What
Is
the
Assistance
that
He
who
Comes
to
Purify
Receives
in
the
Work?
Article
No.
17,
1990
The
Zohar
asks
(Exodus,
Item
36),
“Why
is
it
written,
‘Come
unto
Pharaoh?’
It
should
have
said,
‘Go
unto
Pharaoh.’
What
is
‘Come’?
Moses
was
afraid
of
him.
When
the
Creator
saw
that
Moses
was
afraid
of
him,
the
Creator
said,
‘Behold,
I
am
against
you,
Pharaoh
king
of
Egypt.’
The
Creator,
and
none
other,
had
to
wage
war
against
him,
as
you
say,
‘I
the
Lord,’
which
they
explained,
‘I
and
not
another.’”
This
means
that
the
answer
to
why
it
is
written,
“Come,”
is
because
Moses
could
not
defeat
Pharaoh
king
of
Egypt
by
himself,
but
the
Creator
waged
war
against
him.
In
that
case,
why
did
He
say
to
Moses,
“Come,”
if
Moses
could
not
defeat
him
but
only
the
Creator?
How
does
Moses
help
in
this,
and
why
is
it
written,
“Come
unto
Pharaoh”?
We
should
also
understand
the
words,
“Come
unto
Pharaoh,
for
I
have
hardened
his
heart
that
I
may
set
these
signs
of
Mine
within
him.”
All
the
interpreters
ask,
Why
after
the
first
five
plagues,
the
Creator
took
from
Pharaoh
the
choice?
And
if
the
Creator
took
from
him
the
choice,
why
is
it
Pharaoh’s
fault
that
he
did
not
obey
the
Creator?
The
answer
to
this,
says
the
writing,
is
“for
I
have
hardened
his
heart.”
And
why
did
I
harden
his
heart?
It
is
not
because
he
is
at
fault,
but
for
another
reason,
as
it
is
written,
“that
I
may
set
these
signs
of
Mine
within
him.”
Because
the
Creator
wanted
to
set
His
signs,
He
took
from
him
the
choice,
so
he
will
suffer
plagues.
This
is
difficult
to
understand.
Does
the
Creator,
who
created
the
world
in
order
to
do
good
to
His
creations,
for
the
creatures
to
receive
only
good,
can
it
be
said
that
because
He
wants
to
show
His
signs,
He
hardened
Pharaoh’s
heart,
so
He
would
have
an
excuse
to
give
the
signs?
It
seems
like
one
who
benefits
from
his
friend’s
downfall.
It
was
said
(Sotah
11)
about
the
verse
(Exodus),
“And
a
new
king
arose,
who
did
not
know
Joseph”:
“Rav
and
Shmuel,
one
said,
‘truly
a
new
one,’
and
one
said,
‘whose
decrees
were
renewed.’”
We
should
understand
how
this
is
interpreted
when
interpreting
in
the
work,
that
Pharaoh
is
the
evil
inclination
that
is
within
man’s
body.
How
can
it
be
said
that
he
is
actually
new,
if
the
evil
inclination
is
called
“a
foolish
old
king”?
The
Zohar
said
that
the
reason
is
that
since
the
evil
inclination
comes
to
a
person
as
soon
as
one
is
born,
as
it
is
written,
“Sin
crouches
at
the
door,”
meaning
that
as
soon
as
one
is
born,
the
evil
inclination
emerges
along
with
him,
whereas
the
good
inclination
comes
to
a
person
after
thirteen
years.
Therefore,
why
does
it
say,
“‘And
a
new
king
arose,’
truly
new”?
Instead,
we
should
say
that
the
foolish
old
king,
who
is
the
evil
inclination,
is
not
something
new
in
a
person.
Rather,
as
soon
as
one
is
born,
it
is
present,
as
it
is
written,
“A
wild
ass’s
colt,
a
man
is
born.”
Thus,
what
does
“truly
new”
mean?
To
understand
the
above,
we
should
know
what
is
the
work
that
was
given
to
us
in
Torah
and
Mitzvot
[commandments/good
deeds].
That
is,
why
do
I
need
this
work?
We
learned
that
the
purpose
of
creation
is
because
of
His
desire
is
to
do
good
to
His
creations.
