When
a
Person
Knows
What
Is
Fear
of
the
Creator
Article
No.
35,
1985
In
the
portion,
Vaetchanan
(item
68),
the
holy
Zohar
writes,
“Afterwards
in
particular,
meaning
that
when
a
person
knows
what
fear
of
the
Creator
is,
when
he
attains
the
quality
of
Malchut
herself,
which
is
fear
out
of
love,
the
essence
and
the
basis
of
love
of
the
Creator,
this
fear
makes
him
keep
all
the
Mitzvot
[commandments]
of
the
Torah,
so
a
person
is
a
loyal
servant
of
the
Creator,
as
it
should
be.”
We
should
understand
what
it
means
when
he
says,
“when
he
attains
the
quality
of
Malchut
herself,
which
is
fear
out
of
love.”
It
means
that
since
he
has
been
rewarded
with
Malchut
herself,
she
is
regarded
as
love,
and
that
love
causes
him
fear.
But
why
does
love
cause
him
fear?
And
also,
we
should
understand
what
is
fear
once
he
has
been
rewarded
with
love?
We
should
interpret
this
according
to
what
I
heard
that
Baal
HaSulam
interpreted
about
the
verse,
“And
there
was
a
quarrel
between
the
herdsmen
of
Abram’s
cattle
and
the
herdsmen
of
Lot’s
cattle”
(Genesis,
13:7).
Abraham
is
called
“father
of
faith,”
whose
work
was
based
entirely
on
faith
above
reason
without
any
support,
meaning
something
to
support
the
entire
building
that
he
was
going
to
build
in
his
life.
He
went
wholeheartedly,
and
precisely
through
faith
above
reason
he
could
approach
the
Creator,
when
he
saw
only
this
as
life’s
purpose.
To
be
rewarded
with
Dvekut
[adhesion]
with
the
Creator
within
reason,
he
saw
that
his
mind
mandated
otherwise,
for
wherever
he
turned
he
saw
contradictions
in
Providence,
in
how
the
Creator
behaves
with
the
creatures.
Then
he
understood
that
the
Creator
wants
him
to
serve
Him
precisely
above
reason.
He
understood
that
if
the
way
of
within
reason
was
better
suited
for
bringing
man
to
Dvekut
with
the
Creator,
the
Creator
would
certainly
behave
differently,
“for
who
will
tell
You
what
to
do?”
Rather,
he
believed
that
he
has
no
other
way
but
to
go
above
reason,
and
that
the
Creator
did
so
deliberately
because
precisely
this
way
is
to
man’s
benefit.
Therefore,
he
decided
that
he
wanted
to
serve
the
Creator
specifically
above
reason.
This
means
that
if
he
can
attain
His
guidance
within
reason,
he
will
oppose
it
because
he
regarded
his
work
above
reason,
that
this
was
more
certain
that
his
aim
would
be
only
to
bestow
contentment
upon
the
Creator.
But
what
could
he
do
if
he
saw
that
His
guidance
dressed
in
him
within
reason,
and
he
no
longer
had
the
option
of
going
above
reason
because
everything
was
revealed
to
him?
Baal
HaSulam
explained
that
when
he
saw
some
disclosure
of
light
and
abundance
appearing
to
him
he
did
not
say
about
it
that
now
he
was
happy
that
he
will
no
longer
have
to
go
above
reason
because
this
is
work
to
which
the
body
does
not
agree,
for
the
body
enjoys
more
if
it
has
some
support
on
which
to
rely.
That
is,
on
which
basis
is
his
entire
effort
built?
All
the
buildings
that
man
builds
are
founded
on
the
intellect,
meaning
that
the
intellect
compels
him
that
he
must
do
so.
For
this
reason,
where
the
intellect
cannot
say
that
everything
he
does
is
fine,
it
is
certainly
difficult
for
him
to
walk
in
this
way.
Therefore,
where
he
has
a
chance
to
attain
something
within
reason,
he
promptly
throws
his
foundation
of
above
reason
and
begins
to
work
on
a
new
basis,
built
on
the
intellect.
