What
Is,
“Rise
Up,
O
Lord,
and
Let
Your
Enemies
Be
Scattered,”
in
the
Work?
Article
No.
19,
1991
The
Jerusalem
Talmud
says,
“The
Tanna
Rashbi
says,
‘If
you
see
people
whose
hands
have
given
up
on
the
Torah,
stand
firm
and
reinforce
yourself
in
it,
and
you
will
receive
everyone’s
reward.’”
We
should
understand
the
meaning
of
people
giving
up
on
the
Torah.
Giving
up
has
to
do
with
a
person
who
has
made
great
efforts
to
obtain
something
but
saw
that
all
his
efforts
did
not
help
him
and
he
still
did
not
obtain
that
thing.
At
that
time,
a
person
comes
to
despair.
It
follows
that
if
a
person
sees
that
people
have
given
up
on
finding
the
Torah,
it
must
be
that
they
have
made
efforts,
so
how
can
it
be
said,
“Stand
firm
and
reinforce
yourself
in
it”?
After
all,
we
see
that
the
labor
did
not
help
them,
so
with
what
can
we
reinforce
ourselves?
It
is
known
that
in
the
work,
we
learn
everything
within
one
body.
It
follows
that
seeing
people
whose
hands
have
given
up
on
the
Torah
is
in
one
person.
Thus,
what
does
it
mean
that
he
sees
that
they
have
given
up
on
the
Torah?
We
should
understand
why
he
says
that
their
hands
have
given
up
on
the
Torah.
It
is
known
that
“hands”
means
that
which
we
take
with
our
hands.
Thus,
what
does
it
mean
that
“their
hands
have
given
up”?
It
means
that
they
saw
that
it
is
impossible
to
receive
in
their
hands
from
the
Torah
what
they
want
to
receive.
Thus,
we
should
know
what
it
is
they
wanted
to
receive
from
the
Torah
but
have
given
up.
It
is
known
that
man
was
created
with
the
evil
inclination
and
the
good
inclination.
The
evil
inclination
was
created
as
soon
as
one
is
born.
A
person
does
not
need
to
work
to
acquire
this
desire,
since
the
Creator
created
man
with
this
nature,
called
“desire
to
receive
delight
and
pleasure.”
Therefore,
since
it
comes
by
nature,
it
is
very
strong
and
needs
no
assistance.
Wherever
one
sees
that
he
can
enjoy
something,
he
immediately
does
all
that
he
can
to
obtain
that
pleasure.
Accordingly,
we
should
ask,
“If
it
tries
to
bring
one
pleasures,
why
is
it
called
“evil
inclination”?
After
all,
it
is
concerned
with
bringing
pleasures,
not
bad
things,
to
a
person.
The
answer
is
that
since
the
purpose
of
creation
is
to
do
good
to
His
creations,
in
order
not
to
have
the
matter
of
shame,
there
was
a
correction
that
the
abundance
does
not
reach
the
vessels
of
reception.
This
is
called
“the
correction
of
the
Tzimtzum
[restriction].”
Only
a
very
thin
light
shines
into
the
vessels
of
reception.
This
is
the
meaning
of
what
the
ARI
interprets,
that
Malchut
sustains
the
Klipot
[shells/peels],
as
in
“Her
legs
go
down
to
death,”
and
the
corporeal
world
is
nourished
by
this.
Yet,
the
real
delight
and
pleasure,
of
which
He
thought,
does
not
shine
into
the
vessels
of
reception.
It
therefore
follows
that
the
evil
inclination,
called
“will
to
receive
for
one’s
own
sake,”
cannot
receive
the
real
delight
and
pleasure.
Hence,
since
the
will
to
receive
for
oneself
is
the
disruptor,
it
is
called
“evil
inclination,”
as
it
disrupts
a
person
from
receiving
the
abundance.
For
this
reason,
since
man
was
created
with
a
nature
of
wanting
to
receive
for
himself,
how
can
he
have
the
power
to
emerge
from
the
control
of
the
evil
inclination?
