A Mitzva protects and saves while practiced. The Torah protects and saves both when practiced and when not practiced (Baal HaSulam, Shamati 6 “What Is Support in the Torah, in the Work?”).
We exist within the upper light in which there are absolutely no changes; rather, all changes occur only within us. A person’s advancement depends entirely on how much he can awaken himself toward the upper light through various means.
That is, progress is possible through the environment. If one can begin to feel what a friend feels, he can constantly experience goodness. As it is written: “Love your neighbor as yourself is a great rule in the Torah,” because through this, one attains the Torah, meaning the upper light. Then it does not matter whether he, himself, performs certain actions or not, this light will shine upon him and support him.
There are two spiritual states of a person in relation to the Light: 1) Torah, and 2) Mitzvah (commandment).
Torah refers to the state a person has presently attained in general with the entire system of soul through which he receives the light.
Mitzvah refers to working on the correction of one’s personal state by scrutinizing it and asking for the light to transform one’s desire from egoistic to altruistic.
From the combination of these two states arise four possible opportunities, whether one is performing a Mitzvah or not and whether one is engaged in the Torah or not.
It may be that a person is not currently performing a Mitzvah, meaning one is unable to receive one’s personal light: the person is not inspired, is not in ascent, and is not aspiring toward correction and toward the Creator. But the general illumination, called Torah, still shines upon him, and in such a case, it is of course more significant than the Mitzvah, which at that moment does not shine upon him.
Or the opposite may be true: he is currently performing a Mitzvah, working with his individual Light. Then, whether or not he has the light of the Torah is less important because the Mitzvah shines so strongly that it fills him entirely.
In other words, a person has two supports—either Torah or Mitzvah. But if he has neither, if neither of these two illuminations shines upon him, he becomes completely detached from feeling spirituality.
When he lacks the Mitzvah (personal engagement), but still receives a bit of light, referred to as Torah, he considers himself wicked. But when his own desire to attain correction appears, when he performs a Mitzvah, he begins to justify the Creator, even for negative states, and corrects them. Then, he is called righteous.
From this, we must understand the fundamental principle of the wisdom of Kabbalah: everything is evaluated solely in relation to the person, to the created being, for the light itself remains in absolute rest. Since we are integrated into the common system, we receive a common illumination from it, through our passive connection to others. This common illumination is what is called Torah.
Additionally, there is personal light, which comes through our active connection with the system and exchange internal states and corrections. This is called a Mitzvah.
Through these two processes, in which a person tries to engage constantly, he advances spiritually, and that is why they are called the help, the support, that the Torah (light) gives in the work.
[42005]
From Daily Kabbalah Lesson 5/2/2011, Writings of Baal HaSulam “What Is Support in the Torah, in the Work?”
Related Material:
An Honorable Task Of Becoming Righteous
“A Thousand Times The Righteous Will Fall And Rise Again”
Work All Day Long Like At A Temple
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The boundary at the entrance to the degree called the “land of Israel” is called Hanukkah because we correct ourselves to a state in which we can begin to work with our desire. Desire is Ratzon, from the word “Eretz” (land); “Israel” means directed straight to the Creator.
