What
Is,
“Every
Blade
of
Grass
Has
an
Appointee
Above,
Who
Strikes
It
and
Tells
It,
Grow!”
in
the
Work?
Article
No.
27,
1990
Our
sages
said,
“You
have
not
a
single
blade
of
grass
below
that
does
not
have
an
appointee
above,
which
keeps
it,
and
strikes
it,
and
tells
it,
Grow!”
It
is
said
(The
Zohar,
and
Beresheet
Rabbah
10),
“Rabbi
Simon
said,
‘You
have
not
a
single
blade
of
grass
that
does
not
have
a
force
in
the
firmament
that
strikes
it
and
tells
it,
Grow!’”
We
should
understand
what
these
words
mean
to
us
in
the
work.
We
see
that
in
our
world,
all
the
creatures
like
rest,
as
it
is
written
(The
Study
of
the
Ten
Sefirot,
Part
1,
Histaklut
Pnimit,
Item
19),
“It
is
known
that
the
nature
of
every
branch
is
equal
to
its
root.
Therefore,
every
conduct
in
the
root
is
desired
and
loved
and
coveted
by
the
branch,
as
well,
and
any
matter
that
is
not
in
the
root,
the
branch,
too,
removes
itself
from
them,
does
not
tolerate
them,
and
hates
them.
Therefore,
all
the
matters
that
are
included
in
Him
and
extend
to
us
from
Him
directly
are
pleasant
to
us.
That
is,
we
love
rest
because
our
root
is
motionless.”
Accordingly,
the
question
is,
Why
do
we
do
things
that
we
do
not
like?
Who
forces
us
to
exert?
The
answer
is
that
there
is
an
appointee
above
with
a
cane
in
his
hand,
who
beats
the
created
beings
with
torments.
And
since
they
cannot
tolerate
the
suffering,
it
causes
them
to
leave
the
rest
and
go
to
work.
It
follows
that
this
work
is
called
“compulsory
work,”
where
a
person
is
compelled
to
go
to
work
by
the
suffering
that
the
appointee
beats.
Therefore,
we
act,
“and
tells
it,
Grow!”
Otherwise,
when
as
a
person
is
born,
he
would
lie
in
his
place
and
there
would
be
no
development
at
all,
both
physically
and
emotionally.
Hence,
this
cane
in
the
hand
of
the
appointee
who
beats
the
creatures,
causes
the
development
of
the
creatures.
It
follows
that
the
cause
of
receiving
the
pleasures,
which
comes
by
the
development
of
creation,
is
because
there
is
an
appointee
above,
who
strikes
and
says,
“Grow!”
meaning
that
each
and
every
blade
of
grass
will
grow.
It
follows
that
people
in
the
world
are
as
blades
of
grass,
and
each
blade
must
grow.
In
the
work,
we
should
interpret
that
the
appointee
strikes
the
created
beings,
and
when
the
created
beings
suffer
the
torments,
they
must
move
forward
and
cannot
remain
restful,
as
man
is
by
nature,
which
extends
from
his
root,
which
is
in
a
state
of
complete
rest.
It
follows
that
the
whole
drive
for
the
work
is
only
that
the
suffering
caused
it.
However,
we
should
understand
who
is
the
appointee
with
a
cane
in
his
hand
who
beats
all
creations
so
they
do
not
remain
restful,
but
each
one,
which
is
called
“every
blade
of
grass,”
which
strikes
it
and
tells
it,
“Grow!”
This
is
the
second
discernment
we
must
make
in
our
root.
In
other
words,
the
Creator,
who
is
our
root,
is
full
of
pleasure.
Hence,
this
begets
in
us
suffering
if
we
have
no
pleasure,
since
that
which
exists
in
the
root,
the
branches
want
to
resemble,
as
was
said
(ibid.),
“Every
conduct
in
the
root
is
desired
and
loved
and
coveted
by
the
branch,
as
well.”