The
answer
of
our
sages
to
this
is
“Thus
the
Creator
said
to
Israel:
‘My
sons,
I
have
created
the
evil
inclination,
and
I
have
created
for
it
the
spice
of
Torah.
And
if
you
engage
in
Torah,
you
will
not
be
given
into
its
hands’”
(Kidushin
30).
This
means
that
only
through
the
Torah
can
we
emerge
from
the
control
of
the
evil
inclination.
That
is,
when
one
learns
Torah,
he
should
always
see
whether
he
has
taken
from
the
Torah
the
subjugation
of
the
evil
inclination.
Hence,
if
one
learns
Torah,
he
sees
that
he
did
not
receive
from
the
Torah
the
cure
of
the
Torah,
which
subdues
the
evil
inclination.
It
follows
that
to
the
extent
of
the
time
and
effort
that
one
has
given
to
learn
Torah,
and
yet
did
not
move
at
all
from
his
evil,
but
sometimes
sees
the
opposite,
that
he
has
retreated,
and
each
day
he
thinks
that
he
is
a
new
creation,
meaning
that
each
day
he
thinks,
“Perhaps
today
I
will
be
rewarded
with
the
Torah
giving
me
the
cure
to
persuade
the
evil
inclination,”
but
since
he
sees
that
he
is
not
succeeding,
he
falls
into
despair.
Then
he
says
that
although
our
sages
said,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice,”
this
might
be
so
for
a
person
who
was
born
with
good
qualities.
Yet,
he
sees
his
own
lowliness,
that
he
cannot
achieve
this
level.
Thus,
he
must
leave
the
campaign
since
it
is
not
for
him,
and
he
is
wasting
his
time
working
in
vain.
This
brings
him
to
a
state
called
“pondering
the
beginning.”
This
is
the
meaning
of
what
is
written,
“If
you
see
people
whose
hands
have
given
up
on
the
Torah,”
meaning
that
all
those
days
when
he
engaged
in
Torah
with
the
aim
to
obtain
from
the
Torah
the
cure
of
annulling
the
bad,
and
since
each
day
was
a
new
creation
for
him,
it
follows
that
he
has
many
creations
within
him.
Now,
their
hands
have
given
up
on
the
Torah
because
he
is
in
a
state
where
he
will
never
receive
this
cure
from
the
Torah.
Yet,
in
this
way,
he
is
under
the
control
of
the
will
to
receive.
Hence,
what
should
he
do
now?
Normally,
when
one
gives
up
on
something
that
he
wants
to
obtain,
he
quits
it
and
runs
from
it.
Thus,
he
should
escape
the
campaign.
Rashbi
says
about
this,
“Stand
firm
and
reinforce
yourself
in
it,
and
you
will
receive
everyone’s
reward.”
We
should
understand
what
Rashbi
says
and
adds,
“You
will
receive
everyone’s
reward.”
Why
is
it
not
enough
that
he
says
that
he
should
believe
what
he
is
saying,
“Stand
firm
and
reinforce
yourself
in
it”?
In
other
words,
we
must
believe
in
the
sages
that
we
must
not
give
up,
and
believe
that
the
Creator
hears
the
prayer
of
every
mouth.
Why
does
he
add
and
say,
“and
you
will
receive
everyone’s
reward”?
If
he
does
not
receive
everyone’s
reward,
should
he
not
reinforce
himself
and
not
give
up?
We
should
interpret
what
he
says,
“and
you
will
receive
everyone’s
reward,”
that
this
is
the
reason
why
he
must
not
give
up
on
receiving
the
cure
from
the
Torah
that
brings
to
us
the
cancellation
of
the
evil
inclination.
The
thing
is
that
we
must
believe
that
when
one
begins
the
work
of
bestowal,
he
sees
each
time
that
he
is
more
immersed
in
self-love.
Each
day
he
adds
in
the
work,
which
is
regarded
as
a
new
creation,
as
our
sages
said,
“A
gentile
who
became
a
proselyte
is
like
a
newborn
child,”
which
means
in
the
work
that
each
day
when
one
takes
upon
himself
the
burden
of
the
kingdom
of
heaven,
he
becomes
“Israel,”
and
this
is
called
“A
gentile
who
became
a
proselyte
is
like
a
newborn
child.”
