What
Does
It
Mean
that
the
Right
and
the
Left
Are
in
Contrast,
in
the
Work?
Article
No.
47,
1991
The
verse
says
(Deuteronomy
29:8),
“Keep
the
words
of
this
covenant
and
do
them
so
you
may
be
wise
in
all
that
you
do.”
We
should
understand
why
he
says,
“Keep
and
do
them
so
you
may
be
wise
in
all
that
you
do.”
This
implies
that
doing
is
so
that
by
this
“you
may
be
wise
in
all
that
you
do.”
It
follows
that
doing
is
like
a
preparation,
where
by
doing,
we
will
be
able
to
be
wise
in
what
we
do.
This
means
that
there
are
two
matters
to
discern
here
in
the
work:
1)
The
act,
as
it
is
written,
“and
do
them.”
2)
The
learning
in
the
doing,
as
it
is
written,
“so
you
may
be
wise
in
all
that
you
do.”
Ostensibly,
this
is
a
contradiction:
On
one
hand,
it
means
that
the
main
thing
is
the
act,
as
it
is
written,
“and
keep
and
do
them.”
But
then,
it
is
written,
“so
you
may
be
wise
in
all
that
you
do.”
This
implies
that
doing
is
only
a
means
by
which
to
achieve
understanding
with
the
intellect
and
knowledge.
The
Zohar
says
that
we
should
make
two
discernments
in
the
613
Mitzvot
[commandments/good
deeds]:
1)
It
calls
the
first
discernments
“613
Eitin
[Aramaic:
counsels].”
2)
It
calls
the
second
discernments
“613
Pekudin
[Aramaic:
deposits].”
The
difference
between
them
is
that
Eitin
means
that
that
thing
is
not
the
goal,
but
only
advice
how
to
achieve
the
goal.
Thus,
it
is
difficult
to
understand
why
he
says
that
the
613
Mitzvot
are
only
counsels,
and
then
he
says
that
they
are
called
“613
Pekudin.”
He
interprets
in
the
Sulam
[Ladder
commentary
on
The
Zohar]
(“Introduction
of
The
Book
of
Zohar,”
“General
Explanation
for
All
Fourteen
Commandments
and
How
They
Divide
into
the
Seven
Days
of
Creation,”
Item
1),
“When
rewarded
with
hearing
‘the
voice
of
His
word,’
the
613
Mitzvot
become
Pekudin,
from
the
word
Pikadon
[Hebrew:
deposit],
for
in
each
Mitzva
[singular
of
Mitzvot],
the
light
of
a
unique
degree
is
deposited,
which
corresponds
to
a
unique
organ
in
the
613
organs
and
tendons
of
the
soul
and
the
body.
It
follows
that
while
performing
the
Mitzva,
one
extends
to
its
corresponding
organ
in
his
soul
and
body
the
degree
of
light
that
belongs
to
that
organ
and
tendon.”
Therefore,
according
to
what
he
interprets
there
in
the
Sulam,
we
should
interpret
simply
that
he
says
that
“In
all
things
there
are
Panim
[anterior/face]
and
Achor
[posterior/back].
The
preparation
for
something
is
called
Achor,
and
the
attainment
of
the
matter
is
called
Panim.
Similarly,
in
Torah
and
Mitzvot
there
are
‘We
shall
do’
and
‘We
shall
hear.’
When
observing
Torah
and
Mitzvot
as
‘doers
of
His
word,’
prior
to
being
rewarded
with
‘hearing
the
voice
of
His
word,’
the
Mitzvot
are
called
‘613
Eitin,’
and
are
regarded
as
Achor.”
Accordingly,
we
can
understand
what
we
asked,
Why
does
it
say,
“Keep
and
do
them”?
which
implies
that
doing
is
the
most
important,
and
afterward
he
says,
“so
you
may
be
wise.”
That
is,
when
I
tell
you,
“Do
them,”
it
is
only
a
preparation
to
attain
the
actions.
It
follows
that
the
main
thing
is
the
learning,
the
intellect,
and
the
mind,
and
not
the
action.
The
answer
is
that
the
main
thing
is
the
action,
since
without
the
actions
we
cannot
obtain
anything.
