What
Is
the
Reason
for
which
Israel
Were
Rewarded
with
Inheritance
of
the
Land,
in
the
Work?
Article
No.
44,
1991
The
verse
says
(Deuteronomy
9:5),
“It
is
not
for
your
righteousness
or
the
integrity
of
your
heart
that
you
are
going
to
inherit
their
land,
but
it
is
because
of
the
wickedness
of
the
nations
that
the
Lord
your
God
is
driving
them
out
from
before
you,
and
in
order
to
fulfill
the
oath
that
the
Lord
swore
to
your
forefathers.”
We
should
understand
this,
for
it
implies
that
the
reason
that
the
Creator
gave
the
inheritance
of
the
land
to
the
people
of
Israel
is
as
it
is
written,
“because
of
the
wickedness
of
the
nations
the
Lord
your
God
is
driving
them
out
from
before
you.”
That
is,
were
it
not
for
“the
wickedness
of
the
nations,”
there
would
not
be
any
interest
in
giving
the
inheritance
of
the
land.
We
should
also
understand
the
second
reason.
He
says
that
it
is
because
“the
Lord
swore
to
your
forefathers.”
Were
it
not
for
the
oath,
would
the
Creator
not
need
to
give
the
land
to
the
people
of
Israel?
This
is
difficult
to
understand.
Our
sages
said,
“The
world
was
created
only
for
Israel.”
This
means
that
all
the
good
things
that
exist
in
the
world
are
for
Israel.
This
implies
that
it
is
for
different
reasons
that
the
people
of
Israel
are
given
the
good,
expansive,
and
coveted
land,
a
land
flowing
with
milk
and
honey.
The
text
provides
two
reasons:
1)
the
wickedness
of
the
nations,
2)
the
oath
that
He
swore
to
your
forefathers.
Yet,
the
writing
tells
us
that
we
should
not
be
mistaken
that
the
reason
He
is
giving
us
the
inheritance
of
the
land
is
our
righteousness
and
the
integrity
of
our
heart.
Rather,
it
is
for
the
two
above-mentioned
reasons.
Baal
HaSulam
said
about
what
is
written
(Genesis
15:7-14),
“And
He
said
to
him,
‘to
give
you
this
land
to
inherit
it.’
He
said,
‘how
will
I
know
that
I
will
inherit
it?’
And
He
said
to
Abraham,
‘Know
for
certain
that
your
descendants
will
be
strangers
in
a
land
that
is
not
theirs,
and
they
will
torment
them
four
hundred
years,
and
afterward
they
will
come
out
with
great
possessions.’”
He
asked,
what
is
the
answer
that
the
Creator
replied
to
what
Abraham
asked,
“How
will
I
know
that
I
will
inherit
it?”
The
Creator
said,
“Know
for
certain
that
your
descendants
will
be
strangers
in
a
land
that
is
not
theirs,
and
afterward
they
will
come
out
with
great
possessions.”
This
means
that
the
answer
was
to
the
question,
“How
will
I
know?”
That
is,
Abraham
says
that
he
wants
guarantees
about
the
inheritance,
so
the
Creator
answers
him
so
that
by
this
answer
he
will
be
certain
of
the
inheritance
of
the
land.
Thus,
we
should
understand
the
answer,
for
it
contains
a
guarantee
of
the
inheritance.
He
said
that
this
means
that
when
the
Creator
told
him
“to
give
you
this
land
to
inherit
it,”
Abraham
saw
the
greatness
and
importance
of
this
land,
since
the
matter
of
the
inheritance
of
the
land
refers
to
Malchut,
which
receives
all
the
lights
from
above
and
bestows
upon
the
souls,
since
Malchut
is
called
“the
assembly
of
Israel.”
Abraham
saw
according
to
the
rule
that
“There
is
no
light
without
a
Kli,”
meaning
that
“there
is
no
filling
without
a
lack,”
that
if
the
Creator
were
to
give
to
Israel
a
little
bit
of
illumination
and
awakening
from
above,
they
will
settle
for
little
and
will
have
no
need
for
higher
degrees.
As
a
result,
Abraham
saw
that
there
was
no
way
for
the
people
of
Israel
to
receive
the
inheritance
of
the
land,
since
they
have
no
need
for
it.
This
was
the
question,
“How
will
I
know?”
It
is
not
that
he
did
not
believe
what
the
Creator
had
told
him.
