What
Is,
“As
I
Am
for
Nothing,
so
You
Are
for
Nothing,”
in
the
Work?
Article
No.
21,
1990
It
is
written
in
The
Zohar,
Truma
(Item
34),
“‘And
they
shall
take
a
donation
for
Me.’
‘They
shall
take
for
Me’
indicates
that
one
who
wishes
to
exert
in
a
Mitzva
[commandment/good
deed]
and
exert
in
the
Creator
must
not
exert
in
it
futilely
and
for
nothing.
Rather,
one
should
exert
in
it
properly,
according
to
one’s
strength,
as
it
is
written,
‘Every
man
shall
give
as
he
is
able,
according
to
the
blessing
of
the
Lord
your
God
which
He
has
given
you.’
If
you
say,
‘But
it
is
written,
‘Come,
buy
and
eat,
and
come
buy
for
no
money
and
at
no
cost
wine
and
milk,’
it
means
that
it
is
free,
since
wine
and
milk
mean
the
Torah.’
He
replies,
‘But
with
exertion
in
the
Torah,
anyone
who
wishes
is
granted
with
it.
The
exertion
in
the
Creator,
to
know
Him,
anyone
who
wishes
is
rewarded
with
Him
without
any
pay
at
all.
But
the
exertion
in
the
Creator
that
stands
in
an
act
must
not
be
taken
for
nothing
and
futilely,
for
he
will
not
be
rewarded
by
this
act
at
all,
to
extend
on
it
the
spirit
of
Kedusha
[holiness],
but
at
full
cost.”
The
matter
of
“for
nothing”
is
also
brought
(in
Masechet
Hagigah,
p
7)
as
follows,
“As
I
am
for
nothing,
so
you
are
for
nothing.”
We
should
understand
the
following:
1)
What
is
exertion
in
the
Torah?
2)
What
is
exertion
in
the
Creator,
to
know
Him?
3)
What
is
exertion
in
the
Creator,
which
stands
in
an
act?
4)
What
is
the
meaning
of
“for
nothing
or
for
a
cost”?
Whom
should
we
pay?
We
see
that
one
who
works
should
be
paid,
which
means
that
the
person
who
is
working
should
pay.
Who
has
heard
of
such
a
thing?
We
see
that
there
are
people
who
work
for
no
pay,
but
to
work
and
pay
to
those
for
whom
we
work?
Where
do
we
see
such
a
thing?
First,
what
is
the
meaning
of
“exertion”?
That
is,
we
see
that
normally,
when
someone
wants
something
that
is
difficult
to
obtain,
the
person
must
exert
and
make
great
efforts
to
obtain
that
thing.
But
with
something
that
is
abundant,
you
cannot
speak
of
exertion.
Rather,
anyone
who
wants
that
thing
takes
it,
or
pays
for
what
he
wants,
but
you
cannot
speak
of
exertion.
For
example,
a
person
does
not
say,
“Today
I
made
great
efforts
to
buy
bread
and
milk
for
the
kids,”
when
bread
and
milk
are
in
stores
for
anyone
who
wants.
But
sometimes,
during
war,
when
there
were
no
bread
or
milk
in
the
stores
and
he
made
great
efforts
to
obtain
them,
while
other
people
were
not
as
successful
in
obtaining
them,
in
such
a
state
you
can
speak
of
exertion.
But
concerning
Torah
and
Mitzvot
[commandments/good
deeds],
how
can
we
speak
of
exertion?
That
is,
how
can
we
say
that
observing
Torah
and
Mitzvot
is
so
difficult
that
it
requires
exertion?
After
all,
the
verse
says,
“For
this
commandment
that
I
command
you
today
is
not
too
difficult
for
you,
nor
is
it
far,
nor
is
it
in
heaven
or
beyond
the
sea,
for
the
matter
is
very
close
to
you.”
Thus,
we
should
understand
what
is
exertion
in
Torah
and
Mitzvot.
It
is
known
that
the
purpose
of
creation
is
to
do
good
to
His
creations.
