור כי זה כל האדם

"The end of the matter, all having been heard: Fear the A-mighty and observe His commands, for this is the whole of man."1

This verse teaches the ultimate lesson derived from every matter: Man's purpose in life can be accomplished only by fearing G-d and observing His commandments. It was for this reason that man was created.

This concept is also alluded to in the verse:2 "I made the earth, and created man upon it." G-d says that because of man (meaning the Jewish people), He created the world. We derive the teaching that "man" refers to the Jews from the verse:3 "And you are My sheep, the sheep of My flock, you are man." The Talmud comments:4 "You, the Jewish people, are 'man.' "

That G-d created the world because of the Jews is also explained in a Midrash.5 Commenting on the verse:6 "In the beginning (Bereishis), G-d created the heavens and the earth," the Midrash says: "The word Bereishis indicates that there are two "firsts,"7 [for Bereishis is composed of the two words] "beis raishis." [There are two matters that are first and supersede all else], Torah and Jews, for whose sake the world was created."

The Talmud states:8 "G-d made a stipulation with heaven and earth: 'Should the Jewish people perform the commandments, all is well. If not, I shall return you to nothingness.' "

The continued existence of the world is thus dependent upon Jews studying Torah and performing mitzvos.

The Midrash9 expounds on the verse:10 "These are the progeny of heaven and earth:" "In what merit do these [heaven and earth] exist? In the merit of 'These are the names of the Jewish people.'11 And in what merit do these [the Jewish people] exist? In the merit of, 'These are the testimonies, statutes and laws.' "12

This then is the meaning of the verse: "[I made the earth,] and created (borasi) man upon it." The Hebrew word borasi is numerically equivalent to 613. Man was created for the express purpose of performing the 613 commandments of G-d.

The creation of man refers not only to his body but also to his soul, which is part of Divinity.13 Body bereft of soul is but the flesh of man, and the soul without its body is but the spirit of man. Only when body and soul unite does the term "man" properly apply. Thus G-d placed the soul in the body so that man might perform the mitzvos with fear of G-d.

It is written:14 "The A-lmighty (Elokim) made man that he might fear Him." [The appellation used in this verse is Elokim], for the aspect of fearing G-d stems from [G-d as He is known by the Divine name] Elokim, [which alludes to G-d as Supreme and Mighty Judge]. For this reason, the verse [quoted at the outset of the discourse] states: "...fear the A-lmighty (Elokim)," for fear of G-d comes from the Divine name Elokim.

In summary: Man was created for the express purpose of performing Torah and mitzvos, and this was G-d's stipulation with creation. The body is the flesh of man; the soul is his spirit. Man is a combination of a soul within a body. Fear stems from the Divine name Elokim.