Hence,
why
do
we
need
to
exert
ourselves?
Is
receiving
pleasure,
this
act
of
receiving
pleasure,
called
“work”?
We
see
that
reception
of
pleasure
is
considered
a
reward
and
not
work.
However,
this
is
as
we
learned
that
in
order
for
the
creatures
not
to
feel
shame
when
they
receive
pleasure,
since
the
branch
wants
to
resemble
its
root,
and
as
our
root
bestows
upon
the
creatures,
when
one
does
something
that
is
not
in
the
root,
he
feels
unpleasantness
about
it,
so
in
order
to
correct
this,
so
that
when
the
creatures
receive
they
will
feel
wholeness
in
the
pleasure
and
there
will
be
no
flaw
in
the
reception
of
the
pleasure,
there
was
a
correction
called
Tzimtzum
[restriction]
and
concealment.
That
is,
as
long
as
the
creatures
have
not
obtained
vessels
of
bestowal,
they
will
not
receive
and
will
not
feel
the
pleasure
that
the
Creator
wanted
to
give
them.
Therefore,
when
engaging
in
Torah
and
Mitzvot,
they
still
do
not
feel
the
delight
and
pleasure
clothed
in
Torah
and
Mitzvot.
This
is
why
it
is
considered
work,
since
the
importance
of
the
King
is
not
yet
revealed,
that
it
is
worthwhile
to
serve
Him
because
of
His
importance
and
greatness.
This
is
regarded
as
the
Shechina
[Divinity]
being
in
exile
in
each
and
every
one.
Hence,
if
there
is
no
importance,
it
is
considered
that
the
Shechina
is
in
the
dust,
meaning
that
there
is
no
flavor
in
this
whatsoever.
Through
the
sin
of
the
tree
of
knowledge,
our
sages
said
that
the
serpent
came
to
Eve
and
cast
filth
within
her.
Baal
HaSulam
interpreted
that
the
serpent,
which
is
the
evil
inclination,
cast
filth
in
her,
meaning
let
her
understand,
“This-what.”
That
is,
the
serpent
cast
a
flaw
in
Malchut,
who
is
called
“Eve,”
and
said,
“This-what,”
that
you
are
working
for
the
kingdom
of
heaven.
It
turns
out
that
as
a
result,
we
must
work
before
we
obtain
the
vessels
of
bestowal,
where
through
the
vessels
of
bestowal
we
can
receive
the
delight
and
pleasure
that
the
Creator
wanted
to
give
to
the
created
beings.
It
follows
that
when
we
say
that
there
is
work
in
observing
Torah
and
Mitzvot,
it
does
not
mean
that
observing
the
Torah
and
Mitzvot
is
work,
but
that
the
work
is
while
observing
Torah
and
Mitzvot
before
we
can
direct
them
in
order
to
bestow.
Then
there
is
work,
since
we
are
placed
under
the
rule
of
the
evil
and
the
serpent,
as
was
said,
that
the
serpent
cast
filth
and
blemished.
For
this
reason,
we
are
under
the
rule
of
the
rule
of
the
will
to
receive
for
ourselves,
at
which
time
the
delight
and
pleasure
in
Torah
and
Mitzvot
are
not
revealed.
And
this
is
all
the
work—to
obtain
vessels
of
bestowal,
for
only
through
vessels
of
bestowal
are
the
Tzimtzum
and
concealment
that
were
placed
on
Torah
and
Mitzvot
removed,
for
the
delight
and
pleasure
are
not
revealed
in
vessels
of
reception.
Hence,
at
that
time
we
are
given
the
Torah
and
Mitzvot
to
observe
as
an
advice
and
Segula
[remedy].
That
is,
we
must
aim,
while
observing
Torah
and
Mitzvot,
while
we
still
cannot
aim,
that
they
will
be
in
order
to
bestow,
that
these
613
Mitzvot
that
he
observes
will
bring
him
the
ability
to
achieve
Lishma
[for
Her
sake].
In
the
words
of
our
sages,
this
advance
is
called
Lo
Lishma
[not
for
Her
sake],
meaning
that
by
observing
Lo
Lishma,
he
will
come
to
Lishma
because
“the
light
in
it
reforms
him.”
