What
Is
Eating
Their
Fruits
in
This
World
and
Keeping
the
Principal
for
the
Next
World,
in
the
Work?
Article
No.
34,
1991
It
is
written
in
The
Zohar
(BeHaalotcha,
Items
140-144),
“Rabbi
Aba
said,
‘The
evil
in
the
heart,
which
clings
to
all
organs
of
the
body,
does
that
to
them.
‘There
is
evil
which
I
have
seen
under
the
sun,
and
it
is
heavy
upon
men.’
This
evil
is
the
force
of
the
evil
in
the
heart
that
wishes
to
dominate
the
worldly
matters
and
does
not
watch
over
the
matters
of
that
world
at
all.’
He
asks,
‘Why
is
the
heart
evil?’
And
he
replies,
‘The
following
verse
proves
it,
as
it
is
written
(Ecclesiastes
6),
‘A
man
to
whom
God
has
given
wealth
and
possessions
and
honor,
whose
soul
lacks
nothing
of
all
that
he
desires,
and
God
has
not
empowered
him
to
eat
from
it,
for
a
foreign
man
shall
eat
it.’’
“This
is
a
perplexing
verse,
since
it
is
written,
‘whose
soul
lacks
nothing
of
all
that
he
desires,’
why
will
God
not
empower
him
to
eat
from
it?
After
all,
his
soul
lacks
nothing.
He
replies
that
a
person
walks
in
this
world
and
the
Creator
gives
him
wealth
so
he
will
be
rewarded
with
the
next
world
by
it,
and
will
remain
with
a
principal
of
his
money.
What
is
a
principal?
It
is
that
money
that
exists
forever.
This
is
why
he
must
keep
this
principal
after
him,
and
he
will
receive
this
principal
after
he
departs
from
this
world.
Because
this
principal
is
the
tree
of
life
of
that
world,
which
is
ZA,
there
is
nothing
of
it
in
this
world
but
the
fruits
that
come
out
of
it.
This
is
why
a
man
who
has
been
rewarded
with
these
fruits
in
this
world
eats
them,
while
the
principal
remains
for
him
in
that
world,
to
be
rewarded
by
it
with
the
upper
life,
above.
“And
one
who
defiles
himself
and
is
drawn
after
self-benefit,
and
lacks
nothing
for
his
soul
or
his
body,
God
does
not
empower
him
to
eat
from
it
and
to
be
rewarded
with
that
wealth.”
We
should
understand
what
it
means
in
the
work
that
he
eats
their
fruits
in
this
world
and
keeps
the
principal
for
the
next
world.
Also,
What
is
“to
whom
God
has
given
wealth
and
possessions
and
honor,”
in
the
work?
of
which
he
said,
“God
has
not
empowered
him
to
eat
from
it,
for
a
foreign
man
shall
eat
it.”
It
is
known
that
in
the
work,
we
have
the
matter
of
“doing,”
as
it
is
written,
“Which
God
has
created
to
do.”
This
means
that
the
Creator
created
man
with
a
desire
to
receive
delight
and
pleasure.
To
the
extent
of
one’s
desire
and
yearning
for
something,
so
is
his
ability
to
enjoy
it.
Hence,
we
were
born
with
a
desire
to
receive
for
our
own
sake,
and
we
attribute
this
to
the
Creator.
Yet,
He
has
given
us
to
make
other
Kelim
[vessels],
which
are
opposite
from
the
Kelim
that
the
Creator
has
made.
In
other
words,
the
Kelim
that
the
creatures
should
make
are
a
desire
to
bestow
upon
the
Creator.
This
means
that
the
Kelim
that
the
Creator
made
are
for
the
creatures
to
receive
delight,
and
the
Kelim
that
the
creatures
should
make
are
for
the
Creator
to
receive
delight.
However,
if
man
was
born
with
a
nature
of
a
desire
to
receive,
how
can
that
nature
be
changed?
The
answer
is
that
there
is
a
Segula
[remedy/power/virtue],
and
with
this
Segula
they
can
receive
a
second
nature
from
the
Creator.
Our
sages
said
about
this,
“The
Creator
said,
‘I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice,’”
since
“the
light
in
the
Torah
reforms
him.”
