What
Does
It
Mean
that
the
Creator
Favors
Someone,
in
the
Work?
Article
No.
33,
1991
Our
sages
said
(Midrash
Rabbah,
Chapter
11:7)
about
the
verse,
“The
Lord
will
turn
His
face
to
you
[favor
you]”:
“One
verse
says,
‘The
Lord
will
favor
you,’
and
another
verse
says,
‘who
does
not
turn
His
face
[favor].’
How
can
these
two
verses
be
reconciled?
When
Israel
do
the
Creator’s
will,
‘The
Lord
will
favor
you.’
When
they
do
not
do
the
Creator’s
will,
‘who
does
not
favor.’”
We
should
understand
this.
If
Israel
do
the
Creator’s
will,
why
is
being
favored
needed?
To
understand
what
they
explained,
we
first
need
to
understand
what
is
the
“will
of
the
Creator”
and
what
is
the
“face
of
the
Creator.”
We
learn
that
the
Creator’s
will
is
to
bestow,
as
it
is
written,
that
the
purpose
of
creation
is
His
desire
to
do
good
to
His
creations,
meaning
to
bestow
upon
them
delight
and
pleasure.
The
face
of
the
Creator
is
called
“revelation
of
the
face,”
when
one
is
rewarded
with
attaining
open
Providence,
that
the
Creator
leads
the
world
as
The
Good
Who
Does
Good.
It
is
written
(“Introduction
to
The
Study
of
the
Ten
Sefirot,”
Item
83),
“The
first
degree
of
the
revelation
of
the
face
is
the
attainment
of
the
Providence
of
reward
and
punishment
in
utter
clarity.
This
comes
to
a
person
only
through
His
salvation,
when
one
is
awarded
the
opening
of
eyes
in
the
Holy
Torah
in
wonderful
attainment,
and
becomes
‘a
flowing
spring.’
In
any
Mitzva
[commandment/good
deed]
in
the
Holy
Torah
that
one
has
kept
of
his
own
labor
and
choice,
one
is
granted
seeing
the
reward
of
the
Mitzva
intended
for
him
in
the
next
world,
as
well
as
the
great
loss
in
the
transgression.”
According
to
the
above,
we
should
interpret
what
we
asked
about
what
is
written
here,
that
“Those
who
do
the
Creator’s
will,
He
favors
them,”
if
they
are
doing
the
Creator’s
will,
why
do
they
need
“The
Lord
will
favor
you”?
The
thing
is
that
the
face
of
the
Creator
is
revelation
of
His
guidance
as
a
guidance
of
good
and
doing
good.
Since
there
was
a
correction
that
before
one
corrects
the
will
to
receive
so
as
to
work
in
order
to
bestow,
there
will
be
concealment
and
hiding
on
His
Providence.
Hence,
before
one
achieves
the
state
of
“doers
of
His
will,”
meaning
that
as
the
Creator’s
will
is
to
bestow,
so
man
should
come
to
want
to
bestow.
When
there
is
equivalence
of
form,
the
Creator
can
give
him
the
revelation
of
His
face,
which
is
the
opening
of
the
eyes
in
the
Torah,
and
he
is
rewarded
with
the
attainment
that
the
Creator
leads
the
world
in
a
manner
of
good
and
doing
good.
But
this
can
be
only
after
one
does
the
will
of
the
Creator,
meaning
that
one
has
been
rewarded
with
desire
to
bestow,
for
specifically
then
the
Tzimtzum
[restriction]
and
concealment
are
lifted.
Before
Israel
do
the
Creator’s
will,
when
they
rather
want
the
Creator
to
give
them
everything
in
vessels
of
reception,
which
is
the
opposite
of
the
Creator’s
will,
whose
desire
is
to
bestow,
there
must
be
guidance
in
a
manner
of
“who
will
not
favor,”
but
in
the
manner
of
Achoraim
[posterior],
called
“the
concealment
of
the
face
of
the
Creator.”
This
is
regarded
as
“who
will
not
favor,”
and
it
is
because
of
the
correction
that
there
will
not
be
the
matter
of
shame.
Likewise,
we
should
interpret
the
above
verse
in
relation
to
the
time
of
the
beginning
of
the
work,
before
one
has
been
rewarded
with
being
among
those
who
have
been
rewarded
with
“doing
the
Creator’s
will.”