But
through
the
actions
we
can
obtain
Dvekut
[adhesion],
called
“equivalence
of
form,”
since
from
Lo
Lishma
[not
for
Her
sake]
we
come
to
Lishma
[for
Her
sake].
Hence,
the
actions
are
the
most
important.
In
the
actions
themselves,
we
need
to
make
two
discernments:
1)
The
actions
themselves,
when
they
are
still
means.
That
is,
they
are
only
a
preparation
by
which
to
obtain
the
vessels
of
bestowal.
After
he
obtains
through
the
actions
the
Kelim
[vessels]
called
“desire
to
bestow,”
he
obtains
the
light
that
is
clothed
in
the
actions.
This
means
that
all
the
actions
that
he
did
prior
to
being
rewarded
with
vessels
of
bestowal,
although
then,
too,
the
light
was
clothed
in
Torah
and
Mitzvot,
but
it
was
as
a
deposit
that
is
clothed
in
Torah
and
Mitzvot.
In
other
words,
he
was
unable
to
see
what
was
in
the
Torah
and
Mitzvot
because
he
still
did
not
have
the
Kelim
that
are
suitable
to
the
light.
But
afterward,
when
he
is
rewarded
with
vessels
of
bestowal,
he
receives
the
light
that
is
clothed
in
Torah
and
Mitzvot,
and
then
we
see
that
before
he
was
rewarded
with
seeing,
the
light
was
already
clothed
in
the
613
Mitzvot,
but
it
was
there
as
a
deposit.
Therefore,
this
is
not
a
contradiction
that
first
it
says
that
the
action
is
the
most
important,
as
it
is
written,
“and
do
them,”
since
we
begin
with
action
and
end
with
action,
but
there
is
a
discernment
in
between,
meaning
before
he
is
rewarded
with
vessels
of
bestowal
or
after
he
is
rewarded
with
vessels
of
bestowal.
This
means
that
through
the
actions,
he
is
rewarded
with
Kelim,
and
then,
through
the
actions,
he
is
rewarded
with
the
light.
This
is
called
“so
you
may
be
wise
in
all
that
you
do,”
meaning
that
afterward
he
is
rewarded
with
“Learn
and
know
Me.”
However,
we
must
remember
that
before
we
are
rewarded
with
vessels
of
bestowal,
when
we
want
to
be
rewarded
with
working
for
the
sake
of
the
Creator
and
not
for
our
own
sake,
there
are
many
ups
and
downs
in
this
work.
It
is
known
that
the
body
objects
to
work
that
aims
to
achieve
Dvekut
with
the
Creator,
and
once
the
good
within
man
prevails,
and
once
the
bad
within
man
prevails.
This
is
called
“the
war
of
the
inclination.”
In
other
words,
there
is
work
in
action,
which
is
the
work
of
the
general
public,
who
should
aim
that
the
acts
they
do
will
not
be
for
the
purpose
of
respect,
money,
and
so
forth,
but
for
the
sake
of
the
Creator.
Hence,
those
who
want
to
work
for
the
sake
of
the
Creator
do
their
deeds
in
concealment.
The
measure
of
concealment
is
as
Baal
HaSulam
said,
that
a
person
should
behave
just
like
the
people
in
his
surroundings.
In
other
words,
he
should
not
be
conspicuous
in
his
environment.
If
he
shows
that
he
slights
customs
that
are
practiced
in
his
surroundings,
or
that
he
is
stricter
in
some
matters
more
than
is
customary
in
his
surroundings,
the
work
of
that
person
is
no
longer
in
a
state
of
concealment,
since
when
people
are
in
a
certain
environment,
if
one
of
them
does
something
different
from
the
environment,
that
person
draws
attention
from
the
society
and
everyone
looks
at
him.
It
follows
that
his
work
is
not
in
concealment.
These
people
feel
the
taste
in
the
work
as
Surrounding
Light,
which
shines
to
the
general
public
of
Israel.
This
is
as
it
is
written,
“I
am
the
Lord,
who
dwells
with
them
in
the
midst
of
their
impurity.”
This
means
that
although
a
person
has
not
been
purified
of
self-love,
and
all
his
work
is
in
order
for
the
Creator
to
reward
him
in
this
world
and
in
the
next
world,
they
are
still
regarded
as
working
for
the
sake
of
the
Creator.