That
is,
through
the
light
in
the
Torah,
they
will
ultimately
receive
the
second
nature,
which
is
the
desire
to
bestow
contentment
upon
the
Maker.
At
that
time,
they
will
be
rewarded
with
Dvekut
[adhesion],
called
“equivalence
of
form.”
However,
before
we
obtain
the
desire
to
bestow,
one
must
go
through
several
degrees:
1)
First,
one
must
understand
that
we
must
obtain
this
desire,
since
when
we
come
to
do
something,
we
go
and
see
how
people
behave,
if
the
people
around
us
also
think
that
we
should
do
everything
for
the
sake
of
the
Creator.
Naturally,
a
person
goes
to
see
among
those
who
engage
in
Torah
and
Mitzvot
[commandments/good
deeds],
and
sees
that
no
one
around
him
is
concerned
with
finding
ways
by
which
to
obtain
the
desire
to
bestow.
The
reason
he
does
not
see
it
in
others
is
simple:
They
are
not
on
the
path
toward
obtaining
the
intention
to
bestow.
At
that
time,
he
sees
the
truth.
However,
those
who
do
engage
in
Torah
and
Mitzvot
in
order
to
bestow
are
probably
working
in
concealment,
since
if
their
work
were
revealed
outside,
externality
would
become
involved
in
their
work,
since
by
nature,
when
one
sees
that
others
are
looking
at
what
he
does,
he
thinks
that
the
other
appreciates
his
work.
This
gives
him
strength
for
the
work
not
because
the
Creator
mandates
his
work,
but
the
other
person,
by
looking
at
him,
obligates
him
to
work
in
Torah
and
Mitzvot.
Hence,
those
who
want
to
work
for
the
sake
of
the
Creator
conceal
their
work
from
others.
This
is
why
it
is
impossible
to
see
if
someone
is
working
in
order
to
bestow.
Therefore,
one
has
a
lot
of
work
before
he
comes
to
feel
that
he
is
deficient
of
the
desire
to
bestow.
Although
sometimes,
he
begins
to
understand
that
he
does
need
the
desire
to
bestow,
but
he
sees
that
many
people
are
engaging
in
Torah
and
Mitzvot,
and
they
are
respectable
people,
and
he
does
not
see
that
they
have
any
deficiency,
that
they
suffer
because
they
haven’t
the
desire
to
bestow.
Thus,
the
first
work
is
to
try
to
obtain
the
need
to
be
rewarded
with
the
desire
to
bestow.
2)
Once
he
has
obtained
the
need
for
the
desire
to
bestow,
he
does
not
receive
the
filling
as
soon
as
he
begins
to
obtain
the
deficiency.
This
is
so
because
the
feeling
of
deficiency
depends
also
on
the
measure
of
the
suffering
he
feels
from
not
having
the
desire
to
bestow.
But
when
a
person
begins
to
feel
how
much
he
needs
it,
and
above
there
is
a
desire
that
he
will
have
a
real
deficiency,
then
he
receives
help
from
above
to
feel
the
lack.
That
is,
he
is
shown
how
far
he
is
from
it,
meaning
he
sees
how
difficult
it
is
to
obtain
the
desire
to
bestow,
which
causes
him
a
great
deficiency.
Yet,
why
do
we
need
a
great
deficiency?
The
reason
that
when
something
is
unimportant,
we
do
not
know
how
to
keep
from
losing
it.
Hence,
before
one
has
a
real
lack,
he
is
not
given
the
matter
from
above,
for
the
lack
and
the
yearning
make
the
thing
important.
But
in
the
work,
when
one
sees
that
it
is
hard
to
get
what
he
wants,
he
escapes
from
the
work.
He
says,
“I
believe
that
there
are
people
who
have
been
rewarded
and
to
whom
the
Creator
gave
the
desire
to
bestow.
But
this
was
because
they
were
more
gifted
than
I
am.
But
a
person
like
me,
with
worse
qualities
than
others,
has
no
chance
of
meriting
this.”
Hence,
he
escapes
the
campaign
and
begins
to
work
like
the
general
public.
Only
those
who
say
that
they
want
to
escape
from
the
work
but
have
nowhere
else
to
go,
since
nothing
satisfies
them,
those
people
do
not
walk
out
from
the
work.
