...It is quite interesting that the Hebrew term, olam, means both world (i.e. the totality of space) as well as eternity (the totality of time.) Thus built into the Jewish conception of reality is the identity and indivisibility of space and time...This same word, olam, also means hidden. Creation (i.e. the realm of time and space) becomes the place in which HaShem concealed his Infinite Light and Presence...HaShem concealed his countenance to create the space for worlds, and we, in turn devote ourselves to reilluminating and revealing our hidden G-d. It is through Torah and mitzvot which, as explained in previous lessons, draw down light and elevate sparks, that we accomplish this "illumination."

...How can one be commanded to feel trust and conviction? Either one is inspired to confidence, or one is not...Yet contrary to popular usage, faith in Judaism is not speculative. Rather it describes an actual state of contact with the truth in question... The highest level of soul is hewn from the very "stuff" of G-d. Every person knows there is a G-d, and knows about His oneness because deep inside his soul he is in contact with this truth. He is this truth...When the Torah commands us to believe in G-d and His oneness, it is obligating us to penetrate to the depths of our soul, to grasp the bedrock truth of our existence, to discover who we really are.

...The lower level of love is an affection aroused by the beauty and wonder of G-d's creation...It is called a lower love because it is aroused by the externality of G-d, by His affects in the world, as opposed to His essence...When a person responds to the beauty of G-d's creation, he is (as it were) appreciating G-d's external appearance. ...The next state of love (which is the third level in our hierarchy of relationship with G-d) is a love inspired by an appreciation of the soul of G-d, which is a devotion aroused by the study of His Torah...The sages teach that the Torah reveals to us the inner depths of the mind of G-d.

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