What
“Israel
Do
the
Creator’s
Will”
Means
in
the
Work
Article
No.
32,
1990
Our
sages
said
(Midrash
Rabbah,
Nasso,
Portion
11:7),
One
verse
says,
“The
Lord
will
favor
you,”
and
another
verse
says,
“who
will
not
be
biased.”
How
do
these
two
verses
coexist?
When
Israel
do
the
Creator’s
will,
He
favors
them.
When
they
do
not
do
the
Creator’s
will,
He
“will
not
be
biased.”
This
is
perplexing:
1)
If
they
do
the
Creator’s
will,
why
do
they
need
partiality?
After
all,
they
are
fine,
so
what
else
do
they
need
to
do
in
order
to
be
fine?
2)
The
verse
says
(Deuteronomy
10),
“who
will
not
be
biased
and
will
not
take
a
bribe.”
But
if
we
do
the
Creator’s
will,
there
is
no
greater
bribe
than
this.
It
is
the
same
as
among
people,
when
someone
wants
the
judge
to
be
on
his
side
in
a
trial,
he
does
what
the
judge
wants
and
in
return
the
judge
leans
toward
him
in
the
trial
and
acquits
him.
So
what
is
the
answer
that
if
they
do
the
Creator’s
will,
He
will
be
biased,
as
though
He
would
take
a
bribe?
To
understand
these
two
questions,
we
need
to
understand
the
following:
1)
What
is
“the
face
of
the
Creator”
[in
Hebrew,
“turning
the
face
to
someone”
means
being
biased
toward
him],
and
what
is
“will
not
turn
lift
up
the
face
[be
biased]”?
2)
What
is
doing
the
Creator’s
will
and
what
is
not
doing
the
Creator’s
will?
3)
Our
sages
said,
“The
Creator
said,
‘I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.’”
We
should
understand
what
is
the
evil
inclination
and
what
is
the
spice.
4)
Our
sages
also
said,
“I
labored
and
found,
believe;
I
did
not
labor
but
found;
do
not
believe.”
We
should
understand
what
is
the
meaning
of
labor.
That
is,
why
did
they
say
that
there
is
labor
specifically
in
Torah
and
Mitzvot
[commandments/good
deeds],
and
without
labor,
nothing
is
given.
Where
is
the
novelty
here?
After
all,
in
the
corporeal
world,
where
there
is
no
connection
to
the
work
of
the
Creator,
nothing
is
given
without
work
and
labor,
too.
As
we
can
see,
the
custom
is
that
a
person
goes
to
work,
as
it
is
written,
“One
should
leave
for
one’s
toil
and
labor
until
evening.”
Thus,
where
is
the
novelty
in
that
Torah
and
Mitzvot
require
labor,
and
without
labor
no
reward
is
given,
to
the
point
that
they
say,
“I
found
but
did
not
labor,
do
not
believe”?
After
all,
in
corporeality,
too,
there
is
no
such
thing
as
a
person
obtaining
something
without
labor.
Therefore,
we
should
understand
why
they
said,
“I
did
not
labor
but
found,
do
not
believe.”
We
know
that
there
are
two
matters
before
us:
1)
the
purpose
of
creation,
2)
the
correction
of
creation.
The
purpose
of
creation
is
for
the
creatures
to
receive
delight,
to
feel
contentment.
The
correction
of
creation
is
for
the
Creator
to
have
contentment.
That
is,
there
must
be
equivalence
of
form,
where
as
the
Creator
wants
the
creatures
to
enjoy,
as
it
is
written,
that
the
creation
of
the
world
was
because
of
His
desire
to
do
good
to
His
creations,
and
since
the
Creator
is
the
giver
and
the
creatures
the
receivers,
the
creatures
should
also
bestow
contentment
upon
the
Creator.
Then
it
is
considered
that
the
creatures
seemingly
give
and
the
Creator
receives,
as
our
sages
said,
“Israel
furnish
their
father
in
heaven.”
This
is
called
“correction.”
That
is,
in
order
to
have
equivalence
of
form
with
the
Creator,
there
must
be
“Cling
unto
His
attributes.”
