What
Is,
“Anyone
Who
Mourns
for
Jerusalem
Is
Rewarded
with
Seeing
Its
Joy,”
in
the
Work?
Article
No.
39,
1990
Our
sages
said
(Taanit,
p
30b),
“Anyone
who
mourns
for
Jerusalem
is
rewarded
with
seeing
its
joy.”
Taken
literally,
this
is
hard
to
understand.
Certainly,
there
were
many
righteous
who
mourned
for
Jerusalem,
yet
Jerusalem
was
still
not
built,
so
how
were
they
rewarded
with
seeing
its
joy?
In
the
literal
explanation,
there
are
probably
many
answers
to
this,
but
we
should
interpret
it
in
the
work.
It
is
known
that
Malchut
is
called
“Jerusalem.”
Hence,
when
we
say,
“the
ruin
of
the
Jerusalem,”
it
refers
to
the
ruin
of
the
Temple.
This
is
called
“Shechina
[Divinity]
in
the
dust”
or
“Shechina
in
exile.”
In
other
words,
a
person
should
take
upon
himself
the
burden
of
the
kingdom
of
heaven
and
believe
that
the
Creator
leads
the
world
with
a
guidance
of
The
Good
Who
Does
Good,
since
it
is
hidden
from
us.
Malchut
is
the
one
who
gives
to
the
souls
and
to
BYA.
Everything
that
comes
from
above
to
the
creatures
is
considered
Malchut.
Thus,
Malchut
is
not
respected
by
the
creatures
because
they
do
not
see
her
importance,
meaning
what
she
gives
to
us.
This
is
called
“Jerusalem
in
its
ruin.”
In
other
words,
where
she
should
have
been
giving
delight
and
pleasure
to
the
creatures,
and
where
everyone
should
have
seen
her
merit,
they
see
that
everything
is
ruined
in
her
and
she
has
nothing
to
give,
instead.
It
is
said
about
it
(in
the
Nachem
[comfort]
prayer
on
the
9th
of
Av),
“The
mourners
for
Jerusalem,
and
the
lamenting,
ruined,
degraded,
and
desolate
city.”
In
other
words,
everything
is
ruined
and
destroyed,
and
this
is
called
“Shechina
in
the
dust.”
Hence,
when
a
person
should
take
upon
himself
the
burden
of
the
kingdom
of
heaven,
the
body
resists
vigorously.
Thus,
if
a
person
overcomes
and
takes
upon
himself
the
burden
of
the
kingdom
of
heaven
although
he
sees
no
importance,
and
mourns
for
the
importance
of
Jerusalem
being
so
hidden
from
us,
and
prays
about
why
Malchut
has
no
importance,
and
asks
of
the
Creator
to
raise
Jerusalem
from
the
dust
it
is
in,
to
the
extent
that
one
regrets
its
ruin,
he
is
rewarded
with
the
Creator
hearing
his
prayer.
And
that
man
is
rewarded
with
seeing
its
joy,
meaning
that
it
does
bestow
upon
him
delight
and
pleasure.
It
follows
that
the
meaning
will
be
that
he
who
regrets
and
mourns
for
Jerusalem,
for
the
Shechina
being
in
the
dust,
that
person
is
rewarded
with
seeing
its
joy,
since
there
is
no
light
without
a
Kli
[vessel].
Since
he
has
the
Kli,
meaning
the
lack—his
regret
that
Shechina
is
in
the
dust—he
is
therefore
rewarded
with
seeing
the
comfort
of
Jerusalem.
According
to
the
above-said,
we
should
interpret
what
is
written
(Isaiah
1),
“The
ox
knows
its
owner,
and
the
donkey
its
master's
crib;
Israel
does
not
know;
My
people
does
not
understand.”
We
should
understand
the
difference
between
an
ox
and
a
donkey
in
the
work,
as
well
as
the
difference
between
Israel
and
My
people
in
the
work.
Baal
HaSulam
said
that
the
difference
between
an
ox
and
a
donkey
is
that
an
ox
is
considered
“mind,”
which
is
faith
above
reason.
