What
Is,
“The
Herdsmen
of
Abram’s
Cattle
and
the
Herdsmen
of
Lot’s
Cattle,”
in
the
Work?
Article
No.
6,
1991
It
is
written
(Genesis
13:7),
“And
there
was
a
quarrel
between
the
herdsmen
of
Abram’s
cattle
and
the
herdsmen
of
Lot’s
cattle.”
Baal
HaSulam
said
about
this,
that
“cattle”
means
“possessions,”
that
the
quarrel
was
among
the
herdsmen
of
Abraham’s
cattle,
who
said,
“How
can
we
be
rewarded
with
spiritual
possessions,
which
are
regarded
as
Av-Ram
[High-Father],
meaning
specifically
the
quality
of
Ram
[high]
which
is
above
reason,
for
the
quality
of
Abraham
is
Av
[father]
of
the
faith.
Av-Ram
means
that
he
would
want—Av
comes
from
the
word
Ava
[wanted],
as
in
“He
did
not
Ava
[did
not
want]
to
send
them
away.”
Ram
means
above.
That
is,
Abram
went
above
the
desire
that
exists
within
man,
called
“will
to
receive,”
and
above
the
desire
that
exists
within
man,
and
which
is
called
“desire
to
know
and
understand
what
he
is
doing,
and
does
not
want
to
believe.”
Abram
went
above
those
two,
meaning
the
mind
and
the
heart.
This
is
called
“herdsmen,”
for
only
in
this
way
would
he
like
to
guide
himself.
This
is
not
so
with
the
“herdsmen
of
Lot’s
cattle.”
Lot
means
Alma
DeEtlatia
[Aramaic:
cursed
world],
from
the
word
“curse,”
referring
to
the
will
to
receive,
which
is
the
serpent,
meaning
the
will
to
receive
for
oneself.
Lot
was
a
chariot
for
the
quality
of
the
serpent.
They
would
say
that
we
must
go
and
delight
ourselves
because
this
is
how
the
Creator
created
the
creatures—with
a
will
to
receive
for
ourselves.
Otherwise,
He
would
not
have
created
the
will
to
receive,
since
who
does
something
in
the
world
in
order
not
to
use
it?
Hence,
since
He
created
in
us
the
will
to
receive,
we
must
work
for
it,
so
the
will
to
receive
will
take
its
satisfaction.
Otherwise,
it
is
considered
that
the
Creator
created
it
in
vain.
Therefore,
when
considering
the
work,
Abram
and
Lot
are
qualities
within
the
same
body.
There
is
a
dispute
in
the
body:
Some
think
like
Abram,
and
some
think
the
opposite
and
side
with
Lot.
Hence,
there
is
a
quarrel
between
them
as
to
how
a
person
should
behave
in
the
work.
That
is,
should
man’s
work
be
for
the
sake
of
the
Creator,
and
to
achieve
this,
one
must
go
above
reason,
which
is
the
quality,
Av-Ram,
or
should
it
be
within
reason,
which
is
the
will
to
receive
for
one’s
own
sake,
and
since
there
was
a
Tzimtzum
[restriction]
and
concealment
on
it,
this
quality
is
called
Lot,
a
curse,
where
there
is
no
delight
and
pleasure—as
was
in
the
thought
of
creation,
which
can
enter
there—and
it
remains
a
vacant
space
devoid
of
light.
In
the
work,
“herdsmen”
means
a
guide
how
to
behave,
as
in
Moses
being
called
“the
faithful
shepherd,”
who
guided
the
people
of
Israel
with
the
quality
of
faith.
Lot
and
Abram
mean
the
good
inclination
in
the
person
and
the
evil
inclination
in
the
person.
According
to
the
above,
we
should
interpret
what
The
Zohar
says
(Lech
Lecha,
Item
162),
“‘Abram
was
very
heavy
with
cattle,
and
silver,
and
with
gold.’
‘Very
heavy’
means
from
the
east,
which
is
Tifferet.
‘With
cattle’
means
from
the
west,
which
is
Malchut.
‘And
silver
is
from
the
south,
Hochma,
and
‘with
gold’
means
from
the
north,
Bina.”
We
should
understand
this
in
the
work.
It
is
known
that
east
and
west
are
two
opposites.