However,
how
does
one
achieve
a
state
where
he
wants
to
do
everything
for
the
sake
of
the
Creator
and
not
for
his
own
sake,
while
man
is
born
with
a
desire
to
receive
for
his
own
sake?
As
we
learned,
this
desire—that
the
Creator
wants
to
delight
the
creatures—the
Creator
created
in
the
creatures
this
desire,
a
desire
to
receive,
to
want
and
to
yearn
to
satisfy
their
deficiencies.
That
is,
the
Creator
created
in
the
creatures
a
lack.
This
lack
demands
its
satisfaction,
or
this
lack
yields
in
us
suffering,
which
forces
a
person
to
do
everything
he
can
to
satisfy
his
lack.
Thus,
when
a
person
has
a
desire
and
a
yearning
to
satisfy
his
lack,
how
can
he
relinquish
the
satisfaction
of
his
lack
and
say
that
he
receives
the
filling
because
he
wants
to
satisfy
the
Creator’s
will?
That
is,
since
the
Creator
wants
the
creatures
to
enjoy
abundance,
therefore,
he
receives
only
for
this
reason.
This
is
against
the
way
that
the
Creator
created
nature!
To
this
comes
the
answer,
“The
Creator
said,
‘I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.’”
This
means
that
the
will
to
receive
for
oneself
is
called
the
“evil
inclination,”
since
it
obstructs
us
from
achieving
Dvekut
[adhesion]
with
the
Creator,
called
“equivalence
of
form.”
Through
the
Torah,
there
is
the
light
of
Torah
that
reforms
him
so
as
to
have
the
power
to
overcome
the
will
to
receive
for
himself
and
do
everything
for
the
sake
of
the
Creator.
It
therefore
follows
that
the
reason
that
should
compel
a
person
to
engage
in
Torah
and
Mitzvot
is
in
order
to
obtain
vessels
of
bestowal,
which
is
called
the
“correction
of
creation.”
When
a
person
engages
in
Torah
and
Mitzvot
with
this
intention,
it
is
regarded
as
“working
Lishma
[for
Her
sake].”
That
is,
he
works
and
labors
in
order
to
obtain
something
that
does
not
exist
in
nature.
For
this
reason,
he
needs
the
Segula
[remedy/virtue]
of
Torah
and
Mitzvot
to
make
him
obtain
these
Kelim
[vessels],
which
he
cannot
obtain
by
himself
unless
with
the
help
of
the
Creator.
This
Segula
is
found
in
Torah
and
Mitzvot,
and
this
is
called
the
“light
of
Torah,”
as
was
said,
“the
light
in
it
reforms
him.”
However,
our
sages
said,
“One
should
always
engage
in
Torah
and
Mitzvot,
even
if
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
comes
to
Lishma
[for
Her
sake].”
That
is,
the
beginning
of
man’s
work
is
Lo
Lishma,
meaning
to
receive
reward,
as
it
is
written
in
The
Zohar,
“either
for
a
reward
in
this
world,
or
a
reward
in
the
next
world.”
When
a
person
works
for
a
reward,
he
must
believe
in
reward
and
punishment.
If
he
believes
in
this,
his
work
is
regarded
as
“according
to
nature,”
meaning
that
the
body
does
not
resist
his
work
in
Torah
and
Mitzvot
because
at
that
time
he
is
working
for
his
own
sake.
This
is
called
“the
natural
way,”
as
in
corporeal
affairs,
when
we
work
we
get
reward.
Yet,
in
corporeality,
he
sees
the
reward
in
the
same
place,
so
the
reward
mandates
the
work,
while
in
Torah
and
Mitzvot
he
must
believe
in
the
reward,
so
there
is
work
to
believe
in
reward
and
punishment.
But
when
he
believes
in
reward
and
punishment,
the
body
can
do
the
holy
work.
However,
when
a
person
wants
to
engage
in
Torah
and
Mitzvot
not
in
order
to
receive
reward,
the
body
objects
to
this,
as
it
is
against
nature.
