What
Does
It
Mean
that
One
Should
Bear
a
Son
and
a
Daughter,
in
the
Work?
Article
No.
24,
1991
It
is
written
in
The
Zohar
(VaYikra,
Items
94-95),
“This
is
why
He
created
him
male
and
female,
so
he
would
be
whole,
such
as
above.
And
a
son
and
daughter
came
out
of
him
and
his
wife,
and
then
he
is
a
whole
man,
such
as
above,
and
completes
below
like
the
upper,
Holy
Name.
This
is
so
because
Yod-Hey
are
AVI
and
Vav-Hey
are
son
and
daughter.
At
that
time,
he
is
called
by
the
name
of
the
upper,
Holy
Name.
A
man
who
does
not
wish
to
complete
the
Holy
Name
below,
meaning
to
bear
a
son
and
a
daughter,
it
would
be
better
for
him
that
he
were
not
born,
for
he
has
no
part
at
all
in
the
Holy
Name.”
We
should
understand
what
it
implies
to
us
in
the
work,
that
if
he
does
not
have
a
son
and
a
daughter,
it
is
better
for
him
not
to
be
born.
It
is
known
that
we
should
discern
two
things
in
the
world:
1)
The
purpose
of
creation,
which
is
“to
do
good
to
His
creations,”
meaning
for
the
creatures
to
receive
delight
and
pleasure.
This
is
why
He
created
in
the
creatures
a
nature
where
they
have
a
desire
and
yearning
to
receive
delight
and
pleasure.
If
the
creatures
receive
from
Him
the
delight
and
pleasure,
this
brings
contentment
to
the
Creator
that
they
are
doing
His
will
and
are
enjoying
Him.
2)
The
correction
of
creation.
In
order
for
the
creatures
not
to
feel
shame
when
receiving
the
pleasures,
the
creatures
must
receive
the
pleasures
only
in
order
to
delight
the
Creator
and
not
for
their
own
sake.
This
means
that
the
reason
they
want
to
enjoy
life
is
that
the
Creator
wants
it,
while
for
themselves,
they
would
relinquish
the
pleasures,
since
they
want
to
adhere
to
the
Creator,
which
is
called
“equivalence
of
form.”
Therefore,
we
discern
two
kinds
of
Kelim
[vessels]
within
us:
1)
“Vessels
of
bestowal,”
and
the
light
that
is
drawn
into
them
is
called
“light
of
Hassadim.”
This
light
is
called
“male
light,”
since
the
Kli
[vessel]
in
which
the
light
dresses
is
a
Kli
of
bestowal
and
a
male
is
called
“bestowing.”
The
light
that
dresses
in
vessels
of
reception
is
called
“light
of
Hochma”
or
“light
of
life,”
and
the
Kli
to
receive
the
light
of
Hochma
is
called
“female,”
meaning
a
receiver.
This
means
that
since
this
light
is
called
“the
light
of
the
purpose
of
creation,”
which
is
“to
do
good
to
His
creations,”
meaning
that
the
Creator
is
the
Giver
and
wants
the
lower
ones
to
receive,
so
the
Kli
for
reception
is
called
“female,”
which
receives
from
the
Creator,
and
the
Creator
is
the
Giver.
It
is
the
opposite
in
vessels
of
bestowal—the
lower
one
bestows
upon
the
upper
one.
This
is
why
the
lower
one
is
called
“male,”
since
he
bestows
and
the
upper
one
receives,
as
our
sages
said
(VaYikra,
Item
98),
“Israel
provide
for
their
father
in
heaven.”
It
therefore
follows
that
the
order
of
the
work
is
that
since
man
was
created
with
a
nature
of
a
desire
to
receive
for
his
own
sake,
the
beginning
of
man’s
work
is
to
try
to
come
to
a
state
where
everything
he
does
is
for
the
sake
of
the
Creator.
And
here
one
begins
to
do
all
that
he
can,
meaning
he
observes
Torah
and
Mitzvot
[commandments/good
deeds]
in
order
to
thereby
achieve
“recognition
of
evil,”
meaning
that
he
wants
reward
for
the
Torah
and
Mitzvot
he
is
observing,
and
the
reward
is
that
he
will
have
recognition
of
evil,
meaning
that
he
will
know
and
feel
that
the
will
to
receive
for
oneself
is
bad
and
harmful
to
his
life,
that
because
of
it,
he
cannot
be
awarded
spiritual
life.