It
follows
that
when
a
person
sees
that
he
cannot
do
everything
in
order
to
bestow,
what
should
he
do
so
as
to
come
to
be
a
giver?
Our
sages
advised
us
that
he
should
learn
Lo
Lishma,
meaning
in
order
to
receive.
This
is
the
only
advice
by
which
he
will
achieve
Lishma.
There
is
no
other
advice.
In
the
words
of
The
Zohar,
this
is
called
“613
Eitin,”
meaning
613
counsels.
These
are
his
words
(“Introduction
of
The
Book
of
Zohar,”
“General
Explanation
for
All
Fourteen
Commandments
and
How
They
Divide
into
the
Seven
Days
of
Creation,”
Item
1):
“The
Mitzvot
in
the
Torah
are
called
Pekudin
[Aramaic:
commands/deposits],
as
well
as
613
Eitin
[Aramaic:
counsels/tips].
The
difference
between
them
is
that
in
all
things
there
is
Panim
[anterior/face]
and
Achor
[posterior/back].
The
preparation
for
something
is
called
Achor,
and
the
attainment
of
the
matter
is
called
Panim.
Similarly,
in
Torah
and
Mitzvot
there
are
‘We
shall
do’
and
‘We
shall
hear.’
When
observing
Torah
and
Mitzvot
as
‘doers
of
His
word,’
prior
to
being
rewarded
with
‘hearing
the
voice
of
His
word,’
the
Mitzvot
are
called
‘613
Eitin,’
and
are
regarded
as
Achor.
When
rewarded
with
‘hearing
the
voice
of
His
word,’
the
613
Mitzvot
become
Pekudin,
from
the
word
Pikadon
[deposit].
This
is
so
because
there
are
613
Mitzvot,
where
in
each
Mitzva
[singular
of
Mitzvot],
the
light
of
a
unique
degree
is
deposited.”
We
therefore
see
that
there
are
two
times
in
observing
Torah
and
Mitzvot:
1)
During
the
preparation,
regarded
as
“doers
of
His
word.”
At
that
time,
it
is
called
“work,”
since
he
has
not
been
rewarded
with
hearing,
as
then
a
person
is
still
under
the
governance
of
receiving
in
order
to
receive,
the
state
on
which
there
was
a
Tzimtzum
and
concealment
where
the
delight
and
pleasure
are
concealed
from
the
Torah
and
Mitzvot,
and
a
person
must
observe
the
613
Mitzvot
as
counsel,
meaning
that
by
this
he
will
be
able
to
be
rewarded
with
vessels
of
bestowal.
At
that
time,
when
he
has
these
Kelim,
the
Tzimtzum
and
concealment
will
depart
from
him,
and
he
will
obtain
the
delight
and
pleasure,
which
was
the
purpose
of
creation—to
do
good
to
His
creations.
At
that
time,
the
613
Mitzvot
are
called
“613
Pekudin,”
where
in
each
Mitzva,
the
light
that
pertains
to
that
Mitzva
is
deposited.
Then,
there
is
no
more
room
for
work
because
he
has
already
been
rewarded
with
working
for
the
sake
of
the
Creator
and
not
for
his
own
benefit.
This
is
as
the
Sayer
of
Duvna
says,
when
he
explained
the
verse,
“You
did
not
call
upon
Me,
Jacob,
for
you
labored
in
Me,
Israel.”
He
said
that
if
a
person
says
that
he
has
labor
in
observing
Torah
and
Mitzvot,
it
is
a
sign
that
“You
are
not
working
for
Me,”
says
the
Creator.
This
is
the
meaning
of
“You
did
not
call
upon
Me
Jacob.”
The
sign
that
you
are
not
working
for
the
sake
of
the
Creator
is
that
you
say
that
you
have
labored
in
observing
Torah
and
Mitzvot,
since
when
a
person
works
Lishma,
the
concealment
and
Tzimtzum
are
removed
and
he
begins
to
attain
the
delight
and
pleasure
that
exist
in
Torah
and
Mitzvot,
which
are
called
“613
Pekudin.”
By
this
we
will
understand
what
we
asked,
If
the
purpose
of
creation
is
to
do
good
to
His
creations,
from
where
does
the
work
in
Torah
and
Mitzvot
come
to
us?