Then
he
has
support
on
which
his
labor
can
rely
and
he
no
longer
needs
the
help
of
the
Creator.
Because
it
is
difficult
to
go
above
reason,
he
always
needs
the
help
of
the
Creator,
to
have
the
strength
to
go
above
reason.
But
now
that
the
mind
is
telling
him,
“Now
that
you
have
the
support
of
the
mind
and
reason,
you
can
advance
alone,
without
the
help
of
the
Creator,
and
attain
what
there
is
to
attain.”
Then
his
advice,
when
he
said,
“Now
I
see
that
the
real
way
is
to
go
specifically
above
reason
because
precisely
by
going
above
reason,
a
way
that
pleases
the
Creator,
I
was
now
rewarded
with
nearing
the
Creator.”
The
evidence
of
this
is
that
now
he
feels
a
taste
for
the
work
of
the
Creator
both
in
Torah
and
in
prayer.
It
follows
that
he
does
not
take
being
rewarded
with
nearing
the
Creator
and
feeling
the
love
of
the
Creator
as
a
basis
for
the
work,
meaning
support
for
the
work
of
the
Creator,
since
the
intellect
necessitates
that
it
is
worthwhile
to
keep
Torah
and
Mitzvot
and
he
no
longer
needs
to
go
with
faith
above
reason.
Rather,
he
is
careful
not
to
flaw
the
faith,
meaning
to
accept
the
way
of
within
reason
and
throw
away
the
faith.
Faith
is
called
Malchut.
Therefore,
it
is
considered
that
he
has
degraded
and
blemished
the
faith,
for
now
it
is
evident
that
to
begin
with,
he
had
no
choice
and
therefore
took
to
faith,
but
otherwise
he
would
not
have
taken
it.
And
as
soon
as
he
sees
that
he
can
get
rid
of
it
he
promptly
degrades
it
and
throws
it,
and
takes
knowing
in
its
stead.
It
was
said
about
this,
“I
will
honor
those
who
honor
Me,
and
those
who
despise
Me
will
be
disgraced.”
It
is
also
written,
“The
ways
of
the
Lord
are
straight;
the
righteous
walk
in
it,
and
the
wicked
fail
in
it.”
Accordingly,
we
can
understand
what
we
asked,
since
he
has
already
been
rewarded
with
Malchut,
it
is
regarded
as
fear
out
of
love.
We
asked,
“If
he
already
has
love,
how
can
we
still
speak
of
fear,
and
how
can
we
speak
of
fear
when
he
has
already
been
rewarded
with
love?”
According
to
the
interpretation
of
Baal
HaSulam,
who
explained
concerning
the
herdsmen
of
Abraham’s
cattle,
we
can
easily
understand
this.
He
said
that
the
herdsmen
of
Abraham’s
cattle
means
that
Abraham
was
pasturing
the
faith.
Mikneh
[cattle]
comes
from
the
word
Kinyan
[possessions],
meaning
that
all
the
possessions
he
has
been
rewarded
with
were
pasturing
his
faith.
That
is,
he
said,
“Now
I
see
that
the
path
of
faith
is
the
real
path
because
I
was
rewarded
with
nearing
the
Creator.
For
this
reason,
I
take
upon
myself
to
henceforth
go
only
by
the
way
of
faith
above
reason.”
This
was
not
so
with
the
herdsmen
of
Lot’s
cattle.
He
took
the
possessions
he
acquired
into
the
discernment
of
Lot.
The
holy
Zohar
calls
Lot
by
the
name
of
“land
of
the
curse,”
meaning
that
it
is
not
a
place
of
blessing,
called
a
“field
that
the
Lord
has
blessed.”
Rather,
it
is
a
place
of
curse,
which
is
within
reason,
meaning
that
he
does
what
the
mind
mandates.
However,
when
he
began
to
walk
on
the
path
of
the
Creator,
he
also
began
with
faith
above
reason,
but
he
always
waited
for
a
time
when
he
could
be
rid
of
this
work
of
above
reason.
The
body
always
demands
some
basis
on
which
to
base
his
exertion
in
Torah
and
Mitzvot,
since
when
the
work
is
built
on
the
intellect,
and
the
intellect
lets
him
understand
that
the
work
is
worthwhile,
the
body
makes
great
efforts,
and
very
persistently,
because
the
intellect
compels
it.