This
is
the
meaning
of
“The
ox
knows
its
owner.”
A
donkey
is
considered
“heart,”
meaning
the
will
to
receive,
which
is
“And
the
donkey,
its
master's
crib.”
Thus,
there
are
two
discernments
to
make
here:
1)
Those
who
work
for
a
reward,
who
observe
Torah
and
Mitzvot
[commandments/good
deeds]
in
order
to
receive
reward.
Their
question
is
primarily
“How
much
reward
will
I
receive,
and
what
will
be
the
reward,
meaning
is
this
reward
worth
the
labor
in
Torah
and
Mitzvot?”
2)
Those
who
want
to
work
in
order
to
bestow
because,
as
it
is
written
in
The
Zohar,
“He
is
great
and
ruling.”
In
other
words,
they
work
only
because
of
the
greatness
of
the
Creator.
That
is,
they
feel
very
privileged
serving
a
great
King.
It
follows
that
those
who
work
in
order
to
bestow
need
to
know
who
they
are
serving,
that
He
is
truly
a
great
and
important
King,
worth
serving.
However,
when
they
begin
to
work
in
order
to
bestow,
and
the
whole
reason
that
they
have
the
strength
to
work
is
the
importance
of
the
Creator,
then
begins
the
work
in
the
form
of
“Shechina
in
the
dust.”
In
other
words,
where
spirituality,
meaning
working
to
benefit
the
Creator,
should
have
been
more
important
each
time,
a
person
gets
such
thoughts
that
demonstrate
the
opposite.
And
instead
of
a
person
going
forward
and
working
more
gladly
because
he
is
serving
a
great
and
important
King,
he
gets
pictures
of
insignificance.
In
other
words,
he
does
not
feel
His
greatness,
and
this
causes
him
constant
descents.
This
means
that
even
when
he
overcomes
the
descents
he
cannot
always
endure
and
fight
against
these
thoughts.
And
what
these
thoughts
show
him
is
that
the
Shechina
is
in
the
dust.
He
wishes
to
work
with
joy
for
serving
a
great
and
important
King,
and
this
should
bring
him
joy,
but
he
feels
the
complete
opposite—rejection.
It
is
as
though
he
is
being
repelled
from
the
work.
This
is
called
“Shechina
in
the
dust”—this
feeling
that
he
is
being
pushed
outside.
In
other
words,
he
feels
that
while
wishing
to
take
upon
himself
the
burden
of
the
kingdom
of
heaven,
Pharaoh’s
questions
come
to
him,
asking
“Who
is
the
Lord
that
I
should
obey
His
voice?”
This
is
considered
that
Malchut,
meaning
the
Shechina,
is
in
exile
with
Pharaoh,
King
of
Egypt,
who
shows
the
lowliness
of
the
kingdom
of
heaven.
At
that
time,
one
can
only
ask
for
Malchut
[kingdom]
to
be
built,
meaning
that
Malchut
will
not
remain
in
a
form
of
lowliness,
since
one
cannot
receive
joy
from
this
lowliness
when
he
sees
that
it
has
no
importance.
This
is
considered
that
one
should
pray
for
the
ruin
of
the
Temple,
for
the
world
not
being
able
to
see
the
receiving
of
the
kingdom
of
heaven
as
a
good
thing,
meaning
consider
working
for
the
Creator
a
respectable,
dignified
work.
Hence,
when
one
prays
for
the
exile
of
the
Shechina,
he
should
not
pray
that
it
is
in
the
dust
only
for
him.
Rather,
one
should
pray
about
its
lowliness
in
the
whole
world,
that
the
whole
world
gives
no
thought
to
spirituality.
And
he
prays
for
the
whole
world,
as
we
pray,
“And
build
Jerusalem
soon
in
our
days,”
so
it
will
be
glorified
in
the
whole
world,
as
it
is
said
in
the
Rosh
Hashanah
[the
beginning
of
the
year]
prayer,
“Be
King
over
all
the
whole
world
with
Your
glory.”
