Now it is necessary to always recall the foundation of service of God, and the main idea of serving God, and it’s source…
That though fear of God is the motivation to fulfill the 365 prohibitions and love, the 248 commandments….
Nonetheless, it is not enough to inspire ourselves only with love for God to do what is right – but we have to at the outset inspire our innate fear of God, which is at least hidden within every Jewish heart.
This is the fear to not rebel against The King of Kings, the Holy One Blessed Is He, as mentioned before.
We have to send this emotion, to be revealed in our hearts or at least in our minds – meaning to think about the greatness of God, and His kingship, which He is the King of all universes, above and below – and He fills all space and encompasses all space, as it states, “Do I not fill Heaven and Earth?!” and He abandons both, and He focuses His kingdom on His Nation, the Jewish people in a general way, and specifically on YOU, for each person must say, the world was created specifically for me!
And furthermore I accept upon myself God’s rulership, that He should be my ruler, and I will serve Him and fulfill His will in any type of service.
And God hovers above me, though His presence fills all universes, and He focuses on me, and He verifies both the intention behind my actions, and my heart, if I am serving Him properly.
And therefore I will serve Him with reverence and respect as if I am standing before the presence of the king.
Now one should think deeply into this concept and at length, to the extent that your mind can comprehend it, and based on your available time, before you study Torah or do a Mitzvah, for example before you put on the Taalis and Teffilin.
Furthermore you should contemplate how the infinite light of God, which encompasses all universes and fills all universes is the will of God, and this will is within the letters and the wisdom of the Torah or the Tzitzis or Teffilin that I shall currently put on, and when I read these words or when I wear these holy objects, I draw down upon myself the Divine light.
This light is drawn down on the Godly soul within my body, which merges into the Divine Light – more specifically when I put on Teffilin, the wisdom and knowledge of my Godly soul becomes merged with the wisdom and knowledge of the Infinite light which is within the Holy Chapters (contained in the Teffilin) “Kadesh” and “Vihaya Ki Viyacha” – in other words, to not use my wisdom and knowledge but for God, and also to put my power of integration (Daas) which includes Chessed and Gevurah, which is both love and fear in your heart – in the level of Daas Elyoin – which includes Chessed and Gevurah, which is within Parshas “Shema” and “Vehaya I’m Shamoi” in other words, as it states in Shulchan Aruch, to subdue one’s heart and mind to serve God.
And when one puts on Tzitzis, they should have in mind that they are uniting God’s kingship upon themselves – a kingship that spans all universes.
Now even after the above, even if he doesn’t receive an emotional fear / acceptance of God’s kingship, but even just an intellectual one and the desire in his mind to so do….
And this acceptance is absolutely true, for every Jewish Soul, by its nature, desires this.
Now the Torah that one studies and the Mitzvah that one does, based on this motivation is considered a complete Avoidah / service of God.
However if one serves God only out of love and not with any fear, then this is not considered like serving as a servant – and the Torah says, “You should serve God your Lord;” “He should you serve.”
As the Zohar Parshas Behar says, “We must be like an ox that one places upon it a yoke – to begin with… before it does work -so too a human being must accept upon himself the yoke of God etc. and this causes goodness to the world and if not Holiness does not rest with him.”
And it states in Rayeh Mehemna there (p. 111 side b) every person must be on two levels and categories. Both a servant as well as a son. (Now though it is true, there is a level of a son who is a servant, it is impossible to reach this level without prefacing the higher level of fear as known to the Kabbalists.
Now even someone who doesn’t feel even in their mind or thought any fear or shame before God – because they have a soul which comes from a very low place… from the lower levels of the 10 Sefiros of Asiyah – nevertheless because their intention is serving God therefore it is what they are doing. Therefore this is considered a complete service – for fear of God, and service to God are actually two separate Mitzvos in the 613 Mitzvos and they are not mutually exclusive.
And in truth he is also fulfilling the Mitzvah of fear of God, for at least at the moment that he thinks about the greatness of God, he has an intellectual fear of God (at least to the extent that a person fears another, hoping that they don’t see them when they sin.)
As Rabbi Yochanan Ben Zakai said to his disciples that you should fear God as much as you fear being “caught ” by man.
So his disciples asked “is that it?”… He said, “That would be great! because when somebody sins he thinks ‘I hope nobody sees.'”
However this fear is called the lower fear – and the fear of sin, which must preceed Chochmah (Torah etc.)
And the higher fear is called shame (before God.)
There is a higher / lower category of fear.
However if one lacks any fear then their Torah and Mitzvos cannot ascend, just like a bird cannot fly with One Wing. (For love and fear of God are two wings.)
Likewise just fear on its own is One Wing and cannot soar aloft – even though it is called the service of a servant – one still needs the level of a son to arouse the innate love that one has for God – that it should be revealed in the mind – to at least remember one’s love for God, and desire to connect to him.