Although
they
have
ups
and
downs,
they
do
not
give
up.
This
is
as
it
is
written,
“And
the
children
of
Israel
sighed
from
the
work,
and
they
cried,
and
their
cry
went
up
to
God
from
the
work.”
In
other
words,
they
cried
out
from
the
work
because
they
were
not
advancing
in
the
work
of
the
Creator,
so
they
could
work
in
order
to
bestow
contentment
upon
the
Maker.
At
that
time,
they
were
rewarded
with
the
exodus
from
Egypt.
In
the
work,
this
is
called
“emerging
from
the
control
of
the
will
to
receive
and
entry
into
the
work
of
bestowal.”
It
therefore
follows
that
the
beginning
of
man’s
work
is
to
take
upon
himself
the
kingdom
of
heaven,
meaning
that
where
he
used
to
care
only
to
satisfy
the
desire
of
an
old
and
foolish
king,
meaning
that
all
his
work
was
only
for
his
own
sake,
he
has
taken
upon
himself
a
different
King,
called
“kingdom
of
heaven,”
when
he
crowns
the
Creator
over
all
his
organs,
meaning
that
all
his
organs
will
serve
the
Creator.
This
is
called
in
the
work,
“exodus
from
Egypt,”
exodus
from
the
governance
of
self-benefit,
and
taking
upon
oneself
to
serve
the
Creator,
as
it
is
written,
“I
am
the
Lord
your
God,
who
brought
you
out
from
the
land
of
Egypt
to
be
a
God
unto
you.”
We
should
interpret
that
He
brought
them
out
from
the
governance
of
the
will
to
receive
for
oneself
and
gave
them
the
desire
to
bestow.
This
is
called
“to
be
a
God
unto
you,”
meaning
that
I
gave
you
the
desire
to
bestow
so
you
can
work
for
My
sake.
This
is
called
“I
gave
you
the
power
to
feel
that
I
am
the
Creator.”
However,
how
does
one
acquire
this
feeling
that
the
will
to
receive
is
something
bad?
Who
notifies
him
that
he
should
correct
his
actions?
He
writes
in
the
Sulam
[Ladder
commentary
on
The
Zohar]
(Beresheet
Bet,
Item
103),
“Hence,
the
Creator
has
imprinted
bitter
and
harsh
afflictions
in
self-reception,
instilled
in
man
from
the
moment
of
his
birth—bodily
pains
and
pains
of
the
soul—so
that
if
he
engages
in
Torah
and
Mitzvot
even
for
his
own
pleasure,
through
the
light
in
it
he
will
still
feel
the
lowliness
and
the
terrible
corruptness
in
the
nature
of
receiving
for
oneself.
At
that
time,
he
will
resolve
to
retire
from
that
nature
of
reception
and
completely
devote
himself
to
working
only
in
order
to
bestow
contentment
upon
his
Maker,
as
it
is
written,
‘All
the
works
of
the
Lord
are
for
His
sake.’
Then
the
Creator
will
open
his
eyes
to
see
before
him
a
world
filled
with
utter
perfection.
Then,
he
partakes
in
His
joy
as
at
the
time
of
the
creation
of
the
world
(for
our
sages
said,
“There
has
never
been
such
joy
before
Him
as
on
the
day
when
heaven
and
earth
were
created”).”
It
follows
that
this
light
of
Torah
gives
one
the
lack,
so
he
will
have
the
need
to
ask
the
Creator
to
give
him
the
power
to
take
upon
himself
the
burden
of
the
kingdom
of
heaven,
and
all
his
actions
will
be
in
order
to
bestow.
Afterward,
when
he
has
been
rewarded
with
the
kingdom
of
heaven,
there
is
another
degree,
called
“Torah,”
which
is
the
names
of
the
Creator.
This
is
regarded
as
“The
Torah
and
the
Creator
and
Israel
are
one.”
According
to
the
above,
we
should
interpret
the
words
of
The
Zohar,
“Because
this
principal
is
the
tree
of
life
of
that
world,
which
is
ZA,
and
there
is
nothing
of
it
in
this
world
but
the
fruits
that
come
out
of
it,
so
a
man
who
has
been
rewarded
with
its
fruits
eats
them
in
this
world,
while
the
principal
remains
for
him
in
the
next
world.”
