What
Does
It
Mean
that
the
Right
Must
Be
Greater
than
the
Left,
in
the
Work?
Article
No.
39,
1991
The
Zohar
writes
(Nasso,
Item
174),
“This
Mitzva
[commandment/good
deed],
that
the
priest
should
bless
the
people
each
day
by
pointing
out
the
fingers,
since
the
fingers
imply
the
upper
one,
the
five
on
the
right
are
more
important
than
those
on
the
left,
since
the
right
is
more
important
than
the
left.
Therefore,
in
the
blessing
that
the
priest
blesses
the
people,
the
right
should
be
raised
higher
than
the
left.”
We
should
understand
what
is
“right”
in
the
work,
what
is
“left”
in
the
work,
and
why
the
right
is
more
important
than
the
left.
It
is
known
that
in
the
order
of
man’s
work,
when
he
wants
to
achieve
Dvekut
[adhesion]
with
the
Creator,
which
is
equivalence
of
form,
meaning
to
do
everything
in
order
to
bestow,
we
should
make
two
discernments:
1)
a
state
of
wholeness,
where
everything
he
thinks
and
does
has
no
deficiency,
2)
a
state
of
deficiencies,
where
everything
he
thinks
and
does
is
full
of
deficiencies.
We
need
both
of
those
states.
The
state
of
wholeness
is
in
order
to
receive
vitality,
joy,
and
pleasure
from
his
states.
When
a
person
feels
deficiencies
in
everything
he
does,
he
has
nothing
to
live
on,
since
man
was
created
with
a
nature
that
he
must
receive
pleasure
as
long
as
he
is
alive.
This
stems
from
the
purpose
of
creation,
which
is
because
of
“His
desire
to
do
good
to
His
creations.”
(In
the
words
of
the
ARI,
this
is
called
“Zivug
[coupling]
to
sustain
the
worlds,”
since
without
vitality
the
world
will
be
cancelled.
Hence,
this
matter
is
called
“perpetual
Zivug.”)
This
can
be
only
if
a
person
is
content
with
little
and
is
happy
with
the
share
that
he
has,
and
says
that
he
does
not
deserve
more
than
the
rest
of
the
people.
In
the
work,
this
is
considered
that
he
says
that
he
is
happy
with
this
share,
with
the
fact
the
Creator
gave
him
a
desire
and
craving
to
do
something
in
Kedusha
[holiness].
In
other
words,
he
is
happy
that
he
can
observe
Torah
and
Mitzvot
[pl.
of
Mitzva]
even
without
any
understanding
and
without
any
intention.
He
says
that
he
sees
that
there
are
many
people
who
do
not
even
have
the
little
bit
of
engagement
in
Torah
and
work
that
he
has.
As
in
corporeality,
a
person
who
wants
to
be
content
with
little
should
look
at
people
who
live
happily
although
they
do
not
make
even
half
the
income
that
he
does.
From
this,
he
can
be
happy
with
his
share
in
corporeality.
The
same
is
true
for
spirituality.
He
is
happy
with
his
share
when
he
sees
that
there
are
people
who
have
no
grip
at
all
on
Torah
and
Mitzvot,
while
he
is
happy
that
he
has
some
grip
on
Torah
and
Mitzvot.
From
this
he
derives
vitality,
meaning
he
can
glorify
and
praise
the
Creator
for
giving
him
some
grip
on
Torah
and
Mitzvot.
We
must
remember
that
the
gratitude
that
a
person
gives
to
the
Creator,
at
that
time
he
is
in
a
state
of
closeness
to
the
Creator
because
the
gratitude
that
one
gives
is
for
the
present
and
the
past.
It
follows
that
he
can
be
in
wholeness.
But
when
a
person
prays
that
He
will
fulfill
his
heart’s
wishes,
he
should
strengthen
during
the
prayer
with
faith
that
the
Creator
hears
the
prayer
of
every
mouth.
Otherwise,
his
prayer
cannot
be
from
the
bottom
of
the
heart,
since
he
must
believe
that
the
Creator
hears
every
mouth.
