Admittedly, the light it contains has also greatly diminished until the root of its origin is no longer discernible. Even so, by engaging in Torah study and the performance of the commandments in order to give one’s Creator satisfaction, one continuously purifies one’s vessel that is called body until it merits receiving the ultimate shefa in the fullest measure that was encompassed in the Creator’s initial intent for the Creation when He created the world.
This is the meaning of Rabbi Ḥananya ben Akashya’s statement that “the Holy One, blessed be He, wanted to purify [lezakot] the Jewish people.12The Hebrew word lezakot means both “to confer merit” and “to purify.” In section #1# above, it was translated as “confer merit” since in that context, the author of the Sulam had not yet developed his concept of the purification of the vessels (our bodies) through Torah study and commandments.
In this section, lezakot connotes “to purify,” since his point here is the purification of vessels. Therefore, He increased for them Torah and commandments.”