East
means
that
which
shines,
such
as
the
sunrise,
and
west
is
the
opposite,
meaning
that
which
does
not
shine.
Where
the
sun
sets
and
does
not
shine,
this
is
the
west.
The
middle
line,
which
is
Tifferet,
includes
everything.
For
this
reason,
it
is
called
“east,”
since
it
illuminates
because
it
contains
the
whole
work
that
emerged
from
all
the
lines.
This
is
not
so
with
the
west,
which
is
called
“the
kingdom
of
heaven.”
We
must
accept
the
kingdom
of
heaven
“with
all
your
heart
and
with
all
your
soul,”
even
if
He
takes
your
soul
away.
Also,
we
must
take
upon
ourselves
the
kingdom
of
heaven,
called
“faith,”
with
love,
as
it
is
written
(Article
No.
4,
Tav-Shin-Nun-Aleph),
that
even
if
he
has
no
vitality,
which
is
called
“even
if
he
takes
his
soul
away,”
meaning
that
he
has
no
vitality.
This
is
called
“west,”
meaning
it
does
not
illuminate.
Still,
a
person
should
be
in
a
state
of
faith
above
reason.
This
is
called
“cattle,”
by
which
we
buy
spiritual
possessions,
called
“the
herdsmen
of
Abram’s
cattle.”
In
other
words,
specifically
through
faith
above
reason,
meaning
even
if
he
feels
darkness
on
this
path,
and
even
though
he
understands
that
if
Malchut
had
illuminated
openly
and
not
in
concealment,
and
the
body
would
feel
the
greatness
of
the
Creator,
it
would
be
easier
for
him
to
move
further
and
be
rewarded
with
always
being
in
a
state
of
work
and
he
would
have
no
descents,
he
nonetheless
chooses
to
go
above
reason.
This
is
called
“the
herdsmen
of
Abram’s
cattle.”
This
is
called
“west,”
meaning
that
even
though
it
does
not
shine
for
him,
he
is
still
with
all
his
might,
as
though
everything
illuminated
for
him
openly.
This
is
the
meaning
of
what
is
written,
“Abram
was
very
heavy,”
meaning
east,
Tifferet,
which
is
the
middle
line.
It
is
called
“east”
because
the
middle
line
includes
all
the
work
he
had,
and
it
was
sweetened
by
him,
since
he
already
went
through
all
the
work
that
needs
to
be
done,
and
the
light
shines
there
anyhow.
This
is
why
the
east
is
called
“very
heavy,”
since
the
glory
of
the
Lord,
meaning
the
greatness
and
importance
of
the
Creator
is
already
very
much
revealed,
meaning
that
at
that
time
the
light
of
the
Creator
shines.
For
this
reason,
it
is
regarded
as
we
explained
(in
Article
No.
4,
Tav-Shin-Nun-Aleph),
“Anyone
who
runs
from
honor,
honor
chases
him.”
In
other
words,
once
he
passed
the
dispute
between
the
two
lines,
called
“two
writings
that
deny
one
another,”
he
is
rewarded
with
the
middle
line,
where
the
glory
of
the
Creator
is
revealed
and
shines.
This
is
called
Tifferet,
“east.”
However,
the
main
work
is
in
the
west.
This
is
the
place
of
the
work
because
when
a
person
is
still
in
a
state
of
darkness,
where
there
are
ascents
and
descents,
since
all
the
concealments
are
on
this
place,
called
“west.”
“West”
indicates
the
kingdom
of
heaven,
and
in
general,
Malchut
is
called
“faith,”
and
the
matter
of
good
and
evil
applies
there,
as
it
is
written
in
The
Zohar,
that
Malchut
is
called
“the
tree
of
good
and
evil.”
If
he
is
rewarded,
she
is
good
and
the
evil
is
concealed.
If
he
is
not
rewarded,
the
good
is
concealed
and
the
evil
becomes
revealed
outward,
and
anything
that
is
outside
rules.
For
this
reason,
“west”
is
called
“cattle,”
since
this
is
the
main
possession
that
one
should
acquire,
which
is
the
kingdom
of
heaven.
If
he
does
not
have
it,
meaning
Malchut,
called
“faith,”
then
he
has
nothing.