But
since
the
general
public
does
not
feel
the
lack,
how
can
they
pray?
However,
such
a
person,
who
was
rewarded
with
obtaining
the
need,
who
has
attained
the
exile,
he
can
ask
for
redemption.
But
those
who
do
not
feel
that
there
is
an
exile,
how
can
they
ask
that
He
will
deliver
them
from
exile?
It
follows
that
a
person’s
feeling
of
being
in
exile
is
already
considered
an
ascent
in
degree,
and
he
must
ask
for
fulfillment
for
the
general
public.
As
was
mentioned
above,
“Anyone
who
mourns
for
Jerusalem
is
rewarded
with
seeing
its
joy.”
In
other
words,
the
one
who
feels
the
exile
of
the
Shechina
and
mourns
is
the
one
who
is
rewarded
with
seeing
its
joy,
since
in
terms
of
Kelim
[vessels],
only
he
has
Kelim
that
are
ready
for
redemption
because
Kelim
are
a
desire
for
fulfillment.
Hence,
he
mourns
when
he
feels
how
the
Shechina
is
in
exile
and
her
greatness
is
not
seen.
But
one
who
wishes
to
take
upon
himself
the
burden
of
the
kingdom
of
heaven
because
He
is
great
and
ruling
gets
thoughts
and
imaginations,
and
these
thoughts
repel
him
outside
of
Kedusha
[holiness],
and
only
by
overcoming
and
coercion
above
reason
can
he
endure.
And
each
time
he
wishes
to
believe
that
His
Providence
is
in
the
manner
of
good
and
doing
good,
he
gets
thoughts
that
slander
the
Creator
and
it
pains
him
that
he
must
hear
slander.
He
believes
that
it
is
only
because
the
nations
of
the
world
rule
over
the
Kedusha,
meaning
that
there
is
concealment,
and
for
those
who
wish
to
enter
the
holy
work,
the
Sitra
Achra
[other
side]
hides
the
importance
of
Kedusha.
It
follows
that
it
is
precisely
the
one
who
mourns
who
needs
heaven’s
mercy,
to
be
able
to
overcome
the
evil
in
him,
and
he
mourns
and
cries
for
the
Creator
to
help
him.
But
he
should
certainly
pray
for
the
whole
public,
or
it
is
considered
that
he
is
praying
only
for
his
own
sake,
that
is,
that
only
he
will
be
delivered
from
exile.
And
if
one
truly
asks
for
the
sake
of
the
Creator,
to
have
the
glory
of
heaven
revealed
in
the
world,
how
can
he
ask
only
for
himself?
Thus,
one
should
ask
for
the
glory
of
heaven
to
be
revealed
to
the
whole
world,
as
our
sages
said
(Baba
Kamah
92),
“Anyone
who
pleads
mercy
for
his
friend,
and
needs
the
same,
is
granted
first.”
In
the
work,
we
should
understand
why
a
person
is
answered
first
if
he
pleads
mercy
for
his
friend.
It
seems
as
though
the
mercy
he
is
asking
is
not
because
he
wishes
to
evoke
mercy
on
his
friend.
It
seems
like
deceit.
Because
our
sages
said
that
he
will
be
answered
first,
he
is
pleading
mercy
for
his
friend.
And
yet,
we
should
understand
why
he
is
answered
first.
Can’t
the
prayer
be
granted
for
both
of
them
together?
Must
it
be
one
at
a
time
and
not
both
at
once?
We
should
understand
what
is
it
about
him
being
answered
first.
We
should
interpret
that
when
a
person
asks
for
mercy
for
his
friend
in
the
work—when
one
begins
to
walk
on
the
path
of
achieving
Dvekut
[adhesion]
with
the
Creator
through
observing
Torah
and
Mitzvot,
considered
that
all
his
actions
will
be
for
the
Creator
and
not
for
himself—the
body
begins
to
resist
this
work.
It
brings
him
thoughts
of
how
this
work
is
not
for
him,
since
the
nature
of
the
body
is
for
its
own
sake,
while
he
wishes
to
work
for
the
sake
of
the
Creator.