Baal
HaSulam
said
that
during
the
prayer,
one
should
believe
what
is
written,
“For
You
hear
the
prayer
of
every
mouth,”
where
“every
mouth”
means
even
a
mouth
that
is
unworthy,
meaning
full
of
deficiencies
and
devoid
of
merits,
still,
the
Creator
helps
everyone,
only
if
a
person
prays
from
the
bottom
of
the
heart,
meaning
believes
above
reason
in
what
is
written,
that
the
Creator
hears
every
mouth.
Only
then
can
one
pray
with
all
his
heart,
meaning
without
any
doubts.
It
follows
that
when
one
works
in
the
manner
of
the
“left,”
meaning
looks
and
sees
that
he
is
bare
and
destitute,
and
wants
the
Creator
to
satisfy
his
wishes,
then
it
is
difficult
for
a
person
to
believe
that
the
Creator
will
help
him,
and
he
needs
great
strengthening
so
he
can
pray
with
all
his
heart.
For
this
reason,
a
person
does
not
receive
vitality
from
the
prayer
for
deficiencies
since
he
is
living
in
doubt.
That
is,
he
sees
that
he
prayed
several
times,
and
it
is
as
though
the
Creator
does
not
hear
his
prayer.
Therefore,
it
is
hard
for
him
to
derive
vitality
from
prayer.
But
in
the
manner
of
the
right,
when
he
walks
on
the
path
of
wholeness
and
is
happy
with
everything
he
does,
from
the
privilege
he
has
that
the
Creator
lets
him
do
something
in
Torah
and
Mitzvot,
at
that
time
it
is
forbidden
to
look
at
the
deficiencies,
since
one
takes
vitality
only
from
wholeness.
Therefore,
a
person
must
make
every
effort
to
see
that
the
Creator
is
complete
with
all
the
virtues
and
depict
to
himself
every
depiction
in
the
world
about
how
He
leads
the
world
in
utter
perfection.
As
Baal
HaSulam
said,
one
should
believe
above
reason
that
the
Creator
leads
the
world
in
complete
delight
and
pleasure,
to
a
point
that
there
is
nothing
to
add
to
it.
And
although
a
person
cannot
see
this
before
he
achieves
the
desire
to
bestow,
he
should
still
believe
that
this
is
so.
It
therefore
follows
that
when
one
walks
on
the
path
of
wholeness
and
thanks
the
Creator,
he
already
knows
if
he
thanks
the
Creator
because
he
already
has
faith
in
the
greatness
of
the
Creator
to
some
extent,
and
this
is
why
he
thanks
the
Creator,
for
the
Creator
summoning
a
lowly
person
like
himself
to
serve
Him,
meaning
observe
His
Mitzvot.
In
other
words,
he
is
able
to
observe
something
in
Torah
and
Mitzvot
because
the
Creator
has
given
him
a
thought
and
desire
to
do
something
in
Torah
and
Mitzvot,
and
this
is
considered
that
the
Creator
has
summoned
a
person
and
told
him,
“I
am
giving
you
permission
to
enter
the
palace
of
Kedusha
[holiness]
to
do
some
service
for
Me.”
It
follows
that
a
person
has
no
doubt
about
the
gratitude
that
one
gives
for
the
past
and
for
the
present.
Otherwise,
if
he
does
not
go
completely
above
reason,
he
is
powerless
to
thank
the
Creator.
Conversely,
a
prayer
is
for
the
future.
At
that
time,
he
does
not
know
for
sure
that
the
Creator
will
help
him,
since
he
cannot
say
anything
about
the
future.
It
follows
that
although
one
should
work
in
the
manner
of
the
right,
as
well
as
in
the
manner
of
the
left,
and
we
explained
that
“right”
means
wholeness,
which
should
be
perpetual,
since
only
from
wholeness
can
one
derive
vitality,
but
from
wholeness,
a
person
cannot
engender
a
higher
level
because
he
has
no
deficiency.
Thus,
who
says
that
he
should
go
forward,
which
is
considered
that
he
should
engender
a
higher
degree
(which
is
called
in
the
words
of
the
ARI,
“a
Zivug
for
begetting
souls,”
and
this
Zivug
is
not
permanent
but
only
during
an
ascent).
In
other
words,
wholeness
means
that
he
engages
in
Hesed
[mercy/grace],
although
it
is
an
act
without
an
intention,
to
him
it
is
important
and
he
is
happy
with
his
share,
since
from
this
a
person
receives
vitality.
