The intimate and inseparable relationship between Torah and the very existence and sustenance of all beings thus appears quite clearly.
In this context of the Torah's cosmic significance it is readily seen why the Maggid emphasizes that when learning Torah one must keep in mind the Talmudic saying, "The Holy One, blessed be He, has in His world only the four cubits of Halachah." Thus one should say in his heart: "His blessed Being is concentrated, and dwells, here (in Torah); hence it is only fit to study Torah with joy, with awe and with love."
In other words, Torah and mitzvot must be studied and fulfilled lishmah, which means:
(a) For its name, i.e., as its very name indicates, the term `Torah' meaning `instruction, teaching,' for it teaches man the way in which he is to walk and instructs him in the awe and love of G-d.
(b) For its sake, (leshem heh, the letter heh being an abbreviation of the word G-d) i.e., for the sake of G-d: to bring about a realization of the Divine purpose, to cause the Divine `delight,' as it were, from G-d having commanded and His will having been fulfilled.
In turn, this implies that man learn Torah and practice mitzvot with fervor and ardor (hitlahavut).
For, one could conceivably study Torah as a natural act, simply because of enjoying the study, just as one may indulge in business or other mundane affairs simply because one enjoys doing so.
In essence, then, these two actions are not distinguishable from one another!
The principal Divine `delight' in man's performance of mitzvot, therefore, is not from the very act itself, but from the extent of man's hitlahavut, from the devotional involvement, the sense of lishmah.
We note here the emphasis on kavanah (intention; motivation; devotion), the significance of lishmah, the requirement of ahavah veyirah, as indispensable ingredients for the religious act.
This reiterates the Zoharic maxim that ahavah and yirah are the wings needed for Torah and mitzvot to soar upwards to effect their ultimate purpose.
The Maggid, as do Kabbalah and Chassidut in general, never tires of stressing this requirement.
Our initial problem thus comes to the fore: what is man to do if and when he lacks this emotive condition, if and when - due to his mundane entanglements - he has difficulty in bringing himself to the ideal state of ahavah and yirah?
If the state of hitlahavut is the ultimate achievement, would it not follow that perhaps man should expend all his efforts to achieve just that, to achieve the inner, spiritual perfection, as opposed to the external, corporeal action of the study of Torah and the practice of mitzvot?