By
nature,
a
person
can
work
only
for
his
own
sake.
Therefore,
when
he
wants
to
work
for
the
sake
of
the
Creator,
the
body
objects
to
this.
Here
begins
the
labor,
as
our
sages
said,
“I
labored
but
did
not
find,
do
not
believe;
I
did
not
labor
but
found,
do
not
believe.”
Indeed,
it
is
difficult
to
understand
how
a
person
can
deceive
himself
and
say,
“I
did
not
labor
but
found.”
After
all,
in
corporeality,
we
do
not
see
that
a
person
finds
provision
without
labor.
And
here,
in
the
work,
where
our
sages
said,
“A
thousand
walk
into
a
room
and
one
comes
out
to
teach,”
we
see
that
acquiring
Torah
is
harder
than
obtaining
corporeality.
And
in
corporeality,
we
do
not
obtain
anything
without
labor,
so
how
can
a
person
say
that
he
has
obtained
something
without
labor?
We
should
also
understand
what
they
said,
“I
labored
but
did
not
find.”
Does
one
lie
when
he
says,
“I
did
not
find,”
of
which
they
said,
“do
not
believe”?
After
all,
we
are
speaking
of
a
person
who
wants
to
obtain
something
in
the
Torah,
would
he
lie?
The
thing
is
that
when
a
person
wants
to
work
and
achieve
the
degree
of
Dvekut,
which
is
equivalence
of
form,
as
the
Creator
wants
to
bestow
upon
the
creatures,
man,
too,
wants
to
come
to
be
able
to
do
the
Creator’s
will.
That
is,
as
the
Creator
wants
to
bestow,
so
man
wants
to
do
everything
in
order
to
bestow.
But
since
bestowing
is
against
nature,
man
cannot
obtain
this
desire,
as
it
contradicts
human
nature,
for
the
Creator
created
man
with
a
desire
to
receive,
so
how
can
man
go
against
the
nature
with
which
the
Creator
created
him?
Only
the
Creator
can
change
nature,
but
not
man,
as
our
sages
said
(Taanit
25),
“He
who
said
to
the
oil,
‘Burn!’
will
say
to
the
vinegar,
‘Burn!’”
Therefore,
here,
too,
in
work
matters,
we
must
say,
“He
who
created
in
the
creatures
the
desire
to
receive
for
oneself
will
give
the
creatures
the
desire
to
bestow.”
That
is,
only
the
Creator
can
change
nature,
and
not
man.
This
is
why
it
is
called
“a
miracle
from
above,”
as
it
is
above
nature.
This
is
called
“the
miracle
of
the
exodus
from
Egypt,”
when
the
Creator
delivered
them
from
control
of
the
Egyptians,
which
is
the
control
of
the
will
to
receive.
Accordingly,
“I
labored
but
did
not
find”
means
that
I
have
made
great
efforts
to
be
rewarded
with
the
desire
to
bestow,
meaning
I
have
done
everything
I
could
but
did
not
find
within
me
the
desire
to
bestow
and
I
remained
with
the
will
to
receive
for
myself
even
more
than
when
I
began
the
work
on
obtaining
the
desire
to
bestow,
which
is
the
Creator’s
will,
whose
desire
is
only
to
bestow.
When
I
began
to
labor,
I
saw
that
each
time
I
found
myself
immersed
deeper
in
the
will
to
receive
for
myself.
Then,
I
decided
that
it
is
true
that
I
labored
but
did
not
find,
but
the
Creator
helped
me
find
in
me
the
desire
to
bestow.
This
is
as
The
Zohar
says,
“He
who
comes
to
purify
is
aided.”
And
it
asks,
“With
what?”
It
replies,
“With
a
holy
soul.
When
he
is
born,
he
is
given
a
soul.
He
is
rewarded
more…”
It
follows
that
the
Creator
gives
him
the
soul,
each
time
a
higher
degree,
and
this
is
called
the
“face
of
the
Creator,”
meaning
the
light
of
the
Creator,
called
when
it
is
a
complete
degree
by
the
name
NRNHY.