For
this
reason
Malchut
is
called
“cattle,”
as
it
is
written,
“Abram
was
very
heavy
with
cattle.”
Because
of
it,
cattle
is
called
Malchut
and
west,
since
from
here
begins
all
the
possessions
of
Kedusha
[holiness],
as
it
is
written,
“The
beginning
of
wisdom,
the
fear
of
the
Lord.”
This
is
the
meaning
of
the
words
“Silver
is
from
the
south,
Hochma,”
as
our
sages
said,
“He
who
wants
to
grow
wise
should
go
south,”
meaning
to
be
rewarded
with
a
garment
of
Hassadim
[mercies],
where
Hesed
[singular
of
Hassadim]
is
called
“love,”
when
he
wants
to
give
and
to
bestow.
He
wants
to
annul
before
Him,
and
this
is
called
“silver,”
from
the
word
Kisufin
[longing],
as
it
is
written,
“My
soul
longed
and
also
yearned.”
“South”
means
right,
wholeness,
when
he
needs
nothing
and
his
only
passion
is
to
be
passionate
about
the
Creator.
He
has
no
thought
of
himself,
and
only
after
the
stage
of
the
right
can
we
be
rewarded
with
the
left,
called
Bina.
This
is
the
meaning
of
“with
gold
means
from
the
north,
Bina.”
“Gold”
means
as
it
is
written,
“Gold
means
from
the
north.”
Gold
is
regarded
as
Bina
that
returns
to
being
Hochma.
Also,
it
is
written,
“Wisdom
is
for
the
humble,”
meaning
that
Hochma
[wisdom]
should
be
clothed
in
a
garment
of
Hassadim,
which
is
called
“humbleness,”
by
clothing
in
Bina
and
not
being
seen
without
a
garment
of
Hassadim.
The
thing
is
that
it
is
known
that
Hochma
dresses
in
vessels
of
reception.
For
this
reason,
she
needs
keeping
so
that
the
vessels
of
reception
will
always
work
in
order
to
bestow.
Hence,
since
he
is
using
vessels
of
reception,
guarding
is
required.
For
this
reason,
Hassadim
must
be
extended,
as
this
is
the
light
that
shines
in
vessels
of
bestowal.
By
this,
the
light
of
Hochma
that
can
shine
in
vessels
with
the
aim
to
bestow
can
shine.
This
is
why
they
said
that
south
is
Hochma,
meaning
that
one
who
wants
to
grow
wise
should
go
south.
He
who
wants
the
wisdom
to
remain
in
him
and
not
depart
needs
the
south,
meaning
Hesed,
called
“yearning,”
from
the
words
“My
soul
longed
and
also
yearned.”
Those
two,
south
and
north,
which
are
Hochma
and
Bina,
illuminate
in
the
middle
line,
called
“east,”
Tifferet,
where
everything
is
included.
However,
the
essence
of
the
work
begins
in
the
west,
which
is
the
quality
of
Malchut,
called
“cattle,”
which
is
regarded
as
Malchut,
and
“west.”
Concerning
Malchut,
called
“west,”
and
“cattle,”
we
should
know
that
the
order
of
the
work
begins
with
the
kingdom
of
heaven.
Before
every
Mitzva
[commandment/good
deed],
a
person
must
take
upon
himself
the
burden
of
the
kingdom
of
heaven,
called
“faith,”
where
he
believes
that
the
Creator
leads
the
world
in
a
manner
of
good
and
doing
good.
For
this
reason,
he
blesses
Him.
This
is
as
our
sages
said,
“One
should
always
establish
the
praise
of
the
Creator
and
then
pray.”
We
should
ask,
What
is
the
praise
of
the
Creator
that
a
person
should
establish?
The
answer
is
that
since
a
person
says
to
the
Creator
that
he
believes
that
He
leads
the
world
in
a
manner
of
good
and
doing
good,
this
is
called
“the
praise
of
the
Creator.”
Afterward,
he
should
pray.
Baal
HaSulam
said
about
this
that
when
a
person
asks
something
of
his
friend,
the
order
is
that
1)
he
knows
that
his
friend
has
what
he
asks
of
him,
and
2)
his
friend
has
a
kind
heart
and
likes
to
do
favors.