We
should
interpret
“doers
of
His
will”
to
mean
those
who
are
walking
on
the
path
to
achieve
being
among
those
who
do
the
Creator’s
will,
since
when
they
walk
on
this
path,
they
are
already
named
after
the
road
on
which
they
walk.
This
is
as
Baal
HaSulam
said
about
what
is
written,
“will
give
wisdom
to
the
wise.”
He
asked,
“It
should
have
said,
‘will
give
wisdom
to
the
fools.’”
And
he
said
that
this
refers
to
those
who
already
want
wisdom;
they
are
already
called
“wise”
because
they
are
walking
on
the
path
toward
obtaining
wisdom.
And
since
they
are
giving
an
awakening
from
below,
they
are
given
wisdom
from
above.
It
is
likewise
here:
When
they
want
to
achieve
the
power
of
the
desire
to
bestow,
this
is
regarded
as
doing
the
Creator’s
will.
According
to
the
rule,
“He
who
comes
to
purify
is
aided,”
they
are
given
help
from
the
Creator.
For
this
reason,
the
writing
tells
them
“The
Lord
will
favor
you,”
meaning
the
Creator
shines
His
face
to
them,
namely
helps
them.
And
what
is
the
help?
This
is
as
it
is
written
in
The
Zohar,
“He
who
comes
to
purify
is
aided.”
He
asks,
“With
what?”
The
reply
is
“with
a
holy
soul,”
which
is
called
“the
face
of
the
Creator,”
as
it
is
written,
“For
by
the
light
of
Your
face
you
have
given
us
the
law
[Torah]
of
life
and
the
love
of
mercy
[Hesed].”
In
other
words,
through
the
light
of
the
face,
they
receive
the
love
of
Hesed,
which
is
bestowal.
That
is,
the
Creator
gives
them
the
strength
to
love
Hesed,
meaning
to
love
being
a
giver.
This
is
called
“The
Lord
will
turn
His
face
to
you
[favor
you]
and
will
give
you
peace.”
Peace
means
as
it
is
written
(Psalms
85),
“I
will
hear
what
the
Lord
God
shall
speak,
for
He
shall
speak
peace
unto
His
people,
and
let
them
not
turn
back
to
folly.”
It
follows
that
“peace”
means
that
the
Creator
says
“peace,”
that
he
will
not
sin
again,
and
he
is
rewarded
with
being
at
peace
with
the
Creator.
This
is
the
meaning
of
“When
they
do
the
Creator’s
will,”
they
receive
the
assistance
of
the
Creator,
as
it
says,
“The
Lord
will
favor
you.”
But
“when
they
do
not
do
the
Creator’s
will,”
when
they
are
not
walking
on
the
path
toward
achieving
the
desire
of
the
Creator,
which
is
the
desire
to
bestow,
it
is
said
about
them,
“who
does
not
favor.”
That
is,
He
cannot
help
them
by
satisfying
their
wish,
since
their
wish
is
the
opposite
of
Kedusha
[holiness],
so
how
can
He
give
them
something
that
contradicts
the
Creator’s
will,
since
all
that
one
should
do
in
the
work
is
correct
his
actions
so
they
are
in
order
to
bestow?
If
the
Creator
favors
them,
meaning
that
they
receive
help
so
they
work
for
the
will
to
receive
for
themselves,
it
is
as
though
the
Creator
is
failing
them.
Hence,
the
Creator
helps
them
by
not
favoring
them,
so
they
do
not
remain
in
self-love.
It
was
said
about
this,
“He
who
comes
to
defile,
it
is
opened
for
him,”
but
he
is
not
helped,
unlike
when
he
comes
to
purify,
who
is
assisted.
Now
we
can
understand
the
meaning
of
repentance.
What
should
one
reply,
since
Teshuva
[repentance/answer/returning]
means
that
he
received
something
and
must
(return)
what
he
received?
The
thing
is
that
since
man
is
born
with
a
nature
that
is
the
will
to
receive
for
his
own
benefit,
when
he
wants
to
work
only
for
man’s
sake,
meaning
that
he
wants
the
Creator
to
fill
his
vessels
of
reception,
a
person
should
repent
on
this,
meaning
do
everything
for
the
sake
of
the
Creator.
