Concerning
Bestowal
Article
No.
16,
1984
Explaining
the
matter
of
bestowal.
When
a
person
serves
someone
whom
the
world
regards
as
important,
the
important
person
doesn’t
need
to
reward
him
for
his
service.
Rather,
the
very
service
of
an
important
person
is
regarded
by
him
as
though
he
has
rewarded
him.
This
means
that
if
one
knows
that
he
is
an
important
person,
he
already
enjoys
the
service
and
doesn’t
need
further
reward
for
his
service.
Instead,
the
service
itself
is
his
pleasure.
But
if
he
is
serving
an
ordinary
person,
he
takes
no
pleasure
in
the
service
and
must
be
rewarded
for
the
service.
This
means
that
if
he
does
that
same
service
for
an
important
person,
he
needs
no
reward.
If,
for
example,
an
important
person
comes
by
plane,
carrying
a
small
suitcase,
many
people
are
waiting
for
his
arrival,
and
the
important
person
gives
his
suitcase
to
someone
to
take
it
to
the
car
that
will
take
him
home.
For
this
service
he
wants
to
give
him,
say,
one
hundred
dollars.
He
will
certainly
refuse
to
receive
from
him
because
the
pleasure
he
derives
from
his
service
is
more
than
the
hundred
dollars
he
is
giving
him.
But
if
he
were
an
ordinary
person,
he
wouldn’t
serve
him
even
for
money.
Instead,
he
would
tell
him,
“There
are
porters
here;
they
will
carry
your
suitcase
to
the
car.
As
for
me,
it
is
beneath
me
to
serve
you.
But
since
it
is
the
porters’
job,
they
will
be
happy
to
serve
you
if
you
pay
them.”
It
follows
that
in
his
same
action,
there
is
a
difference
and
significant
distinction
not
in
the
act,
but
for
whom
he
does
it—if
he
is
doing
it
for
an
important
person.
It
depends
only
on
the
importance
of
that
individual
in
that
person’s
eyes,
meaning
what
he
feels
about
that
person’s
greatness.
It
doesn’t
matter
if
he
understands
that
he
is
an
important
person
or
if
others
around
him
say
that
he
is
an
important
person;
this
already
gives
him
the
strength
to
serve
him
without
needing
any
reward.
According
to
the
above,
we
should
understand
the
true
intention
of
the
one
who
is
serving
the
important
person.
Is
his
intention
to
enjoy
serving
him,
since
he
considers
it
a
great
privilege?
Or
is
it
because
he
takes
great
pleasure
in
serving
him?
From
which
source
does
the
pleasure
of
serving
the
important
person
come
to
him?
He
doesn’t
know.
However,
he
is
seeing
something
natural—that
there
is
great
pleasure
involved
here—so
he
wants
to
serve
him.
In
other
words,
is
his
aim
that
this
is
an
important
person,
which
is
why
he
wants
that
person
to
enjoy?
Or
does
he
want
to
serve
him
because
it
gives
him
joy?
Meaning,
if
he
could
have
the
same
pleasure
that
he
takes
in
serving
him
through
some
other
means,
would
he
relinquish
this
service,
since
he
only
wants
to
serve
him
because
he
feels
that
here
he
could
find
a
good
feeling,
and
this
is
why
he
serves
him?
The
question
is
whether
the
service
is
because
he
wants
the
important
person
to
feel
good,
the
pleasure
that
he
derives
from
serving
him
is
only
a
result,
but
his
aim
is
not
for
himself
but
only
for
the
important
person
to
feel
good.
Or,
is
he
in
fact
not
considering
the
important
person,
but
all
his
calculations
are
about
how
much
pleasure
he
can
derive
from
it?
And
if
we
asked,
“Does
it
matter
with
which
intention
he
is
working?”
The
answer
is
that
we
should
know
what
vessels
of
bestowal
mean.
There
are
three
discernments
that
we
find
in
an
act
of
bestowal:
1)
He
engages
in
bestowal
upon
others—whether
with
his
body
or
with
his
money—in
order
to
be
rewarded
for
it.
In
other
words,
the
service
itself
is
not
enough
to
give
him
pleasure.
Instead,
he
wants
to
be
given
something
else
in
return
for
it.
For
example,
he
wants
to
be
given
honor
in
return
for
his
work
in
bestowal.
For
that,
he
has
the
strength
to
work.