In
this
work,
a
person
can
see
his
progress,
since
each
day
he
adds
Torah
and
Mitzvot.
Naturally,
he
can
derive
from
this
vitality
and
joy
and
can
observe
what
is
written,
“Serve
the
Lord
with
gladness.”
It
is
known
that
this
work
is
called
“one
line.”
In
other
words,
a
person
does
not
know
that
“for
the
sake
of
the
Creator”
is
something
that
requires
special
attention.
Rather,
like
the
rest
of
the
people,
they
have
faith
in
our
sages,
who
said,
“One
should
always
engage
in
Torah
and
Mitzvot,
even
if
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
comes
to
Lishma
[for
Her
sake].”
However,
he
does
not
think
that
these
work
and
intention
require
time
and
work.
He
thinks
that
it
comes
naturally,
without
any
special
work,
as
our
sages
said,
“From
Lo
Lishma
we
come
to
Lishma.”
For
this
reason,
this
work
is
called
“one
line.”
But
if
a
person
comes
to
understand
that
for
the
sake
of
the
Creator
is
special
work,
that
this
work
does
not
pertain
to
the
general
public,
but
only
to
those
who
received
an
awakening
from
above
that
the
intention
should
also
be
to
bestow,
that
it
is
something
special,
and
begins
to
examine
whether
he
can
work
for
the
sake
of
the
Creator
and
not
for
his
own
sake,
to
this
work
the
body
objects,
since
it
is
human
nature
that
he
does
not
understand
anything
that
is
not
for
his
own
benefit.
Here
begin
the
above-mentioned
ascents
and
descents.
It
follows
that
the
examination
that
the
person
did
on
his
actions,
whether
they
are
for
the
sake
of
the
Creator
or
for
his
own
sake,
when
he
sees
his
lowliness
and
how
far
he
is
from
this
work,
a
person
should
pray
to
the
Creator
to
give
him
the
power
to
overcome
the
will
to
receive
for
oneself.
At
that
time,
sometimes
the
body
argues,
“You
saw
how
many
times
you
prayed
to
the
Creator
to
help
but
you
did
not
receive
any
help.
Therefore,
it
must
be
that
this
work
is
not
for
you.”
A
person
cannot
always
overcome
such
complaints.
In
that
state,
one
remains
as
though
dead,
completely
lifeless,
and
naturally,
he
cannot
persist
and
continue
in
this
work.
This
path
is
called
“left
line”
in
the
work,
since
there
is
a
rule
that
anything
that
requires
correction
is
called
“left.”
Therefore,
in
the
work,
a
person
must
not
engage
in
this
manner,
meaning
to
examine
whether
his
work
is
in
wholeness.
Rather,
as
is
said
(“Order
of
the
work,”
Item
9),
where
he
says,
“In
the
work
on
the
left,
half
an
hour
a
day
is
enough.”
The
majority
of
man’s
work
should
be
on
the
right
line,
called
“wholeness.”
In
this
work,
a
person
should
be
without
criticism,
to
see
if
his
work
is
in
wholeness.
A
person
should
say,
“Even
though
my
actions
in
Torah
and
Mitzvot
are
incomplete,
I
am
still
grateful
to
the
Creator
for
giving
me
the
intellect
and
will
to
have
some
grip
on
Kedusha
[holiness].
That
is,
whatever
grip
I
have,
I
regard
as
a
great
fortune,
since
I
see
that
many
people
in
the
world
have
no
connection
to
Torah
and
Mitzvot,
so
I
am
happy
with
my
share,
that
I
was
given
some
contact.
And
since
I
believe
that
this
is
an
important
thing,
the
little
bit
of
contact
with
spirituality
is
more
important
to
me
than
my
whole
life
in
this
world.
I
do
not
deserve
to
be
given
more
than
I
have,
and
the
rest
of
the
time
I
am
confused
by
all
kinds
of
nonsense
that
I
cannot
overcome.
Therefore,
I
am
happy
all
day
long
and
this
gives
me
high
spirits,
since
I
know
my
lowliness.
Therefore,
I
am
thankful
to
the
Creator
for
the
small
part
with
which
I
have
been
privileged.”
