35.
Concerning
the
Vitality
of
Kedusha
I
heard
in
1945,
Jerusalem
The
verse
says
(Psalms
104):
“There
is
the
sea,
great
and
broad,
in
which
are
swarms
without
number,
small
animals
with
big
ones.”
We
should
interpret:
-
“There
is
the
sea”
means
the
sea
of
the
Sitra
Achra
[other
side].
-
“Great
and
broad”
means
that
it
manifests
itself
and
shouts
“Give!
Give!”
referring
to
big
vessels
of
reception.
-
“In
which
are
swarms”
means
that
there
are
upper
lights
there,
which
one
steps
and
tramples
with
one’s
feet.
-
“Without
number,”
that
there
are
small
with
large
animals,
meaning
whether
one
has
small
vitality
or
big
vitality,
it
is
all
in
that
sea.
This
is
so
because
there
is
a
rule
that
“From
above
they
give
giving,
and
take,
they
do
not
take”
(as
all
that
is
given
from
above
is
not
received
in
return,
but
stays
below).
Hence,
if
one
extends
something
from
above
and
then
blemishes
it,
it
remains
below,
but
not
with
the
person.
Instead,
it
falls
to
the
sea
of
the
Sitra
Achra.
In
other
words,
if
one
extends
some
illumination
and
cannot
sustain
it
permanently
because
his
Kelim
[vessels]
are
not
yet
clean
to
be
fit
for
the
light,
meaning
that
he
will
receive
it
in
vessels
of
bestowal
like
the
light
that
comes
from
the
Giver,
the
illumination
must
depart
from
him.
At
that
time,
this
illumination
falls
into
the
hands
of
the
Sitra
Achra.
This
continues
several
times,
meaning
that
one
extends,
and
then
it
departs
from
him.
Hence,
the
illuminations
increase
in
the
sea
of
the
Sitra
Achra
until
the
cup
is
full.
This
means
that
after
one
reveals
the
full
measure
of
the
effort
that
one
can
reveal,
the
Sitra
Achra
gives
him
back
everything
she
took
into
her
own
authority.
This
is
the
meaning
of
“He
has
swallowed
down
riches,
and
he
shall
vomit
them
up
again.”
It
follows
that
all
that
the
Sitra
Achra
received
into
her
own
authority
was
only
as
a
deposit,
meaning
that
as
long
as
she
has
control
over
man,
and
the
matter
of
the
control
that
she
has
is
so
that
one
will
be
able
to
scrutinize
one’s
vessels
of
reception
and
admit
them
into
Kedusha
[holiness].
In
other
words,
had
she
not
controlled
a
person,
he
would
settle
for
little.
Then
all
of
one’s
vessels
of
reception
would
remain
separated,
and
he
would
never
be
able
to
gather
all
the
Kelim
that
belong
to
the
root
of
his
soul,
admit
them
into
Kedusha,
and
extend
the
light
that
belongs
to
him.
Hence,
it
is
a
correction
that
each
time
one
extends
something
and
has
a
descent,
he
must
start
anew,
meaning
new
scrutinies.
And
what
one
had
from
the
past
has
fallen
into
the
Sitra
Achra,
who
holds
it
in
her
authority
as
a
deposit.
Afterward,
one
receives
from
her
everything
that
she
received
from
him
the
whole
time.
Yet,
we
must
also
know
that
if
one
could
sustain
any
illumination,
even
a
small
one,
but
if
it
were
permanent,
he
would
already
be
regarded
as
whole.
That
is,
one
would
have
been
able
to
advance
with
this
illumination.
Hence,
if
one
loses
the
illumination,
he
should
regret
it.
This
is
similar
to
a
person
who
placed
a
seed
in
the
ground
so
that
a
big
tree
would
grow
out
of
it,
but
took
the
seed
out
of
the
ground
right
away.
Thus,
what
is
the
benefit
in
the
work
of
putting
the
seed
in
the
ground?
Moreover,
we
can
say
that
he
not
only
took
out
the
seed
from
the
ground
and
spoiled
it;
we
can
say
that
he
dug
out
a
tree
with
ripe
fruits
from
the
ground
and
spoiled
them.
It
is
the
same
here:
If
he
had
not
lost
this
tiny
illumination,
a
great
light
would
have
grown
out
of
it.
It
follows
that
it
is
not
necessarily
that
he
lost
the
power
of
a
small
illumination,
but
it
is
as
though
a
great
light
indeed
was
lost
from
him.
We
must
know
that
it
is
a
rule
that
one
cannot
live
without
vitality
and
pleasure,
since
it
stems
from
the
root
of
creation,
which
is
His
desire
to
do
good
to
His
creations.
Hence,
every
creature
cannot
exist
without
vitality
and
pleasure.
Therefore,
every
creature
must
go
and
look
for
a
place
from
which
to
receive
delight
and
pleasure.
But
the
pleasure
is
received
in
three
times:
in
the
past,
in
the
present,
and
in
the
future.
However,
the
main
reception
of
pleasure
is
in
the
present.
Although
we
see
that
one
receives
pleasure
from
the
past
and
from
the
future,
too,
it
is
because
the
past
and
the
future
shine
in
the
present.
Therefore,
if
one
does
not
find
a
sensation
of
pleasure
in
the
present,
he
receives
vitality
from
the
past,
and
he
can
tell
others
how
he
was
happy
in
past
times.
One
can
receive
vitality
from
this
in
the
present,
or
picture
to
himself
that
he
hopes
that
in
the
future
he
will
be
happy.
But
measuring
the
sensation
of
the
pleasure
from
the
past
and
the
future
depends
on
the
extent
to
which
they
shine
for
him
in
the
present.