But
if
he
weren’t
confident
that
he
would
receive
honor
in
return
for
it,
he
wouldn’t
do
what
he
does
for
others.
2)
He
engages
in
bestowal
upon
others
and
does
not
wish
to
be
given
any
reward
for
his
work,
meaning
another
thing,
something
else.
Rather,
he
settles
for
performing
acts
of
bestowal.
It
is
in
his
nature
to
enjoy
doing
good
to
others
and
this
is
his
whole
pleasure.
Certainly,
this
is
a
greater
degree
than
the
first,
since
from
here
we
see
that
he
does
things
with
the
aim
to
do
good
to
others.
We
should
call
it,
“Bestowing
in
order
to
bestow.”
However,
if
we
look
a
little
deeper
and
scrutinize
his
real
intention
in
giving
to
others,
does
he
do
all
those
deeds
because
he
wishes
to
enjoy—meaning
for
self-love,
since
by
his
nature,
he
enjoys
acts
of
bestowal—or
is
his
aim
that
he
enjoys
others
having
good
things?
In
other
words,
is
he
enjoying
others
having
a
good
mood
and
this
is
why
he
tries
to
do
good
to
others,
so
they
would
be
in
high
spirits
and
enjoy
their
lives?
And
if
by
chance
he
sees
that
there
is
another
person,
and
that
person
would
succeed
more
than
he
in
doing
what
he
wishes
to
do
for
his
town’s
people,
would
he
relinquish
his
pleasure
in
performing
acts
of
bestowal
and
try
to
have
the
other
person
do
it?
Indeed,
if
that
person—who
engages
in
acts
of
bestowal
without
wanting
any
reward
for
his
work—couldn’t
make
the
concession
of
having
the
other
person
do
those
things
for
his
town’s
people,
although
he
knows
the
other
person
is
more
competent,
we
still
cannot
call
this
“bestowing
in
order
to
bestow,”
since
at
the
end
of
the
day,
self-love
is
his
determining
factor.
3)
He
is
working
in
order
to
not
receive
any
reward.
And
even
if
he
sees
that
there
is
another
person
who
is
more
competent,
he
relinquishes
his
pleasure
in
giving
to
others
and
cares
only
for
the
well-being
of
the
other.
This
is
called
“bestowing
in
order
to
bestow.”
Thus,
there
is
broad
scrutiny
that
must
be
made
here
about
his
real
intention:
whether
he
wants
high
spirits
for
himself
and
this
is
why
he
serves
him,
or
is
he
aiming
to
give
high
spirits
to
the
important
person.
To
understand
the
above
distinction,
we
can
understand
the
matter
by
a
person
picturing
for
himself
that
he
is
a
very
important
person,
and
this
is
why
he
wishes
to
please
him,
so
he
would
be
in
high
spirits,
and
this
is
why
he
wants
to
serve
him.
But
during
the
service
that
he
does
for
him,
he
himself
is
in
high
spirits
and
feels
elated.
Now
he
feels
that
all
the
pleasures
he
would
feel
in
his
life
are
nothing
compared
to
what
he
is
feeling
now,
since
he
is
serving
the
most
important
person
in
the
world,
and
he
has
no
words
to
describe
the
contentment
he
derives
from
wanting
to
make
that
important
person
be
in
high
spirits.
Now
he
can
scrutinize
himself,
meaning
what
is
his
aim
in
wanting
to
give
contentment
to
the
important
person—is
he
caring
for
his
own
good,
meaning
that
he
wants
to
delight
him
because
it
would
give
him
high
spirits—or
is
he
aiming
only
for
the
important
person
to
enjoy,
so
the
important
person
will
have
high
spirits,
and
he
has
a
great
desire
to
serve
him
only
because
of
the
greatness
of
that
person?
Thus,
although
during
the
service
he
feels
the
great
pleasure
that
is
derived
during
the
service,
still,
if
he
knows
that
there
is
someone
who
would
give
more
contentment
to
the
important
person
if
he
were
to
serve
him,
he
concedes
his
own
pleasure,
which
he
can
feel
during
the
service.
Instead,
he
wishes
wholeheartedly
for
the
other
to
do
this
service
because
it
would
bring
him
more
contentment
than
if
he
were
to
serve
him.
It
therefore
follows
that
if
he
agrees
to
concede
his
service—even
though
he
experiences
great
delight
from
his
service,
and
yet,
to
benefit
the
important
person
and
make
him
more
content,
he
relinquishes
it
because
he
is
not
thinking
of
himself
but
only
of
the
benefit
of
the
important
person—this
is
considered
that
he
has
no
intention
of
self-benefit.