According
to
the
above,
we
should
interpret
what
is
written
(Deuteronomy
26:11),
“You
shall
rejoice
in
all
the
good
which
the
Lord
your
God
has
given
you.”
We
should
understand
this.
Should
one
be
commanded
to
rejoice
if
he
has
abundance?
Naturally,
when
one
has
abundance,
he
is
happy.
If
it
is
otherwise,
if
he
does
not
have
abundance,
then
it
can
be
said
that
he
should
be
ordered
to
be
happy.
Therefore,
what
does
it
imply
that
it
says,
“You
shall
rejoice
in
all
the
good
which
He
has
given
you”?
We
should
interpret
this
in
the
work.
There
is
a
matter
of
work
of
the
right
and
of
the
left.
“Right”
is
called
“wholeness,”
when
one
has
already
begun
to
walk
on
the
path
toward
obtaining
vessels
of
bestowal,
when
he
has
already
entered
the
left
line,
meaning
that
he
wants
to
see
the
truth,
whether
he
can
work
for
the
sake
of
the
Creator
and
not
for
himself.
This
causes
one
ascents
and
descents
in
the
work,
and
as
a
result,
a
person
has
no
fuel
to
continue
the
work.
Rather,
the
left
line
shows
him
the
truth,
that
he
should
not
fool
himself
that
he
has
already
achieved
his
wholeness.
However,
in
order
to
have
motivation
to
work,
a
person
can
receive
this
only
when
he
feels
wholeness
in
the
work.
At
that
time,
he
has
joy
from
what
he
is
doing.
However,
since
the
right
and
left
contradict
one
another,
meaning
that
either
one
feels
that
he
has
wholeness,
or
that
he
is
deficient,
but
how
can
there
be
two
opposites
in
one
subject?
The
answer
is
that
although
they
are
in
one
subject,
they
are
still
in
two
times.
That
is,
there
is
a
time
when
a
person
should
be
in
lowliness,
and
there
is
a
time
when
one
should
be
in
pride.
This
is
as
Baal
HaSulam
said,
that
in
the
work,
there
are
always
two
opposites:
1)
Our
sages
said,
“Be
very,
very
humble.”
It
follows
that
the
essence
of
man’s
work
is
to
try
to
be
low
in
his
spirit.
2)
It
is
written,
“And
his
heart
was
high
in
the
ways
of
the
Lord.”
This
means
that
a
person
should
be
proud,
meaning
to
try
to
be
proud
and
not
look
at
the
general
public.
Instead,
he
should
try
to
be
higher
than
the
general
public.
It
follows
that
we
should
ask
about
this,
too,
how
can
there
be
two
opposites
in
one
subject?
Here,
too,
we
must
answer
that
this
refers
to
two
times,
one
after
the
other,
for
then
both
can
exist.
However,
we
should
ask
why
we
need
these
opposites.
That
is,
why
do
we
need
this
oppositeness,
and
why
is
one
way—either
lowliness
or
pride—not
enough?
The
answer
is
that
we
must
walk
on
two
lines,
the
right,
as
well
as
the
left,
even
though
they
contradict
one
another.
That
is,
precisely
when
they
contradict
one
another,
they
yield
the
result
that
we
need
in
order
to
obtain
the
purpose
of
creation,
which
is
His
desire
to
do
good
to
His
creations.
That
is,
it
is
impossible
to
receive
the
delight
and
pleasure
from
the
Creator
before
we
have
corrected
ourselves
with
vessels
of
bestowal,
which
is
the
meaning
of
equivalence
of
form.
Therefore,
although
by
nature,
man
is
born
with
a
desire
to
receive
for
his
own
benefit,
when
a
person
is
told
to
observe
Torah
and
Mitzvot,
we
must
say
that
by
observing
Torah
and
Mitzvot,
you
will
be
rewarded
in
this
world
and
in
the
next
world.
To
the
extent
of
his
faith
in
reward
and
punishment,
he
observes
Torah
and
Mitzvot.
Although
he
is
working
for
the
sake
of
the
Creator,
meaning
he
wants
to
receive
reward
from
the
Creator
and
not
from
people,
since
he
does
not
engage
in
Torah
and
Mitzvot
for
people
to
see
how
he
works,
but
his
work
is
only
for
the
sake
of
the
Creator,
because
of
the
commandment
of
the
Creator,
this
is
still
called
Lo
Lishma.