(As
said
above,
this
is
called
“a
Zivug
to
sustain
the
worlds,”
which
is
Hassadim
[mercies],
in
the
manner
of
“For
He
desires
mercy.”
He
does
not
need
anything
and
he
is
happy
with
his
share,
and
this
is
called
“a
perpetual
Zivug.”)
However,
in
order
to
achieve
a
higher
degree,
which
is
called
“a
Zivug
to
beget
souls,”
since
the
meaning
of
engendering
souls
can
come
only
from
deficiencies
and
not
from
wholeness,
this
is
as
it
is
written
in
The
Zohar,
“He
who
comes
to
purify.”
That
is,
when
a
person
sees
that
he
is
impure,
meaning
he
is
lying
under
the
governance
of
the
will
to
receive,
which
is
the
Tuma’a
[impurity]
within
man’s
heart,
and
he
does
everything
and
cannot
emerge
from
the
control
of
the
will
to
receive,
at
that
time
he
prays
to
the
Creator
from
the
bottom
of
the
heart
to
help
him.
Then
what
our
sages
said,
“He
who
comes
to
purify
is
aided,”
comes
true.
And
The
Zohar
asks,
“With
what?”
And
he
replies,
“With
a
holy
soul.”
We
therefore
see
that
specifically
from
deficiencies
we
can
beget
a
soul,
meaning
from
a
prayer
from
the
bottom
of
the
heart.
By
this
we
can
interpret
the
words
of
the
ARI,
that
the
Zivug
for
engendering
the
souls
is
not
perpetual
but
is
specifically
during
an
ascent.
This
means
that
when
a
person
wants
to
ascend
to
a
higher
degree
each
time
and
achieve
a
higher
soul,
he
must
search
in
himself
for
a
lack
to
fill.
This
is
specifically
when
he
demands
help
from
the
Creator,
causing
him
the
birth
of
new
souls.
In
other
words,
specifically
when
he
does
not
settle
for
less
and
feels
his
deficiency,
it
causes
him
to
be
given
from
above
more
of
a
soul
until
he
obtains
the
NRNHY
in
his
soul.
It
follows
that
the
way
of
the
right,
meaning
wholeness,
should
be
perpetual
because
a
person
must
do
everything
with
vitality,
and
from
deficiencies,
a
person
has
no
joy
so
as
to
derive
vitality
from
being
deficient.
For
this
reason,
the
left,
which
is
a
lack,
from
which
one
does
not
derive
vitality,
since
when
a
person
sees
that
he
is
deficient,
with
what
can
he
be
happy?
Hence,
in
general,
a
person
should
always
be
on
the
right
line.
Only
some
of
the
time
he
is
used
to
dedicating
to
Torah
and
work,
he
should
set
a
special
time,
when
he
is
not
in
descent,
but
specifically
when
he
is
in
ascent.
At
that
time
he
will
be
sure
that
he
will
not
fall
into
a
state
of
sadness
when
he
sees
his
deficiencies.
Rather,
then
he
will
be
strengthened;
he
will
be
able
to
give
a
heartfelt
prayer,
meaning
that
the
confidence
that
the
Creator
hears
the
prayer
of
every
mouth
will
illuminate
for
him
during
the
prayer.
But
during
the
rest
of
the
hours
of
the
work,
he
should
walk
only
on
the
right
path,
since
on
the
right
path,
he
is
always
in
wholeness
with
the
Creator.
Hence,
at
that
time
he
receives
from
the
Surrounding
Light,
as
the
ARI
says,
that
the
Surrounding
Light
shines
from
afar.
That
is,
Baal
HaSulam
said
that
even
when
a
person
is
still
far
from
equivalence
of
form,
meaning
even
when
a
person
has
still
not
been
rewarded
with
the
desire
to
bestow,
the
Surrounding
Light
still
shines
for
him,
and
from
this
a
person
receives
vitality
and
joy,
whereas
with
the
left,
it
is
to
the
contrary.
According
to
the
above,
we
should
interpret
what
is
written
(Numbers
26:53-54),
“Among
these
the
land
shall
be
divided
for
an
inheritance.
To
the
large
you
shall
increase
their
inheritance,
and
to
the
small
you
shall
diminish
their
inheritance.”