Instead,
it
is
all
in
order
to
bestow
and
he
has
no
consideration
of
himself.
At
that
time,
he
has
the
complete
scrutiny,
for
he
cannot
deceive
himself,
and
this
is
called,
“complete
bestowal.”
However,
we
should
know
that
one
cannot
achieve
this
on
his
own.
Rather,
it
is
said
about
that
(Kidushin,
30),
“Man’s
inclination
overcomes
him
each
day
and
seeks
to
kill
him,
as
it
is
said,
‘The
wicked
watches
the
righteous,
and
seeks
to
slay
him.’
And
if
the
Creator
did
not
help
him,
he
would
not
overcome
it,
as
it
is
said,
‘The
Lord
will
not
leave
him
in
his
hand.’”
This
means
that
first,
one
must
see
if
he
has
the
strength
to
come
to
be
able
to
act
with
the
aim
to
bestow
contentment
upon
the
Creator.
Then,
when
he
has
already
come
to
realize
that
he
cannot
achieve
it
by
himself,
that
person
focuses
his
Torah
and
Mitzvot
on
a
single
point,
which
is
that
“the
light
in
it
reforms
him,”
that
this
will
be
the
only
reward
that
he
wants
from
the
Torah
and
Mitzvot.
In
other
words,
the
reward
for
his
labor
will
be
for
the
Creator
to
give
him
this
strength
called
“the
power
of
bestowal.”
There
is
a
rule
that
one
who
makes
an
effort,
meaning
cancels
his
rest,
it
is
because
he
wants
something,
since
he
knows
that
without
labor
he
will
not
be
given,
so
he
must
toil.
For
this
reason,
a
person
who
exerts
to
keep
Torah
and
Mitzvot
must
certainly
be
missing
something,
and
this
is
why
he
exerts
in
Torah
and
Mitzvot,
to
obtain
what
he
wishes
through
it.
Accordingly,
one
must
pay
attention
and
contemplate
what
he
wants—what
is
the
reward
that
he
wants
for
his
work—before
he
begins
his
work
in
serving
the
Creator.
Or,
put
simply,
what
is
the
reason
that
compels
him
to
engage
in
Torah
and
Mitzvot?
Then,
when
he
determines
what
he
needs,
for
which
he
must
toil,
a
person
begins
to
think
very
hard
until
it
is
difficult
for
him
to
know
what
he
really
wants.
This
is
why
many
people
cannot
determine
the
real
goal
when
they
begin
to
contemplate
the
purpose
of
their
work.
Instead,
they
say,
“Why
should
we
tire
ourselves
with
scrutinizing?”
Instead,
they
work
without
any
purpose
and
say,
“We
are
working
for
the
next
world.”
And
what
is
the
next
world?
“Why
should
we
think
about
that?
We
only
believe
that
it’s
good
and
settle
for
that.
When
we
receive
the
reward
of
the
next
world,
then
we’ll
know
what
it
is.
Why
should
we
get
into
scrutinies?”
Only
a
few
say
that
there
is
the
matter
of
Dvekut
[adhesion]
with
the
Creator,
and
that
to
achieve
Dvekut
they
must
achieve
equivalence
of
form,
meaning
“As
He
is
merciful,
you,
too,
are
merciful.”
And
then
he
begins
to
try
to
achieve
equivalence
of
form—that
all
his
actions
will
be
in
bestowal—for
only
then
the
restriction
and
concealment
that
exist
in
the
world
are
removed
from
him
and
he
begins
to
feel
the
Kedusha
[holiness].
But
when
he
begins
to
reach
the
degree
of
bestowal
in
his
work,
he
sees
that
he
is
very
far
from
it,
that
he
has
no
desire
for
a
thought,
word,
or
deed
that
he
would
have
the
ability
to
aim
in
order
to
bestow.
And
then
he
doesn’t
know
what
to
do
to
obtain
the
power
of
bestowal.
And
each
time
he
adds
effort,
he
sees
that
this
whole
matter
is
far
from
him.
In
the
end,
he
realizes
that
it
is
not
humanly
possible
that
he
will
ever
reach
it.
At
that
time,
he
realizes
that
only
the
Creator
can
help
him,
and
only
then
does
he
understand
that
he
must
engage
in
Torah
and
Mitzvot
in
order
to
receive
reward.