Rather,
his
question
was
that
he
said
that
he
could
not
see
them
having
a
need
for
it.
It
is
like
giving
something
precious
to
a
person
who
has
no
need
for
it.
He
cannot
enjoy
it.
It
follows
that
even
if
they
are
given
the
inheritance
of
the
land,
without
the
need,
they
will
not
be
able
to
enjoy
it.
Although
from
the
perspective
of
the
giver,
everything
is
fine,
if
the
lower
one
has
no
need,
what
can
the
giver
do?
This
is
what
Abraham
asked.
The
answer
was
“Know
for
certain
that
your
descendants
will
be
strangers.”
That
is,
they
will
be
in
exile
in
Egypt,
which
is
called
“a
land
that
is
not
theirs,”
meaning
that
the
people
of
Israel,
who
want
to
work
for
the
sake
of
the
Creator,
the
Egyptians
will
control
them.
Each
time,
the
people
of
Israel
will
want
to
come
out
of
exile,
as
it
is
written
(Exodus
2:23),
“And
the
children
of
Israel
sighed
from
the
work,
and
their
cry
went
up
to
God
from
the
work.”
Generally,
the
nations
of
the
world
are
called
“will
to
receive
for
oneself.”
However,
there
are
many
desires
in
the
will
to
receive,
and
each
desire
is
attributed
to
a
specific
nation.
This
is
why
they
are
called
in
general,
“the
seventy
nations
of
the
world,”
corresponding
to
the
seventy
discernments
in
the
desire.
This
extends
in
a
manner
of
“one
opposite
the
other,”
meaning
opposite
the
seven
Sefirot
of
Kedusha
[holiness],
which
are
HGT
NHYM,
each
of
which
consists
of
ten
Sefirot,
which
together
make
seventy
nations.
Also,
there
is
the
discernment
of
“Israel,”
which
are
named
after
Yashar-El
[straight
to
the
Creator].
These
are
opposite
from
the
will
to
receive
for
oneself,
but
are
rather
discerned
as
the
desire
to
bestow
upon
the
Creator.
In
other
words,
he
wants
to
bring
contentment
to
his
Maker.
Therefore,
since
the
Egyptians
controlled
them,
they
had
to
do
all
their
work
for
the
Egyptians,
and
not
for
the
Creator.
This
is
why
it
says,
“And
the
children
of
Israel
sighed
from
the
work.”
It
means
that
the
children
of
Israel
wanted
to
work
for
the
sake
of
the
Creator
but
the
Egyptians
controlled
them;
this
is
why
they
sighed.
That
is,
they
saw
that
not
only
were
they
not
progressing,
they
were
retreating.
This
is
why
it
is
written,
“And
their
cry
went
up
to
God
from
the
work.”
Then,
when
they
saw
that
they
could
not
emerge
from
exile
by
themselves,
they
asked
the
Creator,
as
it
is
written,
“And
their
cry
went
up
to
God.”
That
is,
the
Creator
helped
them
come
out
from
the
exile
in
Egypt.
This
is
as
The
Zohar
says
about
what
was
said,
“He
who
comes
to
purify
is
aided.”
It
asks,
“With
what?”
And
it
replies,
“With
a
holy
soul.”
It
follows
that
specifically
when
they
are
under
the
governance
of
evil
do
they
see—each
time
more
so—the
governance
of
evil.
At
that
time,
a
person
comes
to
feel
two
things:
1)
The
will
to
receive,
which
is
the
governance
of
the
Egyptians,
is
so
bad
that
it
removes
him
from
the
Creator.
That
is,
before
he
began
the
work
in
order
to
bestow,
he
did
not
know
how
much
harm
the
will
to
receive
causes
him.
This
is
so
for
the
known
reason
that
a
person
is
not
shown
the
power
of
the
evil
at
once.
Rather,
he
is
shown
bit
by
bit,
for
otherwise
he
will
immediately
escape
from
the
work
and
say
that
this
is
not
for
him.
According
to
the
above,
we
should
interpret
the
words
of
Maimonides,
who
says
that
the
matter
of
Lishma
[for
Her
sake]
is
not
revealed
to
a
person
at
the
beginning
of
the
work,
but
“Until
they
gain
knowledge
and
acquire
much
wisdom,
they
are
shown
that
secret
little
by
little.”