We
should
interpret
what
is
written,
“And
the
principal
remains
for
the
next
world,”
which
is
ZA,
since
ZA
is
called
“Torah,”
and
this
is
called
“that
world,”
meaning
“the
next
world,”
which
comes
after
this
world,
since
this
world
is
called
Malchut,
and
the
next
world
comes
afterward.
The
Zohar
calls
that
world
ZA,
which
is
the
tree
of
life,
the
Torah.
It
is
known
that
the
order
of
the
work
is
that
first,
one
must
be
rewarded
with
the
kingdom
of
heaven,
that
it
will
be
in
order
to
bestow.
But
how
can
one
be
rewarded
with
bestowal?
This
is
the
meaning
of
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.”
It
follows
that
it
is
through
the
Torah,
meaning
through
the
light
that
reforms
in
it.
Thus,
the
Torah
is
to
him
as
Eitin
(counsels)
by
which
to
achieve
the
kingdom
of
heaven,
for
Malchut
[kingdom/kingship]
is
called
“this
world,”
and
the
light
that
reforms
is
called
“fruits.”
In
other
words,
a
person
sees
fruits
in
his
work,
meaning
he
exerted
in
the
Torah
and
yielded
fruit
from
it,
and
the
fruits
are
the
reward
from
the
work.
Hence,
we
should
interpret
that
he
eats
“fruits
from
the
Torah,”
meaning
that
he
has
been
rewarded
through
the
Torah
with
the
desire
to
bestow,
which
“reforms
him.”
This
is
called
“613
counsels.”
Afterward,
comes
the
matter
of
the
613
Pekudin
[Aramaic:
deposits],
which
is
already
the
actual
Torah,
as
in
“The
Torah
and
the
Creator
and
Israel
are
one.”
This
is
called
“actual
Torah.”
This
is
as
it
says,
“ZA
is
the
tree
of
life,
which
is
Torah,”
and
this
is
his
principal
for
the
next
world,
which
is
regarded
as
the
Torah.
This
is
called
“the
principal
that
is
the
actual
Torah.”
Conversely,
the
kingdom
of
heaven,
which
is
considered
this
world,
there
the
Torah
is
only
as
fruits,
meaning
that
it
is
only
the
light
of
Torah
that
reforms
him,
while
ZA
is
called
“the
principal
that
is
the
actual
Torah.”
This
is
regarded
as
“their
fruits
in
this
world,”
which
is
called
Malchut,
meaning
permanent
faith.
Afterward
comes
another
degree,
called
“the
next
world,”
meaning
it
comes
after
Malchut.
This
is
regarded
as
ZA,
the
land
of
the
living,
the
actual
Torah.
According
to
the
above,
we
should
interpret
what
he
asks,
“Why
is
the
heart
evil?”
He
replies
that
it
is
as
it
is
written,
“A
man
to
whom
God
has
given
wealth
and
possessions
and
honor,
whose
soul
lacks
nothing
of
all
that
he
desires,
and
God
has
not
empowered
him
to
eat
from
it,
for
a
foreign
man
shall
eat
it.”
He
asks,
“Since
it
is
written,
‘He
lacks
nothing
for
his
soul
of
all
that
he
desires,’”
why
has
God
not
“empowered
him
to
eat
from
them”?
After
all,
“He
lacks
nothing
for
his
soul.”
He
replies
about
this
that
a
person
eating
their
fruits
in
this
world
refers
to
the
kingdom
of
heaven.
When
the
light
in
it
reforms
him,
this
light
is
called
“fruits.”
Afterward,
he
comes
to
a
state
of
“the
principal
exists
for
him
for
the
next
world,”
meaning
that
he
is
rewarded
with
the
“actual
Torah,”
and
this
is
called
“wholeness.”
By
this
The
Zohar
explains
that
“One
who
defiles
himself
and
is
drawn
after
self-benefit,
and
lacks
nothing
for
his
soul
or
his
body,”
then
“God
does
not
empower
him
to
eat
from
it”
and
be
rewarded
with
that
wealth.