This
is
the
assistance
he
receives
from
above.
It
therefore
follows
that
when
a
person
says,
“I
did
not
labor,”
it
means
that
the
labor
did
not
help
him
at
all,
so
as
to
be
able
to
say
that
through
the
labor
he
has
found
within
him
the
desire
to
bestow.
If
the
Creator
had
not
given
him
the
light
of
His
face,
called
a
“holy
soul,”
he
would
remain
in
the
will
to
receive
for
himself,
and
nothing
more.
It
follows
that
when
he
says,
“I
labored
but
did
not
find,”
he
is
telling
the
truth,
meaning
that
his
labor
did
not
help
him
whatsoever.
Here
we
should
ask,
If
he
is
right
when
he
says
“I
did
not
labor,”
why
did
they
say,
“Do
not
believe”?
The
answer
is
that
one
is
not
given
something
for
which
he
has
no
need,
since
one
who
has
a
need
and
asks
the
Creator
to
satisfy
his
need
receives
from
above
a
filling
for
his
need.
Therefore,
the
person’s
labor
and
desire
to
be
rewarded
with
vessels
of
bestowal,
and
his
labor
and
toil
for
this,
for
obtaining
the
desire
of
the
Creator,
called
“desire
to
bestow,”
this
is
the
Kli
[vessel],
and
the
light
is
called
“The
desire
to
bestow.”
Only
the
Creator
can
give
this
desire.
That
is,
just
as
He
has
given
to
man
the
desire
to
receive
when
he
was
born,
He
can
later
give
him
the
desire
to
bestow.
But
if
a
person
does
not
labor
in
order
to
obtain
the
desire
to
bestow,
then
he
has
no
need.
And
the
evidence
that
it
is
not
worth
his
while
to
exert
and
toil
in
order
to
be
rewarded
with
it
is
that
he
cannot
receive
from
above
this
desire
that
will
change
the
workings
of
nature.
By
this
we
can
interpret
what
our
sages
said
(Avot,
Chapter
2:21),
“It
is
not
for
you
to
finish
the
work,
nor
are
you
free
to
idle
away
from
it.”
We
should
interpret
that
if
a
person
knows
that
he
cannot
obtain
the
desire
to
bestow,
but
only
the
Creator
can
give
it
to
him,
then
why
does
he
need
to
labor
in
vain,
since
he
cannot
obtain
it?
Therefore,
we
should
ask,
Why
do
I
need
this
work?
since
in
any
case,
he
cannot
obtain
this
by
himself.
Our
sages
said
about
this,
“You
are
not
free
to
rid
yourself
of
it.”
This
is
so
because
man’s
labor
is
required
not
because
man
can
obtain
the
desire
to
bestow,
since
the
desire
to
bestow
is
called
“light,”
as
it
is
written,
“He
who
comes
to
purify
is
aided,”
and
the
aid,
says
The
Zohar,
is
the
light
of
Neshama,
as
it
is
written
that
he
is
assisted
by
giving
him
a
holy
Neshama
[soul].
Rather,
we
need
the
labor
for
the
Kli,
meaning
to
obtain
the
lack—how
much
he
needs
the
Creator’s
help,
to
help
him
and
give
him
the
light
of
Neshama.
However,
when
a
person
begins
to
work
in
order
to
obtain
the
desire
of
the
Creator,
which
is
the
desire
to
bestow,
just
as
the
Creator
wants
to
bestow,
and
a
person
thinks
that
he
must
obtain
this
by
himself,
during
the
work,
he
sees
that
each
time
he
becomes
more
immersed
in
self-love.
At
that
time,
a
person
escapes
the
campaign
because
he
sees
that
he
is
not
advancing.
Then
the
person
tells
himself
that
this
work
of
obtaining
the
desire
of
the
Creator
is
not
for
him.
Why?
Because
he
sees
that
each
time
he
becomes
worse.
Yet,
if
a
person
believes
that
only
the
Creator
gives
the
desire
to
bestow,
then
why
should
he
escape
the
campaign
and
say
that
it
is
for
more
gifted
people?