The
interpreters
of
the
Torah
ask,
If
it
says,
“To
the
large
you
shall
increase
their
inheritance,”
it
is
obvious
that
“to
the
small
you
shall
diminish
their
inheritance,”
so
why
the
repetition
concerning
the
small?
We
should
interpret
this
in
the
work.
In
the
work,
it
is
known
that
we
learn
everything
in
one
person.
That
is,
“to
the
large
you
shall
increase
and
to
the
small
you
shall
diminish”
applies
to
the
same
person.
We
should
therefore
interpret
“large”
and
“small.”
“Large”
means
“whole”
and
“small”
means
“deficient.”
As
we
learn,
the
right
line
is
called
“wholeness,”
hence
the
right
line
is
called
“large,”
as
one
says,
“Any
grip
that
I
have
on
the
work,”
he
believes
that
the
Creator
has
given
him
the
thought
and
desire
to
observe
Torah
and
Mitzvot,
and
he
says
that
he
is
not
more
important
than
the
rest
of
the
people.
Rather,
as
before
he
began
to
work
on
the
left
line,
he
had
vitality
and
pleasure
in
the
work
that
he
did,
he
knew
that
it
was
very
important
and
he
would
certainly
receive
a
great
reward
for
this,
so
now
that
he
has
begun
to
walk
on
the
left
line,
he
should
be
in
a
state
of
humbleness,
as
it
is
written,
“Be
very,
very
humble.”
In
other
words,
even
after
he
has
begun
to
walk
on
the
left
line,
to
see
his
deficiencies,
which
the
left
line
shows
him,
which
he
received
from
the
state
of
“His
heart
was
high
in
the
ways
of
the
Lord,”
but
now
that
he
is
working
in
the
state
of
the
right,
when
he
should
lower
himself,
this
is
a
lot
of
work
because
they
are
called
“two
writings
that
deny
one
another,”
and
this
was
not
so
when
he
was
walking
on
one
line.
Yet,
such
are
the
ways
of
the
Creator.
A
person
should
believe
in
the
sages
that
such
is
the
order
of
the
work.
It
follows
that
there
is
a
huge
difference
in
the
work
between
his
work
being
in
the
right
or
being
in
one
line.
But
according
to
what
we
learn,
we
need
two
lines.
Both
cannot
be
at
the
same
time
in
the
same
subject.
Rather,
they
can
be
one
at
a
time.
Now
the
question
will
be
that
if
we
need
two
lines,
and
we
must
dedicate
some
time
to
the
right,
and
some
time
to
the
left,
the
question
is
how
much
of
one’s
work
should
he
dedicate
to
walking
on
the
right
line,
and
how
much
time
should
he
dedicate
to
walking
on
the
left
line.
According
to
the
above
said,
we
should
interpret
what
is
written,
“To
the
large
you
shall
increase
their
inheritance.”
“Large”
means
work
that
is
called
“wholeness”
and
“right
line,”
which
is
called
“large,”
meaning
wholeness.
“You
shall
increase
their
inheritance”
means
that
you
will
increase
the
time
you
dedicate
to
the
right
line,
giving
much
of
your
time
of
engagement
in
Torah
and
Mitzvot.
When
it
says
“and
to
the
small,
you
shall
diminish
their
inheritance,”
“to
diminish”
means
to
lessen,
a
deficiency
called
“left
line,”
where
one
begins
to
contemplate
what
he
has
gained
when
he
left
the
one
line
and
began
the
work
of
bestowal.
He
sees
that
not
only
did
he
not
advance
in
the
work,
but
he
even
regressed.
That
is,
now
he
does
not
have
the
vitality
and
joy
he
had
while
walking
on
one
line.
Although
he
prays
to
the
Creator
to
give
him
the
power
of
the
desire
to
bestow,
he
sees
that
he
has
prayed
many
prayers
for
this
but
he
is
not
being
noticed
from
above,
so
many
times
he
wants
to
escape
the
campaign.
Although
the
work
on
the
left
line
is
important,
for
the
birth
of
souls
comes
specifically
from
the
left
line,
we
must
still
believe
in
faith
in
the
sages
that
we
can
engage
in
the
left
line
precisely
at
a
time
of
ascent,
for
then
a
person
is
strong
and
can
overcome
the
left
through
prayer.