It
follows
that
man
consists
of
many
creations.
And
the
more
creations
there
are,
he
sees
that
he
has
still
not
been
rewarded
with
permanent
faith
and
he
is
still
far
from
the
Creator
due
to
disparity
of
form,
which
causes
separation
from
the
Creator.
This
is
called
that
he
sees
that
the
creations
have
given
up
on
the
Torah,
meaning
that
they
have
given
up
on
receiving
the
medicine
called
“annulment
of
the
evil.”
The
question
is,
Why
does
the
Creator
not
give
them
what
He
promised
us,
as
He
said,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice”?
Why
does
He
not
give
the
spice
to
those
people
who
want
to
work
in
order
to
bestow?
The
answer
is,
as
we
explained
in
previous
articles,
that
“There
is
no
light
without
a
Kli
[vessel],
no
filling
without
a
lack.”
Since
one
is
not
shown
more
lack
than
he
can
receive,
meaning
to
the
extent
of
the
good
within
him,
meaning
since
he
engages
in
overcoming
the
bad
and
does
things
in
order
to
cancel
the
bad,
therefore,
he
is
shown
a
greater
lack
each
time,
according
to
the
value
of
his
work,
and
how
far
he
is
from
the
desire
to
bestow.
It
follows
that
in
truth,
the
Creator
does
hear
a
prayer,
but
the
answering
of
the
prayer
is
not
the
way
the
person
thinks
he
needs
it,
meaning
the
filling,
since
what
man
really
needs
is
the
lack,
meaning
a
real
desire,
to
want
to
be
rewarded
in
his
life
with
only
a
desire
to
give
contentment
to
the
Creator.
But
in
the
beginning
of
his
work,
a
person
thinks
that
he
needs
a
little
bit
desire
to
bestow,
meaning
that
he
still
does
not
have
a
need
to
be
able
to
bring
contentment
to
the
Creator.
It
is
not
a
big
desire
because
he
is
not
as
materialized
with
self-love.
Rather,
he
thinks
that
whenever
he
wants
to
work
in
order
to
bestow,
he
will
be
able
to
do
so.
Thus,
he
still
does
not
have
a
real
need
to
feel
how
far
he
is
from
doing
anything
not
for
his
own
sake.
This
is
why
this
is
still
not
regarded
as
a
real
need
for
the
Creator
to
satisfy.
Hence,
the
beginning
of
answering
the
prayer
of
a
person
who
wants
to
walk
on
the
path
of
bestowal
is
that
the
Creator
shows
him
each
time
a
greater
lack,
that
he
is
removed
from
the
work
of
bestowal.
It
follows
that
the
fact
that
one
sees
that
the
Torah
is
not
giving
him
the
spice
is
for
his
sake,
since
by
this
he
receives
a
Kli,
called
“lack,”
for
the
Creator
to
later
give
him
the
filling
for
the
lack.
Thus,
to
the
extent
that
each
time
he
receives
a
greater
lack
for
the
desire
to
bestow,
he
thereby
receives
more
Kelim
[vessels]
that
can
receive
the
filling
of
the
lack.
In
other
words,
if
he
has
a
big
desire
to
obtain
the
desire
to
bestow,
it
follows
that
the
increase
in
desires
is
called
“increase
in
the
Kelim
for
the
reception
of
the
filling,”
called
“desire
to
bestow.”
That
is,
he
receives
a
big
desire
to
bestow,
according
to
his
Kelim.
This
means
that
according
to
the
measure
of
the
lack,
to
that
extent
he
can
receive
the
spice
from
the
Torah.
It
follows
that
according
to
the
increase
in
the
Kelim,
to
that
extent
he
receives
light.
Accordingly,
we
should
interpret
what
we
asked,
What
does
Rashbi
add
to
us
when
he
says
that
he
takes
everyone’s
reward?