This
is
his
reward,
which
is
called
“recognition
of
evil,”
that
now
he
knows
that
the
will
to
receive
for
himself
is
the
harm-doer
and
his
angel
of
death.
Hence,
if
a
person
says
that
he
still
does
not
feel
that
the
will
to
receive
is
the
angel
of
death,
he
should
know
that
this
stems
from
the
fact
that
he
needs
more
light,
so
as
to
see
the
truth,
since
in
the
dark,
we
cannot
see.
The
light
is
called
“Torah,”
as
it
is
written,
“And
the
Torah
is
light.”
Hence,
he
should
exert
in
the
Torah
with
the
aim
to
receive
light
from
the
Torah,
so
as
to
show
him
the
truth
of
who
is
his
enemy
and
angel
of
death,
who
denies
him
real
life
which
is
spiritual
life.
Therefore,
when
one
sometimes
comes
to
a
state
called
“Days
of
no
desire,”
meaning
that
he
has
no
energy
to
do
anything,
neither
in
thought
nor
in
speech
or
in
action,
the
reason
is
that
the
Creator
created
man
in
order
to
do,
as
it
is
written,
“Which
God
has
created
to
do.”
Thus,
when
one
sees
that
he
is
not
advancing
in
the
work,
he
loses
the
tools
for
work,
meaning
he
has
no
motivation.
At
that
time,
the
question
is,
What
should
one
do
when
he
is
in
such
a
state?
The
answer
is
that
at
that
time,
one
should
believe
“above
reason”
that
this
state,
too—when
he
has
no
desire
awakened
within
him,
and
which
can
be
filled,
but
that
now
he
wants
to
accept
the
situation
he
is
in—this
came
from
the
Creator
and
was
sent
to
him
deliberately.
And
the
reason
is,
“as
the
advantage
of
the
light
from
within
the
darkness.”
In
other
words,
when
a
person
sees
that
he
is
in
a
decline,
afterward,
when
he
is
rewarded
with
emerging
from
that
state
he
will
know
how
to
appreciate
the
importance
of
the
state
of
ascent.
That
is,
at
that
time
he
will
be
able
to
discern
between
light
and
darkness
and
will
be
able
to
thank
the
Creator
for
bringing
him
closer
to
spirituality.
Then,
when
he
appreciates
the
importance
of
the
matter,
he
will
have
the
power
to
extend
the
light
of
Torah,
since
then,
“the
blessed
clings
to
the
Blessed.”
To
the
extent
that
one
appreciates
one’s
wholeness,
how
blessed
he
is
with
his
lot,
that
the
Creator
has
brought
him
closer,
to
that
extent
he
can
extend
the
blessing,
as
it
is
written,
that
“the
blessed
clings
to
the
Blessed.”
Therefore,
if
one
has
no
darkness,
he
cannot
appreciate
the
light.
Hence,
one
is
not
as
delighted
over
being
able
to
receive
closeness
to
the
Creator
as
he
would
be
if
he
knew
how
to
appreciate
the
state
of
ascent.
Therefore,
they
are
proportional:
To
the
extent
that
he
thanks
and
praises
the
Creator
for
bringing
him
closer
to
Him,
and
the
person
feels
blessed
by
the
Creator,
to
that
same
extent
he
can
extend
abundance
from
above.
It
follows
that
it
seems
as
though
the
amount
of
abundance
that
one
can
draw
is
proportional
to
the
level
that
one
is
in
a
state
of
“blessed.”
When
a
person
prevails
and
asks
for
help
from
the
Creator,
after
he
has
decided
that
he
has
a
harm-doer
in
his
heart,
called
“will
to
receive,”
and
that
he
cannot
emerge
from
it,
meaning
after
going
through
several
ascents
and
descents,
he
finally
sees
that
he
has
remained
bare
and
destitute.
At
that
time,
his
prayer
is
from
the
bottom
of
the
heart.
That
is,
he
sees
that
if
the
Creator
does
not
help
him,
he
cannot
overcome
it.