For
this
reason,
He
created
creatures
that
have
the
desire
to
receive
delight
and
pleasure.
This
is
called
a
Kli
[vessel]
that
the
Creator
created
for
the
creatures,
and
in
this
Kli
they
will
receive
the
delight
and
pleasure.
This
Kli
is
regarded
as
coming
from
the
Creator;
hence,
this
Kli
is
complete
in
the
created
beings.
When
the
created
beings
want
to
use
this
Kli,
they
have
no
work
at
all
to
obtain
the
Kli
because
the
Creator
created
that
Kli,
so
there
is
complete
wholeness
in
this
Kli.
From
this
we
see
that
wherever
the
created
beings
feel
that
they
can
obtain
pleasure
from
something,
they
immediately
use
that
Kli,
called
“will
to
receive
for
oneself,”
meaning
for
one’s
own
benefit.
There
is
no
need
to
awaken
the
person
to
want
to
receive
pleasure,
but
rather
to
the
extent
of
the
pleasure
clothed
in
the
thing,
that
pleasure
attracts
a
person
and
he
chases
the
pleasure
in
order
to
obtain
it.
This
means
that
to
the
extent
of
the
pleasure
in
that
thing,
so
it
awakens
yearning
in
a
person,
and
it
does
not
let
him
sit
until
he
makes
every
effort
to
obtain
the
pleasure.
But
later,
when
the
correction
of
the
Tzimtzum
[restriction]
took
place,
which
is
the
matter
called
“the
wholeness
of
His
works,”
meaning
when
they
receive
the
delight
and
pleasure
from
the
Creator,
in
order
for
them
not
to
feel
shame,
a
correction
was
done,
called
“concealment.”
That
is,
before
the
person
obtains
a
vessel
of
bestowal,
he
does
not
see
the
delight
and
pleasure
that
will
be
revealed,
that
the
delight
and
pleasure
will
give
him
an
awakening
to
receive
the
good.
This
is
in
order
to
have
room
for
choice.
In
the
work,
choice
is
in
order
to
be
able
to
observe
Torah
and
Mitzvot
not
in
order
to
receive
reward,
since
when
the
pleasure
is
revealed
while
performing
the
Mitzva,
a
person
cannot
say
that
he
is
observing
the
Torah
and
Mitzvot
because
he
wants
to
delight
the
Creator,
meaning
that
for
himself,
he
would
relinquish
the
pleasure
he
is
tasting,
but
because
the
Creator
wants
the
creatures
to
enjoy,
only
for
this
reason
does
he
accept
the
pleasure.
This
is
impossible,
since
man
was
born
with
a
nature
of
wanting
to
receive
for
himself.
Therefore,
how
can
he
say
that
for
himself,
he
relinquishes
the
pleasure?
How
can
a
person
relinquish
the
great
pleasure
that
is
found
in
Torah
and
Mitzvot?
Because
of
this,
sparks
of
light,
called
“tiny
light,”
were
placed
in
the
Klipot
[shells/peels],
on
which
all
of
creation
feeds
before
they
are
rewarded
with
vessels
of
bestowal.
Since
this
is
only
a
very
thin
light,
a
person
begins
to
do
the
work
of
giving
small
pleasures
in
return
for
great
pleasures,
meaning
to
receive
reward
in
return
for
relinquishing
small
pleasures
that
have
nothing
more
than
a
tiny
light
in
them.
It
is
like
commerce—where
we
gain
more,
this
is
where
we
trade.
It
is
likewise
in
the
work,
where
only
later,
when
a
person
is
used
to
relinquishing
pleasures,
although
they
are
small
compared
to
the
pleasures
found
in
Torah
and
Mitzvot,
it
is
still
considered
that
he
is
accustomed
to
the
work
and
there
is
room
for
choice.
However,
accordingly,
we
should
understand,
if
a
person
engages
in
Torah
and
Mitzvot
in
order
to
receive
reward
for
his
work,
why
is
observing
Torah
and
Mitzvot
regarded
as
an
effort?
After
all,
this
is
also
the
conduct
in
corporeality:
to
relinquish
small
pleasures
in
order
to
obtain
great
pleasure.