We
should
understand
what
it
means
that
“they
are
shown
that
secret
little
by
little.”
We
should
understand
how
there
can
be
such
a
thing
as
“little
by
little.”
After
all,
when
a
person
is
told
that
he
must
do
everything
Lishma,
everything
is
revealed
to
him.
What
else
is
there
to
reveal?
We
should
interpret
that
when
he
says
“they
are
shown,”
who
is
it
who
shows
them
this
secret
of
the
matter
of
Lishma?
We
should
also
understand
what
he
says,
“Until
they
gain
knowledge
and
acquire
much
wisdom.”
Who
knows
that
one
has
been
rewarded
with
“Until
they
gain
knowledge
and
acquire
much
wisdom”?
We
can
understand
this
as
The
Zohar
says
about
the
verse,
“Or
make
it
known
to
him
that
he
has
sinned.”
He
asks,
“Who
made
it
known
to
him?”
and
he
replies,
“the
Creator.”
We
should
understand
why
he
says
that
the
Creator
makes
it
known
to
him
that
he
has
sinned.
In
what
way
did
He
inform
him?
We
should
interpret
this
in
the
manner
that
is
written
in
the
Sulam
[Ladder
commentary
on
The
Zohar]
(Beresheet
Bet,
Item
103),
“If
one
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
this
nature
of
reception
and
completely
devote
himself
to
bestow
contentment
upon
his
Maker.
Then
the
Creator
will
open
his
eyes
to
see
before
him
a
world
filled
with
utter
perfection
without
any
deficiencies
whatsoever.”
Now
we
can
understand
how
the
Creator
informs
him
“that
he
has
sinned.”
We
should
interpret
that
even
when
a
person
learns
Lo
Lishma
[not
for
Her
sake],
the
light
in
it
informs
him
that
the
will
to
receive
is
the
cause
of
all
the
evil,
the
obstructor
to
man’s
ability
to
receive
these
delight
and
pleasure
that
He
wishes
to
give
to
the
created
beings.
And
the
light
in
the
Torah
is
regarded
as
the
Creator
notifying
to
a
man
that
he
has
sinned.
We
should
also
interpret
why
Maimonides
says
that
we
must
begin
to
accustom
a
person
to
work
in
Lo
Lishma,
and
not
in
Lishma.
This
is
so
because
the
matter
of
Lishma
is
revealed
to
a
person
by
his
receiving
the
light
of
the
Torah.
It
follows
that
if
he
does
not
engage
in
Torah
even
if
Lo
Lishma,
from
where
will
he
take
the
light
of
the
Torah?
This
is
why
Maimonides
says
that
we
must
begin
with
Lo
Lishma.
By
this
we
will
understand
what
we
asked,
“Who
knows
if
they
have
been
rewarded
with
“much
wisdom,”
so
it
is
permitted
to
reveal
to
them
the
matter
of
Lishma?
The
answer
is
that
the
light
in
the
Torah
knows
how
much
they
are
inspired
by
the
light
of
Torah,
and
to
that
extent
it
is
possible
to
reveal
to
them
the
matter
of
Lishma.
By
this
we
will
understand
what
Maimonides
says,
that
they
are
shown
that
secret
little
by
little.
It
means
that
the
matter
of
for
the
sake
of
the
Creator
means
not
for
one’s
own
sake.
A
person
must
feel
what
is
not
for
one’s
own
sake,
and
this
reveals
to
him
the
light
of
the
Torah.
Hence,
each
time,
the
light
shows
him
the
amount
of
bad
that
is
in
the
will
to
receive,
since
through
the
light
that
a
person
receives
from
the
Torah,
he
sees
each
time
a
little
bit
of
the
bad
that
there
is
in
the
will
to
receive.
This
is
why
he
says
that
he
is
shown
“little
by
little.”
Evil
is
interpreted
in
two
manners:
1)
the
quality
of
the
evil,
meaning
how
much
one
loses
by
receiving
for
himself
2)
how
much
the
body
objects
to
the
work
of
bestowal.
Those
two,
a
person
receives
from
the
light
in
the
Torah
little
by
little.
This
is
the
meaning
of
the
words
“They
are
shown
that
secret
little
by
little.”
That
is,
through
the
light
that
he
receives
from
the
Torah
in
Lo
Lishma,
he
reveals
the
two
above
matters.