In
other
words,
what
he
receives,
he
does
not
want
to
receive
for
his
own
sake,
but
rather
all
that
he
receives
is
in
order
to
bring
contentment
to
the
Creator.
Since
the
Creator
wants
man
to
receive,
as
it
is
written,
“His
desire
is
to
do
good
to
His
creations,”
it
follows
that
all
that
he
receives
is
only
in
order
to
return.
Otherwise,
he
does
not
want
to
receive.
This
is
Teshuva
[to
return],
meaning
he
returns
everything
that
he
receives.
This
is
as
it
is
written
in
The
Zohar
(Nasso,
Item
28),
“Anyone
who
repents,
it
is
as
though
he
returned
the
letter
Hey,
which
is
Malchut,
to
the
letter
Vav,
which
is
ZA,
who
is
the
son
of
Yod-Hey,
completing
the
HaVaYaH.
This
is
certainly
repentance,
for
it
is
the
letters
of
‘The
Hey
shall
return
to
the
Vav.’”
And
in
The
Zohar
(Nasso,
Item
31),
it
says,
“This
repentance,
which
is
Malchut
and
the
Hey
of
HaVaYaH,
is
called
‘life,’
as
it
is
written,
‘for
from
it
is
the
offshoot
of
life,’
which
are
the
soul
of
Israel,
the
offshoot
of
Malchut,
who
is
called
‘life.’
She
is
a
Hevel
[mouth/breath]
that
goes
out
and
into
a
person’s
mouth
without
toil
and
without
labor,
which
is
the
Hey
of
BeHibaram
[when
they
were
created],
for
the
letter
Hey
is
expressed
by
the
mouth
more
easily
than
all
the
letters,
and
it
was
said
about
it,
‘And
the
image
of
the
Lord
does
he
behold,’
since
Malchut
is
called
‘the
image
of
the
Lord.’
Also,
‘Only
in
the
shadow
shall
one
walk,’
and
because
it
is
on
the
man’s
head,
he
must
not
walk
four
cubits
bareheaded,
since
if
it
departs
from
over
man’s
head,
life
immediately
departs
from
him.”
We
should
interpret
the
words
of
The
Zohar
when
it
says
that
repentance
means
the
return
of
the
Hey
to
the
Vav.
The
thing
is
that
all
of
our
work
is
to
take
upon
ourselves
the
burden
of
the
kingdom
of
heaven
although
it
is
concealed
and
hidden.
That
is,
although
the
thought
of
creation
is
to
do
good
to
His
creations,
there
was
a
Tzimtzum
and
concealment
on
the
kingdom
of
heaven
so
there
would
be
room
for
choice,
meaning
that
man
would
be
able
to
say
that
he
does
not
accept
the
burden
of
the
kingdom
of
heaven
out
of
self-love,
but
in
order
to
bring
contentment
to
his
Maker.
If
the
King
were
revealed,
man
would
accept
the
revelation
of
the
King
because
of
self-love,
since
we
must
believe
that
there
is
no
greater
pleasure
in
the
world
than
to
see
the
King’s
face.
It
follows
that
at
the
time
of
the
acceptance
of
the
kingdom
of
heaven,
man
was
compelled
to
be
separated
due
to
disparity
of
form,
as
it
is
known
that
disparity
causes
separation
in
spirituality.
It
follows
that
this
concealment
causes
that
it
is
difficult
for
us
to
assume
the
burden
of
the
kingdom
of
heaven
and
believe
that
His
guidance
is
in
a
manner
of
good
and
doing
good.
Only
when
one
walks
on
the
path
toward
achieving
equivalence
of
form,
meaning
that
all
his
actions
will
be
for
the
sake
of
the
Creator,
to
the
extent
that
his
aim
is
to
bestow,
to
that
extent
the
concealment
and
Tzimtzum
[restriction]
are
removed
from
him.
At
that
time,
a
person
can
obtain
the
delight
and
pleasure,
since
then
he
receives
in
the
manner
of
Ohr
Hozer
[Reflected
Light],
meaning
that
he
enjoys
only
because
he
wants
to
bring
contentment
to
his
Maker.
Hence,
the
reception
of
pleasure
does
not
inflict
separation.