Although
one
can
say
that
he
believes
above
reason
that
only
the
Creator
helps
him,
within
reason,
he
does
not
feel
this,
since
he
knows
that
he
himself
made
the
efforts
and
the
labor
to
obtain
something
in
spirituality.
But
when
one
sees
that
after
all
the
exertions,
he
cannot
emerge
from
the
governance
of
the
will
to
receive
for
himself,
then
he
sees
within
reason
that
only
the
Creator
can
help
him.
It
follows
that
what
our
sages
said,
“Man’s
inclination
overcomes
him
every
day,
and
were
it
not
for
the
help
of
the
Creator,
he
would
not
be
able
to
overcome
it,”
he
does
not
need
to
believe
in
this
above
reason,
the
way
ordinary
workers
of
the
Creator
who
observe
Torah
and
Mitzvot
believe
“above
reason”
that
this
is
so,
that
the
Creator
helps
them.
Rather,
those
people
who
want
to
work
in
order
to
bestow,
for
them,
it
is
within
reason,
to
the
point
that
they
must
believe
above
reason
that
the
Creator
can
help
them
emerge
from
the
governance
of
the
will
to
receive.
This
is
as
it
is
written
in
The
Zohar
about
the
spies,
who
said
that
the
landlord
cannot
save
his
own
vessels.
Baal
HaSulam
said
about
this
that
it
means
that
the
spies,
who
slandered
the
land
of
Israel,
refer
to
Eretz
[land],
which
is
Malchut.
The
spies
said
that
the
Creator,
too,
cannot
help
save
His
own
Kelim
[vessels],
meaning
the
Kelim
of
Kedusha
[holiness],
meaning
vessels
of
bestowal.
It
follows
that
everyone
knew
that
it
was
not
within
man’s
power
to
emerge
from
the
control
of
self-reception,
but
that
we
must
believe
that
the
Creator
can
help.
At
that
time,
a
person
falls
into
doubt
whether
it
is
true
that
the
Creator
can
help
in
this,
since
he
says
that
he
has
already
asked
the
Creator
several
times
to
help
him
and
give
him
the
desire
to
bestow,
and
award
him
love
of
the
Creator,
but
he
received
no
answer
to
his
prayers.
At
that
time,
it
is
difficult
for
him
to
believe
that
the
Creator
will
help
him.
But
after
all
the
efforts
he
has
done,
without
escaping
the
campaign,
he
is
rewarded
with
obtaining
the
desire
to
bestow,
and
then
he
sees
within
reason,
that
“were
it
not
for
the
help
of
the
Creator,
he
would
not
be
able
to
overcome
it.”
It
follows
that
now
that
the
Creator
has
helped
him
and
granted
his
prayers,
when
he
asked
the
Creator
to
help
him,
it
is
as
is
said,
“He
will
open
our
hearts
with
His
law
[Torah]
and
will
place
in
our
hearts
the
fear
of
Him
and
the
love
of
Him,
to
do
His
will
and
to
serve
Him
wholeheartedly.”
How
he
praises
the
Creator
for
granting
his
prayers
and
how
he
values
the
blessing
he
has
received
from
the
Creator.
Now
a
person
is
truly
called
“blessed.”
And
accordingly,
we
say,
“The
blessed
clings
to
the
Blessed,”
and
then
he
can
receive
a
great
illumination
because
his
quality
of
“blessed”
is
great.
However,
once
a
person
has
been
rewarded
with
vessels
of
bestowal,
he
is
considered
to
have
borne
a
son,
meaning
a
male.
That
is,
he
has
obtained
“vessels
of
bestowal,”
which
is
considered
that
he
has
been
rewarded
with
the
correction
of
creation,
which
is
Hesed
[mercy/grace],
meaning
to
serve
the
Creator
with
vessels
of
bestowal,
which
extends
from
above
(from
Zeir
Anpin,
from
which
the
Hassadim
are
extended,
for
ZA
is
called
“male,”
who
bestows
Hassadim).
It
follows
that
the
preparation
is
called
“father,”
for
the
preparation
for
something
is
called
“the
reason,”
and
the
result
is
called
“offshoot.”
This
is
considered
that
the
person
bore
a
male
child,
that
he
has
now
taken
upon
himself
the
desire
to
bestow,
which
is
the
correction
of
creation,
by
which
he
will
be
able
to
receive
the
delight
and
pleasure.