We
must
know
that
this
applies
both
to
corporeal
pleasures
and
to
spiritual
pleasures.
As
we
see,
when
a
person
works,
even
in
corporeality,
the
order
is
that
during
the
work
he
is
unhappy
because
he
is
exerting
himself.
And
one
can
continue
the
work
only
because
the
future
shines
for
him,
that
he
will
receive
a
payment
for
his
work.
This
shines
for
him
in
the
present,
and
this
is
why
he
can
continue
the
work.
However,
if
he
is
unable
to
picture
the
reward
he
will
receive
in
the
future,
he
must
take
pleasure
from
the
future,
not
from
the
reward
he
will
receive
for
his
work
in
the
future.
In
other
words,
he
will
not
enjoy
the
reward,
but
he
will
not
feel
suffering
from
the
exertion.
This
is
what
he
enjoys
now,
in
the
present,
what
he
will
have
in
the
future.
The
future
shines
for
him
in
the
present,
in
that
soon
the
work
will
be
over,
meaning
the
time
that
he
must
work,
and
he
will
receive
rest.
Thus,
the
pleasure
of
rest
that
one
will
ultimately
receive
still
shines
for
him.
In
other
words,
his
profit
will
be
that
he
will
not
be
afflicted
by
what
he
now
feels
from
the
work,
and
this
gives
him
the
strength
to
be
able
to
work
now.
If
one
is
unable
to
picture
to
himself
that
soon
he
will
be
rid
of
the
torments
that
he
suffers
now,
he
will
come
to
despair
and
sadness
to
the
point
that
that
state
can
bring
one
to
take
his
own
life.
This
is
why
our
sages
said,
“One
who
takes
one’s
life
has
no
part
in
the
next
world,”
since
he
denies
Providence,
that
the
Creator
leads
the
world
in
a
form
of
good
and
doing
good.
Instead,
one
should
believe
that
these
states
come
to
him
because
from
above
they
want
it
to
bring
him
correction,
meaning
that
he
will
collect
Reshimot
[recollections]
from
these
states
so
he
will
be
able
to
understand
the
conduct
of
the
world
more
intensely
and
more
strongly.
These
states
are
called
Achoraim
[posterior].
When
one
overcomes
these
states,
he
will
be
awarded
the
quality
of
Panim
[anterior],
meaning
that
the
light
will
shine
into
these
Achoraim.
There
is
a
rule
that
one
cannot
live
if
one
has
no
place
from
which
to
receive
delight
and
pleasure.
Thus,
when
one
is
unable
to
receive
from
the
present,
he
must
still
receive
vitality
from
the
past
or
from
the
future.
In
other
words,
the
body
seeks
for
itself
vitality
in
every
means
at
its
disposal.
Then,
if
one
does
not
agree
to
receive
vitality
from
corporeal
things,
the
body
has
no
choice
but
to
agree
to
receive
vitality
from
spiritual
things
because
it
has
no
other
choice.
Hence,
it
must
agree
to
receive
delight
and
pleasure
from
vessels
of
bestowal,
since
it
is
impossible
to
live
without
vitality.
It
follows
that
when
one
is
accustomed
to
observe
Torah
and
Mitzvot
[commandments]
Lo
Lishma
[not
for
Her
sake],
meaning
to
receive
reward
for
his
work,
he
can
picture
to
himself
that
he
will
receive
some
reward
later
on,
and
he
can
already
work
on
the
calculation
that
he
will
receive
delight
and
pleasure
later.
However,
if
one
works
not
in
order
to
receive
reward,
but
wants
to
work
without
any
reward,
how
can
he
picture
to
himself
having
anything
from
which
to
receive
sustenance?
After
all,
he
cannot
create
any
picture
because
he
has
nothing
on
which
to
do
it.
Hence,
in
Lo
Lishma,
there
is
no
necessity
to
give
one
vitality
from
above,
since
he
has
vitality
from
the
depiction
of
the
future,
and
only
necessity
is
given
from
above,
not
luxury.
Therefore,
if
one
wants
to
work
only
for
the
Creator
and
has
no
wish
whatsoever
to
take
vitality
for
other
things,
there
is
no
other
way,
but
to
be
given
vitality
from
above,
since
he
demands
only
the
necessary
vitality
to
go
on
living.
Then
he
receives
vitality
from
the
structure
of
the
Shechina
[Divinity].
It
is
as
our
sages
said,
“Anyone
who
is
sorry
for
the
public
is
rewarded
with
seeing
the
comfort
of
the
public.”
The
public
is
called
“The
Shechina,”
since
“public”
means
a
collective,
meaning
the
assembly
of
Israel,
for
Malchut
is
the
collection
of
all
the
souls.
Since
the
person
does
not
want
any
reward
for
himself,
but
wants
to
work
for
the
sake
of
the
Creator,
which
is
called
“raising
the
Shechina
from
the
dust,”
so
she
will
not
be
so
degraded,
meaning
that
they
do
not
want
to
work
for
the
sake
of
the
Creator,
but
all
that
one
sees
that
will
produce
benefit
for
himself,
then
there
is
fuel
for
the
work.
And
what
concerns
the
benefit
of
the
Creator,
and
one
does
not
see
what
reward
he
will
receive
in
return,
the
body
objects
to
this
work
because
it
feels
a
taste
of
dust
in
this
work.
And
such
a
person
does
want
to
work
for
the
sake
of
the
Creator,
but
the
body
resists
it.
And
he
asks
the
Creator
to
give
him
strength
to
nonetheless
be
able
to
work
to
raise
the
Shechina
from
the
dust.
Hence,
he
is
awarded
the
Panim
[face]
of
the
Creator,
Who
appears
to
him,
and
the
concealment
departs
from
him.