After
all,
the
Creator
helps
with
this,
so
why
is
it
important
to
the
Creator
to
differentiate
one
person
from
other
people?
It
is
known
that
to
the
Creator,
small
and
great
are
equal.
Hence,
when
a
person
says
that
working
only
to
bestow
is
only
for
a
chosen
few
and
not
for
ordinary
people,
it
is
a
sign
that
he
thinks
that
it
is
within
man’s
hands
to
obtain
the
desire
to
bestow.
For
this
reason,
a
person
must
be
strong-minded
and
believe
that
he
is
not
required
to
achieve
this
desire.
Rather,
he
is
required
to
have
a
need
to
achieve
the
desire
to
bestow.
And
when
he
has
a
true
desire
and
need
to
achieve
this,
the
Creator
will
help
him,
as
it
is
written,
“He
who
comes
to
purify
is
aided.”
All
the
labor
that
one
should
give
is
only
to
obtain
the
need
and
desire
to
bestow,
and
nothing
else.
Yet,
there
is
a
question:
When
a
person
feels
the
bad,
to
the
extent
that
the
will
to
receive
obstructs
him
from
achieving
Dvekut,
and
he
prays
to
the
Creator
to
help
him
and
give
him
the
desire
to
bestow,
why
after
several
efforts
that
a
person
has
given
in
order
to
obtain
the
desire
to
bestow,
it
makes
sense
that
the
Creator
should
give
him
the
desire
to
bestow?
But
in
the
end,
what
does
one
receive?
Not
only
did
he
not
get
help
by
the
Creator
giving
him
the
desire
to
bestow,
but
instead,
in
return
for
the
effort
he
made,
he
receives
an
even
stronger
desire.
That
is,
each
time,
he
sees
that
his
will
to
receive
has
grown
more
excessive.
Therefore,
he
sees
here
the
opposite
work
of
what
should
have
happened.
The
answer
is
that
a
person
cannot
be
shown
how
much
evil
there
is
in
him,
meaning
the
full
measure
of
evil
with
which
one
is
born,
as
it
is
written
in
The
Zohar
about
the
verse
“Sin
crouches
at
the
door,”
that
as
soon
as
one
comes
out
of
the
womb,
the
evil,
called
“sin,”
comes
along
with
it.
If
one
were
to
see
all
the
evil
in
him,
he
would
immediately
say
that
this
work
of
doing
everything
for
the
sake
of
the
Creator
is
not
for
him,
and
he
would
not
even
want
to
begin
the
work.
He
would
give
up
in
advance.
For
this
reason,
only
a
little
bit
of
evil
is
shown
to
a
person,
and
for
the
little
bit
of
evil,
a
person
begins
to
ask
the
Creator
to
help
him.
At
that
time,
some
more
evil
is
revealed
to
a
person
and
he
begins
to
ask
the
Creator
for
help
once
more.
Therefore,
after
every
request
for
help,
he
can
be
shown
a
little
more
evil,
and
so
he
adds
requests,
and
more
revelation
of
evil
within
him
is
added
to
him.
Finally,
a
person
gives
all
the
prayers
about
all
the
evil
that
is
in
him,
and
then
he
receives
the
good
he
asks
for,
meaning
the
desire
to
bestow,
for
which
he
begins
to
work
in
order
to
obtain
this
desire,
which
is
the
will
of
the
Creator,
whose
desire
is
only
to
bestow.
It
follows
that
if
a
person
receives
the
desire
to
bestow
on
a
little
bit
of
evil,
he
will
think
that
this
is
enough
for
him.
If
he
is
satisfied
in
the
work,
then
all
the
evil
that
is
left
in
him,
for
which
he
did
not
receive
the
correction
of
a
desire
to
bestow,
this
bad
will
stay
within
him
uncorrected.
Conversely,
when
they
see
above
that
each
time
he
asks
for
help
over
the
bad
that
is
revealed
in
him
each
day,
then
all
the
bad
within
him,
meaning
which
was
revealed
to
him,
he
asks
for
help
from
above,
and
the
help
he
receives
through
his
prayers
now
is
that
evil
is
revealed
to
him
so
that
in
this
way,
all
the
evil
will
be
revealed
in
him.