In
other
words,
the
measure
of
the
evil
found
in
the
will
to
receive,
and
the
measure
of
resistance
of
the
body,
each
time
to
a
greater
extent,
when
one
sees
that
he
is
able
to
overcome.
This
is
why
it
says,
“little
by
little,”
meaning
that
each
time,
the
light
reveals
to
him,
which
is
called
that
it
is
impossible
to
reveal
to
him
at
once.
Now
we
can
understand
what
we
asked,
Why
does
the
writing
say
that
specifically
through
the
wickedness
of
the
nations,
they
were
rewarded
with
the
inheritance
of
the
land?
The
reason
is
as
the
Creator
promised
Abraham,
that
in
this
way,
meaning
if
Israel
suffer
from
the
Egyptians
in
exile,
meaning
all
the
nations
of
the
world,
with
all
the
bad
qualities
in
them,
want
to
control
the
people
of
Israel,
and
the
people
of
Israel
want
specifically
to
do
everything
for
the
sake
of
the
Creator
and
not
for
the
sake
of
the
seventy
nations.
At
that
time,
they
feel
the
lack
and
they
will
see
that
they
are
powerless
to
overcome
them.
Then
it
will
be
as
it
is
written,
“And
the
children
of
Israel
sighed
from
the
work,
and
their
cry
went
up
to
God
from
the
work.”
At
that
time,
the
Creator
will
give
them
the
required
help
for
this.
That
is,
each
time,
they
will
be
rewarded
with
a
“holy
soul,”
and
this
will
be
the
reason
that
the
children
of
Israel
will
need
to
receive
the
inheritance
of
the
land,
since
they
will
receive
it
out
of
necessity,
to
save
themselves
from
the
control
of
the
nations
of
the
world.
This
is
the
meaning
of
the
words,
“but
it
is
because
of
the
wickedness
of
these
nations
that
the
Lord
your
God
is
driving
them
out
from
before
you.”
In
other
words,
specifically
through
the
wickedness
of
the
nations,
the
Creator
can
give
them
the
inheritance
of
the
land
of
Israel,
since
the
sensation
of
bad
when
they
reveal
that
this
evil
obstructs
from
achieving
nearness
to
the
Creator,
for
this
is
all
that
we
need,
since
the
matter
of
“near
and
far”
in
spirituality
is
the
matter
of
equivalence
of
form.
When
there
is
equivalence
of
form
between
the
light
and
the
Kli
[vessel],
the
light
dresses
in
the
Kli.
Hence,
the
sensation
of
evil,
called
“wickedness
of
the
nations,”
causes
the
need
to
be
rid
of
the
bad,
and
then
a
person
begins
to
purify
himself
from
reception
for
oneself,
and
sees
that
it
is
out
of
his
hands.
At
that
time,
he
begins
to
pray
to
the
Creator
to
help
him,
as
our
sages
said,
“He
who
comes
to
purify
is
aided.”
As
said
in
the
words
of
The
Zohar,
he
is
given
a
holy
soul.
In
other
words,
each
time,
he
receives
help
from
above
by
being
given
a
soul.
It
follows
that
the
ascents
and
descents
are
the
reason
that
cause
the
need
and
desire
to
receive
the
inheritance
of
the
land.
This
is
why
he
says
that
the
reason
is
that
“the
Lord
swore
to
your
forefathers.”
That
is,
it
is
not
that
the
reason
is
that
He
swore
to
your
forefathers,
and
this
is
why
He
is
giving
them
the
inheritance
of
the
land.
We
asked,
but
our
sages
said
about
what
is
written,
“Beresheet
[in
the
beginning],
there
is
no
Resheet
[beginning]
but
Israel.”
It
follows
that
it
was
all
for
Israel
and
not
because
of
the
oath
He
swore
to
the
forefathers.
Yet,
we
should
interpret
that
when
the
people
of
Israel
are
qualified
to
receive
the
inheritance
of
the
land,
when
they
have
a
need
for
the
inheritance
of
the
land
because,
as
he
says,
“but
it
is
because
of
the
wickedness
of
these
nations
that
the
Lord
your
God
is
driving
them
out
from
before
you,”
this
is
the
reason
that
the
children
of
Israel
will
inherit
the
land.
It
is
known
that
“land”
is
called
Malchut,
and
Malchut
is
called
“the
assembly
of
Israel,”
since
she
assembles
within
her
everything
that
there
is
in
ZA,
who
is
called
“Israel.”