And
the
reward
for
his
labor
will
be
for
the
Creator
to
give
him
the
power
of
bestowal.
This
is
the
reward
he
hopes
for,
since
he
wants
to
achieve
Dvekut
with
the
Creator,
which
is
equivalence
of
form,
meaning
bestowal.
And
this
is
the
only
reward
he
hopes
for—that
through
his
toil
in
Torah
and
Mitzvot
he
will
be
given
what
he
cannot
obtain
by
himself,
and
instead,
he
needs
another
to
give
him.
It
is
like
labor
in
corporeality:
since
one
cannot
obtain
money
by
himself,
he
works,
and
in
return,
he
is
paid
money.
Likewise,
in
spirituality,
what
he
cannot
obtain
by
himself,
he
needs
someone
to
give
it
to
him,
so
this
is
what
we
call
“reward.”
Therefore,
when
a
person
wishes
to
achieve
the
quality
of
bestowal
because
he
wants
to
achieve
Dvekut
with
the
Creator,
and
he
cannot
obtain
this
quality,
but
needs
the
Creator
to
give
it
to
him,
that
which
he
wants
to
be
given
is
called
“reward.”
And
since
there
is
a
rule
that
if
one
wants
reward
he
must
make
an
effort
and
work,
he
keeps
Torah
and
Mitzvot
to
be
given
this
reward,
which
is
called
“the
power
of
bestowal,”
meaning
to
exit
self-love
and
receive
a
desire
to
have
the
strength
to
engage
only
in
love
of
others.
This
is
the
meaning
of,
“One
should
always
engage
in
Torah
and
Mitzvot
in
Lo
Lishma
[not
for
Her
sake],
for
from
Lo
Lishma
one
comes
to
Lishma
[for
Her
sake]
because
the
light
in
it
reforms
him.”
Thus,
through
the
labor
in
Torah
and
Mitzvot
to
achieve
Lishma,
he
will
achieve
the
degree
of
Lishma
by
laboring
first.
This
is
why
he
is
rewarded
with
the
light
in
it,
which
reforms
him,
and
it
is
considered
that
he
was
given
the
power
of
bestowal
from
above.
However,
we
should
ask,
“Why
does
he
first
need
to
exert
himself
and
afterwards
be
given
the
light
of
Torah?
Why
is
he
not
given
the
light
of
Torah
immediately,
so
it
will
reform
him
instantly?
Also,
why
exert
and
toil
for
nothing
and
waste
time
for
nothing?
Wouldn’t
it
be
better
if
he
were
given
the
light
right
at
the
beginning
of
his
work,
meaning
that
he
would
immediately
receive
the
light
and
would
immediately
begin
his
work
in
Lishma?”
The
thing
is
that
there
is
no
light
without
a
Kli
[vessel],
and
a
Kli
means
a
desire.
In
other
words,
when
a
person
has
a
need
and
craves
to
satisfy
that
need,
this
is
called
“a
Kli.”
Only
then,
when
he
has
a
Kli—meaning
a
desire
for
some
fulfillment—can
it
be
said
that
he
is
given
the
filling
and
he
is
content
with
the
filling
that
he
was
given,
since
this
is
what
he
craved.
Reward
is
considered
a
fulfillment,
when
the
craving
receives.
Moreover,
the
measure
of
the
importance
of
the
fulfillment
depends
on
the
measure
of
the
craving.
And
by
the
measure
of
his
suffering,
to
that
extent
one
enjoys
the
fulfillment.
For
this
reason,
it
is
impossible
to
give
a
person
a
light
that
will
reform
him
when
he
has
no
desire
for
it
whatsoever.
This
is
because
reforming
him
means
he
will
lose
the
power
of
self-love
and
receive
the
power
of
love
of
others.
If
a
person
has
no
desire
to
exit
self-love,
and
he
is
told,
“Do
some
work
and
in
return
you
will
have
no
desire
for
self-love,”
he
does
not
regard
it
as
a
reward.
On
the
contrary,
he
thinks
that
for
the
work
he
did
for
the
owner,
he
should
have
rewarded
him
in
return
for
his
labor.
But
in
return,
he
is
giving
him
something
very
bad,
and
so
much
so
that
he
would
lose
all
the
self-love
in
an
instant.
Who
would
agree
to
that?