In
that
state,
a
person
receives
the
abundance,
according
to
the
rule,
“More
than
the
calf
wants
to
eat,
the
cow
wants
to
feed.”
Then,
a
person
has
no
more
work
to
obtain
anything
because
the
upper
one
can
already
give
because
he
already
has
the
Kelim
[vessels]
of
equivalence
of
form.
It
follows
that
the
heart
of
man’s
work
is
to
obtain
vessels
of
bestowal.
According
to
the
above,
we
should
interpret
what
is
repentance,
when
he
says,
“the
Hey,
which
is
Malchut,
shall
return,”
as
she
is
separated
from
the
name
HaVaYaH.
That
is,
Malchut,
which
is
the
totality
of
the
souls
and
should
provide
for
all
the
souls.
If
the
created
beings
work
(as)
they
must,
meaning
doing
everything
in
order
to
bestow,
each
of
them
causes
a
desire
to
bestow
at
the
root
of
his
soul.
At
that
time,
Malchut
receives
equivalence
of
form
with
the
Creator,
who
is
the
Giver.
It
follows
that
the
abundance
pours
down
to
the
creatures
without
any
toil
and
labor,
as
in
the
words
of
The
Zohar,
since
the
giving
of
the
abundance
belongs
to
the
Creator.
He
will
give,
and
man
will
have
no
work
to
obtain
it.
Rather,
all
of
man’s
work
is
on
the
Kelim,
so
they
will
have
equivalence
of
form.
This
is
called
“the
work
of
the
earth,”
meaning
that
the
work
is
for
their
kingdom
of
heaven
to
work
in
order
to
bestow.
This
is
as
it
is
written
(Berachot
33),
“Everything
is
in
the
hands
of
heaven
but
the
fear
of
heaven.”
We
should
interpret
that
“everything”
means
the
filling
that
the
Creator
gives.
There
are
many
kinds
in
the
abundance,
but
in
general,
they
are
called
NRNHY,
or
Hochma,
or
Hassadim.
The
Creator
gives
all
those
without
any
labor
on
the
part
of
man,
other
than
fear
of
heaven,
where
fear
means
that
one
must
work
to
have
fear
that
he
might
not
be
able
to
work
in
order
to
bestow.
This
pertains
to
man’s
work.
In
other
words,
a
person
is
afraid
he
might
not
be
able
to
aim
in
order
to
bestow.
We
attribute
the
matter
of
not
receiving
to
man,
and
the
matter
of
giving,
we
attribute
to
the
Creator.
It
follows
that
fear
of
heaven
means
he
is
afraid
to
receive,
since
he
might
thereby
come
to
separation
from
the
Creator.
This
work,
(we)
attribute
to
man.
That
is,
all
of
man’s
work
is
to
obtain
vessels
of
bestowal,
but
it
is
not
upon
man
to
seek
advice
how
to
obtain
abundance,
since
we
need
not
worry
about
this.
Rather,
all
our
worries
should
be
how
to
obtain
the
desire
to
bestow,
since
Malchut,
who
is
called
“life,”
from
her
are
the
offshoot
of
life.
This
is
after
one
has
obtained
the
vessels
of
bestowal,
by
returning
the
Malchut,
called
“the
receiving
Kli,”
to
now
be
as
a
“giving
Kli,”
meaning
that
the
created
beings
have
corrected
at
the
root
of
their
souls,
which
is
Malchut,
that
she
will
work
in
order
to
bestow
and
not
to
receive.
At
that
time,
Malchut
bestows
upon
them
life,
as
it
is
written,
“for
from
it
is
the
offshoot
of
life.”
This,
one
receives
without
toil
and
without
labor,
which
is
the
meaning
of
the
Hey
of
BeHibraam
[when
they
were
created].
In
other
words,
once
a
person
has
corrected
the
Malchut,
which
is
the
final
Hey,
into
equivalence
of
form
with
the
Yod-Hey-Vav,
the
abundance
extends
to
the
man
who
has
corrected
her
without
toil
or
labor.
This
is
the
meaning
of
saying
“It
was
said
about
her,
‘and
the
image
of
the
Lord
does
he
behold,’”
since
Malchut
is
called
“the
image
of
the
Lord.”
We
should
interpret
that
he
wants
to
tell
us
that
all
the
work
is
only
on
“fear,”
meaning
not
to
receive
the
abundance,
lest
he
will
not
be
able
to
aim
in
order
to
bestow.
