Chapter I

מה רבו מעשיך הוי׳ כולם בחכמה
עשית מלאה הארץקניניך

"How manifold are Your creations, O L-rd! You have made all with wisdom; the earth is full of Your possessions."1

The Talmud relates that when Rabbi Akiva expounded on this verse he would say:2 "How manifold are Your creations, O L-rd! You, L-rd, have creatures who live in the sea and creatures who live on the land. Should the denizens of the sea come onto the land they would soon perish; should the land animals enter the depths of the ocean, they too would soon perish."

G‑d sees to it that every creature dwells in the environment best suited to its nature.

"How manifold are Your creations, O L-rd," alludes not only to the vast multitude of creatures, but also to the qualities inherent in each of them. The G‑dly wisdom with which the world was created is such that every creature bears testimony that it is G‑d's possession; G‑dliness can be perceived in all of G‑d's creations, which was the intent of the Creator in making the world.

This is apprehended only by those whose lives are led in accordance with Torah and mitzvos, for in such people "form" "tzurah" (the spiritual) dominates "matter" "chomer " (the physical), so that all their physical actions such as eating, drinking, and the conduct of their home is in accord with Torah and mitzvos.

The opposite is true regarding those whose main purpose in life is the fulfillment of physical desires; in such people, the physical overwhelms the spiritual. The greater their devotion to the physical, the coarser they become; their thoughts, speech and actions become limited to the physical.

When a person ponders the ultimate purpose of creation in general, and the purpose of his personal creation, fear and trepidation will surely descend upon him. We are all aware that fear of a physical king stems from his awesome might, and his ability to do whatever he wants. Still and all, a human king is but flesh and blood. G‑d, however, the King of kings, lives eternally. How much more should we be in fear and awe of Him!

G‑d, through His utterance, created all the worlds and all their inhabitants, large and small, as the verse3 says: "How great are Your creations, O L-rd," and as it is also stated: "How manifold are Your creations, O L-rd," all being animated by Him.

Contemplating this matter leads a person to a state of fear and awe.

In summary: Rabbi Akiva explains the great significance of G‑d's creatures; from every one we can perceive G‑d's greatness. He who ponders the multitude of G‑d's creation understands the purpose of the universe as a whole, as well as the purpose of his personal creation, and so becomes G‑d-fearing.

Chapter II

The fear of G‑d involves relating to the A-lmighty as He is known by the Divine name Elokim, as the verse4 states: "Fear the A-lmighty (Elokim)," for the name Elokim denotes G‑d's might and ability. In Shulchan Aruch Orach Chayim, Chapter 5, it is written that when the name Elokim is uttered, one should be aware of its meaning, namely, that G‑d is powerful and can do whatever He pleases in both the physical world and the higher realms. A manifestation of His power is the fact that "Many are the A-lmighty's messengers."5 These messengers may take the form, Heaven forbid, of afflictions visited upon an individual. An example would be when good friends become bitter enemies, persecuting one another even in matters essential to life itself. Such actions may indeed be a result of G‑d's will, as we find in the life of Dovid HaMelech. During the time that Dovid was suffering at the hands of his son Avsholom, he was cursed terribly by his one-time friend Shimi ben Geira. Dovid's response was that G‑d had wanted him to be cursed,6 and that Shimi was just a messenger.

The same is true concerning good matters. Here too, "Many are the A-lmighty's messengers." When G‑d is satisfied with an individual's conduct, even those that generally cause the person harm can become instruments which help nullify an evil decree pending against him.

When a person acts in an evil manner, however, G‑d's response may demonstrate the attribute, Heaven forfend, of strict justice. Since this manner of conduct stems from the might of the Divine name Elokim, fear comes from Elokim as a matter of course.

Fear of G‑d is therefore known7 as "the keys to the external chambers," inasmuch as it emanates from the external level of Malchus, for Malchus possesses both an internal and external level.

The difference between internal and external levels can be better understood by considering the three soul garments of thought, speech and action. Thought is internal while speech is external, and action is the most external of all. And within thought itself there are internal and external levels. Thoughts that deal with matters that are important to the individual are called "internal," whereas thoughts concerning inconsequential matters are "external." This is because the soul's illumination is more evident in matters of great personal import, and is much less evident in trivial matters.

The same is true regarding the higher realms. We say in the blessing of Yotzer:8 "All the praises of the actionsof Your hands." The term used is "actions," which implies an external level.

