The Midrash defines the purpose of this world's creation with the words, "The Holy One, blessed be He, desired to have an abode in the lower worlds." Thus it is man's task to establish an abode for Divinity in the terrestrial realm. Man is to manifest G‑d's immanence in the physical world.

The achievement of this manifestation establishes the ultimate unity of G‑d, that is, that G‑d is recognized to be the sole true reality.

To that end man was given the Torah, the revelation of the Divine precepts which instruct man precisely "the way in which he is to walk and the deed he is to do." (Exodus 18:20)

Torah is the intermediary between man and the world and the Divine.

Creation comes about through Torah. (Zohar I: 5a) The world is sustained through Torah: the very existence of the universe and all therein, man's every need, all man has and receives, depend on the Torah. (Zohar I:47a)

The Torah thus is the direct link between the upper and the lower, between G‑d and man, in both directions: it is the channel through which the supernal effusions and emanations flow downward to sustain all beings, and it is the channel through which man attaches himself to the Divine.

"The Torah and the Holy One, blessed be He, are altogether one." (Zohar II:90b)

On this Zoharic maxim, the Maggid comments: Divinity per se is beyond any creature's grasp and endurance. The Almighty, therefore, `condensed' and `concentrated' Himself - tzimtzum, - as it were, into the letters of the Torah. With these letters He then created the world, as it is said, (Zohar II:204a; Talmud Tractate Berachot 55a) "The Holy One, blessed be He, created the world by means of the Torah." This refers to the `Ten Fiats of Creation' in the very first chapter of the Torah.

The letters of the Torah dim and conceal the essence of Divinity. Nonetheless, they do not become a separate entity but remain fully unified with G‑d.

G‑d is not separate or distinct from Torah, as it is said, "He and His causations are one." On the other hand, the Torah speaks to man. Thus we are able to relate to it. By virtue of the Torah's identification with G‑d, therefore, the letters of the Torah enable us to absorb and endure G‑dliness. Whatever apprehension of, and attachment to, the Divine, that man may achieve, is possible only by means of the Torah and its mitzvot.

In this vein, the Maggid interprets the term Keviyachol.

This term is usually found in context of an anthropomorphic analogy, and is generally translated `as it were,' or 'if it were possible to say so.' The Maggid reads it as a compound of two words: Khaf Bet and Yachol. The implication is that G‑d concentrated Himself into the khaf bet - 22 - letters of the Torah's alphabet, and thereby yachol - it is possible for G‑d to be in this world.

The Torah is thus "G‑d's `garment'" which makes it possible for a finite creation to come into being and for the infinite G‑d to dwell within it.

Any indwelling of the Shechinah and Divine emanations requires a `receptacle,' something to have a `hold' on these, something to which they may become attached. For the holiness of a Divine emanation is too bright and intense to be absorbed as it is in itself by man and the world. Thus there is need for a medium through which it may vest itself below. This medium is Torah and mitzvot.

Thus it is said, "The Holy One, blessed be He, desired -lezakot- the people of Israel, and therefore He gave them Torah and mitzvot in abundance."

The term -lezakot- means to refine and purify.

The implication is that there is a refinement and purification of Israel's material reality so that it will be able to become attached and joined to holiness. This is indeed suggested by the term mitzvah - mitzvot, which is an idiom of tzavta attachment, union. This principle is alluded in the saying of "A mitzvah brings about a mitzvah: doing a mitzvah brings about, and leads to, tzavta - attachment and conjunction, while "An aveirah (transgression) brings about an aveirah," i.e., overstepping, to pass beyond, and to be separated from the Creator.

By means of Torah and mitzvot, therefore, man, the prospective recipient renders himself into a proper receptacle. Thus he becomes like a channel or conduit for the supernal `spring' from which the beneficent abundance flows forth to that individual and to the whole world.

In this context, too, the Torah is said to consist solely of Divine Names.

The Divine Names are in effect synonymous with the Divine Attributes. Thus all the words and aspects of the Torah are, or signify, the Divine Attributes. Hence, as certain parts of the Torah are studied or observed, the corresponding Attributes are aroused to become manifest below. When one is called by name, one leaves everything aside to answer the caller. So, too, G‑d, who is `concentrated' in the Torah (His Names - Attributes), and altogether one with His Name, responds to the one that calls Him through His Torah.