In
that
state,
it
is
relevant
to
ask
from
his
friend.
Hence,
when
a
person
asks
the
Creator
to
give
him
what
he
is
asking,
he
should
believe
that
the
Creator
can
give
him
what
he
wants,
and
that
He
is
good
and
does
good.
Because
of
it,
the
beginning
of
man’s
work
is
to
establish
the
praise
of
the
Creator,
meaning
to
believe
that
He
is
good
and
does
good,
although
the
body
disagrees
with
what
he
says,
and
he
sees
that
it
is
only
lip
service.
At
that
time,
he
should
say
that
he
wants
to
believe
above
reason
and
he
is
happy
that
at
least
he
knows
the
truth
about
what
one
must
believe.
Although
these
words
that
he
says
are
compulsory,
meaning
that
the
body
will
not
agree
to
what
he
says,
he
is
happy
about
that,
too,
that
he
can
say
with
his
mouth
words
of
truth.
“And
then
pray”
means
that
once
he
has
established
the
praise
of
the
Creator,
that
the
Creator
leads
the
world
in
a
manner
of
good
and
doing
good,
if
this
were
within
reason,
of
course
he
would
be
happy.
But
since
this
is
only
above
reason,
although
it
is
compulsory,
still,
sometimes
he
has
the
strength
to
pray
to
the
Creator
to
give
him
the
power
to
believe
that
this
is
really
so
and
he
will
be
able
to
say
all
day
the
praise
of
the
Creator
by
the
Creator
only
doing
good
to
him.
In
this
work
there
are
ascents
and
descents.
A
person
must
believe
that
he
has
a
point
in
the
heart,
which
is
a
spark
that
shines.
But
sometimes,
it
is
only
a
black
dot
and
does
not
shine.
We
must
always
awaken
that
spark
because
at
times
that
spark
awakens
by
itself
and
reveals
a
lack
in
a
person,
where
he
feels
that
he
needs
spirituality,
that
he
is
too
materialistic
and
he
sees
no
purpose
that
enables
him
to
emerge
from
these
states.
That
spark
gives
him
no
rest.
That
is,
as
a
corporeal
spark
cannot
illuminate,
but
using
the
spark,
a
person
can
light
up
things,
so
that
through
the
things
that
the
spark
touches,
a
great
fire
can
ignite.
Likewise,
the
spark
within
man’s
heart
cannot
shine,
but
that
spark
can
light
up
his
actions
so
they
will
illuminate
because
the
spark
pushes
him
to
work.
However,
sometimes
the
spark
quenches
and
does
not
shine.
This
can
be
in
the
middle
of
the
work,
and
this
is
regarded
as
a
person
having
a
road
accident.
In
other
words,
in
the
middle
of
the
work,
something
happened
to
him
and
he
descended
from
his
state
and
was
left
unconscious.
Now
he
does
not
know
that
there
is
spirituality
in
reality,
he
has
forgotten
everything,
and
he
has
entered
the
corporeal
world
with
all
of
his
senses.
Only
after
some
time
does
he
recover
and
sees
that
he
is
in
the
corporeal
world
and
he
begins
to
climb
up
once
again,
meaning
to
feel
the
spiritual
lack.
Then,
once
again,
he
receives
a
drive
to
approach
the
Creator.
Afterward,
he
descends
from
his
degree
once
more,
but
he
must
believe
that
each
time
he
raises
his
spark
to
Kedusha
[holiness].
Although
he
sees
that
he
has
descended
from
his
state
and
fell
back
to
the
place
where
he
was
at
the
beginning
of
his
work,
each
time
he
nonetheless
raises
new
sparks.
That
is,
each
time,
he
raises
a
new
spark.
In
the
“Introduction
to
The
Book
of
Zohar”
(Item
43),
he
says,
“When
man
is
born,
he
immediately
has
a
Nefesh
[soul]
of
Kedusha.
But
not
an
actual
Nefesh,
but
the
Achoraim
[posterior]
of
it,
its
last
discernment,
which,
during
its
Katnut
[smallness/infancy],
is
called
a
‘point,’
and
it
dresses
in
man’s
heart.”
We
should
interpret
that
this
“point,”
which
is
still
in
the
dark,
reveals
and
shines
each
time
according
to
one’s
work
on
purifying
his
heart.
