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The Midrash (Bamidbar Rabbah 10:1) explains that from the word ויכולו (Bereishis 2:1), we learn that Hashem longed to create the world. Although this word commonly refers to the completion of creation, the Midrash interprets it as expressing Hashem’s longing, paralleling the verse in Shir HaShirim (7:11), “Upon me is His desire.” The deeper understanding is that it is within the power of the lower realms, specifically humanity, to awaken Hashem’s desire. The sequence in Bereishis 2:1-2, where it is written, “Thus the heavens and the earth were finished... And on the seventh day, Hashem finished His work,” indicates that the completion of creation was influenced by the actions and desires of the lower realms. This concept is encapsulated in the verse from Shir HaShirim, “Upon me is His desire,” signifying that Hashem’s longing for us is contingent upon our own longing and desire to connect with Him. Our yearning and actions can awaken and draw down the divine desire, illustrating the reciprocal relationship between the divine and the human.

The Midrash (Bamidbar Rabbah 11:7) addresses a seeming contradiction. On one hand, it states (Bamidbar 6:27), “Hashem will look favorably on you.” Yet elsewhere (Devarim 10:17), it says Hashem is impartial. The Midrash explains that when Bnei Yisrael fulfills Hashem's will, He looks favorably upon them. However, the question remains: how can He judge us favorably if He is impartial? The explanation is that acting favorably (לפנים משורת הדין - beyond the letter of the law) is itself part of the law. The principle “With the measure a person uses, they will be measured” applies here. When Bnei Yisrael serves Hashem with simplicity and without selfish motives, purely to fulfill His will, the reward is that He will look favorably upon them. This concept is rooted in the idea that “He is merciful upon all of His creations” (Tehillim 145:9). Hashem's mercy is awakened because we are His creations, and He knows our true inner essence, the divine life force within us. This causes Hashem to have mercy upon us. However, this mercy is dependent on our actions. When we recognize that everything is Hashem's handiwork and live with the fear of Hashem, the divine part within us becomes more apparent. It is through our efforts that Hashem's mercy is brought about. The Talmud (Sukkah 49b) states that one who fears sinning has "chein" (grace), causing grace to be found before Hashem, as it says, “He will give you grace” (Bamidbar 6:25). Therefore, Hashem has mercy upon the inner divine life force within us. The term ישא (He shall find favor) also relates to the idea of kindling a fire, as in the Mishnah (Rosh HaShana 2:2), “משיאין משואות” (they would burn fires). This means awakening the fiery enthusiasm within the hearts of Bnei Yisrael, comparable to “the flame of Hashem” (Shir Hashirim 8:6). This is the essence of the Mishna (Avot 2:4), “Make your will like His will, so that He will make His will like your will.” Making your will like His reveals Hashem’s will within us without interference, leading to the revelation of our inner divine essence.

In Avot 1:1, it states, "Moshe received the Torah from Sinai and transmitted it to Yehoshua." While the Torah was given to all of Israel, there are two aspects to Torah study: individual effort to understand the Torah and a special quality that allows sages and leaders to gain insights beyond human intellect. This dual nature highlights the importance of faith in the sages (אמונת חכמים), foundational to Torah observance. The Mishnah emphasizes that ancestral teachings, inherited from Sinai, should not be questioned based on personal reasoning. The Gemara (Pesachim 49b) interprets "מורשה" (inheritance) as "מאורסה" (betrothed), signifying that personal effort and commitment are necessary for Torah study. The phrase "prepare yourself to study Torah, for it is not an inheritance for you" (Pirkei Avot 2:12) applies to individuals, indicating that effort is required. However, for the collective of Israel, it is "the inheritance of the congregation of Jacob," implying a communal legacy. By integrating into the collective, an individual can also merit a share in this inherited portion of the Torah, combining personal effort with communal inheritance for deeper understanding.