The
answer
is
that
in
order
not
to
have
shame,
the
concealment
and
Tzimtzum
were
made.
It
follows
that
the
delight
and
pleasure
are
not
revealed
in
vessels
of
reception.
Hence,
there
is
work:
1)
because
we
must
work
against
our
nature,
for
we
were
born
with
a
desire
to
receive
for
our
own
sake,
2)
for
by
making
the
Tzimtzum,
we
must
work
on
what
is
important,
meaning
we
must
work
on
going
above
reason,
and
we
must
believe
that
there
is
a
leader
to
the
world,
who
watches
over
the
world
as
The
Good
Who
Does
Good.
These
two
things
cause
man
labor
and
work,
and
require
great
overcoming
in
order
for
man
not
to
escape
the
campaign
in
the
middle
of
the
work.
This
is
so
because
when
a
person
does
something,
he
must
see
progress
in
the
matter.
If
he
sees
no
progress,
he
says
that
this
is
not
for
him,
since
he
sees
that
he
is
not
succeeding.
This
causes
him
to
want
to
escape
the
campaign
he
is
in.
But
the
truth
is
that
there
are
two
kinds
of
assistance
from
above,
meaning
that
without
help
from
above
we
cannot
attain
it:
1)
the
Kli
[vessel],
meaning
the
lack.
That
is,
a
lack
to
know
what
is
the
real
lack,
so
as
to
know
for
what
to
ask
for
help
from
above.
In
other
words,
often,
a
person
is
lacking
something
for
which
he
becomes
sick.
The
doctors
give
him
medicines
but
it
does
not
help
him
because
he
is
not
sick
with
what
the
doctors
think
he
is.
It
turns
out
that
he
comes
to
a
doctor,
who
prescribes
him
a
medicine,
but
the
medicine
does
not
help
him,
and
all
the
doctors
have
already
discouraged
him
that
he
may
stay
with
the
illness
for
the
rest
of
his
life.
But
finally,
a
professor
comes
along
and
says
that
he
is
sick
and
tormented
because
there
is
a
substance
deficient
in
his
body,
and
this
is
why
they
cannot
cure
him,
while
he
says
that
he
is
suffering
from
something
that
causes
him
the
illness
and
the
suffering.
Therefore,
I
will
give
him
a
cure
according
to
the
substance
that
I
think
is
deficient
in
his
body,
and
he
will
be
well
right
away.
Afterward,
they
saw
that
he
was
completely
healed.
It
follows
that
first,
one
must
know
what
he
is
missing
so
he
can
observe
Torah
and
Mitzvot.
A
person
might
think
of
many
things,
and
for
each
thing,
he
receives
a
medicine,
but
it
does
not
help
him
because
the
reason
why
he
cannot
walk
on
the
path
of
truth
is
not
what
a
person
thinks.
It
follows
that
he
is
praying
to
the
Creator
to
help
him,
to
give
him
filling
what
he
thinks,
but
what
he
thinks
is
not
the
truth.
Hence,
a
person
is
not
healed
from
the
control
of
the
evil
inclination.
For
this
reason,
first,
a
person
receives
help
from
above
to
know
the
illness
from
which
he
is
suffering.
That
is,
he
thinks
he
is
deficient
of
something
quantitative,
meaning
he
needs
more
time
to
learn,
and
more
brains,
talent,
etc.,
and
for
this
he
prays
that
He
will
help
him.
However,
in
truth,
a
person
is
deficient
in
quality,
to
know
that
the
main
lack
within
him
is
that
he
has
no
importance
to
feel
that
there
is
the
Upper
Guidance.
In
other
words,
he
is
lacking
faith
that
the
Creator
leads
the
world
in
a
manner
of
The
Good
Who
Does
Good.
If
he
could
really
feel
this,
he
would
rejoice
that
he
is
receiving
from
the
Creator
delight
and
pleasure,
and
he
would
not
want
to
part
from
the
Creator
for
one
moment,
for
he
would
know
what
he
loses
by
turning
his
thought
to
other
things.
