It is explained that there are the discernments of Rosh [head] and Guf [body] in each and every degree. These are regarded as potential and actual.

The Rosh is regarded as Emanator and Ein Sof [infinity/no end] with respect to the Guf, since the Rosh is regarded as “from below upward,” meaning by resistance to Hitlabshut [clothing].

It is regarded as light without a Kli [vessel], for Hitlabshut in the Kli means revelation, since the light is revealed only in a Kli, which is regarded as a desire to receive, meaning that the receiver attains it. Where it has still not been attained, it is regarded as light without a Kli, and this is called Ein Sof and Emanator, since it is not attained.

For this reason, at the Rosh of the degree, which is one’s engagement with the Masach [screen], meaning by overcoming the will to receive, which is only about detaining one’s desire to receive although he has a great desire and yearning, when all his work is to overcome his desire, and the force that impels him to overcome is his desire for equivalence of form.

Only when he knows that it is worth his while to receive because this is the desire of the upper one and not because of his own desire, he receives some of the light, meaning that abundance and attainment are poured down to him to an extent that he is certain that all his intention is because of the desire of the upper one.

It therefore follows that in the order of the preparation, before they are rewarded with entering the King’s palace, there is also this order. In other words, when a person comes to perform some Mitzva [commandment] and the will to receive does not want to do this, a person does what he can and overcomes his desire. By this he has done his work by deciding to the side of Kedusha [holiness], by acting against his will.

By overcoming, he will take upon himself “as an ox to the burden and as a donkey to the load,” and a spirit from above will immediately rest on him to the extent that he overcame his desire, meaning according to the revealing of his forces.

The spirit from above that is on him is revealed to a person as pleasure and not as work, since after the work, there always comes a state of rest and joy.

It follows that this should be divided into two states: 1) a time of work, 2) a time of contentment.

Hence, we must say that “a servant of the Creator” is called so during the work and not during the time of contentment. Yet, a person always yearns for the state of contentment and not for the state of work.

This is regarded as “the view of the landlord is opposite from the view of Torah.” The view of the landlord is that the best state is the time of contentment. During the work, they regard it as Katnut [smallness/infancy], since they have the scrutiny of good and bad. This is a sign that there is still bad in them.

Conversely, during the contentment, it is a sign that they are in a state of a world that is all good. In truth, the contentment is only a continuation of performing the Mitzva of choosing good and bad, called “work of scrutinies.”

Yet, during the time of contentment, he is not in a state of work but in a state of rest, called “a state of standing” and not “a state of walking.” This is precisely when he works in unifications, meaning when he unifies everything with the Creator, regarded as equivalence and bestowal.

Thus, that state is called “work,” and the second state is called “rest.” However, we also need the second state because a servant cannot work if he is not nourished. It follows that the rest is only in order to have strength for work, since the Kedusha he puts into his internality gives him strength to be able to overcome all the desires.

But when he does not work, meaning when it is not the time for profits, such as one who sits in his store all day and earns money, and in the evening returns home and enjoys his meal, it will never occur to him that this is a time when he is earning something. On the contrary, it is a time of spending and not a time of earning.