Therefore,
the
fact
that
the
creatures
yearn
for
pleasure
and
it
is
impossible
to
live
without
it
is
because
pleasure
is
in
the
root;
this
is
the
appointee
that
strikes
and
says,
“Grow!”
This
is
as
it
is
written
(Item
21),
“However,
it
is
also
impossible
to
remain
devoid
of
possessions
and
good.
Hence,
we
choose
the
torment
of
movement
in
order
to
acquire
the
fulfillment
of
possessions.”
Thus,
this
is
the
suffering
that
a
person
receives
from
the
appointee
who
strikes
and
says,
“Grow!”
This
matter
applies
in
corporeal
matters
as
well
as
in
spiritual
matters.
The
difference
is
that
in
corporeal
matters,
there
is
no
concealment,
meaning
that
in
corporeal
pleasures
there
is
the
matter
of
“The
eye
sees
and
the
heart
covets.”
It
follows
that
what
the
eye
sees
causes
man
suffering,
since
what
he
sees,
whether
in
the
eyes
or
in
the
mind,
he
yearns
to
obtain.
The
yearning
for
the
matter,
as
long
as
one
has
not
obtained
the
matter,
afflicts
a
person.
The
suffering
is
measured
by
the
yearning
for
the
matter.
It
is
as
we
see
in
corporeality,
that
sometimes
unrequited
love
can
cause
a
person
to
take
his
life
because
of
his
suffering
at
seeing
that
he
will
not
be
able
to
obtain
the
matter.
Therefore,
he
says,
“I’d
rather
die
than
live,”
and
commits
suicide.
However,
this
pertains
only
to
corporeality.
In
spiritual
matters,
for
the
purpose
of
correction,
a
Tzimtzum
[restriction]
and
concealment
were
placed,
so
that
one
does
not
see
the
delight
and
pleasure
clothed
in
Torah
and
Mitzvot.
This
was
done
on
purpose,
so
as
to
have
room
for
work
for
the
sake
of
the
Creator.
Otherwise,
it
would
be
impossible
to
choose,
so
that
one
will
have
the
strength
to
work
in
order
to
bestow,
due
to
the
above-mentioned
reason,
since
when
the
eye
sees,
the
heart
covets.
He
would
be
compelled
to
do,
meaning
to
observe
Torah
and
Mitzvot,
because
the
revealed
pleasure
would
force
him
to
receive
in
order
to
calm
his
pains
of
coveting,
as
is
done
with
corporeal
lusts.
But
now
that
he
must
do
everything
with
faith
above
reason
and
say
that
the
Torah
and
Mitzvot
are
in
manner
of
“for
they
are
our
lives,”
and
as
it
is
written,
“Who
are
nicer
than
gold,
than
much
fine
gold,
and
sweeter
also
than
honey
and
the
honeycomb,”
if
everything
were
revealed,
the
will
to
receive
would
yearn
for
the
pleasure
and
it
would
be
utterly
impossible
that
someone
will
not
observe
Torah
and
Mitzvot.
But
since
in
order
to
be
rewarded
with
Dvekut
[adhesion]
with
the
Creator,
we
must
work
in
order
to
bestow,
there
are
concealment
and
hiding
on
the
Torah
and
Mitzvot.
Hence,
we
cannot
say
here,
“The
eye
sees
and
the
heart
covets.”
It
follows
that
in
spirituality,
where
we
first
need
to
work
on
faith,
meaning
believe
in
reward
and
punishment,
it
cannot
be
said,
“You
have
not
a
blade
of
grass
below
that
does
not
have
an
appointee
above
that
strikes
and
tells
it,
‘Grow!’”
Thus,
the
matter
of
“strikes
it
and
tells
it,
‘Grow!’”
is
the
suffering
that
a
person
feels,
that
he
is
far
from
the
Creator,
and
that
he
wants
and
yearns
to
adhere
to
the
Creator,
but
is
unsuccessful.
From
this
he
suffers,
and
these
sufferings
push
him
to
do
all
that
he
can
only
to
have
Dvekut
with
the
Creator.