Afterward,
when
he
receives
the
help
from
above,
all
the
bad
will
be
corrected
into
work
in
order
to
bestow.
Because
he
did
not
receive
the
desire
to
bestow
in
the
middle
of
the
work,
he
does
not
have
anything
from
which
to
derive
satisfaction.
For
this
reason,
he
prays
each
time
to
be
given
the
desire
to
bestow.
Then,
through
his
prayers,
when
he
asks
the
Creator
to
give
him
the
help,
there
is
room
for
the
evil
to
be
revealed
in
him
because
he
is
standing
and
crying
out
to
be
given
the
help
he
needs.
This
is
similar
to
an
expert
physician
who
comes
to
the
country,
who
heals
all
of
man’s
sicknesses
in
the
world.
However,
a
person
can
only
see
him
once.
Any
patient
who
comes
to
him,
whatever
illnesses
the
patient
tells
him,
he
heals.
One
patient
came
to
him
with
stomach
problems,
and
the
doctor
healed
him.
Afterward,
the
patient
learned
he
had
a
heart
disease,
for
example,
and
wanted
to
go
see
the
doctor.
But
since
he
has
already
been
to
the
doctor
and
the
doctor
does
not
see
patients
twice,
then
he
was
left
with
a
heart
disease
for
the
rest
of
his
life.
Another
patient
went
in
and
said,
“I
have
a
heart
disease
and
arthritis,
and
my
gallbladder
is
also
troubling
me,”
since
other
doctors
told
him
he
was
suffering
from
this
illness,
too.
He
went
to
the
expert
doctor,
who
healed
everything
at
once.
But
other
patients,
who
did
not
know
their
illnesses,
remained
with
the
illnesses
they
had.
Then,
all
the
patients
who
did
not
know
their
illnesses
came
to
consult
with
the
doctor
about
how
they
might
know
all
their
illnesses
when
he
gives
them
the
medicine,
so
it
will
cure
all
their
sicknesses.
Then,
the
doctor
said
that
anyone
who
wants
to
see
him,
while
he
makes
an
appointment,
he
will
give
him
a
pill,
and
this
pill
that
the
doctor
gives
them
will
show
them
all
their
illnesses.
Afterward,
when
they
come
to
him,
he
will
cure
them.
Thus,
all
the
illnesses
that
each
one
has
will
be
cured
at
once.
But
the
patients
did
not
understand
what
the
doctor
told
them.
When
they
took
the
pill
that
the
doctor
gave
them
when
they
made
an
appointment
with
him.
Therefore,
each
one
saw
that
he
was
a
little
sick,
and
the
doctor
gave
them
a
cure
and
they
were
healed.
Now
he
sees
the
doctor’s
expertise,
that
now
he
has
become
sicker
than
before.
Previously,
he
suffered
from
one
disease,
and
now
he
sees
that
each
time
his
situation
worsens.
That
is,
sometimes
he
had
headaches,
but
now
he
has
heartaches,
or
stomachaches,
and
so
on.
Everyone
yells
at
the
mediators
for
advising
them
to
go
to
this
doctor,
since
they
have
become
worse
since
they
went
to
the
doctor,
and
still
the
doctor
himself
did
not
treat
them,
only
the
doctor’s
secretary
when
he
made
an
appointment
to
see
the
doctor.
She
gave
him
a
pill
and
his
situation
has
worsened
each
day.
The
lesson
is
that
when
a
person
signs
up
to
do
the
holy
work,
which
is
to
achieve
the
desire
of
the
Creator,
the
desire
to
bestow,
he
is
told
that
the
doctor
heals
all
the
illnesses
at
once,
and
our
illness
is
called
“will
to
receive
for
ourselves.”