It
follows
that
once
he
has
a
son
called
“correction
of
creation,”
comes
the
time
when
one
needs
to
try
to
obtain
the
purpose
of
creation,
which
is
“His
desire
to
do
good
to
His
creations.”
This
is
considered
that
the
abundance
comes
from
above
downward,
meaning
that
the
lower
one
is
the
receiver.
This
is
considered
that
now
the
quality
of
a
daughter
was
born,
who
receives
the
light
of
the
purpose
of
creation.
This
is
a
female,
who
receives
from
the
Giver,
and
this
is
called
Malchut,
the
last
Hey
of
the
name
HaVaYaH.
In
other
words,
now
that
he
has
a
son
and
a
daughter,
which
imply
the
Vav-Hey
of
the
name
HaVaYaH
(since
the
name
HaVaYaH
are
the
letters
Yod-Hey-Vav-Hey,
where
Yod
is
Hochma,
the
first
Hey
is
Bina,
from
which
the
quality
of
ZA
is
extended,
called
Hesed,
which
receives
Hassadim.
Malchut,
too,
is
extended
from
the
Yod-Hey,
for
she
receives
Hochma,
called
“daughter”).
Hence,
when
one
is
rewarded
with
bearing
the
qualities
of
“son”
and
“daughter”
through
his
work,
that
person
is
considered
to
have
completed
the
holy
name.
If
he
did
not
bear
a
son
and
a
daughter
through
his
work,
it
means
that
he
has
not
completed
the
holy
name.
This
is
why
The
Zohar
says
it
would
be
better
for
him
if
he
were
not
born,
since
man
is
born
in
the
world
in
order
to
perform
corrections
and
complete
the
holy
name,
as
our
sages
said
about
the
verse
(Exodus
17:16),
“The
Lord
has
sworn;
the
Lord
will
have
war
against
Amalek.”
They
said,
“The
Creator
has
sworn
that
His
name
is
not
complete
and
His
throne
is
not
complete
until
He
blots
out
the
name
of
Amalek.”
We
should
interpret
that
the
name
Yod-Hey,
called
HB,
should
illuminate
for
the
Vav-Hey.
This
comes
through
man’s
work,
who
bears
a
son
and
a
daughter,
meaning
a
male,
which
are
vessels
of
bestowal
in
which
light
of
Hassadim
shines,
and
also
to
extend
to
Malchut,
called
“daughter,”
which
are
vessels
of
reception,
in
which
light
of
Hochma
illuminates.
At
that
time,
through
one’s
work,
one
completes
the
holy
name,
called
Yod-Hey-Vav-Hey,
and
this
comes
by
blotting
out
Amalek,
meaning
by
engaging
in
Torah
and
Mitzvot
in
order
to
complete
the
holy
name.
And
then
he
will
reveal
the
wholeness
called
“He
is
one
and
His
name,
One.”
It
follows
that
one
who
did
not
complete
the
holy
name,
who
did
not
bear
a
son
and
a
daughter,
meaning
did
not
correct
the
vessels
of
bestowal,
in
which
light
of
Hassadim
shines,
which
is
considered
a
male,
and
even
if
he
did
bear
a
son,
called
a
“male,”
but
has
not
completed
his
work
of
bearing
a
“female,”
too,
meaning
vessels
of
reception,
which
will
enter
Kedusha,
in
which
the
light
of
Hochma
shines,
called
“female,”
which
is
the
light
that
shines
from
above
downward
to
the
creatures,
for
the
receivers
of
the
abundance
are
called
“female,”
we
are
told
that
he
still
did
not
complete
his
work.
Hence,
it
is
better
for
him
if
he
were
not
born
because
he
has
no
part
at
all
in
the
holy
name.
This
is
as
was
said
above,
that
he
did
not
draw
the
Vav-Hey,
for
drawing
the
light
into
the
Vav-Hey
depends
on
the
actions
of
the
lower
ones.
This
is
the
meaning
of
“Which
God
has
created
to
do,”
that
the
lower
ones
must
draw
through
their
good
deeds.