It
therefore
follows
that
since
it
is
impossible
for
man
to
suffer
because
of
something
that
he
craves,
except
according
to
the
importance
of
the
matter,
the
question
is,
Since
man
does
not
progress
at
all
without
suffering,
for
the
above
reason
that
he
wants
rest,
from
where
will
man
take
importance
to
work
for
the
sake
of
the
Creator?
meaning
yearn
to
bring
contentment
to
the
Creator,
that
he
will
suffer
if
he
sees
that
he
cannot
bring
contentment
to
the
Creator.
These
sufferings
push
him
to
do
everything
he
can
do
if
only
to
be
rewarded
with
true
Dvekut
with
the
Creator.
The
verse
says
about
that
(Psalms
94),
“Happy
is
the
man
whom
You
chasten,
Lord,
And
whom
You
teach
out
of
Your
law
[Torah].”
We
should
understand
why
he
is
“happy”
when
the
Creator
afflicts
him.
We
should
interpret
that
it
means
that
the
Creator
is
imparting
upon
him
the
importance
of
Torah,
and
he
begins
to
feel
that
Torah
is
as
in,
“The
Torah,
and
the
Creator
are
one.”
That
is,
the
Torah
is
the
names
of
the
Creator.
To
the
extent
of
the
importance
that
the
Creator
imparts
upon
him,
the
person
begins
to
feel
suffering
at
being
remote
from
the
whole
spiritual
matter.
In
other
words,
he
begins
to
yearn
to
be
rewarded
with
spirituality,
and
each
time
he
sees
that
he
is
far,
he
begins
to
suffer,
and
the
pain
pushes
him
to
do
everything
he
can,
since
he
begins
to
feel
that
without
spirituality,
there
is
no
meaning
to
life.
It
follows
that
in
spirituality,
too,
there
is
the
appointee
above
who
strikes
him,
meaning
afflicts
him.
But
concerning
these
afflictions,
not
everyone
is
rewarded
with
the
Creator
imparting
him
with
the
importance
that
there
is
in
Torah,
so
that
this
will
afflict
him.
By
this
we
can
understand
the
meaning
of
the
words,
“Happy
is
the
man
whom
You
chasten,
Lord.”
That
is,
the
Creator
bestows
upon
him
this
importance
so
he
will
crave
it.
This
is
the
above-mentioned
suffering,
where
the
appointee
above
strikes
and
says,
“Grow!”
This
applies
to
both
corporeality
and
spirituality.
This
is
the
meaning
of
what
is
written
in
The
Zohar
(Kedoshim,
Item
108):
“There
is
not
even
a
tiny
blade
of
grass
in
the
land
on
which
there
is
no
higher
force
above
in
the
upper
worlds.
All
that
they
do
in
each
one,
and
everything
that
each
one
does
is
all
by
prevailing
of
the
upper
force
that
is
appointed
over
it
above.
And
all
the
conducts
in
them
derive
from
the
judgment;
on
judgment
they
journey,
and
on
judgment
they
exist,
and
there
is
not
one
who
emerges
outside
of
one’s
own
existence.”
We
should
interpret
according
to
the
above,
that
everything
is
conducted
by
private
Providence,
and
the
lower
ones
have
no
free
choice
to
emerge
from
the
laws
that
Providence
has
imposed
upon
them.
It
follows
that
when
speaking
of
the
work,
where
each
person
is
a
small
world,
“You
have
not
a
blade
of
grass
that
does
not
have
an
appointee
over
it
from
above.”
This
means
that
there
is
not
a
single
desire
or
thought
that
comes
to
a
person
that
does
not
follow
these
rules
of
above.
Hence,
all
the
heaviness
there
is
in
the
work
of
the
Creator
is
the
contradictions
that
we
find.
In
other
words,
on
one
hand,
we
say
that
everything
depends
on
man’s
work,
as
our
sages
said,
that
man
should
say,
“If
I
am
not
for
me,
who
is
for
me?”