This
is
as
it
is
written
about
Moses
(Berachot
7),
“‘And
Moses
hid
his
face
for
he
was
afraid
to
look.’
They
said,
in
return
for
‘Moses
hid
his
face,’
he
was
rewarded
with
‘the
image
of
the
Lord
does
he
behold.’”
In
other
words,
the
labor
is
on
the
fear,
as
it
is
written,
“for
he
was
afraid
to
look,”
after
which
came
the
reward
without
toil
or
labor,
when
he
was
rewarded
with
seeing
the
image
of
the
Lord,
which
is
Malchut,
as
it
says,
“for
Malchut
is
called
‘the
image
of
the
Lord.’”
It
follows
that
all
of
life
came
from
Malchut,
as
he
says,
“Vav-Hey
of
HaVaYaH
is
called
‘life,’”
which
comes
without
toil
or
labor.
This
is
the
meaning
of
“Only
in
the
shadow
shall
one
walk.”
Baal
HaSulam
said
that
“shadow”
means
“shade,”
and
shadow
is
where
the
sun
does
not
shine,
which
is
concealment.
In
other
words,
once
a
person
accepts
the
kingdom
of
heaven
as
concealment
above
reason,
he
is
rewarded
with
knowledge
of
Kedusha
[holiness].
This
is
the
meaning
of
what
is
written,
“Only
in
the
shadow
shall
one
walk,”
precisely
when
one
takes
upon
himself
the
kingdom
of
heaven
as
a
“shadow”
by
which
one
can
ascend
the
rungs
of
holiness.
This
is
the
meaning
of
“shall
one
walk.”
Also,
we
should
interpret
what
is
written,
“One
must
not
walk
four
cubits
bareheaded.”
“Head”
means
knowledge
and
intellect.
Covering
the
head
means
that
he
covers
the
intellect
and
does
not
look
at
it,
but
goes
above
reason.
“Four
cubits”
are
the
man;
this
is
his
height.
It
means
that
one
is
forbidden
to
walk
without
faith
above
reason.
If
he
does
walk
within
reason,
meaning
“bareheaded,”
“Life
immediately
departs
from
him.”
Rather,
specifically
by
covering
the
head,
he
will
be
rewarded
with
the
knowledge
of
Kedusha.
However,
this
work
of
faith
above
reason
should
be
with
a
sound
mind,
for
only
then
can
one
understand
what
is
above
reason.
Otherwise,
a
person
is
mistaken
with
the
meaning
of
above
reason.
This
is
as
our
sages
said
(Avot,
Chapter
4:23),
“Do
not
appease
your
neighbor
while
he
is
angry.”
Hence,
when
one
is
angry,
when
he
is
dissatisfied
with
the
situation
he
is
in
and
begins
to
introspect,
he
falls
into
mistakes
and
cannot
calculate
truthfully,
as
our
sages
said
(Sifrei
Matot),
“Once
he
comes
by
anger,
he
comes
by
every
mistake.”
Man’s
main
anger
at
himself
is
expressed
in
work
in
sadness
at
the
state
he
is
in.
Hence,
all
the
calculations
he
does
are
wrong,
since
he
himself
is
in
a
state
where
there
is
no
peace
of
mind
in
him.
In
that
state,
he
should
not
make
any
calculations
but
take
upon
himself
the
kingdom
of
heaven
without
any
calculations.
Only
once
he
has
taken
upon
himself
the
burden
of
the
kingdom
of
heaven
by
force,
and
when
his
anger
has
subsided,
can
he
calculate,
to
know
what
is
above
reason
and
what
is
below
reason,
and
what
is
within
reason.
We
should
know
that
when
a
person
is
angry
at
something,
he
feels
that
he
is
in
an
uncomfortable
situation.
At
such
a
time,
it
is
impossible
to
believe
in
private
Providence,
that
the
Creator
leads
the
world
in
a
manner
of
good
and
doing
good.
Hence,
in
that
state
he
slanders
the
guidance
of
the
Creator,
and
naturally
becomes
separated
from
faith,
since
there
is
a
correction
from
above,
which
our
sages
called
“One
does
not
sin
unless
a
spirit
of
folly
has
entered
him.”