So
if
he
does
not
think
that
this
is
what
he
is
lacking,
but
that
he
is
lacking
other
things,
which
are
not
important
in
the
work,
then
the
first
assistance
that
a
person
receives
from
above
is
to
know
his
evil,
his
main
obstructor
for
which
he
cannot
be
a
true
servant
of
the
Creator.
This
help
must
come
first,
and
afterward
it
is
possible
to
make
corrections,
to
correct
them.
That
is,
a
person
must
come
to
a
state
where
he
knows
that
he
needs
only
two
main
things,
which
are
“mind”
and
“heart,”
that
this
is
all
he
must
strive
to
obtain.
Hence,
the
first
assistance
that
a
person
receives
from
above
is
this
lack.
However,
this
cannot
be
revealed
in
him
at
once,
but
gradually.
According
to
his
work
when
he
exerts
in
the
work
to
achieve
the
truth,
to
that
extent
he
receives
assistance
from
above.
Once
he
has
obtained
the
real
Kli,
meaning
the
real
lack
that
he
needs,
then
is
the
time
when
he
receives
the
real
filling
that
is
suitable
for
the
Kli.
It
therefore
follows
that
a
person
receives
from
above
both
the
light
and
the
Kli,
meaning
the
need,
called
“lack.”
In
other
words,
what
he
is
lacking
hurts
him.
Yet,
not
everything
that
one
does
not
have
is
considered
a
lack.
For
example,
a
person
who
has
abundance
and
is
enjoying
life,
when
a
person
comes
to
him
and
asks
him,
“Why
are
you
so
happy?
I
see
that
my
neighbor’s
son,
whose
parents
are
very
wealthy
and
respected,
and
yet
I
saw
him
suffering.
That
is,
I
saw
him
walking
with
a
tormented
expression.
I
asked
him,
‘My
friend,
what
is
it
you
need?
Your
parents
are
very
wealthy,
so
tell
me,
what
is
it
you
need?
Are
you
unwell?’
So
he
replied,
‘I
was
supposed
to
get
my
doctor’s
diploma,
for
which
I
labored
many
years,
but
I
failed
the
tests,
and
I
am
sad
that
now
I
do
not
have
a
doctor’s
diploma.’”
Can
it
be
said
that
any
person
who
does
not
have
a
doctor’s
diploma
regrets
it?
Rather,
as
said
above,
not
everything
that
one
does
not
have
is
considered
a
lack.
A
lack
is
everything
that
a
person
wants,
but
does
not
have.
This
is
called
“a
lack.”
For
this
reason,
when
we
want
to
measure
the
intensity
of
the
desire,
we
measure
it
according
to
the
suffering
one
feels
at
not
having
what
he
yearns
for.
It
therefore
follows
that
the
first
assistance
that
the
upper
one
gives
to
the
lower
one
is
the
awareness
what
he
should
obtain.
The
suffering
from
not
having
obtained
it
is
regarded
as
the
upper
one
giving
the
lower
one
the
Kli.
Then,
when
the
lower
one
has
a
real
need,
the
upper
one
gives
him
the
second
assistance,
namely
the
light
and
the
filling
of
the
lack.
By
this
we
will
understand
what
we
asked,
If
the
Creator
knew
that
Moses
could
not
fight
and
defeat
Pharaoh
king
of
Egypt
by
himself,
but
the
Creator
Himself,
as
it
is
written,
“I
and
not
a
messenger,”
why
did
he
say
to
Him,
“Come
unto
Pharaoh”?
This
implies
that
together
with
Moses,
the
Creator
can
help.
But
the
Creator
said,
“I
and
not
a
messenger,”
so
how
does
Moses
help
us
here?
Why
is
it
written,
“Come
unto
Pharaoh”?
It
means
that
a
person
must
begin
to
walk
on
the
path
of
the
Creator
and
achieve
the
truth,
meaning
to
be
rewarded
with
Dvekut
[adhesion]
with
the
Creator.
Then,
if
he
advances
in
the
walk,
the
person
receives
the
first
assistance—the
sensation
of
the
lack,
to
know
what
he
is
lacking.
Subsequently,
he
grasps
that
he
is
lacking
only
two
main
things:
“mind”
and
“heart.”
And
along
with
it,
he
receives
suffering
at
not
having
them.