The
answer
is
that
in
corporeality,
the
pleasure
one
receives
for
one’s
work
is
revealed
in
this
world.
Therefore,
it
cannot
be
regarded
as
an
effort.
But
in
Torah
and
Mitzvot,
he
must
believe
that
he
will
have
a
reward
in
the
next
world,
and
since
it
depends
on
faith,
there
is
already
labor,
since
he
must
believe,
and
the
body
cannot
believe
because
by
nature,
it
needs
to
see
and
to
know.
But
when
we
must
believe,
there
are
already
ascents
and
descents.
It
follows
that
the
effort
one
should
make
in
Torah
and
Mitzvot
is
one
discernment.
But
there
is
another
discernment,
which
is
to
exert
in
the
Creator,
to
know
Him.
We
should
try
to
observe
both
in
order
to
receive
reward
for
the
labor.
That
is,
we
must
believe
that
we
will
receive
reward
both
in
this
world
and
in
the
next
world.
This
is
as
it
is
written
in
The
Zohar
(“Introduction
of
the
Book
of
Zohar,”
Item
190),
“Fear
is
interpreted
in
three
discernments.
There
is
a
person
who
fears
the
Creator
so
that
his
sons
will
live
and
not
die,
or
fears
a
bodily
punishment,
or
a
punishment
to
one’s
money.
It
follows
that
the
fear
he
fears
of
the
Creator
is
not
placed
as
the
root,
for
his
own
benefit
is
the
root,
and
the
fear
is
the
result
of
it.
And
there
is
a
person
who
fears
the
Creator
because
he
fears
the
punishment
of
that
world
and
the
punishment
of
Hell.
Those
two
kinds
of
fear
are
not
the
essence
of
the
fear.
The
fear
that
is
the
most
important
is
when
one
fears
one’s
Master
because
He
is
great
and
ruling,”
meaning
both
exertion
in
Torah
and
Mitzvot
and
exertion
in
the
Creator.
But
the
main
meaning
of
knowing
Him
is
to
know
that
He
leads
the
world
in
a
guidance
of
The
Good
Who
Does
Good,
and
we
must
strive
to
know
Him
in
this
respect.
We
should
interpret
that
knowing
Him
is
when
a
person
prays
to
the
Creator
or
thanks
the
Creator,
he
should
know
to
what
name
he
is
praying,
or
to
what
name
he
is
giving
thanks.
That
is,
when
a
person
prays
to
the
Creator
for
someone
who
is
sick
to
get
better,
he
should
know
that
he
is
praying
to
the
name,
Healer
of
the
Sick.
At
that
time,
it
cannot
be
said
that
he
is
praying
to
the
name,
Redeemer
of
the
Captive,
etc.
Or,
when
he
thanks
the
Creator
for
delivering
him
from
imprisonment,
he
should
thank
the
name,
Redeemer
of
the
Captive,
and
it
cannot
be
said
that
he
is
thanking
the
name,
Dresses
the
Naked.
He
says
that
both
the
exertion
in
Torah
and
Mitzvot
and
in
the
Creator,
to
know
Him,
in
them,
a
person
can
be
rewarded,
if
he
exerts,
for
nothing,
for
no
money
and
at
no
cost.
Conversely,
exertion
in
the
Creator
that
is
in
action
(is)
for
a
complete
reward.
We
should
understand
what
“stands
in
action”
means.
The
writing
says,
“which
God
has
created
to
do.”
This
means
that
the
Creator
created
the
world
in
order
to
do.
That
is,
over
that
which
the
Creator
created,
man
must
act.
This
is
called
“the
six
workdays,”
which
is
the
time
of
work,
which
is
called
“action.”
We
find
likewise
in
the
words
of
The
Zohar,
in
the
words
(“Introduction
of
the
Book
of
Zohar,”
Item
67),
“‘And
to
say
to
Zion,
‘You
are
My
people.’’