But
only
for
a
little
while,
as
it
is
written,
“To
the
small
you
shall
diminish
their
inheritance,”
where
“diminish”
means
that
you
will
not
dedicate
to
it
much
of
your
work
time.
It
follows
that
the
word
“small”
has
two
meanings:
1)
“small”
as
in
“deficient,”
such
as
when
saying,
this
person
has
little
income,
2)
little
time.
It
follows
that
when
it
writes,
“to
the
small
you
shall
diminish,”
and
“diminish”
means
a
lack.
Diminishing
in
the
work
of
bestowal
and
“diminish”
is
diminishing
in
time.
Accordingly,
we
should
interpret
what
it
means
that
the
right
should
be
greater
than
the
left
in
the
work,
and
also
what
it
means
that
The
Zohar
says
that
“when
the
priest
blesses
the
people,
he
should
raise
the
right
higher
than
the
left.”
We
should
interpret
that
“right”
indicates
wholeness,
which
is
Hesed.
Hesed
means
that
he
does
not
need
anything
except
to
give.
Therefore,
when
a
person
feels
his
lowliness
and
says
that
the
Creator
is
doing
Hesed
with
him
by
giving
him
some
grip
on
Torah
and
work,
he
thanks
the
Creator
for
this.
Therefore,
when
we
speak
in
the
work
about
the
priest
who
blesses
the
people,
since
all
matters
pertain
to
the
same
person,
the
“priest”
is
a
servant
of
the
Creator.
He
“blesses
the
people,”
meaning
the
person
himself,
called
“the
people,”
in
the
work.
It
is
as
our
sages
said
(Sanhedrin
37),
“Therefore,
each
one
must
say,
‘The
world
was
created
for
me.’”
For
this
reason,
in
the
work
we
learn
the
whole
world
within
one
person.
“He
must
raise
the
right
higher
than
the
left,”
in
order
to
know
that
the
right
is
more
important
than
the
left,
although
from
the
left
we
are
rewarded
with
the
birth
of
new
souls.
Yet,
when
a
person
engages
in
deficiencies,
he
cannot
receive
from
this
vitality.
For
this
reason,
he
must
work
on
the
right,
as
well.
The
Zohar
comes
to
tell
us
that
we
should
dedicate
the
majority
of
our
time
to
the
right.
This
is
why
he
says
that
“the
priest
must
raise
the
right
above
the
left,”
since
the
right
is
more
important.
And
in
The
Zohar
(Pekudei,
Item
683),
he
says,
“The
most
important
is
that
the
left
will
not
be
greater
than
the
right.”
This
is
the
meaning
of
what
our
sages
said
(Yevamot
63),
“One
of
inferior
degree
receives
a
woman”
(a
person
should
descend
from
his
degree
in
order
to
receive
a
wife).
There,
he
speaks
in
the
manner
of
degrees
in
the
upper
worlds.
As
above,
in
the
upper
degrees,
so
it
is
below,
in
man’s
work,
even
before
one
is
rewarded
with
opening
the
eyes
in
the
Torah.
There
the
meaning
of
“left”
is
when
the
light
of
Hochma
shines,
which
is
in
vessels
of
reception.
Certainly,
this
should
be
in
order
to
bestow,
and
he
still
did
not
receive
the
right,
which
is
light
of
Hassadim.
It
is
called
“left”
because
everything
where
there
is
a
deficiency
is
called
“left.”
At
that
time,
the
path
of
correction
is
that
the
light
of
Hassadim,
called
“right,”
should
be
greater
than
the
light
of
Hochma.
That
is,
the
light
of
Hochma
must
not
take
more
than
half
a
degree,
and
the
light
of
Hassadim,
which
is
“right”
which
guards
the
light
of
Hochma
so
it
stays
in
order
to
bestow,
should
be
greater
than
the
light
of
Hochma.
At
that
time,
the
light
of
Hochma
exists
in
the
degree,
and
this
is
the
meaning
of
the
priest,
when
he
blesses,
should
raise
the
right
above
the
left,
meaning
that
the
Hesed
should
be
more
important
than
the
left.
This
is
the
meaning
of
what
is
written,
“This
is
the
meaning
of
‘one
who
is
of
inferior
degree
receives
a
woman.’”