We
should
interpret
that
when
one
sees
that
the
creations
have
given
up
on
the
Torah,
that
they
see
that
they
are
not
receiving
into
their
hands
the
spice
that
the
Torah
is
meant
to
give
them,
namely
the
annulment
of
the
evil
inclination,
but
on
the
contrary,
Rashbi
says
about
this,
“Know
that
all
the
rejections
you
feel,
that
each
time,
you
are
pushed
farther
away
from
nearing
the
Creator,
from
equivalence
of
form
called
‘Dvekut
[adhesion]
with
the
Creator,’
it
is
in
order
for
you
to
acquire
Kelim
in
which
to
receive
the
spice.”
It
follows
that
now
that
you
have
many
Kelim,
which
come
from
many
rejections,
now
all
the
Kelim
will
receive
reward,
meaning
the
filling,
and
this
is
called
that
he
will
receive
reward
for
everyone,
for
all
the
rejections,
since
these
rejections
are
Kelim
in
which
to
receive
the
filling
called
“reward.”
It
follows
that
by
seeing
that
one
is
in
thoughts
and
desires
of
the
will
to
receive,
which
are
called
“wicked,”
since
they
harm
a
person
so
he
cannot
achieve
the
delight
and
pleasure
that
is
in
the
thought
of
creation,
which
is
to
do
good
to
His
creations,
we
must
know
that
they
are
also
called
“enemies
of
the
Creator”
because
they
obstruct
the
Creator
and
He
cannot
carry
out
His
plan
to
do
good
to
His
creations.
Because
of
the
will
to
receive
for
one’s
own
sake,
the
Creator
cannot
bestow
upon
them
because
it
will
all
go
to
the
vessels
of
reception,
which
are
the
Sitra
Achra
[other
side].
Thus,
these
wicked,
the
desires
of
reception
that
have
accumulated
within
man,
are
considered
“the
enemies
of
the
Creator
and
the
enemies
of
man.”
Now
we
can
interpret
what
is
written
(Psalms
34),
“I
sought
the
Lord
and
He
answered
me.”
The
RADAK
interpreted
“I
sought,”
since
while
in
their
hands,
he
sought
the
Creator
in
his
heart
and
begged
before
Him
in
his
heart
to
save
him
from
them.
In
the
work,
we
should
interpret
that
David
saw
that
when
he
was
in
their
hands,
under
the
rule
of
thoughts
and
desires
of
the
will
to
receive,
his
heart
sought
the
Creator.
That
is,
although
he
saw
that
they
controlled
him,
his
heart
demanded
of
the
Creator
to
save
him
from
them.
In
other
words,
even
though
on
the
outside
they
governed
him,
within
the
heart
he
protested
their
governance
and
begged
the
Creator
to
save
him
from
them.
In
his
heart,
he
demanded
and
begged
the
Creator
to
save
him
from
them
and
did
not
give
up
because
they
controlled
him
on
the
outside.
This
is
as
our
sages
said
(Berachot
10),
“Even
if
a
sharp
sword
is
placed
on
his
neck,
he
should
not
deny
himself
mercy.”
Thus,
the
descents,
too,
cause
the
filling
of
the
lack.
According
to
the
above,
we
should
interpret
what
we
asked,
“What
is
‘Rise
up,
O
Lord,
and
let
Your
enemies
be
scattered,
and
let
those
who
hate
You
flee
before
You’?”
In
the
work,
we
should
interpret
who
are
the
Creator’s
enemies
in
the
work,
who
do
not
let
one
work
for
the
sake
of
the
Creator.
These
are
the
desires
within
us
to
work
only
for
our
own
sake.
These
desires
are
called
“enemies
of
the
Creator
and
enemies
of
man.”
Being
unable
to
work
for
the
sake
of
the
Creator
is
called
“enemies
of
the
Creator.”
Yet,
it
is
not
that
the
Creator
needs
to
be
served.
Rather,
by
working
for
Him,
they
receive
Dvekut
with
the
Creator,
called
“vessels
of
bestowal,”
and
in
these
Kelim
the
Creator
can
give
them
the
delight
and
pleasure
that
was
in
the
thought
of
creation.