For
example,
a
person
went
to
bed
at
midnight,
he
is
very
tired,
with
fever,
and
is
forbidden
to
get
out
of
bed
because
he
is
shivering.
But
a
fire
breaks
out
in
nearby
rooms
and
he
is
told
to
quickly
get
out
of
bed
because
soon
he
won’t
be
able
to
get
out
of
the
house
and
he
might
burn.
At
that
time,
the
intellect
mandates
without
any
doubt,
if
he
regards
his
situation,
that
it
is
inconvenient
for
him
to
get
out
of
bed
for
several
reasons,
then
he
might
burn.
Surely,
he
jumps
out
of
bed
without
any
arguments
because
the
basis
on
which
he
has
to
exert,
the
intellect,
mandates
its
profitability.
Therefore
he
is
certain
to
make
every
effort.
It
follows
that
where
the
intellect
binds
the
effort,
one
does
not
regard
the
effort,
but
only
the
profit,
meaning
what
one
can
obtain
through
the
effort.
However,
when
working
above
reason
one
is
always
under
the
body’s
pressure,
which
is
asking,
“What
makes
you
certain
that
you’re
on
the
right
path?
Is
the
effort
you
are
making
in
order
to
achieve
the
goal
really
worthwhile?
Is
this
even
doable?
Can
you
achieve
the
goal
you’re
seeking?”
Therefore,
he
is
always
going
through
ups
and
downs,
where
once
the
intellect
prevails
and
once
above
reason
prevails.
He
always
thinks,
“When
will
I
be
able
to
establish
my
work
within
reason
and
have
a
sound
basis,
since
I
will
be
able
to
build
everything
on
the
intellect?
Surely,
at
that
time
I
will
not
have
any
descents
in
the
work
of
the
Creator,
as
is
with
everything
that
is
built
on
common
sense.”
However,
he
does
not
know
what
he
hopes
to
attain
will
not
give
him
a
blessing,
but
a
curse,
since
within
reason
is
the
place
of
the
grip
of
the
Sitra
Achra
[other
side],
and
the
Creator
has
chosen
that
those
who
want
to
achieve
Dvekut
with
the
Creator,
specifically
above
reason,
is
the
real
way
to
approach
the
Creator.
This
is
the
degree
of
Lot,
the
cursed
land,
a
land
where
there
is
a
curse
and
not
a
blessing.
This
is
called
the
“herdsmen
of
Lot’s
cattle,”
who
was
always
searching
possessions
for
within
reason,
called
Lot,
meaning
a
curse.
This
is
the
meaning
of
the
verse,
“And
there
was
a
quarrel
between
the
herdsmen
of
Abram’s
cattle
and
the
herdsmen
of
Lot’s
cattle.”
That
is,
the
quarrel
was
that
each
one
said
that
he
was
right.
Those
who
were
in
the
state
of
herdsmen
of
Lot’s
cattle
were
saying,
“If
we
can
build
our
basis
on
the
intellect,
called
‘within
reason,’
we
will
not
have
ups
and
downs
because
we
will
always
be
in
a
state
of
ascent.”
This
is
so
because
where
the
intellect
binds
doing
the
actions
there
is
no
one
to
interrupt
them.
Therefore,
when
we
have
no
choice
we
must
go
above
reason.
But
when
we
can
choose
to
go
within
reason,
it
is
to
the
contrary:
we
must
say
that
there
is
contentment
above
in
that
from
this
day
forth
we
will
have
no
descents
in
the
work.
Therefore,
our
way
is
certainly
better.
But
the
herdsmen
of
Abram’s
cattle
are
people
whose
basis
was
precisely
on
faith
above
reason.
They
said,
“If
the
Creator
wanted
us
to
work
on
the
basis
of
the
intellect,
He
would
not
be
concealed
from
us
to
begin
with.
Rather,
this
must
be
the
best
way.
Therefore,
we
need
not
look
for
opportunities
to
be
rid
of
faith
above
reason.