That
is,
although
in
practice
he
engages
in
Torah
and
Mitzvot
only
for
the
sake
of
the
Creator,
his
intention
is
his
own
benefit.
Hence,
this
is
called
Lo
Lishma.
Yet,
our
sages
said,
“One
should
always
engage
in
Torah
and
Mitzvot
Lo
Lishma,
since
from
Lo
Lishma
he
comes
to
Lishma.”
A
person
should
say,
“I
dwell
among
my
own
people,”
meaning
that
each
one
should
work
like
the
rest
of
the
public.
But
without
special
attention,
the
person
will
remain
in
Lo
Lishma
and
will
never
achieve
the
purpose
of
creation.
For
this
reason,
at
that
time
a
person
should
say,
“And
his
heart
was
high
in
the
ways
of
the
Lord,”
meaning
“I
do
not
want
to
be
at
the
degree
of
lowliness
like
the
general
public.
I
do
need
to
achieve
the
purpose
of
creation.”
This
is
considered
that
he
begins
work
in
criticism
to
see
how
much
he
prefers
the
love
of
the
Creator
over
his
love
of
self.
This
criticism
makes
him
deficient,
and
he
begins
to
seek
advice
how
to
emerge
from
the
governance
of
self-love.
However,
here,
in
this
state,
when
there
is
a
war
between
the
will
to
receive
in
a
person
and
the
desire
that
is
now
within
him,
which
wants
to
acquire
the
desire
to
bestow,
sometimes
the
desire
to
bestow
prevails,
and
sometimes
to
the
contrary,
and
the
will
to
receive
prevails.
This
is
why
at
that
time
there
are
ascents
and
descents.
A
person
should
know
that
while
he
is
in
a
state
of
deficiency,
he
has
nothing
from
which
to
draw
vitality,
and
then
he
has
no
fuel
to
continue
the
work
in
Torah
and
Mitzvot.
This
is
why
he
must
shift
to
the
right
line.
The
right
line
is
actually
one
line.
That
is,
the
same
order
of
work
that
he
had
while
working
only
in
action,
called
Lo
Lishma,
should
be
applied
now.
That
is,
he
needn’t
pay
attention
whether
his
work
is
Lishma,
rather
now
he
should
say
that
he
is
not
more
important
than
other
people,
and
as
the
rest
of
the
people
who
work
in
Lo
Lishma
are
satisfied
with
the
work
and
are
high-spirited,
likewise,
he,
who
is
worse
than
they
are,
certainly
does
not
deserve
a
more
important
place
in
the
work.
In
other
words,
even
compared
to
the
rest
of
the
workers,
he
is
at
a
lower
degree
than
they
are
in
both
quantity
and
quality,
and
he
must
thank
the
Creator
for
giving
him
a
thought
and
desire
to
do
something
in
spirituality,
as
this
is
a
gift
from
the
Creator,
who
has
rewarded
him
with
a
little
bit
of
work
in
Torah
and
Mitzvot,
for
he
does
not
even
deserve
this
much,
as
he
sees
that
there
are
many
people
who
have
no
connection
to
Torah
and
Mitzvot.
At
that
time,
when
one
feels
himself
in
wholeness,
that
person
is
called
“blessed.”
Baal
HaSulam
said
about
this
that
when
one
feels
blessed,
he
can
adhere
to
the
Blessed,
as
it
is
written,
“The
blessed
clings
to
the
Blessed.”
Therefore,
precisely
from
this
state,
a
person
receives
fuel
for
the
work.
When
a
person
works
on
the
left
line,
he
is
in
a
state
where
he
should
say,
“and
his
heart
was
high
in
the
ways
of
the
Lord.”
That
is,
he
must
not
regard
the
general
public,
but
rather
be
at
a
higher
degree
than
the
general
public.
This
applies
only
when
he
works
on
the
left
line.
Afterward,
he
should
shift
to
the
right
line,
of
which
our
sages
said,
“Be
very,
very
humble.”
For
this
reason,
he
truly
is
humble.
At
that
time,
a
person
should
know
that
he
is
not
more
important
than
others,
and
he
is
happy
that
he
was
given
from
above
the
desire
and
yearning
to
do
something
in
Torah
and
Mitzvot.