In
order
for
the
desire
to
receive
to
be
revealed
within
man
to
its
full
meanness,
otherwise,
if
he
asks
the
Creator
to
be
given
help
to
be
able
to
overcome
the
will
to
receive
and
perform
actions
in
order
to
bestow,
then
that
person
will
be
satisfied
with
the
work
of
the
desire
to
bestow.
Thus,
the
bad
will
remain
in
him
but
will
not
be
revealed,
as
in
corporeality
when
a
person
is
sick
but
does
not
know
his
illness
and
must
take
tests
to
know
the
illness.
Likewise,
a
person
who
wants
to
work
and
labor
in
order
to
be
able
to
do
the
Creator’s
will,
the
person
does
not
know
his
illness,
and
only
through
Torah
and
work
can
we
know
his
illness.
This
is
as
our
sages
said,
“If
his
head
aches,
let
him
engage
in
Torah.”
Baal
HaSulam
interpreted
that
it
means
he
has
foreign
thoughts.
“If
his
stomach
aches,”
this
means
that
the
will
to
receive
in
his
guts
controls
him,
and
so
forth.
Hence,
first,
all
the
evil
in
a
person
must
be
revealed,
and
he
does
not
receive
the
desire
to
bestow
immediately
after
he
has
labored.
Rather,
it
is
until
all
the
evil
in
him
is
revealed.
Then,
when
he
receives
the
desire
to
bestow,
it
is
over
all
the
evil
in
him.
It
follows
that
the
fact
that
one
sees
that
he
is
growing
worse
each
time
is
a
sign
that
he
is
walking
on
the
path
of
truth.
The
evidence
is
that
the
way
he
is
walking
on
is
doing
its
thing.
It
is
like
a
person
giving
a
medicine
to
the
sick
person
once,
and
he
comes
to
the
doctor
and
tells
him,
“Now,
through
your
medicine,
the
illness
has
become
worse.”
Then
the
doctor
tells
him,
“On
the
contrary,
now
I
see
that
my
medicine
has
begun
to
work.
It
is
simply
that
first
it
works
in
one
way,
and
then
it
works
in
another
way
until
he
regains
his
health.”
According
to
the
above,
we
will
understand
what
we
asked,
What
is
“doing
the
Creator’s
will”?
We
should
interpret,
a
desire
to
bestow,
meaning
that
His
will
is
to
do
good
to
His
creations,
and
He
wants
the
created
beings
to
enjoy.
Likewise,
man
wants
to
obtain
that
desire
because
he
wants
adhesion
with
the
Creator,
which
is
the
meaning
of
equivalence
of
form.
Since
man
was
created
with
an
opposite
desire—a
desire
only
to
receive
and
not
to
bestow—he
therefore
has
much
labor
to
obtain
it.
Conversely,
when
a
person
works
and
receives
reward
in
corporeality,
it
is
not
regarded
as
“labor,”
since
it
is
not
against
nature,
since
everything
he
does
is
for
his
own
benefit.
This
is
not
so
in
the
work
to
obtain
the
will
of
the
Creator,
namely
the
desire
to
bestow,
where
one
does
only
that
which
yields
benefit
to
the
Creator
and
not
to
himself.
This
is
labor,
since
it
is
against
nature.
Such
a
person
cannot
obtain
this
desire
by
himself,
but
needs
the
Creator
to
give
it
to
him.
This
is
called
the
Creator
“favoring
him,”
since
it
is
impossible
to
obtain
this
unless
miraculously,
above
nature.
It
follows
that
there
is
no
other
way
to
obtain
this
desire
unless
by
being
favored.
This
is
the
meaning
of
the
words,
“The
Lord
will
favor
you.”
The
Midrash
explains
that
when
they
do
the
Creator’s
will,
when
they
work
on
obtaining
this
desire,
the
Creator
must
give
man
the
Panim
[face/anterior]
of
the
Creator,
called
a
Neshama
[soul].
That
is,
he
is
assisted
by
giving
him
a
holy
soul,
which
is
the
face
of
the
Creator,
as
there
is
no
other
way
to
be
rewarded
with
the
will
of
the
Creator
unless
through
the
Creator’s
face
[favor].