For
this
reason,
first
one
must
study
in
Lo
Lishma,
so
that
through
it,
the
body
will
assist
him,
since
a
person
is
willing
to
give
up
a
small
pleasure
to
receive
a
great
pleasure.
But
by
nature,
one
is
incapable
of
imagining
pleasure
unless
it
is
based
on
self-love.
Therefore,
he
is
told
that
he
will
be
rewarded
for
engaging
in
Torah
and
Mitzvot.
This
is
not
a
lie,
for
he
will
certainly
be
rewarded.
In
other
words,
he
is
told
that
for
his
effort
in
Torah
and
Mitzvot,
he
will
be
rewarded,
and
this
is
the
truth,
since
he
will
indeed
be
rewarded,
but
the
reward
will
change.
For
example,
a
father
tells
his
child,
“If
you
are
a
good
boy,
I
will
buy
you
a
toy
car,
a
plastic
car.”
Afterwards,
the
father
goes
abroad
and
returns
several
years
later.
The
son
has
already
grown,
and
he
comes
to
his
father
and
tells
him,
“Dad,
before
you
went
abroad,
you
promised
me
a
plastic
toy
car.”
So
his
father
goes
and
buys
him
a
real
car,
one
that
can
travel
great
distances.
The
son
is
already
clever
and
understands
that
now
is
not
the
time
for
a
plastic
car,
but
for
a
real
car.
Is
this
considered
a
deception
by
his
father?
Of
course
not!
Instead,
now
the
boy
sees
that
when
he
was
a
child,
he
could
only
understand
a
trifle
reward.
Here,
too,
he
begins
with
a
trifling
reward,
called
Lo
Lishma,
meaning
he
is
waiting
to
be
rewarded
with
something
that
is
worthless
compared
to
the
real
reward
that
he
will
receive—being
rewarded
with
Lishma,
which
is
the
Kli
in
which
one
can
receive
the
delight
and
pleasure
that
the
Creator
wishes
to
impart.
Those
are
the
real
pleasures.
It
follows
that
by
telling
him
to
work
in
Lo
Lishma,
meaning
to
receive
a
reward,
this
is
true,
meaning
that
when
he
aims
in
order
to
bestow,
he
will
be
rewarded,
too.
The
only
falsehood
is
in
the
actual
reward.
While
a
person
is
in
Lo
Lishma,
he
thinks
that
he
will
be
given
a
different
reward,
that
the
Kli
that
receives
it
is
called
“self-love.”
But
afterwards,
when
a
person
grows,
he
begins
to
understand
that
the
Kelim
[vessels]
that
actually
receive
the
reward
are
the
Kelim
of
bestowal,
that
it
is
precisely
through
those
Kelim
that
the
real
delight
and
pleasure
is
received.
At
that
time,
he
feels
that
he
is
the
happiest
man
on
earth.
But
the
reward
that
he
wished
to
receive
while
he
was
in
Lo
Lishma
could
only
be
a
reward
suitable
for
a
little
boy.
Thus,
when
teaching
to
receive
reward
and
pleasure
for
one’s
work
in
Lo
Lishma,
it
is
not
considered
a
lie,
since
he
did
not
lose
anything
by
his
reward
being
exchanged
for
a
greater
reward.
We
should
only
explain
that
the
Lo
Lishma,
meaning
this
reward,
is
not
the
real
name,
as
he
thinks.
Instead,
the
reward
has
a
different
name
than
what
he
thought.
However,
a
reward
remains
a
reward,
and
the
reward
is
not
changed;
only
the
name
of
the
reward
changes—from
a
false
and
imaginary
reward
to
a
true
reward.
From
all
the
above,
it
follows
that
the
main
thing
that
a
person
needs
in
return
for
his
toil
in
Torah
and
Mitzvot
is
for
the
Creator
to
give
him
the
vessels
of
bestowal,
which
one
cannot
obtain
by
himself
because
they
are
contrary
to
nature.
However,
this
is
a
gift
from
above—that
his
reward
will
be
always
to
wait
for
the
time
when
he
can
bring
contentment
to
the
Creator.
And
since
this
is
the
reward
that
he
awaits,
this
is
called
“his
reward.”
To
understand
the
above,
we
should
look
in
“General
Preface
to
the
Tree
of
Life”
(Item
3),
where
it
is
written,
“The
root
of
the
darkness
is
the
Masach
in
the
Kli
of
Malchut,
and
the
root
of
the
reward
is
rooted
in
the
Reflected
Light
that
comes
out
through
a
Zivug
de
Hakaa.”