Do
not
pronounce
‘You
are
My
people
[Ami]’
with
a
Patach
in
the
Ayin,
but
‘You
are
with
Me
[Imi],’
with
a
Hirik
in
the
Ayin,
which
means
partnering
with
Me.
As
I
made
heaven
and
earth
with
My
speech,
as
it
is
written,
‘By
the
word
of
the
Lord
the
heavens
were
made,’
so
did
you.”
They
also
said
(Avot,
Chapter
1),
“It
is
not
the
learning
that
is
most
important,
but
the
deed,”
and
also,
“Great
is
the
learning
of
Torah,
for
it
yields
action”
(Kidushin
40).
We
should
understand
what
deed
they
are
talking
about
as
being
the
most
important.
We
should
interpret
this
in
the
work,
that
the
wholeness
is
mainly
for
the
created
beings
to
receive
the
goal
for
which
the
world
was
created,
namely
His
desire
to
do
good
to
His
creations,
meaning
for
the
lower
ones
to
receive
from
Him
delight
and
pleasure.
In
order
for
the
creatures
to
receive
delight
and
pleasure,
He
created
in
the
creatures
yearning,
meaning
to
have
a
desire
and
yearning
to
receive
the
delight
and
pleasure.
As
was
said,
this
Kli
comes
from
the
Creator.
However,
afterward,
there
was
a
correction
where
this
Kli
became
half
a
Kli.
In
other
words,
after
there
was
a
correction
so
there
would
not
be
the
matter
of
shame,
a
Tzimtzum
and
concealment
were
placed
on
this
Kli,
called
“will
to
receive
for
oneself.”
For
this
reason,
this
Kli,
called
“will
to
receive,”
is
considered
as
only
half
a
Kli,
meaning
that
as
long
as
we
cannot
make
the
will
to
receive
for
ourselves
work
in
order
to
bestow,
we
cannot
use
this
Kli.
But
after
we
place
on
it
the
desire
to
bestow,
the
Kli
can
receive
the
abundance.
It
therefore
follows
that
the
Creator
made
the
first
half
Kli,
called
“will
to
receive.”
The
other
half,
meaning
the
aim
to
bestow,
pertains
only
to
the
creatures—to
place
the
Masach
[screen]
on
the
will
to
receive,
and
from
this
emerges
the
other
half.
When
both
of
these
halves
are
present,
they
become
one
Kli,
which
is
suitable
to
receive
the
delight
and
pleasure.
It
follows
that
man’s
work
is
to
make
the
second
half
of
the
Kli.
This
is
called
“action,”
and
this
is
the
meaning
of
“which
God
has
created,”
meaning
the
first
half,
the
will
to
receive
for
oneself,
on
which
man
does
not
need
to
do.
But
the
second
half,
which
is
in
order
to
bestow,
which
pertains
to
the
created
beings,
here
there
is
work,
since
it
is
against
nature.
Hence,
there
is
a
lot
of
work
here
to
obtain
it.
This
is
called
“action,”
which
a
person
must
do,
and
which
is
not
done
by
the
Creator
because
we
attribute
to
the
Creator
what
He
gives.
That
is,
every
bestowing,
meaning
giving,
pertains
to
the
Creator,
but
the
second
half
of
the
Kli,
which
is
what
the
lower
one
wants
to
give,
this
belongs
to
the
lower
one.
Now
we
can
interpret
what
we
asked,
What
is
exertion
in
the
Creator,
which
stands
in
an
act?
Which
act
are
we
speaking
of?
We
should
interpret
that
when
a
person
exerts
in
the
Creator
in
action,
meaning
in
bestowing
upon
the
Creator,
this
act
belongs
to
the
lower
one,
namely
that
a
person
has
to
work
to
have
this
Kli
called
“desire
to
bestow.”
As
in
corporeality,
when
a
person
needs
to
learn
the
trade
of
making
tools
to
sell
to
people,
and
making
the
tools
is
a
profession,
meaning
a
craft
that
must
be
learned
not
at
once,
and
not
in
one
month.
Likewise,
here
in
the
work,
a
person
must
learn
the
trade
of
making
vessels
of
bestowal.