Thus,
the
body,
called
“will
to
receive,”
always
shows
him
that
it
is
not
worthwhile
to
work
for
the
Creator.
And
since
one
cannot
make
a
single
move
without
pleasure—for
this
is
the
nature
of
creation,
since
He
wishes
to
delight
His
creatures,
which
is
the
reason
for
creation—hence,
one
cannot
work
unless
he
receives
pleasure
from
the
work.
Thus,
everything
that
a
man
does
is
only
to
enjoy,
meaning
receive
reward
for
the
exertion
he
is
making.
Therefore,
in
Lo
Lishma
[not
for
Her
sake],
when
one
believes
in
reward
and
punishment,
one
has
fuel
for
work
during
the
labor
because
he
is
looking
at
the
reward
he
will
receive.
But
when
one
works
in
order
to
bestow,
meaning
he
does
not
wish
to
receive
any
reward
for
the
labor,
how
can
he
work
without
pleasure?
The
Zohar
says
about
this
that
we
must
work
because
the
Creator
is
great
and
ruling,
meaning
because
of
the
greatness
of
the
Creator.
This
is
so
because
we
see
that
in
nature,
the
smaller
one
receives
pleasure
when
serving
the
greater
one,
since
naturally,
one
has
strength
to
work
in
service
of
an
important
person.
Especially,
it
is
a
great
pleasure
to
serve
a
great
king.
One
does
not
need
to
work
on
it;
it
is
in
the
nature
of
creation.
What
one
should
work
on
is
to
know
and
to
feel
that
he
is
an
important
person,
and
then
he
will
be
able
to
serve
him.
Therefore,
particularly
when
one
wishes
to
work
because
of
the
greatness
of
the
Creator,
bad
thoughts
come
to
him
and
do
not
let
him
feel
the
greatness
of
the
Creator,
but
actually
show
him
the
opposite.
Indeed,
this
concealment
governs
the
whole
public.
But
for
those
who
do
not
work
because
of
the
greatness
of
the
Creator,
the
body
does
not
need
to
hide
the
greatness
of
the
Creator
from
them,
since
as
long
as
they
do
not
make
the
greatness
of
the
Creator
the
reason
for
the
work,
the
body
is
not
working
for
free
because
it
considers
the
reward,
not
the
giver
of
the
reward.
It
follows
that
particularly
for
people
who
wish
to
work
only
because
of
the
greatness
of
the
Creator,
there
is
resistance
and
the
nations
of
the
world
cover
and
hide
the
Israel
in
man.
Thus,
naturally,
the
majority
of
slander
against
the
greatness
of
the
Creator
is
in
those
who
wish
to
achieve
Dvekut
with
the
Creator.
Those
who
feel
that
discernment
called
“Shechina
in
the
dust”
are
the
ones
who
feel
the
need
to
ask
of
the
Creator
to
deliver
her
from
exile,
from
being
among
the
nations,
meaning
that
the
nations
rule
over
her
and
hide
the
greatness
and
importance
of
the
holy
Shechina.
Therefore,
those
who
feel
that
the
Shechina
is
in
the
dust
should
pray
for
the
glory
of
heaven
to
be
revealed
throughout
the
world.
However,
it
is
not
the
whole
world
that
needs
it—to
raise
the
Shechina
from
the
dust—and
so
he
is
answered
first,
since
he
needs
the
same
thing.
But
afterward
this
brings
disclosure
to
the
whole
generation.
And
yet,
as
long
as
they
do
not
have
the
proper
Kelim
for
it,
it
cannot
be
so
disclosed
in
them.
It
is
as
our
sages
said,
“If
he
performs
one
Mitzva
[commandment/good
deed],
happy
is
he,
for
he
has
sentenced
himself
and
the
entire
world
to
the
side
of
merit.”
Thus,
only
that
person—who
feels
the
concealment
over
spirituality,
over
the
desire
to
bestow
because
of
the
greatness
of
the
Creator—must
ask
for
mercy
for
the
whole
generation.