This
means
that
everything
depends
on
man,
which
is
the
meaning
of
reward
and
punishment.
On
the
other
hand,
we
should
say,
“Everything
comes
from
above,”
as
in
the
words
of
The
Zohar,
which
says,
“There
is
not
even
a
tiny
blade
of
grass
in
the
land
on
which
there
is
no
higher
force
above,”
implying
that
everything
follows
the
upper
Providence
and
the
lower
ones
have
no
ability
to
change.
The
answer
to
both
matters,
which
contradict
one
another,
is
as
was
said
in
the
words
of
Maimonides
(presented
in
Article
No.
25,
Tav-Shin-Nun
[1989-90]),
who
says
that
we
cannot
understand
it,
but
we
must
believe
that
this
is
so.
The
order
of
advancement
in
the
work,
which
we
said
comes
by
obtaining
the
importance
of
the
goal,
is
as
our
sages
said,
it
comes
by
the
Torah.
This
is
so
because
even
when
he
sees
that
he
is
learning
Lo
Lishma
[not
for
Her
sake],
still,
the
light
in
the
Torah
reforms
him,
meaning
that
through
the
light,
he
receives
the
importance
of
the
Torah.
At
that
time,
a
person
comes
to
a
state
of
“appointee
over
each
blade
of
grass,
which
strikes
it
and
tells
it,
‘Grow!’”
In
other
words,
he
begins
to
feel
suffering
because
he
is
remote
from
Dvekut
with
the
Creator.
These
afflictions
cause
him
to
do
all
that
he
can
in
order
to
obtain
Dvekut
with
the
Creator.
It
follows
that
a
person
should
begin
in
Lo
Lishma,
although
he
sees
that
he
cannot
work
Lishma
[for
Her
sake].
However,
if
he
learns
Lo
Lishma
because
he
believes
that
by
this
he
will
achieve
Lishma,
then
he
receives
the
light
of
Torah,
and
from
this
he
is
rewarded
with
achieving
Lishma.
Concerning
the
suffering,
I
will
bring
here
what
is
written
in
The
Zohar
(Beresheet
Bet,
Item
103),
for
our
sages
said,
“There
has
never
been
such
joy
before
the
Creator
as
on
the
day
when
heaven
and
earth
were
created.”
However,
a
person
cannot
take
part
in
His
great
joy
unless
he
has
made
complete
repentance
from
love.
“Before
this,
he
will
not
rejoice
at
all
with
himself
or
with
the
people
of
the
world.
On
the
contrary,
he
feels
before
him
a
world
full
of
sorrow
and
pain,
both
pains
of
the
body
and
pains
of
the
soul,
which
are
the
transgressions
he
commits.
All
of
this
has
come
to
him
because
the
world
was
created
only
in
bestowal,
to
engage
in
Torah
and
good
deeds
in
order
to
bestow
contentment
upon
one’s
Maker,
and
not
for
one’s
own
pleasure.
“But
in
the
beginning,
‘A
man
is
born
a
wild
ass’
colt,’
meaning
that
his
sole
interest
is
his
own
delight.
Hence,
the
Creator
has
imprinted
bitter
and
harsh
afflictions
in
self-reception,
instilled
in
man
from
the
moment
of
his
birth—bodily
pains
and
pains
of
the
soul—so
that
if
he
engages
in
Torah
and
Mitzvot
even
for
his
own
pleasure,
through
the
light
in
it
he
will
feel
the
lowliness
and
the
terrible
corruptness
in
the
nature
of
receiving
for
oneself.
At
that
time
he
will
resolve
to
retire
from
that
nature
of
reception
and
completely
devote
himself
to
working
only
in
order
to
bestow
contentment
upon
his
Maker.
Then
the
Creator
will
open
his
eyes
to
see
before
him
a
world
filled
with
utter
perfection.
“There
are
two
ways
in
the
corporeal
and
spiritual
afflictions
he
suffered
prior
to
repenting:
1)
“‘All
that
the
Creator
does,
He
does
for
the
best.’