This
is
called
“the
unification
of
the
Creator
and
His
Shechina
[Divinity].”
Through
this
unification,
abundance
pours
out
to
the
souls.
All
this
comes
from
the
beginning
of
the
thought
of
creation,
as
our
sages
said,
“There
is
no
beginning
but
Israel.”
This
means
that
the
purpose
of
creation,
which
is
His
desire
to
do
good
to
His
creations,
refers
to
the
children
of
Israel.
But
in
what
way
will
they
receive
the
delight
and
pleasure?
The
text
tells
us
about
this,
that
the
main
reason
by
which
they
are
made
fit
to
receive
is
the
“wickedness
of
the
nations,”
and
also
“to
fulfill
the
oath
that
the
Lord
swore
to
your
forefathers.”
The
inheritance
of
the
land
is
as
He
notified
Abraham
when
Abraham
asked
“How
will
I
know
that
I
will
inherit
it?”
The
Creator’s
answer
was
that
the
children
of
Israel
would
be
in
exile,
meaning
in
the
“wickedness
of
the
nations.”
It
therefore
follows
that
a
person
cannot
ascend
the
rungs
of
holiness
unless
he
feels
a
deficiency
in
the
state
he
is
in.
That
is,
the
deficiencies
and
suffering
he
feels
give
him
a
need
to
find
a
way
by
which
to
satisfy
his
deficiencies.
But
if
he
does
not
feel
any
lack
within
him,
although
he
might
know
that
there
he
has
deficiencies
in
the
work,
but
this
does
not
pain
him,
so
this
lack
cannot
be
satisfied
because
he
does
not
seek
counsels
for
it,
and
without
an
awakening
from
below,
meaning
without
a
person
asking
the
Creator
from
the
bottom
of
the
heart,
the
prayer
cannot
be
answered
because
if
he
is
not
suffering
from
the
absence,
he
cannot
ask
with
all
his
heart.
This
is
as
it
is
written
in
the
Midrash,
“Seeking
good”
(Psalms
23),
“‘For
the
Lord
your
God
blessed
you
in
all
the
works
of
your
hands,
even
if
you
sit
idly.’
The
meaning
of
‘all
the
works
of
your
hands’
is
that
if
he
did,
he
is
blessed,
and
if
not,
he
is
not
blessed.”
We
therefore
see
that
without
an
awakening
from
below,
meaning
if
there
is
no
work
on
the
part
of
the
lower
one,
the
blessing
cannot
come.
The
question
is,
Why?
The
answer
is
that
when
a
person
begins
to
work,
the
work
gives
him
the
need
for
it.
That
is,
there
is
a
difference
in
the
need
for
the
matter.
This
means
that
we
should
understand
to
what
extent
a
person
wants
to
obtain
what
he
wants,
since
the
work
and
the
counsels
that
a
person
invests
in
order
to
obtain
what
he
wants
expand
the
lack
for
the
matter,
so
when
he
obtains
it,
he
will
be
able
to
enjoy
it.
Therefore,
when
speaking
in
the
work,
although
there
is
a
need
within
man
to
ascend
in
the
work,
that
need
still
does
not
make
within
him
a
necessity
for
the
matter.
So
naturally,
when
he
is
given
something
from
above,
and
he
still
does
not
know
how
to
appreciate
what
he
is
given,
he
will
lose
it
into
the
Sitra
Achra
[other
side],
since
he
will
not
be
wise
enough
to
know
how
to
appreciate
something
in
spirituality.
This
is
as
our
sages
said
(Hagigah
4),
“Who
is
a
fool?
He
who
loses
what
he
is
given.”
That
is,
when
a
person
does
not
know
how
to
appreciate
when
he
is
given
some
nearing
from
above,
it
promptly
leaves
him
and
he
suffers
a
descent,
since
he
does
not
know
how
to
keep
the
nearing.
Normally,
if
someone
is
permitted
to
enter
somewhat
into
the
King’s
courtyard,
he
is
concerned
and
seeks
ways
by
which
to
enter
the
King’s
house
and
he
does
not
settle
for
being
in
the
King’s
courtyard.
Therefore,
when
a
person
is
brought
a
little
closer,
he
is
happy
that
he
was
brought
closer
and
does
not
worry
about
finding
ways
to
go
forward.