There
he
offers
the
root
to
what
we
see
in
this
world—that
everything
that
we
see
in
this
world
is
a
branch
that
extends
from
the
roots,
from
the
upper
worlds.
He
says
there,
“The
root
of
the
labor
that
a
person
feels
in
this
world
extends
from
the
root
of
the
Masach
in
the
Kli
of
Malchut.”
This
means
that
the
Kli
that
the
creatures
have
is
called
“a
desire
to
receive
pleasure,”
which
the
Creator
created
because
of
His
desire
to
delight
His
creatures.
Hence,
He
created
in
the
creatures
a
desire
to
receive
pleasure.
In
the
upper
Sefirot,
this
is
called
Malchut.
Afterwards,
we
learn
that
there
was
a
Tzimtzum
[restriction].
This
means
that
one
doesn’t
want
to
be
a
receiver
because
he
wants
equivalence
of
form
with
the
Creator;
hence,
a
rule
was
made
in
the
Kedusha
[holiness]
that
nothing
is
received
unless
there
is
an
aim
to
bestow.
This
is
the
meaning
of
the
correction
of
the
Masach
[screen].
Since
we
are
speaking
of
upper
lights,
not
wanting
to
receive
light
is
called
“a
Masach.”
It
is
like
a
person
who
places
a
curtain
or
a
veil
when
the
sun
shines
too
brightly
and
he
doesn’t
want
to
receive
the
sunlight,
so
that
the
sun
will
not
shine
into
the
house.
Hence,
when
speaking
of
upper
lights,
although
Malchut
had
a
great
desire
and
craving
to
receive
the
light
of
pleasure,
she
still
relinquished
the
pleasure,
not
receiving
it
because
she
wanted
equivalence
of
form.
This
is
called
“labor,”
meaning
doing
something
against
her
will—preventing
herself
from
receiving
the
pleasure.
In
the
corporeal
world,
too,
when
a
person
must
give
up
some
pleasure,
it
is
considered
an
effort.
For
example,
if
a
person
enjoys
rest,
and
for
some
reason
must
give
up
his
rest
and
do
something,
this
is
called
“labor.”
He
also
shows
us
how,
when
the
corporeal
branch
receives
a
reward,
where
it
is
rooted
in
the
upper
worlds.
He
shows
us
that
the
root
of
the
reward
extends
from
the
Reflected
Light—the
desire
to
bestow
that
comes
out
of
the
Zivug
de
Hakaa
that
occurred
between
the
upper
light
and
the
Masach
and
Aviut
[coarseness]
(see
The
Study
of
the
Ten
Sefirot,
Part
4,
Item
8).
He
writes,
“The
clothing
Reflected
Light
comes
out
as
a
result
of
two
forces.”
In
spirituality,
a
Zivug
de
Hakaa
means
that
if
two
things
are
opposite
to
one
another,
it
is
regarded
as
Hakaa
[striking/beating].
This
means
that
on
the
one
hand,
one
truly
wants
that
thing
because
he
sees
that
it
will
give
him
immense
pleasure,
but
on
the
other
hand,
he
overcomes
and
does
not
receive
it
because
he
wants
equivalence
of
form.
Indeed,
there
are
two
desires
here:
1)
One’s
desire
to
receive
pleasure,
and
2)
his
desire
for
equivalence
of
form.
And
of
those
two,
a
new
thing
is
born,
called
“clothing
Reflected
Light.”
With
this
force,
he
can
later
obtain
the
upper
abundance
because
this
Reflected
Light
is
the
appropriate
Kli
for
reception
of
the
bounty.
In
other
words,
with
this
Kli,
he
has
two
things:
1)
He
receives
the
pleasure
that
is
found
in
the
upper
abundance,
which
comes
from
the
thought
of
creation,
to
do
good
to
His
creations.
2)
At
the
same
time,
he
finds
himself
in
equivalence
of
form,
which
is
the
second
discernment
that
he
has
upon
reception
of
the
abundance.
From
all
the
above,
we
see
that
the
whole
reward
is
only
the
Reflected
Light,
which
is
the
power
of
bestowal
that
the
lower
one
receives
from
the
upper
one,
which
he
calls
“Reflected
Light,”
meaning
what
the
lower
one
gives
to
the
upper
one.
