What
Does
It
Mean
that
the
Creation
of
the
World
Was
by
Largess?
Article
No.
5,
1989
The
first
ones
explained
that
the
creation
of
the
world
was
not
because
of
lack,
for
it
cannot
be
said
about
the
Creator
that
He
is
deficient.
Rather,
the
creation
of
the
world
was
out
of
largess.
That
is,
as
it
is
said
(in
Midrash
Rabbah,
Beresheet),
“The
Creator
said
to
the
angels
when
He
wanted
to
create
Adam
HaRishon,
and
they
said,
‘What
is
man
that
You
should
remember
him?’”
The
Creator
replied
to
them,
“What
is
this
like?
It
is
like
a
king
who
has
a
tower
filled
abundantly
but
he
has
no
guests.”
This
is
not
a
lack;
it
is
simply
that
He
wants
to
give
with
largess
so
the
created
beings
will
enjoy.
A
lack
is
what
a
person
must
receive,
but
cannot
receive
it.
This
is
regarded
as
a
lack.
But
to
bestow
is
not
considered
a
lack.
Therefore,
we
learn
that
the
creation
of
the
world
because
of
His
desire
to
do
good
to
His
creations
was
out
of
largess
and
not
out
of
a
lack.
But
one
who
receives
something
must
have
a
deficiency.
That
is,
if
the
receiver
wants
to
enjoy
what
he
is
receiving,
the
receiver
must
choose
only
those
things
he
wants.
Otherwise,
he
will
derive
no
pleasure
from
this.
He
wants
to
enjoy
but
it
is
impossible.
This
is
what
we
see
in
our
nature.
Moreover,
the
extent
of
the
pleasure
he
receives
depends
on
the
extent
of
the
yearning.
Thus,
the
yearning
for
something
determines
the
extent
of
the
pleasure
from
it,
whether
a
lot
or
a
little.
In
order
for
His
desire
to
do
good,
meaning
for
the
creatures
to
enjoy
the
delight
and
pleasures,
He
created
in
the
creatures
a
desire
and
yearning
to
always
crave
to
receive
pleasure.
If
they
cannot
satisfy
the
lack
for
the
thing
they
want,
they
suffer,
and
the
extent
of
the
suffering
from
not
being
able
to
satisfy
the
lack
also
depends
on
the
extent
of
the
yearning
for
it.
Sometimes,
the
suffering
becomes
such
that
a
person
says,
“I’d
rather
die
than
live,”
if
I
cannot
satisfy
my
deficiency.
But
this
is
because
of
the
suffering
he
suffers
from
his
lack.
Naturally,
when
he
receives
the
satisfaction
of
his
need,
of
which
he
said
“I’d
rather
die
than
live,”
what
pleasure
he
feels
when
he
receives
the
filling!
When
speaking
of
the
work,
a
person
must
come
to
such
a
lack
at
not
having
Dvekut
[adhesion]
with
the
Creator
that
he
says,
“If
I
cannot
achieve
Dvekut
with
the
Creator,
this
absence
causes
me
such
torments
that
I
say,
‘I’d
rather
die
than
live.’”
This
is
called
a
“real
desire,”
and
this
desire
is
worthy
of
satisfaction.
The
order
of
the
work
is
that
each
time,
a
yearning
for
Dvekut
awakens
in
a
person,
and
when
he
walks
on
the
path
toward
Dvekut
with
the
Creator,
he
always
checks
if
he
has
been
granted
nearing
the
Creator.
That
is,
when
it
says,
“And
you
shall
love
the
Lord
your
God
with
all
your
heart,”
does
he
really
love
the
Creator
or
does
he
love
himself,
as
well?
This
is
as
our
sages
said
(Sukkah
45),
“Anyone
who
joins
for
the
sake
of
the
Creator
with
another
thing
is
uprooted
from
the
world.”
This
means
that
he
prays
to
the
Creator
to
help
him
be
able
to
do
everything
for
the
sake
of
the
Creator,
meaning
that
his
only
aim
will
be
to
bestow.
However,
he
also
adds
a
little
bit
of
the
aim
for
himself,
as
well,
which
is
another
thing
from
“for
the
sake
of
the
Creator.”
“For
the
sake
of
the
Creator”
is
to
bestow,
while
he,
during
the
prayer
that
the
Creator
will
help
him,
wants
also
for
his
own
sake,
which
is
another
thing
from
the
desire
to
bestow,
the
complete
opposite.
