It therefore follows that we should make several discernments in the Torah: 1) one who learns Torah in order to know the rules, to know how to observe the Mitzvot of the Torah, (Rabash, “What Are Torah and Work in the Way of the Creator?“)

That is, why does one study? In order to know what must be done in the material world. And then a person studies and fulfills the commandments.

 2) one who learns Torah in order to observe the Mitzva of learning Torah, as it is written (Joshua 1), “This book of Torah shall not move from your mouth, and you shall contemplate it day and night.” RASHI interprets “contemplate it” as “looking in it,” every thought in the Torah is in the heart, as he said, “The contemplation of my heart is before You” (Ibid.)

Here it speaks about “studying Torah in order to know the laws, how to observe the commandments of the Torah,” meaning that there is something more in it than just performing commandments. There is value in the study itself when one must attach the heart to it. There are corrections that the Torah performs in the heart. These are corrections to make us better, when the Creator wishes that the Torah will support us, and through it we will be strengthened.

3) He learns Torah in order to be rewarded with the light of the Torah, as it is written, “I have created the evil inclination; (ibid.)

This is the level when a person already knows that the Torah was not given merely to correct his animalistic heart so that he simply becomes better and thereby fulfills the commandment of studying Torah, but that there is something special in the Torah—light.

I have created the Torah as a spice because the light in it reforms him.” By this he will be rewarded with faith, and to adhere to the Creator, and then he will become “Israel” for he believes in the Creator in complete faith (ibid.)

That is, a person already considers himself wicked, and the Torah corrects him so that he will become better.

4) Once he has been rewarded with faith, he is rewarded with the “Torah, as in the names of the Creator” (ibid.)

In other words, he already receives the light of Hochma within the light of Hassadim. This light of Hochma, which he receives according to the level of his correction, is called the names of the Creator.

In The Zohar, this is called “The Torah and Israel and the Creator are one.” At that time he is rewarded with the purpose of creation, which is to do good to His creations, when the creatures receive what the Creator wants to give to the creatures (ibid.)
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From the Daily Kabbalah Lesson 1/20/26, Rabash, Article 12, “What Are Torah and Work in the Way of the Creator?”

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