In
other
words,
he
feels
the
need
for
this.
At
that
time,
if
the
person
does
not
work
by
himself,
it
cannot
be
said
that
he
is
suffering
from
not
having
it.
Only
the
need
for
something,
if
one
labored
to
obtain
something,
can
it
be
said
that
he
has
a
need
for
it
to
the
point
that
he
is
suffering
from
not
having
it.
This
is
why
it
is
written,
“Come
unto
Pharaoh.”
It
indicates
two
things:
1)
The
person
himself
should
exert,
such
as
the
allegory
about
the
doctor,
who
labored
many
years
to
study
medicine
and
finally
failed
and
did
not
get
the
doctor’s
diploma.
Then
it
can
be
said
that
he
is
suffering
from
not
having
what
he
wants.
But
if
he
did
not
exert,
it
cannot
be
said
that
he
is
suffering
from
not
achieving
what
he
wants,
since
the
labor
one
puts
into
something
awakens
the
desire,
so
he
will
not
escape
the
campaign
because
he
is
sorry
about
all
the
efforts
he
had
put
into
the
matter,
and
he
always
thinks,
“Perhaps
I
will
finally
obtain
what
I
want.”
It
follows
that
by
working,
even
though
he
cannot
obtain
it,
the
labor
he
exerts
each
time
invokes
the
yearning
for
the
matter.
It
follows
that
there
are
two
forces
here:
1)
Man’s
power,
who
must
toil
not
in
order
to
obtain
the
matter,
but
in
order
to
have
a
strong
desire
to
obtain
the
matter.
It
follows
that
man’s
work
is
required
in
order
to
obtain
the
need
for
the
Creator’s
help.
This
is
called
“a
complete
desire.”
In
other
words,
it
is
not
that
man’s
work
causes
the
obtainment
of
the
matter,
but
rather
the
obtainment
of
the
lack
and
need
for
the
matter,
and
in
order
to
know
what
he
is
lacking.
For
this,
he
receives
help
from
above,
by
seeing
each
time,
that
he
is
more
deficient
and
cannot
emerge
from
the
governance
of
Pharaoh.
This
assistance
is
called
“for
I
have
hardened
his
heart.”
It
follows
that
the
hardening
of
the
heart
is
required
in
order
to
have
a
real
need
for
a
real
thing.
2)
At
the
same
time,
we
must
have
the
Creator’s
help,
to
give
the
light,
as
it
is
written,
“I
and
not
a
messenger.”
This
means
that
since
by
nature,
the
will
to
receive
for
oneself—called
“a
foolish
old
king”—controls
a
person,
and
man’s
ability
to
change
nature
is
only
in
the
hands
of
the
Creator,
meaning
that
He
made
nature,
and
He
can
change
it,
and
this
is
called
“the
exodus
from
Egypt,”
which
was
a
miracle.
This
is
why
it
is
written,
“Come,”
meaning
both
of
them
together,
as
we
say,
“Come
together,”
likewise,
the
Creator
and
Moses.
Now
we
can
understand
what
we
asked,
Why
is
it
written,
“For
I
have
hardened
his
heart
that
I
may
set
these
signs
of
Mine
within
him”?
We
said
that
it
seems
as
one
who
benefits
from
his
friend’s
downfall.
That
is,
the
Creator
made
him
wicked
so
He
would
show
His
signs.
According
to
the
above,
the
meaning
of
“set
these
signs
of
Mine”
refers
to
the
light,
for
the
light
is
called
“letters.”
It
follows
that
He
made
him
wicked,
meaning
deficient,
so
he
would
have
a
complete
Kli
to
receive
the
light.
This
means
that
the
letters
are
not
for
the
sake
of
the
Creator,
but
for
the
sake
of
the
created
being.
By
this
we
will
also
understand
what
we
asked,
what
is
“And
a
new
king
arose,”
since
he
is
an
old
king?
The
answer
is
that
each
time,
his
decrees
are
renewed.
That
is,
each
time,
the
evil
inclination
is
made
anew,
because
“I
have
hardened
his
heart.”
It
follows
that
“Anyone
whose
desire
is
great,
his
inclination
is
greater
than
him.”