This
is
why
he
is
“uprooted
from
the
world.”
That
is,
the
Creator
created
the
world
in
order
to
do
good
to
His
creations,
and
from
this
world
he
is
uprooted
due
to
lack
of
equivalence
of
form.
Hence,
each
time,
he
criticizes
himself
to
see
if
he
is
walking
on
the
right
path.
If
he
sees
that
he
is
not,
it
pains
him.
But
the
suffering
must
be
to
a
great
extent,
meaning
that
the
suffering
is
the
result
of
the
need.
That
is,
it
does
not
mean
that
he
should
suffer,
but
he
must
have
a
need,
and
the
need
causes
suffering.
In
other
words,
the
suffering
he
suffers
testifies
to
the
extent
of
his
need.
It
follows
that
the
birth
of
the
created
beings
with
a
desire
to
receive
was
necessary,
for
without
a
desire
and
yearning
to
receive
pleasure,
we
would
not
have
the
concept
of
pleasure.
Thus,
why
are
we
not
feeling
pleasure
when
we
already
have
a
desire
and
yearning
for
the
pleasure,
and
we
must
labor
or
we
will
not
be
given
pleasures
in
corporeality
or
spirituality?
The
answer
pertains
to
the
above-mentioned
intention
to
do
good
to
His
creations,
as
it
is
written
(in
the
book
Tree
of
Life),
in
its
beginning:
“The
Tzimtzum
[restriction]
was
in
order
to
bring
to
light
the
perfection
of
His
deeds.”
It
explains
there
(The
Study
of
the
Ten
Sefirot,
Part
1)
that
it
means
that
“Since
there
is
the
matter
that
every
branch
wants
to
resemble
the
root,
when
the
created
beings
receive
the
delight
and
pleasure
from
the
Creator,
there
will
be
shame
in
them.
Hence,
there
was
a
correction
in
favor
of
the
creatures,
that
if
they
receive
in
order
to
bestow,
there
will
be
no
shame
during
the
reception
of
the
pleasures.”
Accordingly,
we
should
understand
that
if
we
say
that
the
Creator
desires
to
do
good
to
His
creations
out
of
largess,
from
where
do
the
wicked
come?
This
implies
that
one
who
does
not
want
to
receive
the
delight
and
pleasure
is
called
“wicked,”
but
why
is
he
called
“wicked”
if
he
does
not
want
to
receive
the
abundance,
and
one
who
does
receive
the
delight
and
pleasure
is
called
“righteous”?
The
matter
of
observing
Torah
and
Mitzvot
[commandments/good
deeds]
is
as
our
sages
said,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.”
Through
Torah
and
Mitzvot,
the
evil
will
be
corrected.
But
what
is
the
evil?
It
is
that
we
cannot
receive
delight
and
pleasure
because
of
the
disparity,
which
causes
us
the
shame.
Because
of
the
shame,
we
cannot
be
given,
since
the
shame
prevents
the
completeness
of
the
delight
and
pleasure.
This
is
why
we
are
not
given
the
delight
and
pleasure.
Hence,
they
are
told,
not
only
are
they
not
given
delight
and
pleasure,
but
they
are
also
given
a
name,
“wicked.”
We
should
understand
why
they
are
called
“wicked”
if
they
cannot
receive
delight
and
pleasure.
Since
the
Creator
created
the
world
out
of
largess,
it
is
like
a
rich
man
who
has
everything
and
does
not
need
a
thing.
He
wishes
to
give
almsgiving
to
the
poor,
and
since
he
wants
the
poor
to
feel
elated
when
they
receive
the
almsgiving,
and
not
feel
any
unpleasantness,
the
rich
person
said,
“I
will
give
the
almsgiving,
great
or
small,
but
on
one
condition.”
That
is,
the
almsgiving,
great
or
small,
does
not
depend
on
the
giver,
but
on
the
receiver.
This
is
so
because
from
the
perspective
of
the
Giver,
He
can
give
much
more
than
the
receiver
can
attain.
That
is,
the
receiver
cannot
know
how
much
delight
and
pleasure
the
Giver
can
give
him,
since
the
receiver
does
not
know
what
is
the
possession
of
the
Giver.