He
sees
that
were
it
not
for
those
terrible
pains
that
he
had
suffered
for
being
immersed
in
the
nature
of
reception
for
himself,
he
would
never
have
been
rewarded
with
repentance.
Therefore,
he
blesses
for
the
bad
as
he
blesses
for
the
good,
meaning
that
the
bad
causes
the
good.
2)
“‘That,
too,
is
for
the
best.’
That
is,
not
only
did
the
evils
that
were
done
cause
good,
but
the
evils
themselves
have
been
inverted
to
good
through
very
great
lights
that
the
Creator
illuminated
through
all
those
evils
until
they
were
inverted
into
good.”
It
turns
out
that
all
of
man’s
progress
is
specifically
if
he
suffers
in
the
situation
he
is
in,
as
this
gives
him
a
thrust
forward.
According
to
the
above,
we
should
interpret
what
the
ARI
says,
that
no
degree
ascends
unless
through
the
ascent
of
Mayin
Nukvin
[Aramaic:
female
water,
MAN],
for
Nukvin
[Aramaic:
females]
means
lack.
“Water”
means
Bina
that
received
within
her
the
quality
of
Malchut,
where
Malchut
is
called
“a
lack,”
from
the
[Hebrew]
word,
“hole.”
Hence,
the
upper
one
must
give
to
the
lower
one
what
it
needs.
Since
“There
is
no
new
light
in
the
world
except
from
Ein
Sof
[infinity/no
end],
hence,
the
upper
one
ascends
in
degree
in
order
to
receive
abundance
for
the
lower
one.
In
the
work,
we
should
interpret
that
upper
and
lower
mean
that
the
first
state
is
called
“upper”
and
the
second
state
is
called
“lower.”
This
means
that
if
in
the
state
one
is
in,
he
does
not
feel
any
lack
and
he
is
satisfied,
clearly,
he
has
no
need
to
advance
in
the
work,
since
he
sees
no
deficiency
that
will
push
him
to
go
forward.
For
this
reason,
if
a
person
is
successful,
he
elicits
a
lack
in
the
state
he
is
in.
There
is
a
rule:
“Each
and
every
state
is
called
‘upper
and
lower.’”
It
follows
that
while
he
has
found
a
lack
in
the
state
he
is
in,
in
the
second
state,
called
“a
state
of
lack,”
that
lack
is
now
called
“the
lower
one,”
and
causes
him
to
leave
the
previous
state
and
try
to
correct
the
lack
that
he
is
feeling
now.
In
the
work,
this
is
regarded
as
the
Mayin
Nukvin
of
the
lower
one
causing
an
ascent
in
degree
to
the
upper
one,
meaning
to
the
previous
state.
This
is
the
meaning
of
what
the
ARI
said,
that
through
his
MAN,
the
lower
one
induces
an
ascent
to
the
upper
one.
It
follows
that
only
the
lacks,
which
are
called
“suffering,”
induce
the
ascents
by
which
they
always
rise
to
go
forward.
According
to
the
above,
we
can
interpret
what
our
sages
said
(Beresheet
Rabbah
92a),
“Rabbi
Yehoshua
Ben
Levi
said,
‘Every
suffering,
when
it
comes
upon
a
person
and
distract
him
from
words
of
Torah,
are
afflictions
of
admonition.
But
sufferings
that
come
to
a
person
and
do
not
distract
him
from
words
of
Torah
are
pains
of
love,
as
it
is
written,
‘He
whom
the
Lord
loves,
He
admonishes.’”
This
is
seemingly
difficult
to
understand.
Should
the
Creator
afflict
him
because
He
loves
him?
It
stands
to
reason
that
as
we
see
in
life,
if
a
person
loves
another,
he
gives
him
gifts,
and
not
that
one
who
loves
another
makes
him
suffer.