This
is
the
meaning
of
“The
Lord
will
favor
you.”
This
is
not
so
with
people
who
do
not
engage
in
Torah
and
Mitzvot
in
order
to
be
rewarded
with
the
will
of
the
Creator,
but
engage
in
Torah
and
Mitzvot
for
a
reward.
They
do
not
need
the
face
of
the
Creator,
called
a
“soul,”
since
they
are
not
going
against
nature.
Hence,
to
the
extent
that
they
believe
in
reward
and
punishment,
they
can
engage
in
Torah
and
Mitzvot,
since
the
reward
awakens
them
to
work.
It
follows
that
when
they
do
not
do
the
Creator’s
will,
meaning
engage
in
Torah
and
Mitzvot,
they
do
not
want
reward
for
their
work—that
the
Creator
will
give
them
the
desire
to
bestow,
but
rather
a
reward
for
the
will
to
receive.
It
is
written
about
them
that
He
“will
not
be
biased,”
since
they
do
not
need
a
soul,
that
He
would
give
them,
for
the
face
of
the
Creator
is
the
light
of
the
Creator,
called
a
“holy
soul,”
which
a
person
receives
in
order
to
reform
him,
and
which
is
called
“help
from
above.”
It
therefore
follows
that
what
they
said,
that
when
they
do
not
do
the
Creator’s
will,
the
Creator
will
not
favor
them,
it
is
because
they
do
not
need
the
Creator
to
give
them
the
soul
that
will
reform
them,
since
they
feel
that
they
are
good,
that
they
are
observing
Torah
and
Mitzvot
in
all
its
details
and
intricacies.
And
what
is
the
reason
for
which
they
engage
in
Torah
and
Mitzvot?
It
is
the
reward.
To
the
extent
that
they
believe
in
reward
and
punishment,
they
can
do
the
holy
work,
since
this
does
not
contradict
the
desire
to
receive.
Therefore,
precisely
when
they
do
the
Creator’s
will,
meaning
when
their
work
in
Torah
and
Mitzvot
is
because
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice,”
then
they
are
learning
Torah
in
order
to
emerge
from
the
control
of
the
will
to
receive,
which
is
called
the
“evil
inclination.”
They
need
the
light
of
Torah,
for
by
this
they
will
be
rewarded
with
the
desire
of
the
Creator,
which
is
the
desire
to
bestow.
By
this
we
will
understand
what
we
asked,
What
is
the
“face
of
the
Creator”?
The
answer
is
that
it
is
a
light,
the
holy
soul
that
the
Creator
gives
to
a
person
in
order
to
reform
him.
Now
we
can
also
understand
what
we
asked,
What
is
“who
…
will
not
take
a
bribe”?
After
all,
doing
the
Creator’s
will
seems
to
be
a
bribery
in
itself.
The
answer
is
that
he
wants
the
Creator
to
favor
him,
meaning
give
him
a
holy
soul,
not
for
his
own
sake.
On
the
contrary,
he
wants
the
Creator
to
favor
him
so
he
can
emerge
from
self-benefit
and
be
able
to
work
only
for
the
sake
of
the
Creator,
and
not
for
his
own
sake.
Thus,
he
does
not
want
the
Creator
to
give
him
something
for
his
own
sake,
that
we
can
say
that
the
person
is
bribing
the
Creator
the
way
one
bribes
by
giving
someone
a
gift
with
the
aim
that
the
receiver
of
the
gift
will
give
the
giver
of
the
gift
something
for
his
own
sake.
Conversely,
here,
a
person
doing
the
Creator’s
will
means
that
he
wants
to
be
able
to
do
the
Creator’s
will
and
asks
Him
to
favor
him
so
he
can
do
all
that
he
does
for
the
sake
of
the
Creator.
By
this
we
understand
that
the
“evil
inclination”
is
the
will
to
receive,
and
the
“spice”
is
the
power
to
emerge
from
the
control
of
the
will
to
receive,
and
the
Torah
is
called
“the
light
of
Torah,”
which
is
the
interior
of
the
Torah,
the
soul
of
the
Torah.