Concerning
the
Reward
of
the
Receivers
Article
No.
32,
1985
It
is
known
that
man
cannot
work
without
reward.
This
means
that
if
one
were
not
given
reward,
he
would
not
make
a
move.
This
stems
from
the
root
of
the
creatures,
which
is
utterly
motionless,
as
it
is
written
in
The
Study
of
the
Ten
Sefirot
(Part
1,
item
19):
“We
love
rest
and
vehemently
hate
movement,
to
the
point
that
we
do
not
make
even
a
single
move
if
not
to
find
rest.
This
is
because
our
Root
is
motionless
and
restful;
there
is
no
movement
in
Him
whatsoever.
For
this
reason,
it
is
also
against
our
nature
and
hated
by
us.”
Accordingly,
we
must
know
what
is
the
reward
for
which
it
is
worth
our
while
to
work.
To
explain
this
we
must
look
into
what
we
know—that
there
is
the
purpose
of
creation
and
the
correction
of
creation.
That
purpose
of
creation
is
from
the
perspective
of
the
Creator.
That
is,
we
say
that
the
Creator
created
creation
because
of
His
desire
to
do
good
to
His
creations.
This
brings
up
the
famous
questions,
“Why
are
the
creatures
not
receiving
delight
and
pleasure,
for
who
can
go
against
Him
and
say
that
he
does
not
want
delight
and
pleasure
if
He
has
installed
in
the
creatures
a
nature
where
each
one
wants
to
receive?”
We
learn
that
only
the
will
to
receive
is
called
“creation,”
and
“creation”
means
something
new,
which
is
called
“existence
from
absence.”
Therefore,
He
has
created
this
nature
in
the
creatures,
which
means
that
everyone
wants
to
receive
and
He
wants
to
give.
So
who
is
delaying?
The
answer
to
this
is
presented
in
the
words
of
the
ARI
(in
the
beginning
of
the
book,
Tree
of
Life):
“To
bring
to
light
the
perfection
of
His
deeds,
He
has
restricted
Himself.”
He
explains
there,
in
“Inner
Reflection,”
that
it
means
that
since
there
is
a
difference
between
giver
and
receiver,
it
causes
disparity
of
form,
meaning
unpleasantness
to
the
receivers.
To
correct
this
there
was
a
correction
that
the
abundance
shines
only
to
a
place
where
there
is
an
aim
to
bestow,
for
this
is
called
“equivalence
of
form,”
and
“Dvekut
[adhesion]
with
the
Creator.”
Then,
when
he
receives
the
delight
and
pleasure,
he
does
not
feel
unpleasantness,
and
the
abundance
can
come
to
the
receiver
because
the
receiver
will
not
feel
any
deficiency
upon
the
reception
of
the
abundance.
That
is,
he
will
not
feel
deficient
because
he
is
a
receiver,
since
his
aim
is
to
bestow
contentment
upon
the
Creator,
and
not
because
he
wants
to
receive
pleasure
for
himself.
It
therefore
follows
that
if
we
introspect
into
what
we
must
do
in
order
to
receive
the
delight
and
pleasure,
it
is
only
to
obtain
the
Kelim
[vessels],
which
is
a
second
nature,
called
“vessels
of
bestowal.”
This
is
called
the
“correction
of
creation.”
Therefore,
we
should
know
what
reward
we
should
demand
of
the
Creator
to
give
us
in
return
for
our
labor
in
Torah
and
Mitzvot
[commandments]:
it
is
that
He
will
give
us
vessels
of
bestowal.
It
is
written
in
the
introduction
to
the
book,
Panim
Masbirot
[Welcoming
Face],
the
root
of
the
reward
is
the
Masach
[screen]
and
the
Ohr
Hozer
[Reflected
Light].
Therefore,
we
need
not
demand
pleasure
and
abundance
in
return
for
work,
but
vessels
of
bestowal,
for
this
is
all
we
need
in
order
to
receive
the
delight
and
pleasure.
Before
one
obtains
the
vessels
of
bestowal,
he
suffers
in
his
life,
for
he
hasn’t
the
suitable
Kelim
to
receive
delight
and
pleasure.
We
see
that
we
should
make
three
discernments
in
our
actions
in
the
order
of
our
work:
1)
forbidden
things,
2)
permitted
things,
3)
Mitzvot.
With
forbidden
things
it
is
impossible
to
speak
of
intentions
for
the
Creator,
that
I
can
do
something
forbidden
even
Lishma
[for
Her
sake].
We
cannot
even
speak
of
doing
them.
Our
sages
call
this
a
“Mitzva
[commandment]
that
comes
by
transgression.”
Only
with
the
permitted
things
can
it
be
said
that
we
should
aim
for
the
Creator,
or
that
he
cannot
aim,
and
then
he
has
no
Mitzva.