A
person
cannot
do
it
as
soon
as
he
wants
to
have
these
Kelim
[vessels].
Rather,
it
is
a
craft
that
must
be
learned
over
a
long
period
of
time
until
he
has
such
Kelim,
meaning
the
ability
to
observe
Torah
and
Mitzvot
in
order
to
bestow.
Our
sages
said,
“The
Creator
said,
‘I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice’”
(Kidushin
30).
This
means
that
the
Creator
created
the
will
to
receive,
which
is
considered
the
first
part
of
the
Kli,
namely
the
yearning
for
pleasure,
“and
I
created
the
Torah
as
a
spice,”
which
spices
the
evil
inclination
into
a
good
inclination,
making
the
will
to
receive
work
in
order
to
bestow.
Therefore,
this
means
that
the
Creator
gives
the
second
part
of
the
Kli,
as
well.
According
to
what
our
sages
said
about
the
verse,
“And
to
say
unto
Zion,
‘You
are
My
people,’”
and
they
explained,
“Do
not
pronounce
‘My
people
[Ami]’
but
‘with
Me
[Imi],’
which
means
partnering
with
Me.”
This
means
that
the
creatures
also
make.
We
should
interpret
about
the
second
half
of
the
Kli,
that
it
is
not
all
done
by
the
Creator,
but
that
there
is
man’s
work
here,
too.
However,
we
should
interpret
about
the
second
half
of
the
Kli,
which
we
attribute
to
man,
that
in
this
Kli,
called
“desire
to
bestow,”
we
also
discern
the
matter
of
light
and
Kli.
Hence,
the
Kli
in
the
Kli
belongs
to
man,
meaning
that
which
the
Creator
gives
is
called
“light,”
and
that
which
man
gives
is
called
“a
Kli,”
since
a
Kli
is
called
“a
lack,”
and
light
is
called
“the
filling
of
the
lack.”
Since
the
Creator
is
the
Giver,
and
abundance
is
called
“light,”
we
attribute
the
light
to
the
Creator,
and
the
Kli,
called
“a
lack,”
belongs
to
the
created
beings,
as
this
is
their
whole
root—only
a
lack—and
the
Creator
fills
the
lack.
Hence,
when
speaking
of
the
vessels
of
bestowal,
this
Kli
also
divides
into
two
parts,
as
said
above.
1)
A
lack,
meaning
that
one
must
feel
that
he
is
lacking
vessels
of
bestowal.
That
is,
he
feels
that
everything
he
does
is
for
his
own
benefit,
and
believes
that
a
person
should
adhere
to
the
Creator,
as
it
is
written,
“And
to
cleave
unto
Him,”
where
Dvekut
[adhesion]
is
called
“equivalence
of
form.”
It
pains
him
that
he
is
far
from
Dvekut
with
the
Creator,
and
he
sees
that
for
himself,
he
has
no
way
to
emerge
from
the
domination
of
the
will
to
receive.
This
is
called
“a
lack,”
and
this
pertains
to
man,
meaning
that
man
must
feel
the
lack.
This
is
regarded
as
an
act,
meaning
work
in
vessels
of
bestowal.
The
light
of
the
Kli,
meaning
in
the
Kli,
which
is
the
lack,
will
be
the
filling
that
is
clothed,
meaning
the
power
that
he
can
bestow.
This
is
called
“the
light
in
the
Kli,”
and
the
Creator
gives
this.
By
this
we
can
interpret
what
we
asked,
“Our
sages
said,
‘I
have
created
the
Torah
as
a
spice,’”
meaning
that
the
Creator
also
gives
the
Kli
called
“desire
to
bestow,”
and
not
man.
Thus,
why
is
the
Kli
called
“action,”
which
pertains
to
man’s
work
in
action?
The
answer
is
that
the
Kli,
called
“lack,”
when
it
pains
him
that
he
cannot
do
anything
for
the
sake
of
the
Creator,
we
attribute
this
to
the
creature.
That
is,
the
lack
belongs
to
the
creature,
and
the
filling
of
the
lack
belongs
to
the
Creator.