This
is
as
the
ARI
says,
that
“All
the
works
of
the
lower
ones,
whether
good
deeds
or
bad
deeds,
concern
only
the
Vav-Hey,
which
are
called
ZA
and
Malchut.”
According
to
the
above,
we
should
interpret
what
is
written,
“This
month
is
to
you.”
We
should
interpret
in
the
work
that
“There
is
nothing
new
under
the
sun”
[Hodesh
(month)
comes
from
the
word
Hidush
(renewal)].
Thus,
what
is
the
meaning
of
renewal,
of
which
it
is
written,
“This
month
is
to
you”?
The
answer
is
“to
you,”
since
all
the
novelties
and
changes
are
specifically
“to
you,”
meaning
for
you.
In
other
words,
with
regard
to
the
Creator,
it
is
written,
“I
the
Lord
do
not
change.”
This
means
that
with
regard
to
the
Creator
there
are
no
changes.
Rather,
all
the
many
degrees
and
changes
are
only
from
the
perspective
of
the
receivers.
But
why
are
there
changes
with
respect
to
the
receivers?
After
all,
there
are
(no)
changes
in
spirituality.
The
answer
is
that
since
it
is
impossible
to
receive
any
light,
but
only
according
to
the
size
of
the
clothing,
the
clothing
affects
changes
in
the
light,
so
that
according
to
the
value
of
the
clothing,
so
is
the
attainment
in
the
light.
And
what
is
the
clothing
in
which
the
light
dresses?
That
clothing
is
Ohr
Hozer
[Reflected
Light].
This
means
that
since
there
was
a
correction
where
in
order
to
avoid
shame
while
receiving
delight
and
pleasure,
there
was
a
Tzimtzum
[restriction]
and
concealment
so
we
cannot
see
the
light
but
only
to
the
extent
that
one
can
receive
in
order
to
bestow.
In
other
words,
to
the
extent
that
one
can
aim
to
bestow,
the
light
is
revealed
to
him.
It
follows
that
the
Kli
that
can
receive
light
is
essentially
the
extent
to
which
he
can
bestow
upon
the
Creator
and
does
not
do
anything
unless
for
the
sake
of
the
Creator.
Since
the
matter
of
working
in
order
to
bestow
is
against
nature,
this
work
is
very
slow.
To
the
extent
that
he
overcomes,
that
he
prevails
in
order
to
work
in
order
to
bestow,
to
that
extent
he
dresses
and
attains
the
light.
Naturally,
many
degrees
are
made
according
to
the
value
of
the
work
of
the
receivers,
though
from
the
perspective
of
the
Giver,
there
are
no
changes.
This
is
the
meaning
of
the
words
“This
month
is
to
you,”
meaning
all
the
changes
are
for
you,
meaning
it
is
your
work,
for
you,
for
the
lower
ones.
And
the
main
work
is
that
we
need
additional
overcoming,
which
is
“faith
above
reason,”
meaning
that
any
renewal
in
the
work
comes
from
“faith
above
reason.”
Conversely,
those
who
work
with
“faith
within
reason,”
have
no
renewals.
This
is
the
meaning
of
the
words
“There
is
nothing
new
under
the
sun,”
meaning
specifically
under
the
sun
there
are
no
renewals,
but
above
the
sun,
there
are
renewals.
We
should
understand
the
meaning
of
“sun”
in
the
work.
The
sun
shines
during
the
day.
A
“day”
means
as
it
is
written
(Pesachim
2),
“‘The
murderer
arises
at
dawn;
he
kills
the
poor
and
the
indigent.’
Does
that
mean
that
light
is
day?”
The
meaning
is
that
if
the
matter
is
as
clear
as
day
to
you,
this
is
called
“sun,”
meaning
knowing.
Conversely,
“night”
means
doubt.
It
follows
that
“There
is
nothing
new
under
the
sun”
means
that
if
the
sun,
which
is
knowledge,
is
of
superior
importance,
meaning
that
one’s
reason
is
the
cause
of
the
actions,
in
that
respect,
there
is
no
renewal
in
the
work,
for
when
the
work
does
not
object
to
reason,
there
are
no
renewals
there.