This
is
the
meaning
of
the
words
“rejoice
in
all
the
good,”
meaning
even
anything,
from
this
a
person
should
receive
joy.
Now
we
can
understand
why
the
right
and
the
left
must
be
in
contrast
in
the
work.
It
is
so
because
a
person
must
work
in
two
manners:
1)
in
wholeness.
At
that
time
he
can
receive
fuel
for
the
work,
since
it
is
impossible
to
live
on
negation.
Hence,
the
majority
of
one’s
time,
he
should
be
in
the
work
of
the
right.
But
when
one
feels
satisfaction
in
one’s
work,
who
causes
him
to
advance?
After
all,
there
is
a
rule
that
if
a
person
feels
no
deficiency,
he
does
not
change
his
way,
since
he
is
satisfied.
For
this
reason,
we
must
shift
to
the
left
line,
to
examine
his
actions,
whether
they
are
done
in
order
to
bestow.
From
this
he
can
see
what
there
is
to
correct,
so
he
will
achieve
the
purpose
of
creation,
and
the
deficiency
that
a
person
sees
in
his
work
makes
him
advance.
In
other
words,
if
he
sees
that
he
is
not
walking
on
the
right
path,
he
will
certainly
want
to
correct
himself,
since
during
the
examination,
a
person
can
see
the
truth,
since
if
he
is
not
walking
on
the
path
of
truth,
a
curse
befalls
him,
as
it
is
written
(Deuteronomy
28:41),
“You
shall
have
sons
and
daughters
but
they
will
not
be
yours,
for
they
will
go
into
captivity.”
We
should
interpret
that
in
the
work,
“sons
and
daughters”
are
the
good
deeds
of
the
righteous,
as
was
said
about
what
is
written,
“These
are
the
generations
of
Noah;
Noah
was
a
righteous
man.”
They
asked,
“‘These
are
the
generations
[offspring],’
it
should
have
mentioned
the
names
of
his
sons.
Why
does
it
say
‘Noah
was
a
righteous
man’?
Rather,
we
learn
that
the
primary
offspring
of
the
righteous
are
good
deeds.”
Accordingly
we
should
interpret
“You
shall
have
sons
and
daughters.”
This
means
that
you
will
do
good
deeds,
but
when
you
want
to
see
what
good
deeds
you
did,
you
will
have
nothing
to
see.
But,
you
engaged
in
Torah
and
Mitzvot,
and
yet
you
do
not
feel
that
you
did
something
in
the
work.
We
should
ask,
“But
you
engaged
in
Torah
and
Mitzvot,
so
where
did
the
good
deeds
that
you
did
disappear?”
The
answer
is
that
they
went
“into
captivity.”
That
is,
they
were
taken
captive
by
the
Klipot
[shells/peels].
This
is
why
they
disappeared
from
the
horizon
and
you
cannot
see
them.
This
pushes
a
man
to
seek
advice
how
to
emerge
from
the
governance
of
the
will
to
receive
for
himself.
Baal
HaSulam
said
that
after
a
person
has
repented,
he
brings
back
out
to
Kedusha
all
his
work
that
fell
into
the
Klipot,
as
it
is
written,
“He
swallowed
down
riches,
and
he
will
vomit
it
out.”
But
before
one
repents,
his
work
makes
the
sea
of
the
Sitra
Achra
[other
side],
as
it
is
written,
“There
is
the
sea,
great
and
broad,
in
which
are
swarms
without
number,
animals
both
small
and
great.”
He
said
that
they
are
small
animals
and
big
animals
that
the
person
had
and
which
were
lost
from
him,
fell
into
that
sea.
But
afterward,
he
takes
it
all
back.
It
therefore
follows
that
both
lines
are
required.
Precisely
by
being
in
contrast,
they
yield
the
required
result
in
order
to
achieve
the
purpose
of
creation,
which
is
“to
do
good
to
His
creations.”
We
should
also
know
that
concerning
“right,”
which
is
wholeness,
a
person
can
use
it
only
when
he
can
lower
himself.
But
as
for
the
left
line,
he
can
use
it
precisely
when
he
is
in
a
state
of
pride.