Since
these
desires
of
self-reception
interrupt
this,
it
follows
that
they
are
disrupting
the
desire
to
do
good
to
His
creations
from
being
carried
out.
Thus,
they
are
also
called
“man’s
enemies,”
since
the
desires
to
receive
interrupt
people
from
being
able
to
receive
the
delight
and
pleasure
that
the
Creator
wants
to
give
them.
These
desires
for
reception
for
themselves
can
receive
only
from
the
light
called
“very
thin
light,”
which
shines
into
the
Klipot
[shells/peels].
This
thin
light
can
illuminate
to
the
vessels
of
reception
that
belong
to
the
Klipot.
But
on
the
real
light,
there
was
a
Tzimtzum
[restriction]
so
it
will
shine
only
in
vessels
of
Kedusha
[holiness]
called
“vessels
of
bestowal,”
meaning
specifically
on
the
desire
to
bestow
contentment
to
one’s
Maker
and
not
for
one’s
own
sake.
This
is
why
we
ask,
“Rise
up,
O
Lord,
and
let
Your
enemies
be
scattered,”
since
all
the
power
in
the
will
to
receive
is
because
the
Shechina
[Divinity]
is
in
the
dust,
the
Shechina
is
in
exile.
That
is,
since
the
Kedusha
is
concealed
and
hidden,
and
we
do
not
see
its
importance,
the
enemies
of
the
Creator
and
the
enemies
of
man
raise
their
heads
and
want
to
rule.
But
this
is
not
so
if
the
Creator
helps
us
during
the
concealment,
when
Malchut
is
regarded
as
dust,
when
the
creatures
do
not
feel
the
existence
of
the
Creator
but
the
Klipot
stand
before
us
and
the
Kedusha
is
concealed
and
we
do
not
see
its
importance.
At
that
time,
the
enemies
of
the
Creator
and
the
enemies
of
Israel
are
the
rulers.
As
is
said
in
The
Zohar
about
Malchut,
she
is
the
tree
of
knowledge
of
good
and
evil.
If
he
is
rewarded,
it
is
good,
meaning
that
the
bad
is
covered
and
not
seen
outside.
Naturally,
the
evil
does
not
rule
because
it
is
concealed.
If
he
is
not
rewarded,
it
is
bad,
meaning
that
the
good
is
concealed
and
the
bad
is
revealed
outward.
At
that
time,
the
bad
rules
because
the
bad
is
revealed
and
the
good
is
concealed.
Hence,
a
person
sees
that
sometimes
he
understands
that
man’s
purpose
is
to
work
for
the
sake
of
the
Creator.
He
has
no
doubt
about
it
and
thinks
that
it
is
natural,
that
it
cannot
be
otherwise.
Afterward,
after
this
state
when
he
understands
that
what
matters
is
only
to
do
the
holy
work
and
not
to
follow
the
majority,
and
moreover,
sometimes
when
he
looks
at
the
general
public,
he
cannot
understand
how
intelligent
people
can
be
so
immersed
in
superficial
things
and
not
engage
in
the
holy
work.
Afterward,
the
person
himself
falls
into
all
kinds
of
foolish
penchants
that
he
previously
ridiculed
and
could
not
comprehend.
Now,
he
is
in
there
himself.
We
should
understand
how
such
a
thing
can
happen.
The
answer
is
that
later,
when
one
has
come
to
a
state
of
“not
rewarded,”
the
good
disappears
from
him
and
the
bad
becomes
revealed
in
him.
Hence,
he
is
taken
after
what
is
revealed
outside,
which
is
the
bad.
He
has
no
choice;
he
does
only
that
which
is
revealed
outside.
This
is
the
meaning
of
the
words
“Malchut
is
called
‘the
tree
of
good
and
evil.’”
However,
the
whole
matter
of
choice
is
about
what
is
revealed,
namely
the
choice
to
be
“rewarded”
or
“not
rewarded.”
It
follows
that
man
must
do
only
one
thing—to
pray
to
the
Creator
that
the
bad
will
be
covered
and
the
good
will
be
revealed.