We
should
interpret
that
“wealth”
pertains
to
“There
is
none
who
is
poor
except
in
knowledge,”
meaning
that
he
has
been
rewarded
with
learning
Torah
and
knowing
all
the
rules,
and
he
has
possessions,
meaning
he
knows
that
thank
God
he
has
great
possessions
of
Torah
and
Mitzvot
and
good
deeds,
and
he
has
honor,
and
everyone
respects
him
because
of
the
glory
of
the
Torah.
And
yet,
“God
does
not
empower
him
to
eat
from
it.”
The
reason
is
that
although
he
has
wealth
and
honor
and
good
deeds,
because
he
is
drawn
toward
self-benefit,
meaning
for
his
own
sake,
as
it
is
written,
“He
lacks
nothing
for
his
soul,”
meaning
that
all
his
concerns
are
that
there
will
be
no
deficiency
in
self-benefit,
naturally,
he
has
nothing
to
eat
from
Kedusha
[holiness],
but
it
all
goes
to
the
Sitra
Achra
[other
side].
This
is
the
meaning
of
what
is
written,
“a
foreign
man
shall
eat
it.”
That
is,
the
Klipot
[shells/peels]
took
everything
because
all
his
work
was
for
the
will
to
receive,
which
is
the
authority
of
the
Klipot.
It
follows
that
all
the
wealth,
when
he
thought
he
had
knowledge
of
the
Torah,
and
possessions,
which
are
the
possessions
of
Torah
and
Mitzvot,
are
all
in
the
domain
of
the
Klipot.
By
this
we
will
understand
what
he
asks,
“Why
is
the
heart
evil?”
We
should
interpret
what
is
the
evil
that
exists
in
the
will
to
receive.
He
replies
about
this,
“The
following
verse
proves
it,
as
it
is
written,
‘A
man
to
whom
God
has
given
wealth
and
possessions.’”
That
is,
although
the
Creator
let
him
do
many
things
in
Kedusha,
since
it
was
all
for
self-benefit,
it
all
went
into
another
authority.
This
is
the
meaning
of
the
words,
“for
a
foreign
man
shall
eat
it,”
meaning
the
Klipot,
since
he
worked
for
them
and
not
for
the
Kedusha.
However,
we
must
know
that
when
one
corrects
one’s
actions,
he
elicits
everything
from
the
Klipot
and
everything
returns
to
the
Kedusha,
as
it
is
written,
“He
has
swallowed
down
riches,
and
he
shall
vomit
them
out.”
According
to
the
above,
there
is
the
matter
of
“fruits
in
this
world,”
with
respect
to
“the
light
in
it
reforms
him,”
from
which
he
receives
the
kingdom
of
heaven,
where
the
work
is
in
order
to
emerge
from
the
governance
of
the
will
to
receive
and
do
everything
in
order
to
bestow.
Afterward,
there
is
the
matter
of
“keeping
the
principal
for
the
next
world,”
which
is
the
meaning
of
Torah,
as
in
“the
names
of
the
Creator.”
We
can
interpret
what
The
Zohar
says
(BeHaalotcha,
Items
26-27),
“It
is
written,
‘And
to
Zebulun
he
said:
Rejoice,
Zebulun,
in
your
going
out,
and,
Issachar,
in
your
tents.’
This
teaches
that
they
were
joined
together.
One
went
out
and
waged
war,
and
the
other
sat
and
engaged
in
Torah.
One
gives
to
the
other
a
share
of
his
spoils,
and
the
other
gives
to
the
one,
a
share
of
his
Torah.
Issachar
is
Tifferet,
and
Zebulun
is
Malchut.
This
is
why
Zebulun
inherited
going
to
war,
since
he
is
regarded
as
Malchut,
meaning
abundance
through
wars.
And
the
share
of
Issachar
is
the
Torah.
This
is
why
they
joined
together,
so
that
Zebulun
would
be
blessed
through
Issachar,
for
the
blessing
in
the
Torah
is
a
blessing
for
all.”
We
should
interpret
that
the
partnership
between
Issachar
and
Zebulun
in
the
work
are
in
one
body.