And
since
he
needs
the
same
thing,
he
will
be
answered
first.
This
is
why
it
is
said
about
him,
“Anyone
who
mourns
for
Jerusalem
is
rewarded
with
seeing
its
joy.”
And
the
reason
is,
as
we
said
above,
that
he
needs
the
same
thing,
and
not
the
public.
This
is
why
he
who
pleads
mercy
for
his
friend,
they
cannot
both
receive
the
granting
of
the
prayer
at
once
because
only
he
needs
that
thing,
meaning
that
salvation—to
feel
the
greatness
of
Kedusha
[holiness]
called
“raising
the
Shechina
from
the
dust.”
But
those
who
work
in
the
first
above-mentioned
manner,
who
work
for
a
reward,
they
consider
the
reward.
There
is
a
rule:
The
one
who
gives
is
important.
It
follows
that
if
they
believe
that
they
will
receive
reward,
that
the
Creator
will
pay
their
reward,
then
He
is
already
important
to
them.
But
those
who
are
not
working
for
a
reward
should
now
feel
His
greatness,
and
on
that
there
is
the
concealment
that
is
placed
on
the
Kedusha—its
greatness
is
unseen.
For
that,
we
were
given
the
request
from
the
Creator
to
remove
the
concealment,
as
it
is
written,
“Hide
not
Your
face
from
me.”
Now
we
can
understand
what
we
asked
about
what
is
“Israel
does
not
know,”
and
what
is
“My
people
does
not
understand.”
Israel
are
those
who
work
with
the
aim
to
achieve
Dvekut
with
the
Creator,
to
be
rewarded
with
achieving
the
degree
Yashar-El
[straight
to
the
Creator],
and
not
for
their
own
benefit.
They
belong
to
the
intention
called
“knowing,”
since
they
need
to
come
to
clear
knowledge
that
they
must
achieve
the
greatness
of
the
Creator.
This
knowledge
comes
specifically
through
faith
above
reason,
since
the
reason
is
dominated
by
the
nations
of
the
world,
who
hide
the
greatness
of
the
Kedusha
and
degrade
the
kingdom
of
heaven
to
the
dust.
And
particularly
by
overcoming
with
faith
above
reason,
when
one
carries
out
his
actions
by
coercion,
when
bad
thoughts
of
the
Sitra
Achra
come
to
him,
which
slander
and
say
that
it
is
not
worthwhile
to
work
for
the
sake
of
the
Creator,
that
the
reason
for
this
work
is
only
the
greatness
of
the
Creator,
then
there
is
nothing
one
can
do
except
believe
in
the
sages,
who
tell
us
that
it
is
specifically
this
work
that
a
person
does
above
reason
that
the
Creator
enjoys.
It
is
as
Baal
HaSulam
said,
that
the
majority
of
the
work
is
when
a
person
gives
something
to
the
Creator
precisely
when
he
goes
above
reason.
This
means
that
reason
tells
him
that
it
is
not
worth
it
to
do
things
in
order
to
bestow.
But
one
overcomes
it
and
works
above
reason.
This
is
considered
that
a
person
gave
something
to
the
Creator.
But
when
the
Creator
gives
him
an
awakening
from
above,
there
is
nothing
that
one
can
do,
about
which
he
can
say
that
he
is
giving
something
to
the
Creator,
since
then
a
man
is
annulled
before
the
Creator
as
a
candle
before
a
torch,
without
any
choice.
In
that
state,
one
is
giving
nothing
because
he
has
no
choice.
But
when
he
must
go
above
reason,
since
reason
states
otherwise,
he
can
say
that
he
is
giving
something
to
the
Creator.
And
he
said
that
we
must
believe
that
this
work
is
more
important
to
the
Creator
than
the
rest
of
the
works.
The
prophet
said,
“The
ox
knows
its
owner.”
This
belongs
to
the
quality
of
Israel,
who
are
considered
the
heads
of
the
people.
Israel
means
Li
Rosh
[The
head
is
mine].
