It is said that we must receive the Torah with both hands. The verse says, “Long life on her right, and wealth and honor on her left.”
Long life means that one should not stop the work of the Creator, but always be in Dvekut [adhesion] with the Creator. The reason why right is called Hesed [mercy] is the annulment of reality—that he wants only to bring contentment to the Creator.
Reality is interpreted in two manners: 1) in corporeality, 2) in spirituality.
“In corporeality” simply means that one is serving the Creator devotedly. In spirituality, reality means the vitality and pleasure that one feels during the work.
When one’s intention is for the sake of the Creator, he wants the annulment of reality. That is, he agrees to serve the Creator without any vitality or pleasure, a complete annulment of the spiritual reality, for then it is certain that he has no reward for his work. For this reason, he is certain that he is serving the Creator only in order to bestow, which is called “the quality of Hesed.”
Naturally, he will not be able to have any descent in his work because all the descents come because he has no pleasure or vitality, for which reason he cannot continue with his work. But if he agrees to work in such a state, and even yearns for it, he cannot have any cessation in the work. This is regarded as “long life.”
By this we should interpret “My soul shall be as dust to all,” meaning that his soul, the vitality clothed in him in Torah and Mitzvot [commandments], will be in the annulment of reality, which is regarded as “dust,” completely tasteless.
“To all” means for both the Torah and the Mitzva [sing. of Mitzvot]. He agrees to come to such annulment, and one who achieves such a degree cannot have stops in serving the Creator, which is called “day,” and this is regarded as long life.
“Wealth and honor on her left” is the left line. This is the meaning of the persistence of reality. Honor is called Neshama [soul], as it is written in Shaar HaKavanot about the verse, “Hence, give glory to Your people.” “Wealth” is regarded as the quality of the Torah. It is as our sages said, “There is none who is poor except in knowledge” (Nedarim 41a). This is called “with both hands,” and then the Torah is his middle line.