Then,
he
will
consider
working
for
the
sake
of
the
Creator
as
labor,
since
he
will
not
be
able
to
understand
otherwise
than
to
work
for
the
sake
of
the
Creator.
At
that
time,
he
will
have
no
effort
annulling
himself
before
the
Creator,
since
he
will
think
that
this
is
natural.
Hence,
everything
he
previously
thought
was
impossible,
now
he
sees
that
it
is
natural
and
he
wants
to
annul
before
the
Creator
like
a
candle
before
a
torch.
And
all
this
is
because
the
bad
is
concealed
and
the
good
is
revealed
outside.
This
is
the
meaning
of
the
words
“Rise
up,
O
Lord,
and
let
Your
enemies
be
scattered.”
We
pray
that
the
Creator
will
“rise
up,”
the
way
we
pray
and
say,
“The
Merciful
One
will
raise
for
us
the
fallen
Sukkah
[hut]
of
David,”
where
the
“Sukkah
of
David”
is
Malchut,
which
is
the
Shechina
in
the
dust.
We
ask
the
Creator
to
raise
her
from
her
falling
and
that
she
will
rise,
meaning
stand
upright.
Naturally,
each
one
will
cancel
his
self
and
will
want
to
work
only
for
the
sake
of
the
Creator
and
not
for
himself.
Through
“Rise
up,
O
Lord,”
the
“Let
Your
enemies
be
scattered”
will
happen.
In
other
words,
the
desires
in
the
creatures,
which
are
the
enemies
of
the
Creator
and
the
enemies
of
man,
will
be
scattered,
“and
let
those
who
hate
You
flee
before
You.”
That
is,
when
there
is
“Rise
up,
O
Lord,”
when
the
Kedusha
is
in
the
state
of
Panim
[anterior/face],
then
“and
let
those
who
hate
You
flee
before
You”
will
come
true,
meaning
that
all
the
enemies
and
haters
will
flee.
Concerning
“Rise
up,
O
Lord,
and
let
Your
enemies
be
scattered,”
we
should
know
that
scattering
the
enemies
is
not
the
end
of
the
work,
although
it
is
the
heart
of
it,
as
it
is
written,
“And
you
shall
uproot
the
evil
from
the
midst
of
you.”
However,
this
is
only
the
correction
of
creation,
and
not
the
purpose
of
creation.
The
purpose
of
creation
is
for
the
lower
ones
to
receive
delight
and
pleasure,
which
is
called
“Torah,”
as
in
“the
names
of
the
Creator.”
It
follows
that
the
first
discernment
is
“faith,”
the
kingdom
of
heaven,
and
then
comes
the
Torah.
This
is
the
meaning
of
the
verse
“For
the
Torah
shall
come
forth
out
of
Zion.”
Man
must
be
rewarded
with
the
quality
of
the
Torah,
which
is
the
names
of
the
Creator,
namely
the
delight
and
pleasure
that
was
in
the
thought
of
creation.
However,
we
must
not
forget
that
man
should
primarily
exert
to
walk
on
the
“right,”
called
“wholeness,”
and
believe
in
the
sages,
who
said
that
one
should
be
happy
that
the
Creator
has
awarded
him
the
ability
to
observe
Torah
and
Mitzvot
[commandments/good
deeds]
even
if
Lo
Lishma
[not
for
Her
sake].
That
is,
when
a
person
sees
that
everything
he
does
is
only
for
his
own
sake,
and
that
he
cannot
do
anything
for
the
sake
of
the
Creator,
this
is
also
a
great
thing.
One
should
be
happy
about
this
and
thank
the
Creator
for
it.
It
is
as
Baal
HaSulam
said,
that
the
Lo
Lishma
that
one
does
is
more
important
to
the
Creator
than
the
importance
a
person
ascribes
to
the
Lishma
[for
Her
sake].
Clearly,
the
Lishma
is
more
important,
but
the
Lo
Lishma
is
also
important
to
the
Creator.
Hence,
one
should
be
happy
even
with
the
Lo
Lishma.