מוסר אויף משלי 3:4

And see that it is so: every single person, corresponding to how much the Holy One, blessed be He, helped them in their service of him, is required to love their creator for this great good. For the good that all of Israel as a whole has — that he gave us the true Torah; good laws and commandments — is not comparable to the good received by him who He gives strength, health, sufficient ability, calmness, tranquility, and security in the service of Hashem, blessed be His name. And as for him who has a place among those who sit in the house of study, he finds that he receives a great good above others. And for whom Hashem has bestowed wisdom and knowledge to act with good and upright character traits and who he caused to understand the disgrace of forbidden things and bad character traits so that he may distance himself from them, such that he will find favor and good understanding in the eyes of G-d and man (Proverbs 3:4) by being one who does what is right and good, this is a great good and precious beyond measure. Correspondingly, all are obligated to love their creator with a strong love proportional to the greatness of the good, and humble themselves greatly before him, and say: “I am unworthy of all the kindnesses and all of the truth that you have done to your servant (Genesis 32:11). With what shall I approach Hashem and pay my thanks to him?” And these things the living should take to heart and expand and deepen in their minds pure thoughts until their hearts blaze with sparks of flame of love of the creator. And more will be written on this with the help of Hashem in the section “Joy”, see there since love and joy are one and the same.

The first time is when a man acquires reason, as it is said (Proverbs 3:4), “So shalt thou find grace and good favour in the sight of God and man.” Because before a man acquires reason, he does not recognize his Creator, and therefore the Lord will not avail Himself to him.

We have been commanded to perform the above mentioned three commandments in order to achieve a degree of perfection, as our sages have pointed out that anyone who wears the fringes on his garment, the phylacteries on his head and arm, and whose door posts are adorned with mezzuzot, falls under the category of people concerning whom it has been said "that the threefold thread will not break easily" (Kohelet 4,12 quoted in Menachot 43). The ציציות surround a person's body from all four sides, and allude to its being whole. The מזוזה on his house symbolises that all is well with him financially. Whatever a person owns he keeps in his house and closes the door, allowing the presence of the מזוזה to act as his protection. This is why it is called מזוזה, i.e "it prevents it from being moved." It is man's demonstration that he believes that whatever he owns originates from G–d and has to be devoted to His service. The phylacteries on a man's head allude to his serving G–d with his mind, the ones on his arm are positioned opposite the heart, a source of his thought processes. Mental activity is the combined result of brain and heart. This alludes then to the wholeness of his Torah. I have already mentioned that these three areas of "wholeness," are the ones referred to earlier as חכם, גבור, עשיר.