That
is,
the
work
should
be
arranged
in
two
manners:
1)
It
is
in
the
manner
of
the
kingdom
of
heaven,
at
which
time
there
is
the
war
of
the
inclination,
to
emerge
from
the
control
of
self-love,
and
take
upon
oneself
that
all
his
actions
will
be
in
order
to
bestow.
At
that
time,
through
the
wars,
he
takes
spoils.
That
is,
he
takes
forces
of
the
will
to
receive
and
replaces
them
with
the
desire
to
bestow.
This
is
considered
that
through
the
war,
he
subdues
it,
and
the
will
to
receive
must
do
everything
according
to
his
will,
meaning
that
all
his
actions
will
be
only
in
order
to
bestow.
But
from
where
does
the
quality
of
Zebulun
take
the
powers
to
win
the
war?
He
takes
it
from
Issachar,
meaning
from
the
Torah
of
Issachar.
This
is
as
it
is
written,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.”
This
is
why
it
says,
“and
the
other
gives
to
the
one,
a
share
of
his
Torah.
Issachar
is
Tifferet.”
From
the
Torah
of
Issachar,
Zebulun
has
the
power
to
win
the
wars.
This
is
considered
that
he
“eats
their
fruits
in
this
world,”
meaning
he
sees
the
fruits
that
the
Torah
brings
him.
That
is,
he
sees
that
through
the
light
in
the
Torah,
he
has
been
rewarded
with
the
desire
to
bestow,
as
fruits
are
called
“profits
from
the
work.”
This
is
regarded
as
613
Eitin
[Aramaic:
counsels],
and
it
is
considered
that
Issachar
“gives
to
this
one,
a
share
of
his
Torah,”
from
which
he
eats
fruits.
This
is
the
meaning
of
saying,
“and
one
gives
a
share
of
his
spoils.”
Through
the
spoils
that
Zebulun
gives
him,
he
sits
and
engages
in
Torah,
meaning
that
had
Zebulun
not
given
him
of
his
spoils,
he
would
not
have
been
able
to
be
rewarded
with
the
Torah.
We
should
interpret
that
here
we
are
speaking
from
the
perspective
of
the
Torah,
which
is
the
names
of
the
Creator,
from
the
613
Pekudin
[deposits],
which
is
the
actual
Torah.
As
was
said,
it
is
impossible
to
be
rewarded
with
actual
Torah
before
one
is
rewarded
with
faith,
the
kingdom
of
heaven,
in
order
to
bestow,
at
which
time
the
will
to
receive
surrenders
and
the
desire
to
bestow
governs.
Hence,
when
Malchut
has
the
desire
to
bestow,
a
desire
that
Malchut
has
won
by
wars,
this
is
considered
that
she
took
spoils
from
the
war.
When
she
gives
him
the
desire
to
bestow,
he
can
“sit
in
the
tent
of
Torah,”
and
she
calls
this
discernment
Tifferet,
ZA.
But
if
there
is
still
no
desire
to
bestow
in
the
degree,
there
is
no
place
for
the
actual
Torah.
This
is
called
“the
partnership
between
Issachar
and
Zebulun”
in
the
work,
meaning
when
Malchut
goes
out
to
war,
and
ZA,
called
“Torah,”
gives
to
Malchut
of
his
Torah.
In
other
words,
we
should
discern
two
manners
in
the
Torah:
1)
“The
light
in
it
reforms
him.”
From
this,
a
discernment
of
“fruits”
extends
to
Malchut.
2)
The
“actual
Torah,”
which
is
called
“keeping
the
principal
for
the
next
world.”
This
comes
specifically
after
the
quality
of
Malchut
has
the
desire
to
bestow,
with
which
she
has
been
rewarded
through
the
“light
of
Torah,”
regarded
as
“fruits.”
This
is
as
our
sages
said,
that
the
hand
Tefillin
[phylacteries]
comes
before
the
head
Tefillin,
since
a
hand
Tefillin,
says
The
Zohar,
is
considered
Malchut,
the
weaker
hand,
since
it
needs
strengthening,
since
in
the
kingdom
of
heaven
there
are
all
the
wars
required
in
order
to
subdue
the
will
to
receive.
Afterward
comes
the
head
Tefillin,
regarded
as
the
Torah.