But
according
to
the
above,
since
without
suffering,
a
person
wants
to
remain
in
a
state
of
rest,
since
our
root
is
in
a
state
of
complete
rest,
and
only
by
the
appointee
who
strikes
and
tells
him,
“Grow!”
meaning
only
the
suffering
make
us
cancel
the
pleasure
of
rest
and
try
to
acquire
new
possessions.
But
if
he
does
not
suffer,
he
remains
in
his
present
state.
For
example,
a
person
who
lives
in
a
single-room
apartment
gets
married,
but
he
is
lazy,
meaning
likes
the
rest
more
than
others,
so
he
agrees
to
live
in
one
room.
Although
when
he
was
single,
he
lived
in
one
room,
he
continues
to
live
this
way
even
after
he
has
married.
But
if
he
has
a
few
children,
then
he,
too,
feels
the
crowdedness
in
the
house,
and
he,
too,
begins
to
feel
the
suffering
of
living
in
one
room.
Then,
the
suffering
forces
him
to
work
overtime,
meaning
to
exert
more
than
he
is
used
to,
in
order
to
move
to
an
apartment
with
several
rooms.
It
is
the
same
in
the
work.
When
a
person
is
educated,
and
his
father
brought
him
up
to
engage
in
Torah
and
Mitzvot,
and
as
much
as
his
father
let
him
see
what
is
spirituality
and
what
is
for
the
sake
of
the
Creator,
this
was
enough
for
him
to
continue
with
the
work
and
observe
Torah
and
Mitzvot.
But
when
he
grew
up,
married,
and
became
his
own
man,
with
children,
and
he
knows
that
he
must
educate
them
and
give
them
the
matter
of
fear
of
heaven,
he
reflects
on
how
much
understanding
and
sensation
he
has
now
more
than
he
did
when
he
was
a
nine-year-old
child
who
had
begun
his
education,
or
when
he
had
his
Bar-Mitzvah
[at
age
thirteen].
Then
he
sees
that
he
has
made
no
progress
so
as
to
say,
“Now
I
understand
the
importance
of
Torah
and
Mitzvot,
which
I
did
not
know
when
I
was
a
child.”
And
if
he
begins
to
feel
suffering
because
of
this,
meaning
sees
himself
as
retarded,
that
he
is
already
a
grownup
but
his
mind
is
as
that
of
a
child,
meaning
that
now
he
has
the
same
understanding
that
he
had
then
in
Torah
and
Mitzvot
and
he
did
not
advance
as
one
should
advance.
It
follows
that
he
feels
himself
like
a
little
boy,
and
these
sufferings
push
him
to
exert
to
find
a
guide
who
can
instruct
him
so
he
grows
and
becomes
a
man,
and
does
not
remain
as
a
child
in
the
work.
Now
we
can
understand
what
we
asked,
What
is
the
meaning
of
what
our
sages
said
about
suffering
that
does
not
distract
from
the
Torah,
that
they
are
called
“pains
of
love”?
It
means
as
it
is
written,
“He
whom
the
Lord
loves,
He
admonishes.”
That
is,
these
sufferings
bring
a
person
the
need
to
advance
in
Torah
and
Mitzvot,
meaning
to
understand
the
Torah
and
Mitzvot
not
as
when
he
was
a
child,
but
as
is
suitable
for
an
adult.
It
follows
that
the
suffering
caused
him
to
learn
and
engage
in
Torah
and
Mitzvot
as
is
suitable
for
the
state
of
“man”
and
not
for
the
state
of
“child,”
as
our
sages
said,
“You
are
called
‘man,’
and
the
nations
of
the
world
are
not
called
‘man.’”
“Man”
means
that
he
is
regarded
as
“speaking,”
meaning
he
does
not
take
for
himself
the
nourishments
of
“animals,”
but
nourishments
that
are
suitable
for
the
“speaking.”
This
is
called
“pains
of
love
that
do
not
distract
from
the
Torah,”
but
on
the
contrary,
for
attainment
of
Torah
and
Mitzvot.