But
if
a
person
wants
to
work
above
the
sun,
meaning
above
reason,
then
he
has
renewals
in
the
work,
since
each
time,
the
wicked
comes
to
him
and
asks
Pharaoh’s
question
and
the
wicked’s
question,
which
are
called
“Who”
and
“What,”
and
a
person
should
answer
them.
This
work
belongs
to
you.
Out
of
these
questions
and
answers,
novelties
always
emerge,
as
it
is
written,
“There
is
nothing
new
under
the
sun,”
but
above
the
sun,
meaning
above
reason,
there
are
novelties.
The
work
above
reason
should
be
unconditional
surrender.
That
is,
one
should
take
upon
himself
the
burden
of
the
kingdom
of
heaven
above
reason.
A
person
should
say,
“I
want
to
be
a
servant
of
the
Creator
even
though
I
have
no
idea
about
the
work
and
I
feel
no
flavor
in
the
work.
Nevertheless,
I
am
willing
to
work
with
all
my
might
as
though
I
have
attainment
and
feeling
and
flavor
in
the
work,
and
I
am
willing
to
work
unconditionally.”
At
that
time,
a
person
can
go
forward,
and
then
there
is
no
place
for
him
to
fall
from
his
state,
since
he
takes
upon
himself
to
work
even
when
he
is
placed
right
in
the
earth,
since
it
is
impossible
to
be
lower
than
the
earth.
This
is
as
it
is
written
(Ecclesiastes
1),
“A
generation
goes
and
a
generation
comes,
and
the
earth
forever
stands.”
We
should
interpret
that
in
the
work,
“A
generation
goes
and
a
generation
comes”
means
ascents
and
descents.
The
fact
that
one
yearns
for
knowledge,
meaning
he
does
not
want
to
work
above
reason,
but
specifically
within
reason,
meaning
that
he
says
that
if
the
body
understands
the
benefits
of
working
and
observing
the
Mitzvot
[commandments/good
deeds]
of
the
King,
he
is
willing
to
labor
and
work.
But
to
believe
above
reason,
to
this
the
body
does
not
agree.
Instead,
he
stands
and
waits
for
the
body
to
understand
it,
but
otherwise,
he
cannot
do
the
holy
work.
Sometimes,
he
does
overcome
these
thoughts
and
desires,
and
this
causes
him
the
ascents
and
descents.
Yet,
if
one
decides
that
he
wants
to
work
in
a
state
of
“dust,”
meaning
even
if
he
tastes
the
taste
of
dust
in
the
work,
he
says
that
it
is
very
important
for
him
to
be
able
to
do
something
for
the
sake
of
the
Creator,
and
for
himself,
he
does
not
care
which
taste
he
feels,
and
says
that
this
work,
in
which
one
tastes
the
taste
of
dust,
meaning
that
the
body
mocks
this
work,
he
says
to
the
body
that
in
his
view,
this
work
is
regarded
as
“raising
the
Shechina
[Divinity]
from
the
dust.”
In
other
words,
although
the
body
tastes
dust
in
this
work,
the
person
says
that
it
is
Kedusha
and
does
not
measure
how
much
flavor
he
feels
in
the
work.
Rather,
he
believes
that
the
Creator
does
enjoy
this
work,
since
there
is
no
mixture
of
the
will
to
receive
here,
since
he
has
nothing
to
receive
because
there
are
no
flavor
or
scent
in
this
work,
as
there
is
only
the
taste
of
dust
here.
For
this
reason,
he
believes
that
this
is
the
holy
work,
and
he
is
delighted.
Accordingly,
we
should
interpret
that
“A
generation
goes
and
a
generation
comes”
means
ascents
and
descents.
“A
generation
goes”
means
that
the
state
of
ascent
has
parted
from
him,
and
“a
generation
comes”
means
that
another
ascent
has
come
to
him.
This
is
endless.
However,
“the
earth
forever
stands.”
The
earth
is
regarded
as
“dust,”
when
a
person
feels
that
he
is
placed
in
the
earth,
that
there
is
no
lower
state
than
the
one
he
is
in.
If
a
person
works
in
the
manner
of
“earth,”
meaning
that
he
agrees
to
work
even
in
a
state
of
“dust,”
this
is
“forever
stands,”
when
he
has
no
falls
because
he
is
already
placed
in
the
earth,
and
sanctifies
the
earth.