Concerning the praises offered by angels we say:9 "Who all stand in the heights of the universe and proclaim in awe, aloud and in unison, the words of the living G‑d and Sovereign of the universe." Here the higher level of speech is alluded to. Though speech too is external, when compared to action it is internal. The point is that contemplation of the G‑dly illumination which creates and vivifies the world and all its creatures involves the "external keys."

Herein lies the meaning of the verse:10 "And G‑d (Elokim) made that He be feared." The name Elokim conceals G‑d's Ineffable Name of Havayah, as indicated by the verse:11 "[Similar to] the sun and its sheath are Havayah and Elokim." Just as the sun itself is concealed what we observe is the sun shining through its sheath so too does the name Elokim conceal the Divine name of Havayah. That which is revealed is the name Elokim, from whence fear of G‑d emanates, i.e., the "external keys."

In summary: G‑d has many messengers for good or for its opposite, G‑d forbid. Thought is generally internal, while speech and action are external. Within thought, there are internal and external levels. Thoughts which do not have a direct bearing upon a person are external; for this reason, meditation upon creation [which is removed from G‑d's essence] involves the external keys. Fear of G‑d comes from the Divine name Elokim.

Chapter III

Torah, however, represents the "inner keys,"12 for Torah draws down an effulgence from the essence of His Infinite Light.

Commenting on the verse:13 "And these words which I command you today," the Talmud says: " 'These words' refers to words of Torah."14 When the Torah was given, G‑d said:15 "I am the L-rd your G‑d." This, then, is the meaning of the verse: through Torah study, one draws down the level of "I am the L-rd your G‑d," which G‑d proclaimed when the Torah was given.

There is a well-known statement of our Sages:16 "Torah should be viewed as if it were given anew daily." When one studies Torah, he should feel that the subject matter is refreshingly new. By doing so, one draws down a level of G‑dliness emanating from the Divine Essence.

When the effluence is from the Divine name Elokim, it comes down in a concealed manner, but when the effluence is achieved through Torah an effluence of the Ineffable Name Havayah then it is palpably perceived. Herein lies the difference between times when G‑d looks at the Jewish people with one eye (which refers to the beneficence of Elokim), and times when He looks with both eyes17 (which involves the beneficence brought about through Torah, an effluence of His Essence).

But in order for the illumination brought about through Torah to last, one must perform mitzvos , for they are the proper vessels within which Torah illumination resides, as stated in the verse:18 "For a mitzvah is a lamp, and Torah a light." A lamp is a vessel which holds the oil and wick; only when a lamp is used will a fire burn continuously. Similarly, mitzvos are a lamp for the light of Torah.

Mitzvos are divided into two categories positive and negative commands. Positive commands act as a receptacle for the light drawn down through their performance, while negative commands act as implements that clean and remove all impurities. They also demolish anything that may seek to hinder the effulgence brought about through the performance of positive commands.

A parable may be drawn from the residence of a great person. In order that the building be a proper domicile, it is necessary to first make it sparklingly clean, for only then is it a fit dwelling for an important person.

So too in transforming this world into a proper dwelling for G‑dliness, for as we know:19 "G‑d desired to dwell in the nethermost world." The world must first be thoroughly cleansed.

Man's spiritual service involves distancing ourselves from all forbidden matters,20 as well as ridding ourselves of all evil traits such as anger and haughtiness, for according to the Talmud,21 G‑d says of a haughty person: "It is impossible for us to live together."

The elimination of evil is accomplished through the performance of negative commands. Additionally, through man's spiritual service, G‑d weakens and eliminates everything that hinders the study of Torah and the performance of mitzvos. Thus, Torah study alone does not suffice; there must also be performance of mitzvos. Only then does the light of Torah shine with its true and pure brilliance.

This is what our Sages meant when they said:22 "Whoever says 'Nothing occupies me but Torah' lacks Torah as well." In other words, Torah study alone does not suffice, for the main illumination of Torah is drawn down only through the performance of mitzvos. The Zohar23 states it succinctly: "Action above all," i.e., nothing stands higher than the actual performance of mitzvos.

It is written:24 "Not study, but deed is the essential thing," for through the performance of mitzvos especially when done with total self-sacrifice the essential light of Torah is revealed. The first step in spiritual service, however, must be a contemplation of "How manifold are Your creations, O L-rd."

In summary: Torah is known as the "internal keys" to the essential effluence of "I am the L-rd your G‑d," which was revealed at the time the Torah was given. The light of Torah needs the vessel and lamp of mitzvos. Negative commands purify the world; positive commands draw down illumination. "Action above all" especially when done with total self-sacrifice.