Rather,
if
we
receive
some
intellect
and
nearing
to
the
Creator
we
will
not
take
it
as
a
basis
for
casting
away
faith,
but
to
say,
‘Now
I
see
that
this
is
the
real
way
because
by
this
I
was
rewarded
with
nearing.’”
Therefore,
he
should
brace
himself
and
accept
that
henceforth
he
will
not
search
for
any
opportunities
to
be
rid
of
the
faith,
but
on
the
contrary,
grow
stronger
with
faith
above
reason.
By
this
we
will
understand
the
words
of
the
holy
Zohar,
that
once
he
was
rewarded
with
Malchut
herself,
which
is
love,
being
fear
out
of
love,
we
asked,
“How
can
you
speak
of
fear
if
there
is
already
love
there?”
And
also,
“What
is
fear?”
According
to
the
above
said,
it
turns
out
that
once
he
was
rewarded
with
love,
there
is
nothing
greater
that
mandates
the
work
because
it
is
a
basis
within
reason,
for
now
the
intellect
mandates
the
work
for
him.
This
is
so
because
naturally,
we
want
to
serve
the
one
we
love.
Therefore,
there
is
no
more
room
for
faith
because
at
that
time
how
can
we
speak
of
faith
above
reason
then?
Therefore,
he
is
afraid
that
he
might
blemish
the
faith
because
now
the
body
will
enjoy
the
work
more
since
he
has
a
basis
of
within
reason.
And
if
he
blemishes
faith,
then
it
becomes
revealed
that
the
faith
above
reason
that
he
had
had
was
out
of
necessity
to
begin
with,
not
out
of
respect,
but
that
he
constantly
longed
for
a
time
when
he
could
be
rid
of
it
and
work
with
knowledge
instead
of
faith.
Then,
because
he
has
blemished
faith,
he
promptly
falls
from
his
degree
and
soon
parts
from
the
Creator,
since
knowing
is
receiving.
It
is
known
that
we
understand
receiving,
which
is
self-love,
in
two
ways:
1)
with
the
mind,
2)
with
the
heart.
It
turns
out
that
when
he
has
been
rewarded
with
love,
the
love
itself
causes
him
fear.
He
is
afraid
that
he
will
not
be
drawn
to
knowledge.
Therefore,
at
that
time
he
needs
great
care
that
he
will
not
fall
into
the
will
to
receive.
At
that
time
we
understand
that
love
itself
causes
the
fear.
Now
we
already
know
what
fear
is,
which
love
causes,
meaning
that
he
is
afraid
that
through
this
love
he
will
fall
into
self-love.
With
this
we
can
understand
the
great
rule
that
Baal
HaSulam
said,
that
although
it
makes
sense
that
sin
induces
punishment,
in
internality,
it
is
a
very
different
meaning,
which
is
a
little
difficult
to
grasp.
He
said
that
we
must
know
that
the
sin
is
the
punishment,
and
the
punishment
is
already
the
correction!
We
should
ask
about
this:
If
the
sin
is
the
punishment,
what
is
the
sin?
Through
the
above
said
we
can
interpret
that
the
sin
was
actually
during
the
ascent,
that
precisely
when
he
was
rewarded
with
love,
he
had
a
desire
to
take
love
as
the
basis,
and
cast
away
the
faith,
as
is
the
view
of
the
herdsmen
of
Lot’s
cattle.
At
that
time
he
suffered
a
descent
and
fell
once
more
into
self-love,
from
which
every
kind
of
sin
is
derived.
It
follows
that
he
failed
precisely
during
the
ascent,
when
he
thought
that
by
taking
love
as
a
basis
and
support
on
which
to
exert,
and
thought
that
by
this
he
would
not
have
any
more
descents,
since
where
the
intellect
mandates
is
a
healthy
path
and
he
will
never
fall,
this
was
the
actual
sin.
This
is
called
“All
who
add
subtract.”
It
follows
that
his
fall
into
self-love
is
the
punishment
for
flawing
the
faith,
and
the
punishment
he
has
received
is
a
correction
so
he
will
rise
once
more
on
the
degree
of
the
straight
path.