At
that
time,
the
point
begins
to
shine.
This
means
that
each
time
a
person
begins
to
ascend
once
more
after
the
descent,
he
should
believe
that
this
is
a
new
discernment
from
what
he
had
during
the
previous
ascent,
for
he
has
already
elevated
it
to
Kedusha.
Thus,
each
time
he
begins
a
new
discernment.
Since
in
every
beginning
a
person
must
start
over
the
acceptance
of
the
kingdom
of
heaven,
it
is
not
enough
that
yesterday
he
had
faith
in
the
Creator.
For
this
reason,
every
acceptance
of
the
kingdom
of
heaven
is
considered
a
new
discernment.
That
is,
now
he
receives
a
part
of
the
vacant
space
that
was
devoid
of
the
kingdom
of
heaven,
and
admits
that
empty
place
and
fills
it
with
the
kingdom
of
heaven.
It
follows
that
now
he
sorted
out
a
new
thing,
which
did
not
exist
before
he
took
that
empty
place
and
filled
it
with
the
kingdom
of
heaven.
This
is
regarded
as
elevating
a
new
spark
into
the
Kedusha.
Finally,
from
all
the
ascents,
he
always
raises
sparks
from
the
vacant
space
into
the
Kedusha.
It
follows
that
from
each
descent
he
arrives
at
a
new
beginning
and
raises
new
sparks.
Hence,
when
a
person
sees
that
he
has
descents,
he
should
be
careful
not
to
escape
from
the
campaign,
even
though
he
sees
that
he
is
not
progressing.
Rather,
he
must
try
to
start
anew
each
time.
That
is,
the
fact
that
he
begins
to
ascend
does
not
mean
that
he
returned
to
his
previous
degree.
This
would
mean
that
he
did
nothing
by
his
work,
since
he
thinks
that
he
is
now
ascending
to
his
previous
level.
Rather,
he
must
believe
that
this
is
a
new
discernment,
that
each
time,
he
raises
different
sparks,
until
he
raises
the
sparks
that
pertain
to
his
essence.
According
to
the
above,
we
should
interpret
what
our
sages
said
(Bava
Metzia,
Chapter
7),
“Elazar
said,
‘Thus,
the
righteous
speak
little
and
do
much,
and
the
wicked
speak
much
and
do
not
even
do
little.’”
Concerning
“wicked”
and
“righteous”
in
the
work,
we
should
interpret
that
all
those
who
want
to
observe
Torah
and
Mitzvot
for
the
sake
of
the
Creator
are
called
“righteous”
in
the
work,
meaning
they
want
to
be
righteous.
Conversely,
those
who
engage
in
Torah
and
Mitzvot
not
for
the
sake
of
the
Creator
are
called
“wicked,”
in
the
work,
since
they
are
in
disparity
of
form
from
the
Creator.
Hence,
they
are
regarded
as
wicked
(though
among
the
general
public
they,
too,
are
considered
righteous).
Among
those
who
work
in
the
manner
of
the
general
public,
we
can
say,
for
example,
when
a
person
is
forty,
he
knows
that
since
the
time
of
his
Bar
Mitzva
[age
13],
meaning
since
he
was
thirteen
until
he
turned
forty,
he
has
acquired
a
possession
of
27
years
of
Torah
and
Mitzvot.
It
follows
that
they
say
that
they
have
a
lot.
This
is
the
meaning
of
“speak
much.”
In
other
words,
they
have
much
Torah
and
Mitzvot.
However,
they
do
not
work
even
in
the
least
for
the
sake
of
the
Creator.
But
the
righteous
“speak
little.”
That
is,
they
say
that
they
have
been
engaging
in
Torah
and
Mitzvot
for
27
years
but
have
not
been
rewarded
with
doing
anything
for
the
sake
of
the
Creator.
However,
they
must
believe
that
they
are
doing
much,
meaning
that
from
each
doing
that
they
see
that
they
are
incapable
of
doing
it
for
the
sake
of
the
Creator,
and
it
pains
them,
this
is
called
“a
prayer.”
In
other
words,
they
make
a
lot
of
prayers,
by
seeing
how
far
they
are
from
the
Creator,
from
having
a
desire
and
yearning
to
bring
contentment
to
the
Maker.