This
means
that
the
abundance
that
initially
came
from
the
Creator
is
called
“Direct
Light,”
as
it
is
written,
“God
created
man
straight.”
It
is
as
we
learn,
that
the
thought
of
creation
was
to
do
good
to
His
creations,
meaning
for
the
lower
ones
to
receive
abundance,
and
this
is
called
“straight.”
But
the
receivers
of
the
abundance
wish
for
equivalence
of
form,
hence
we
have
a
correction
called
“Reflected
Light.”
This
means
that
the
receiver
of
the
abundance
does
not
receive
it
because
he
wishes
to
enjoy,
but
because
he
wishes
to
give
to
the
upper
one.
In
other
words,
as
the
upper
wishes
for
the
receiver
to
enjoy,
the
receiver
of
the
abundance
aims
to
return
pleasure
to
the
giver,
meaning
for
the
upper
one
to
enjoy
the
fulfillment
of
His
thought.
It
therefore
follows
that
the
reward
is
primarily
the
Reflected
Light,
meaning
the
power
of
bestowal
that
the
lower
one
receives
from
the
upper
one.
But
we
should
still
understand
why
we
say
that
the
Kli,
which
is
called
“power
of
bestowal,”
is
the
whole
reward.
After
all,
“reward”
implies
something
that
is
received.
We
say,
“I
work
for
the
pay,”
or
we
say
that
the
purpose
of
creation
is
to
do
good
to
His
creations,
meaning
that
they
will
receive
reward.
And
here
we
are
saying
that
the
reward
is
called
“the
power
of
giving.”
And
what
do
we
understand?
That
the
reward
should
be
for
a
person
to
be
imparted
with
attaining
Godliness
and
the
secrets
of
Torah,
and
so
on.
But
why
is
he
saying
that
the
reward
is
in
obtaining
the
power
of
giving,
meaning
the
power
of
bestowal?
Moreover,
he
is
telling
us
that
this
extends
from
the
upper
root,
called
“Reflected
Light.”
There
is
a
known
rule
that
the
cow
wants
to
nurse
more
than
the
calf
wants
to
suckle.
It
therefore
follows
that
the
Creator
wishes
to
give
to
the
creatures
more
than
the
creatures
wish
to
receive.
So
who
is
inhibiting?
We
must
remember
the
Tzimtzum
occurred
so
that
the
creatures
would
have
equivalence
of
form.
This
is
a
correction
to
prevent
the
bread
of
shame,
which
extends
from
our
root
because
the
Creator
is
about
bestowal
and
not
reception,
for
He
has
no
needs
and
there
is
no
such
thing
as
reception
in
Him.
Thus,
according
to
the
rule
that
exists
in
our
nature—that
each
branch
wishes
to
resemble
its
root—when
the
lower
one
must
carry
out
an
action
that
is
not
present
in
the
root,
he
feels
unpleasantness.
It
follows
that
one
does
not
need
to
do
anything
to
receive
abundance,
which
is
light
and
pleasure,
since
the
Creator
wants
to
give
to
the
creature
more
than
the
creature
wants
to
receive.
However,
the
creature
has
no
Kli
in
which
to
enjoy
the
pleasures
that
he
will
be
given,
due
to
the
shame.
It
follows
that
the
only
reward
we
need
is
the
Kli,
which
is
called
“the
power
of
bestowal.”
Thus,
all
we
need
are
Kelim
[plural
of
Kli],
and
not
lights,
and
this
is
why
the
reward
is
primarily
the
power
of
bestowal.
However,
to
obtain
that
Kli,
called
“the
desire
to
bestow,”
we
need
a
desire,
meaning
to
feel
that
we
need
this
Kli.
This
is
why
we
must
first
engage
in
Torah
and
Mitzvot
in
Lo
Lishma,
and
this
is
our
labor—to
see
that
everything
we
do
is
for
self-benefit,
without
any
intention
to
bestow.
And
then
we
see
that
we
need
the
power
of
bestowal,
and
we
want
a
reward
for
our
work—that
the
Creator
will
give
us
this
reward—the
desire
to
bestow.
And
when
we
have
that
power,
we
will
be
able
to
receive
the
delight
and
pleasure
that
is
already
available
and
for
which
we
don’t
need
to
work
at
all
because
the
Creator
gives
it.
But
for
a
person
to
rise
from
degree
to
degree,
he
must
acquire
the
power
of
bestowal
each
time,
and
then
nothing
else
is
missing.