Knowledge
belongs
to
them,
and
this
is
why
he
said,
“Israel
does
not
know,”
since
they
were
not
engaging
in
labor
in
order
to
come
to
know
the
Creator,
as
it
is
written,
“Know
this
day,
and
lay
it
to
your
heart,
that
the
Lord,
He
is
God.”
And
the
prophet
said
that
they
were
not
engaged
in
this.
Also,
the
prophet
spoke
to
the
public,
meaning
to
the
populace,
whose
work
is
only
to
receive
reward
and
this
is
why
they
engage
in
Torah
and
Mitzvot.
They
did
not
consider
the
matter
of
“And
the
donkey,
its
master's
crib.”
The
donkey,
as
we
said
above,
is
the
will
to
receive
called
“only
self-love.”
And
then
the
prophet
told
them
that
the
donkey,
meaning
he
who
looks
at
his
master’s
crib—the
reward—did
not
consider
that
the
Creator
is
giving
them
the
reward,
meaning
that
by
considering,
they
will
receive
the
love
of
the
Creator,
just
as
there
is
love
for
one
who
gives
presents
to
people.
But
they
did
not
notice
the
Giver;
they
only
thought
that
they
would
have
reward.
It
follows
that
what
they
did,
they
did
for
reward
were
without
love
and
fear,
meaning
they
did
not
give
any
thought
to
“His
master’s
crib,”
meaning
to
the
landlord—that
the
Creator
is
the
Giver.
Instead,
they
cut
the
Mitzvot
from
the
giver
of
Torah
and
Mitzvot
and
did
not
think
of
the
Giver
of
the
work
during
the
work.
Also,
when
they
thought
about
the
reward,
they
were
not
thinking
of
who
was
the
Giver
of
the
reward.
This
means
that
the
prophet
stands
and
warns
both
Israel—who
work
on
the
intention
but
do
not
give
sufficient
heed
to
achieving
Dvekut
with
the
Creator—and
those
who
work
only
in
action
and
their
aim
is
only
to
receive
reward,
and
they
do
not
consider
who
it
is
who
gives
the
reward.
This
is
why
“My
people
does
not
understand.”
And
naturally,
they
lack
the
love
of
the
Creator.
It
follows
that
a
man
should
reflect
on
what
to
pray
for
before
he
comes
to
pray.
This
is
why
Baal
HaSulam
said
that
one
should
pray
for
only
one
thing,
and
this
includes
many
things:
It
is
that
he
asks
of
the
Creator
to
give
him
a
desire
to
work
in
order
to
bestow
and
not
for
his
own
sake.
This
is
so
because
to
have
a
desire
to
bestow,
he
must
have
faith
in
the
Creator
and
believe
in
the
greatness
of
the
Creator.
But
the
prayer
that
he
wishes
for
the
Creator
to
give
him
the
desire
to
bestow
means
that
a
person
tells
the
Creator,
“I
want
that
while
I
engage
in
Torah
and
Mitzvot,
the
intention
will
be
that
I
will
believe
that
the
Creator
takes
pleasure
in
my
actions.”
In
other
words,
even
though
one
does
not
taste
or
feel
anything
during
his
labor,
he
will
have
the
strength
to
say
to
his
body—while
the
body
argues,
“You
see
that
the
study
of
Torah
and
the
prayer
are
tasteless
to
you,”
a
person
wishes
to
have
the
strength
to
tell
the
body,
“since
I
am
working
only
for
the
Creator’s
pleasure,
why
should
I
care
if
it
feels
tasteless
to
me
or
not?
If
I
were
working
for
my
own
benefit,
you
would
be
right
in
what
you
are
telling
me,
that
you
are
tasting
nothing
in
your
work.
Likewise,
a
person
who
does
not
enjoy
his
food
does
not
eat.
I,
however,
am
working
to
benefit
the
Creator,
so
it
makes
no
difference
to
me
what
flavor
I
am
tasting.”
This
is
what
he
asks
of
the
Creator,
and
this
is
called
unconditional
surrender.