In
other
words,
they
are
far
because
they
haven’t
the
ability
to
appreciate
the
greatness
of
the
King.
Hence,
they
do
not
have
the
power
to
do
anything
for
the
sake
of
the
Creator,
but
only
for
themselves.
It
follows
that
they
do
a
lot
in
order
for
the
Creator
to
bring
them
closer
to
Him.
It
follows
that
one
need
not
be
impressed
when
he
wants
to
work
for
the
sake
of
the
Creator
and
sees
each
time
that
he
is
regressing.
He
must
believe
that
he
is
doing
much
in
order
to
approach
the
Creator
and
be
rewarded
with
the
Creator
giving
him
the
desire
to
bestow.
That
is,
specifically
through
the
descents
and
ascents,
a
person
can
pray
to
Him
to
really
bring
him
closer,
for
each
time,
he
elevates
new
sparks
into
the
structure
of
Kedusha
until
he
elevates
all
the
sparks
that
belong
to
him.
Then
he
will
be
rewarded
with
the
Creator
giving
him
the
second
nature
called
“desire
to
bestow.”
Then,
he
will
be
rewarded
with
permanent
faith.
But
before
he
is
rewarded
with
all
his
works
being
for
the
sake
of
the
Creator,
there
is
no
room
for
faith.
This
is
as
it
is
written
(“Introduction
of
The
Book
of
Zohar,”
Item
138),
“It
is
a
law
that
the
creature
cannot
receive
disclosed
evil
from
the
Creator,
for
it
is
a
flaw
in
the
glory
of
the
Creator
for
the
creature
to
perceive
Him
as
an
evildoer.
Hence,
when
one
feels
bad,
denial
of
the
Creator’s
guidance
lies
upon
him
and
the
superior
Operator
is
concealed
from
him
to
that
same
extent.”
In
other
words,
as
long
as
a
person
does
not
have
the
desire
to
bestow,
he
is
unfit
to
receive
delight
and
pleasure.
Therefore,
when
a
person
suffers,
he
loses
the
faith.
But
once
he
has
been
rewarded
with
the
desire
to
bestow,
he
receives
delight
and
pleasure
from
the
Creator
and
is
rewarded
with
permanent
faith.
It
follows
that
all
those
ascents
and
descents
bring
him
to
a
state
where
the
Creator
helps
him
achieve
the
desire
to
bestow,
and
then
all
his
works
are
for
the
sake
of
the
Creator.
However,
a
person
must
know
that
when
he
comes
to
a
state
where
he
does
not
see
how
he
will
ever
be
able
to
emerge
from
self-love
and
he
wants
to
escape
the
campaign,
he
must
know
that
there
are
two
matters
here,
which
are
opposite
from
one
another,
as
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.”
Thus,
on
one
hand,
a
person
must
work
and
never
idle
away
from
it.
That
is,
it
is
within
man’s
power
to
attain,
since
he
says,
“nor
are
you
free
to
idle
away
from
it.”
This
means
that
one
should
work
because
he
is
guaranteed
to
get
what
he
wants,
meaning
to
be
able
to
work
for
the
sake
of
the
Creator
in
order
to
bring
contentment
to
his
Maker.
On
the
other
hand,
he
says,
“It
is
not
for
you
to
finish
the
work.”
This
implies
that
it
is
not
within
man’s
hands,
but
rather,
as
it
is
written,
“The
Lord
will
finish
for
me.”
This
means
that
it
is
not
within
man’s
ability
to
obtain
the
desire
to
bestow.
However,
there
are
two
matters
here:
1)
A
person
must
say,
“If
I
am
not
for
me,
who
is
for
me?”
Hence,
he
should
not
be
alarmed
by
the
fact
that
he
has
not
been
rewarded
with
obtaining
the
desire
to
bestow,
although
in
his
opinion,
he
has
made
great
efforts.
Nonetheless,
he
should
believe
that
the
Creator
waits
until
he
reveals
what
he
must
do.
2)
Afterward,
the
Creator
will
finish
for
him,
meaning
that
at
that
time,
he
will
receive
what
he
wants
at
once,
as
it
is
written,
“The
salvation
of
the
Lord
is
as
the
blink
of
an
eye.”