This should be your intention whenever you study Torah and do a Mitzvah to connect your Godly soul and your animal soul and your garments to God.
Nonetheless our sages have said that you should always include all the Jewish people in your intention to connect and attach the source of The Godly soul and the source of all the Jewish souls, which is the breath of God’s mouth, which is called the Shechina, for it rests and comes into all the universes to give them life and keep them going and this is what causes the power of speech, in the very words of Torah, that you are saying right now or in the action that you are doing – to do the Mitzvah – and this unity, through drawing down the light of God through the study of Torah and Mitzvos which you are currently doing – you should have the intention to draw down the light of God on the source of your soul, and on the soul of all the Jewish people to connect them to God, as it says later in the explanation of this unity, see there.
This is the explanation of what we say every day in prayers that we pray for the sake of the unity of God and His Shechina in the name of all Jewish people.
Although for this intention to be absolutely true, that your soul/ heart fully desires this unity there must be in your heart a great love for God, and exclusive love to provide for Him Joy – and your intention is not for your own sake, “To quench your spiritual thirst” but rather like a son who works for the sake of his father and mother as he loves them more than himself – as we said before in the name of the Rayeh Mehemna, nevertheless every person should accustom themselves to having this intention, for even if it is not 100% their whole desire, but some of this desire… certainly they have!, due to the innate love that every Jew has for God, to do all that He wishes, for in this unity is God’s wish – this is the unity within the realm of Atzilus which happens when man below connects his Godly soul, with the light of God – which is in the Torah and Mitzvos that he is involved in, and they become one as we said before.
For through this, the source of Torah and Mitzvos which is God, gets unified with the source of your Godly Soul, which is called the Shechina, which is the level of the light that fills all the universes and the level of the light that encompasses all the universes, as spoken about at length elsewhere.
Now the unity of one’s soul and it’s integration and merging in the light of God to literally be one… this is an innate desire in every Jew..m with all his heart and soul… from his innate love which is within the heart of all Jewish people to connect with God, and not to be separate and separated God forbid from His unity and oneness in any way shape or form, even if it would literally cost one’s life.
Now the study of Torah and doing Mitzvahs and prayer is also the idea of literally Mesiras Nefesh, giving one’s life for God, as what occurs when it leaves the body after 70 years etc. where the life / soul / consciousness does not think about the needs of the body, rather her thought process is unified and connected to the letters of Torah and prayer which is literally the word of God and His thoughts, and they are literally one! for this is the entire Drive of souls in Heaven as it states in the Talmud and the Zohar.
Now in heaven they take pleasure in their understanding of the secrets of the Torah and their unification in the Divine Light.
This is why our sages instituted in the beginning of the blessings in the morning before prayer to say, “God, my soul… You blew it into me… and You are going to take it from me” in other words, As You blew it into me, and You are going to take it from me… therefore, for now forward I give it to you, to be unified in your oneness.”
As the verse says “To you God, I give my soul.”
This is through connecting my thoughts with your thoughts, my speech with your speech, through the letters of Torah and prayer & and especially speaking directly to God, as we say, “Blessed are You etc.”
Now with this preparation of giving one’s soul to God, this is how one should start their morning blessings, “Blessed are You etc.”
Similarly with this preparation you should begin to study your daily study session, which immediately follows prayer.
Similarly the study that you do during the day – before you begin to study, you need to make this preparation – as is known that the main preparation of having the correct intention is in the beginning of study, by the Benoini, just like the “get” and “Sefer Torah” it needs to be written with intention, and it is enough that he says when he begins to write, “I am writing, for the Holiness of the Sefer Torah or for God’s name etc.”
Now when you learn many hours consecutively, then you should have this intention every hour on the hour at least, for every hour a new energy from God comes to give life to the universes – and the energy of the previous hour returns to her source (in the system of Rotzu-Vshuv Forward and Return – as mentioned in the book Sefer Yetzirah.)
The energy returns to God with all the Torah and Good deeds that have been done by people below.
For every hour a different combination of one of the 12 possible combinations of the name of God, Yud – Hei – Vov – Hei dominates in the 12 hours of the day, and the combination of the name of God & Alef Daled Nun Yud dominate at night, as is known.
Now one’s entire intention by having this desire to give one’s soul to God through the Torah and Mitzvos to elevate the Godliness within oneself to it’s source can only be in order to create a pleasure to God, like the joy of a king when his son returns to him after his being captured as mentioned earlier.
This intention is absolutely pure in every Jewish soul for at all times and every hour – due to its innate love which we received from our forefathers – as we desire this.
It is just that we have to set aside time to think about the greatness of God, to create a love and Awe for Him, at least intellectually based and then perhaps… (Will filter into emotions.)