Therefore,
that
person
is
thrown
out.
Then,
when
he
suffers
a
descent,
which
is
called
“a
road
accident,”
meaning
that
he
had
an
accident
as
he
was
going
to
approach
the
King.
That
is,
another
car
crashed
into
his
car,
meaning
that
the
car
of
the
corporeal
world
crashed
into
the
car
of
the
desire
to
bestow,
and
then
all
the
vitality
that
he
had
from
the
desire
to
bestow
departed
from
him
and
he
was
left
unconscious.
In
other
words,
now
he
feels
that
he
no
longer
has
spiritual
life.
Rather,
until
he
gradually
recovers
and
begins
to
feel
that
his
entire
vitality,
on
which
he
now
lives,
is
only
from
the
will
to
receive
for
himself,
at
that
time,
he
begins
to
seek
advice
once
more
how
to
reenter
the
work
of
bestowal.
It
follows
that
in
order
to
have
a
deficiency,
to
need
to
ascend
the
degrees
of
the
work
of
bestowal,
he
is
given
from
above
the
descent,
so
he
would
have
a
need
to
advance,
since
without
a
real
need,
a
person
cannot
receive
what
he
should
obtain.
Hence,
if
a
person
wants
to
keep
himself
from
having
a
road
accident,
he
should
keep
himself
so
he
does
not
crash
with
the
car
of
the
will
to
receive.
By
this
he
will
be
certain
that
he
will
not
lose
what
he
is
given,
meaning
the
ascent
he
has
received.
According
to
the
above,
we
should
interpret
what
is
written
(Deuteronomy
5:15),
“Remember
that
you
were
a
slave
in
the
land
of
Egypt,
and
the
Lord
your
God
brought
you
out
from
there.”
We
should
interpret
that
in
the
work,
a
person
must
remember
that
he
had
a
descent
before
he
came
to
an
ascent,
meaning
that
the
Creator
let
him
feel
the
bad
in
him.
In
other
words,
a
person
should
believe
that
this
feeling,
that
he
is
a
slave
among
the
Egyptians,
namely
that
he
has
no
permission
to
do
anything
for
the
sake
of
the
Creator,
but
all
that
he
does
is
only
for
the
sake
of
the
Egyptians
within
man,
this
comes
from
the
Creator.
Afterward,
he
must
remember
that
now
that
he
is
in
a
state
of
ascent
and
feels
that
he
is
somewhat
close
to
Kedusha
[holiness],
he
must
remember
that
he
should
go
forward.
Therefore,
now
he
must
remember
that
as
he
was
previously
a
slave,
meaning
that
he
was
in
a
state
of
descent,
now
he
also
needs
to
find
within
him
a
lack,
so
he
will
need
to
go
forward.
Otherwise,
he
will
have
to
be
given
a
descent
from
above,
since
without
a
need,
a
person
cannot
advance
and
must
stay
in
the
state
he
is
in.
Therefore,
in
order
not
to
need
to
be
given
a
descent,
during
the
ascent
he
must
find
within
him
a
place
of
lack.
This
is
the
meaning
of
what
is
written,
“Remember
that
you
were
a
slave
in
the
land
of
Egypt,
and
the
Lord
your
God
brought
you
out
from
there.”
It
therefore
follows
that
a
person
should
begin
the
work
like
the
general
public,
meaning
in
practice,
and
to
aim
that
it
will
be
for
the
sake
of
the
Creator.
This
means
that
a
person
observes
Torah
and
Mitzvot
[commandments/good
deeds]
because
the
Creator
gave
us
the
Torah
of
life,
where
by
observing
what
the
Creator
commanded
us,
we
will
be
rewarded,
as
our
sages
said,
“You
can
trust
your
landlord
to
reward
you
for
your
work.”
By
this,
we
will
be
happy
in
this
world
and
happy
in
the
next
world.
The
fact
that
we
must
believe
that
even
if
views
and
thoughts
that
do
not
let
us
believe
come
to
us,
we
must
ask
the
Creator
to
give
us
the
power
to
believe.
Afterward,
there
is
a
higher
degree,
which
is
“not
in
order
to
receive
reward.”
Rather,
he
is
rewarded
with
feeling
that
observing
Torah
and
Mitzvot
is
regarded
for
him
as
though
he
is
serving
a
great
King.
From
this,
we
come
to
inherit
the
land.