Instead,
to
the
extent
that
the
receiver
tries
to
demand
delight
and
pleasure,
according
to
what
he
evaluates
and
understands
that
the
Giver
can
give
him.
And
indeed,
what
the
Giver
has
to
give
to
him
is
also
above
man’s
intellect,
and
he
cannot
evaluate
anything
above
his
intellect.
Therefore,
he
must
believe
that
there
are
things
that
are
more
precious
and
important
than
what
the
receiver
can
imagine,
since
all
the
attainments
of
the
lower
one
are
built
on
a
corporeal,
external
mind,
whereas
spirituality
is
built
on
an
internal
mind.
It
is
written
about
it
in
the
introductions:
“Each
lower
world,
with
respect
to
the
world
above
it,
is
like
a
seed
of
mustard
compared
to
an
entire
world.”
For
this
reason,
all
the
giving
of
the
upper
one,
which
we
say
is
a
great
or
small
giving,
does
not
depend
on
the
upper
one,
but
on
the
ability
of
the
lower
one
to
meet
the
conditions
of
the
Giver.
Only
to
the
extent
that
the
lower
one
tries
to
meet
the
conditions,
to
that
extent
the
lower
one
receives.
That
is,
if
the
lower
one
can
place
an
aim
on
great
giving,
he
receives
great
giving.
And
what
are
the
conditions
that
the
Giver
wants
to
give,
which
the
lower
one
should
meet?
since
the
Creator
created
the
world
out
of
largess!
That
is,
He
is
not
deficient,
so
why
does
He
need
the
lower
one
to
follow
His
will?
It
seems
as
though
the
Giver
does
not
want
to
give
to
him
unless
He
receives
from
the
receiver
something
in
return.
The
answer
is
that
the
Creator
placed
conditions
at
the
time
of
the
giving,
that
the
receiver
would
not
receive
the
almsgiving
because
of
the
yearning
of
the
receiver,
although
the
yearning
for
the
giving
that
the
Giver
wants
to
give
is
very
strong.
Still,
the
Giver
wants
that
on
this
reason,
he
should
relinquish
the
reception
and
receive
the
almsgiving
only
because
of
the
pleasure
this
gives
to
the
Giver,
who
bestows
upon
the
receiver.
Our
sages
called
this,
“All
your
works
will
be
for
the
sake
of
heaven
and
not
for
your
own
sake.”
However,
we
must
know
that
this
condition,
that
the
Creator
wants
everyone
to
work
only
for
Him,
and
not
for
one’s
own
sake
is
not
in
order
to
benefit
the
Creator,
as
though
He
needs
this.
Rather,
the
fact
that
the
creatures
work
for
the
sake
of
the
Creator
is
for
the
benefit
of
the
creatures!
That
is,
it
is
so
that
the
creatures
will
not
feel
unpleasantness
when
they
receive
the
almsgiving
from
the
Giver.
This
is
why
the
Giver
placed
this
condition
that
they
must
do
everything
for
the
sake
of
the
Creator
and
not
for
their
own
sake.
Now
we
can
understand
what
we
asked,
Why
are
those
who
do
not
want
to
observe
Torah
and
Mitzvot
called
“wicked”?
After
all,
the
Torah
and
Mitzvot
were
given
in
order
to
cleanse
Israel
with
it,
as
Rabbi
Hanania
Ben
Akashia
says.
It
follows
that
one
who
does
not
observe
Torah
and
Mitzvot
will
not
receive
delight
and
pleasure.
But,
why
are
they
called
“wicked”?
This
is
like
a
great
doctor
who
comes
to
a
hospital
where
cancer
patients,
which
is
a
terminal
illness,
are
operated.
He
says
that
he
has
a
cure,
and
if
they
take
the
cure,
they
will
all
survive.
Moreover,
everyone
will
say
that
now
they
are
enjoying
life.
That
is,
they
will
say
that
now
they
see
that
it
was
worthwhile
to
be
born
in
order
to
receive
these
pleasures.
And
afterward,
everyone
will
say
wholeheartedly,
“Blessed
is
He
who
said,
‘Let
there
be
the
world,’”
since
they
will
be
in
a
world
that
is
all
good.
However,
there
is
a
group
of
people
who
are
not
letting
the
doctor
come
into
the
hospital.
And
when
the
doctor
finally
enters,
after
several
pleas,
and
gives
his
cure
to
the
patients,
this
group
interferes
and
insists
that
they
should
not
take
the
doctor’s
cure.