It
means
that
when
a
person
comes
to
receive
the
light
of
Hochma,
which
is
Malchut,
where
Malchut
is
called
“bottom
Hochma,”
he
should
not
take
her
in
her
state
of
Gadlut
[greatness/adulthood].
Rather
“inferior
degree,”
meaning
when
one
comes
to
receive
the
light
of
Hochma,
called
“woman,”
which
is
Malchut,
one
should
try
that
she
will
already
be
in
a
state
of
descent,
meaning
that
she
has
only
half
of
what
she
had.
At
that
time
he
can
receive
Hassadim,
and
the
Hassadim
will
be
more
than
the
Hochma.
Then
the
words
“One
of
inferior
degree
receives
a
woman”
will
come
true.
According
to
the
above-said,
we
should
interpret
what
is
written
(Sanhedrin
44b),
“Rabbi
Elazar
said,
‘One
should
always
precede
prayer
to
trouble.’”
We
should
interpret
that
one
does
not
go
into
the
work
of
the
left
before
he
first
worked
in
the
manner
of
the
right,
which
is
regarded
as
wholeness,
meaning
that
he
does
not
lack
anything
and
he
thanks
and
praises
the
Creator
for
giving
him
some
grip
on
the
work
of
the
Creator,
and
then
he
begins
the
work
of
the
left.
At
that
time,
he
sees
that
he
is
in
trouble,
that
he
has
neither
Torah
nor
work
that
is
suitable
for
one
who
is
serving
the
Creator.
At
that
time,
he
feels
how
far
he
is
from
the
work
of
the
Creator,
meaning
from
working
for
Him,
namely
working
only
with
the
aim
to
bestow
contentment
upon
his
Maker,
and
not
at
all
for
his
own
benefit.
At
that
time,
he
sees
how
the
body
objects
to
this,
and
he
does
not
see
that
he
will
ever
be
able
to
do
anything
only
in
order
to
bestow.
It
follows
that
when
he
begins
the
path
of
the
left,
this
is
called
“trouble,”
and
he
has
no
other
choice
but
to
pray
to
the
Creator
to
help
him
and
give
him
the
desire
to
bestow,
called
“second
nature.”
At
that
time,
the
prayer
is
from
the
bottom
of
the
heart,
and
the
Creator
hears
his
prayer.
Accordingly,
we
should
interpret
what
our
sages
said,
“One
should
always
precede
prayer
to
trouble,”
since
it
is
possible
that
when
he
comes
to
work
in
the
state
of
the
left
and
sees
the
state
of
lowliness
that
he
is
in,
he
might
fall
into
despair
and
want
to
escape
the
campaign.
This
is
called
“trouble,”
and
he
must
precede
with
a
prayer,
meaning
first
see
if
he
will
have
the
strength
to
pray
when
he
is
in
a
state
of
trouble.
Otherwise,
he
must
not
begin
the
work
of
the
left
line.
This
is
the
meaning
of
what
they
said,
that
the
“priest
who
blesses
the
people
should
raise
the
right
higher
than
the
left.”
In
other
words,
the
right
should
be
greater
than
the
left.
This
means
that
he
must
wait
for
the
right
time
to
exit
from
the
work
of
the
right
to
the
work
of
the
left.
We
must
remember
that
the
work
of
the
right,
which
is
called
“wholeness,”
is
the
work
of
the
general
public.
It
is
work
in
practice,
meaning
he
observes
Torah
and
Mitzvot
because
of
the
commandment
of
the
Creator
and
in
order
to
receive
reward
in
this
world
and
in
the
next
world.
This
is
called
“work
in
practice.”
But
the
intention
to
bestow,
which
is
called
“the
work
of
the
left,”
this
he
does
not
touch.
Hence,
a
person
feels
wholeness
during
the
work.
This
work
of
wholeness
is
called
“one
line.”
That
same
work
of
wholeness
of
the
general
public,
when
he
begins
to
work
with
the
intention,
that
same
one
line,
meaning
the
practice
of
the
general
public,
acquires
a
different
name:
Now
it
is
called
“right
line.”
Hence,
it
is
now
difficult
to
shift
to
work
on
the
line
of
wholeness
of
the
practice
when
it
receives
a
new
name,
“right.”