This
means
that
the
spirit
of
Kedusha
that
he
had
has
departed
from
him.
This
is
done
in
man’s
favor,
since
when
he
does
not
have
the
spirit
of
Kedusha,
he
cannot
blemish
what
he
does
not
have.
Hence,
when
one
falls
into
a
state
of
sadness,
meaning
he
has
nothing
from
which
to
derive
joy,
he
becomes
separated
from
the
Kedusha.
At
that
time,
there
is
only
one
advice,
to
take
upon
himself,
by
force,
the
burden
of
the
kingdom
of
heaven,
and
pray
to
the
Creator
to
help
him
so
that
this
coercion
that
he
has
taken
upon
himself,
the
Creator
will
help
him
make
it
with
joy,
as
it
is
written,
“Serve
the
Lord
with
gladness.”
Since
now
this
work
is
compulsory
for
him,
from
where
will
he
take
joy?
For
this
reason,
one
must
pray
to
the
Creator
to
help
him
be
able
to
observe
what
is
written,
“Serve
the
Lord
with
gladness.”
Also,
at
that
time,
one
should
overcome
in
the
manner
of
“an
awakening
from
below,”
and
believe
that
it
is
a
great
privilege
that
he
was
able
to
overcome
his
situation
and
be
able
to
do
something
against
the
intellect,
which
is
called
“above
reason.”
Also,
he
should
believe,
once
he
has
overcome
above
reason,
this
is
regarded
that
he
is
a
servant
of
the
Creator.
That
is,
this
overcoming
that
he
is
now
doing
is
called
“work
of
the
Creator,”
since
now
he
is
working
with
faith
above
reason.
In
other
words,
only
now
is
he
considered
“working,”
since
the
body
does
not
agree
to
this
work.
It
therefore
follows
that
when
one
comes
to
a
state
where
the
body
does
not
want
to
do
the
holy
work,
and
a
person
is
in
a
state
where
he
has
no
spirit
of
life,
this
is
the
time
when
a
person
is
regarded
as
having
no
faith
in
the
Creator,
since
faith
in
the
Creator
brings
joy.
Hence,
when
he
is
irritated
and
angry
with
himself
to
the
point
that
he
cannot
stand
anything
around
him,
he
is
considered
to
be
an
“idol-worshipper.”
This
is
as
our
sages
said,
“Anyone
who
is
angry,
it
is
as
though
he
is
committing
idol-worship.”
This
is
so
because
he
has
no
faith.
Hence,
a
person
should
try
to
be
thankful
to
the
Creator
for
every
contact
that
he
has
with
spirituality,
and
then
he
unifies
the
connection
with
the
Creator.
In
other
words,
even
if
he
is
in
a
state
where
the
body
rejects
anything
of
Kedusha,
he
can
maintain
contact
with
the
Creator
even
over
this,
meaning
that
a
person
must
say
at
that
time,
“the
fact
that
I
feel
that
I
have
no
desire
for
work,
this,
too,
is
called
‘contact.’”
That
is,
a
person
sees
that
he
does
not
always
think
about
work,
whether
or
not
he
wants
to
work.
Rather,
he
should
think
and
worry
about
other
matters,
which
have
no
connection
to
spirituality.
Hence,
now
that
he
has
contact,
he
is
thankful
for
it,
and
by
this
he
can
reenter
the
work
and
begin
to
live
a
life
of
Kedusha.
Although
there
are
many
discernments
in
the
connection
that
one
connects
oneself
to
the
Creator,
any
contact
is
a
great
thing.
It
is
written
about
it
(Psalms
48:11),
“As
Your
name,
God,
so
is
Your
glory.”
This
means
that
as
much
as
one
can
appreciate
the
greatness
and
importance
of
the
Creator,
to
that
extent
he
can
thank
and
praise
the
Creator.
Clearly,
the
more
one
can
depict
to
oneself
the
greatness
and
importance
of
the
Creator,
he
will
be
able
to
give
greater
praises
to
the
Creator.
However,
by
overcoming
and
praising
the
Creator
over
something,
regardless
what
it
is
for
which
he
thanks
the
Creator,
this
act
already
gives
connection
to
the
Creator,
and
by
this
he
can
come
to
do
the
holy
work
in
truth.
Hence,
in
every
situation,
only
prayer
helps.