The
question
is,
What
name
should
be
given
to
this
group,
which
does
not
let
these
patients
heal,
since
the
patients
are
under
their
control?
And
it
is
so
because
as
long
as
they
are
sick,
this
group
has
provision,
but
if
they
were
cured
from
their
illness,
this
group
would
have
no
provision.
Certainly,
they
are
regarded
as
wicked!
From
aside,
each
one
understands
that
if
the
doctor
can
punish
them
for
not
letting
the
patients
heal,
the
doctor
should
certainly
do
so.
No
one
will
even
think
of
saying
that
the
doctor
is
angry
at
these
wicked
ones
because
they
are
disobeying
him,
but
the
doctor
is
punishing
them
for
the
sake
of
the
patients.
That
is,
the
doctor
wants
to
heal
the
patients
out
of
largess
and
does
not
need
any
reward,
since
the
doctor
does
not
need
anything
that
the
patients
should
give
him,
but
he
comes
to
heal
the
patients
only
so
the
patients
will
feel
good
and
be
able
to
enjoy
life.
Certainly,
one
who
sees
what
the
doctor
does
will
not
say
about
him
that
he
is
doing
something
for
his
own
sake.
For
this
reason,
when
the
doctor
says
that
this
group,
which
does
not
let
the
patients
take
the
cure,
is
wicked
and
deserves
punishment,
so
that
through
the
punishments
they
will
suffer,
these
sufferings
that
the
wicked
will
feel
will
cause
them
to
stop
interfering
with
the
patients
so
that
they
can
take
the
cure,
as
everyone
understands
that
this
is
for
the
sake
of
the
patients
and
not
for
the
sake
of
the
doctor.
By
this
we
should
interpret
that
although
the
Creator
created
the
world
out
of
largess,
and
the
Creator
has
no
lacks
that
the
creatures
can
give
Him
something
to
complement
it,
since
the
Creator
is
complete
and
has
no
lacks
in
Him,
still,
because
He
wants
the
creatures
to
enjoy
life,
He
sets
a
condition
that
the
creatures
will
receive
everything
because
the
Creator
wants
them
to
receive
delight
and
pleasure,
for
by
this
the
delight
and
pleasure
will
be
without
any
shame.
This
is
called
“the
completeness
of
His
actions.”
This
is
the
cure
that
the
doctor
wants
to
give
to
the
patients,
who
are
near
death,
called
“the
wicked
in
their
lives
are
called
‘dead.’”
Through
the
cure,
called
“desire
to
bestow,”
they
will
achieve
Dvekut,
and
will
adhere
to
the
Life
of
Lives.
It
therefore
follows
that
those
who
do
not
want
the
patients
to
receive,
do
not
let
them
engage
in
Torah
and
Mitzvot,
by
which
they
can
be
rewarded
with
the
cure
called
“desire
to
bestow.”
In
these
Kelim
[vessels],
the
Creator
can
place
the
delight
and
pleasure,
since
when
they
receive
the
delight
and
pleasure
in
these
Kelim,
they
will
not
lose
the
Dvekut
called
“equivalence
of
form.”
Dvekut
means
that
they
emerge
from
the
state
of
“the
wicked
are
called
‘dead,’”
and
are
rewarded
with
life.
Thus,
what
does
it
mean
that
this
group
does
not
want
and
interfere
with
the
reception
of
the
cure?
With
what
do
they
interfere?
By
not
letting
them
observe
Torah
and
Mitzvot,
for
by
this
they
receive
the
cure,
which
is
the
aim
to
bestow.
Naturally,
it
is
clear
why
they
are
considered
wicked
for
interfering
with
the
reception
of
the
cure.
That
is,
the
cure
by
which
they
will
be
rewarded
with
life
is
called
“desire
to
bestow.”
The
forces
that
interfere
do
not
let
them
take
the
cure,
called
“Torah
and
Mitzvot,”
as
our
sages
said,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.”
For
this
reason,
those
who
interfere,
who
are
considered
wicked,
deserve
punishments.
Through
the
suffering
they
will
feel,
they
will
stop
interfering
with
the
reception
of
the
cure.
It
follows
that
everything
that
the
Creator
does,
meaning
the
punishments,
is
all
for
the
sake
of
the
created
beings.