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.

Chapter II

It is known15 that the creation of the world and all its creatures came about through the supernal Sefirah of Malchus (Kingdom). Through it, G‑d gives life to the world and all its inhabitants, as it is written:16 "Your Kingship, [the Sefirah of Malchus] is a kingship over all worlds."

G‑d's kingship results from His desire, as it were, to reign; the Sefirah of Malchus activates this desire by creating and vivifying all worlds. Inasmuch as ruling over others is secondary to His essence, it follows that the creation of all worlds [enabling Him to rule over them] involves only a glimmer of His essence.

All this is readily observed in the manner in which a physical king rules his subjects. A mortal king rules through his various minions, who see to it that his decrees which dictate the conduct of his subjects are obeyed. The larger cities and towns are overseen by the king's senior representatives, while the smaller villages and hamlets are overseen by lesser officials. Wherever they may be, their task is clear: to ensure that the king's subjects comply with his dictates. In all instances and in every location, the decrees are issued in the name of the king. At the time a royal decree is proclaimed, all the king's subjects stand and listen to the words uttered in the king's name as respectfully as if they were actually in the king's presence. The king himself cannot be everywhere at the same time. Therefore he rules by reputation alone over all his dispersed subjects.

Similarly with regard to the Sefirah of Malchus; kingdom is but an emanation. This is the meaning of the statement17 describing the relationship of a mortal king to his subjects: "The king's name is proclaimed over them." Just as the citizens of a country are not the king's children but only his subjects, though his name "is proclaimed over them," so too with the Sefirah of Malchus; it is but an illumination, and not the essence. Accordingly, the Sefirah of Malchus is termed Supernal Speech.

In summary: The worlds are created through the Sefirah of Malchus, and as such are but a faint emanation. As with a physical king, though all statutes and laws of the land are uttered in his name, they do not reflect his essence.

Chapter III

The only purpose of speech is to communicate. Herein lies the difference between thought and speech: thought is for oneself, while speech is for another. [Since kingship involves ruling over another], Malchus is termed Supernal Speech, for [like speech in comparison to thought] it is but an illumination. However, the illumination of Malchus emanates from a truly lofty source.

The matter is as follows: The intent of any and all G‑dly comprehension is the benefit it brings to one's Divine service. This is also true regarding the general concept that the creation and vivification of the world and its creatures involves only a glimmer of G‑dliness. The multitude of worlds and creatures were created by G‑d with one word, as it is written: "Blessed is He who spoke [but one word] and the world came into being."

This thought is also expressed in the Mishnah that says:18 "The world was created with ten utterances." The Mishnah then asks why ten utterances were necessary, when the first sufficed to bring about creation. The answer given is that the last nine are merely an amplification of the first utterance of Bereishis.

One should also ponder how utterly trivial and insignificant the individual is in relation to all the worlds, from the highest spiritual world to the lowly physical one. Nonetheless, man is the ultimate reason for the creation of all the worlds, and so the heavenly angels and Supernal Sefiros wait impatiently for man's study of Torah. When one reflects on the fact that he is the focal point of all creation, he will apply himself more diligently to the study of Torah and the performance of mitzvos.

The Mishnah states it thus:19 "Each and every individual is obligated to say: 'For me was the world [olam] created.' " The word olam implies concealment, for the bodies of created beings conceal the souls within them. Accordingly, each person is obliged to say that G‑d created the concealment in order for him to remove it and reveal the light of G‑dliness through the study of Torah and the performance of mitzvos.

In summary: The Sefirah of Malchus is Supernal Speech, whose purpose is [to communicate with] another. The world was created through ten utterances, though one alone could have sufficed. Man is the reason and mainstay of creation, and the vitality of all worlds depends on his performance of Torah and mitzvos.

Chapter IV

It is thus the obligation of every person to ponder why he was created. When one does so, he may realize that his lifestyle and actions are not all they should be, neither intellectually, emotionally, nor with regard to proper conduct. [He may even come to realize that he is acting in a manner totally antithetical to ideal behavior;] he is always preoccupied with his physical needs, and pays little heed to matters of spiritual import. Such conduct truly coarsens a person.

Reflecting on such matters leads a person to desire repentance, and causes him to change his ways. He will begin following the path of Torah and mitzvos with proper reverence.

This, then, is the meaning of the verse: "The end of the matter, all having been heard, fear the A-lmighty and observe His commands, for this is the whole of man." The main reason for G‑d's uniting of the spiritual soul and the physical body a unification of total opposites is so that man will fear the A-lmighty and observe His commands.

The union of body and soul is a binding of the very highest to the very lowest, as indicated by the verse:20 "Of the last [lowest of levels] and the first [highest of levels] have You formed me."

Man's body is called21 "the last" since it is even lower than the lowest animal.22 Concerning the bodies of animals our Sages say:23 "They were created in a whole and complete state." Concerning man's body, however, the verse states:24 "Your eyes beheld a shapeless mass."

In contrast, man's soul is deemed "the first,"25 for it comes from the greatest spiritual height. Thus man is a composite of the highest levels of spirituality and the lowest levels of corporeality, the corporeal being even more material than the merely physical. This is why we observe that a person with base tendencies may behave in a manner more evil than even the worst beast.26

Conversely, man's soul possesses such a lofty capacity that it can propel one to the greatest spiritual heights. All these sublime levels are achieved through Torah study and the performance of mitzvos with proper reverence.

This is the meaning of the words: "The end of the matter, all having been heard [and understood]...." Man, as an intelligent being, hears and understands how the existence of all creatures proclaim [the utter necessity of] fearing the A-lmighty, and observing His commands.

In summary: G‑d created man as a composite of ultimate spirituality and ultimate corporeality. Therefore, corporeal man has base desires, but can also attain the greatest spiritual heights by observing Torah and mitzvos with proper reverence.