However,
when
he
can
aim
to
bestow,
this
act
is
regarded
as
a
Mitzva.
With
acts
of
Mitzva,
such
as
eating
a
Matza
[Passover
bread],
eating
in
a
Sukkah
[Sukkot
hut],
etc.,
even
when
one
does
not
aim
to
bestow
with
them,
it
is
still
regarded
as
a
Mitzva,
since
Lo
Lishma
[not
for
Her
sake]
is
also
a
Mitzva.
But
when
he
does
aim
with
it
in
order
to
bestow,
that
Mitzva
causes
him
to
be
rewarded
with
the
light
in
the
Mitzva.
When
he
can
no
longer
aim,
but
does
the
Mitzva
Lo
Lishma,
our
sages
said,
“One
should
always
engage
in
Torah
and
Mitzvot
Lo
Lishma,
and
from
Lo
Lishma
he
will
come
to
Lishma.”
It
follows
that
even
when
he
does
not
aim,
he
is
observing
the
Mitzvot
of
the
Creator.
But
when
he
does
permitted
things,
it
is
called
“optional,”
and
this
cannot
be
added
to
the
count
of
Mitzvot.
However,
when
he
commits
forbidden
things
the
transgression
is
written
in
his
account.
At
that
time
he
regresses
from
the
path
of
Torah,
becoming
farther
from
the
Creator.
When
he
observes
Mitzvot
Lo
Lishma
he
also
becomes
close
to
the
Creator,
but
this
is
a
slow
path,
meaning
that
by
that
he
is
nearing
the
Creator
by
a
long
route
until
he
can
cling
to
the
Creator.
But
when
he
performs
the
Mitzvot
Lishma,
by
this
he
becomes
more
adhered
to
the
Creator
each
and
every
time,
until
he
is
rewarded
with
the
flavors
of
Torah
and
Mitzvot.
We
can
also
discern
from
this
if
he
enjoys
the
Mitzva
or
not.
That
is,
when
he
eats
a
tiny
piece
of
Matza,
he
cannot
observe
the
Mitzva
if
he
is
not
enjoying,
for
one
who
eats
a
tiny
piece
of
Matza,
below
the
threshold
of
pleasure,
does
not
do
his
due.
Rather,
he
must
enjoy,
or
else
he
cannot
bless.
Also,
the
delight
of
Shabbat
[Sabbath]
is
a
Mitzva.
If
he
does
not
enjoy
eating
a
Shabbat
meal,
he
also
did
not
do
his
due.
Therefore,
the
rule
is
that
on
the
Eve
of
Shabbat,
close
to
the
afternoon
prayer,
one
should
not
eat
until
it
is
dark,
so
he
will
enjoy
the
meal.
Our
sages
said
about
it
(Pesachim,
p
99):
“‘One
should
not
eat
on
the
eve
of
Shabbat
and
good
day
from
the
afternoon
prayer
onward,
so
he
will
come
into
Shabbat
hungry,’
the
words
of
Rabbi
Yehuda.”
Still,
even
if
he
cannot
aim
in
order
to
bestow,
he
is
still
observing
the
Mitzva
of
eating
a
Matza
etc.
Also,
in
permitted
things,
even
if
he
cannot
aim
in
order
to
bestow,
it
is
still
regarded
as
not
being
more
materialized
by
eating
permitted
things
when
they
are
necessary,
meaning
that
without
them
a
person
cannot
live.
It
is
permitted
to
receive
these
things
in
any
case,
meaning
even
when
he
cannot
aim
to
bestow
with
them.
But
with
permitted
things
that
are
not
necessary,
when
one
uses
them
he
becomes
more
materialized
even
if
he
commits
no
transgression
by
eating
them.
On
the
one
hand
we
can
say
that
necessities
stand
one
degree
below
Mitzvot
when
they
are
done
Lo
Lishma.
It
therefore
follows
that
we
should
discern
from
below
upward:
1)
forbidden
things,
2)
permitted
things
with
which
he
cannot
aim
to
bestow,
3)
permitted,
but
necessary
things,
4)
Mitzvot
with
which
he
does
not
aim
in
order
to
bestow,
5)
permitted
things
with
which
he
aims
in
order
to
bestow.
(However,
a
Mitzva
without
the
aim
and
permitted
things
in
order
to
bestow
require
scrutiny,
which
of
them
is
more
important
because
there
is
room
for
mistakes
here.
This
is
why
I
do
not
want
to
scrutinize
it),
6)
Mitzvot
with
which
he
aims
in
order
to
bestow.
It
follows
that
the
reward
is
only
to
obtain
vessels
of
bestowal.
When
one
attains
these
vessels
he
has
everything.