This
is
why
they
said,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice,”
meaning
the
light
spices
the
evil
inclination.
In
other
words,
the
Creator
gives
the
power
to
want
to
do
everything
for
the
sake
of
the
Creator.
But
the
lack
in
the
Kli,
this
a
person
has
to
feel
within
his
body.
This
means
that
the
person
must
do
all
that
he
can
in
order
to
achieve
Dvekut
with
the
Creator,
and
making
that
lack
is
called
“a
lack,”
and
this
is
regarded
as
what
we
asked,
What
is
the
exertion
in
the
Creator
that
stands
in
an
act,
meaning
that
a
person
exerts
in
the
Creator,
to
be
able
to
delight
the
Creator,
meaning
to
bring
Him
contentment.
This
desire
is
called
“an
act,”
meaning
“making
the
lack.”
This
is
when
he
can
bring
contentment
to
the
Creator,
and
this
is
the
light
in
the
Kli.
Now
we
will
explain
what
we
asked,
What
is
the
meaning
of
the
reward,
and
what
is
the
meaning
of
“for
nothing”?
Ostensibly,
it
should
have
been
the
opposite.
That
is,
the
exertion
in
the
Creator
should
be
for
nothing,
and
exertion
in
Torah
and
Mitzvot
and
exertion
in
the
Creator,
to
know
Him,
should
be
for
a
reward.
That
is,
those
who
exert
will
be
rewarded.
However,
it
implies
that
those
who
exert
in
action
pay
a
fee!
This
is
hard
to
understand
for
two
reasons:
1)
Where
do
we
see
such
a
thing
that
the
one
who
works
is
the
one
who
pays?
There
are
people
who
work
for
no
pay,
as
volunteers.
We
do
see
this.
But
to
pay
in
order
to
be
allowed
to
work?
This
we
do
not
see.
2)
The
question
is,
Whom
must
we
pay
this
fee?
We
should
say
that
it
is
to
the
Creator,
but
how
can
it
be
said
that
the
Creator
receives
reward,
called
“profit”?
That
is,
how
can
we
say
that
if
a
person
does
not
think
that
the
Creator
will
benefit,
then
his
effort,
called
“action,”
this
act
that
the
person
does
will
not
yield
that
person
any
results?
However,
we
should
interpret
this
according
to
our
way:
There
is
the
matter
of
Lo
Lishma
[not
for
Her
sake],
which
means
that
a
person
engages
in
Torah
and
Mitzvot
in
order
to
receive
reward.
Naturally,
one
who
works
in
order
to
receive
reward
always
looks
at
what
he
will
gain
from
exerting
and
following
the
orders
of
the
landlord,
and
does
not
think
at
all
about
what
the
landlord
will
gain
from
his
work.
Sometimes,
when
the
worker
thinks
that
the
landlord
should
profit,
too,
it
is
not
because
he
is
concerned
with
the
benefit
of
the
landlord,
but
because
the
worker
knows
that
if
this
business
does
not
yield
profits
to
the
landlord,
the
business
will
shut
down
and
he
will
have
no
work.
Other
than
that,
he
does
not
think
about
the
landlord
whatsoever.
That
is,
the
worker
does
not
need
to
think
that
the
Creator
should
profit,
unless
for
nothing,
meaning
that
he
is
not
interested
in
the
Creator
making
a
profit.
This
is
called
“for
nothing.”
But
one
who
wants
to
work
in
action,
which
is
making
a
Kli
to
bestow
contentment
upon
the
Creator,
it
is
explicitly
for
a
reward,
meaning
that
the
Creator
will
enjoy
his
work.
In
other
words,
a
person
is
not
concerned
with
his
profits,
but
with
the
profit
of
the
Creator.
This
is
the
meaning
of
the
prohibition
to
take
it
for
nothing,
meaning
without
a
profit.
In
other
words,
a
person
should
aim
all
his
actions
that
the
Creator
will
enjoy.
This
is
regarded
that
work
in
action
should
be
for
a
reward,
meaning
that
this
will
reward
the
Creator.