Lend
Ear,
O
Heaven
Article
No.
2,
1986
“‘Lend
ear,
O
heaven.’
Rabbi
Yehuda
started,
‘I
opened
for
my
beloved.
‘The
voice
of
my
beloved
knocks.’
He
says,
‘The
voice
of
my
beloved
knocks’
is
Moses,
who
admonished
Israel
in
several
arguments,
in
several
quarrels,
as
it
is
written,
‘These
are
the
words,’
‘You
have
been
rebellious,’
and
‘In
Horev
you
provoked,’
as
it
is
written,
‘knocks.’”
(In
the
Sulam
[Ladder
commentary],
items
1-2)
“Although
Moses
admonished
Israel,
all
his
words
were
with
love,
as
it
is
written,
‘For
you
are
a
holy
nation
to
the
Lord
your
God,’
and
‘The
Lord
your
God
has
chosen
you
to
be
His
people,’
‘but
because
the
Lord
loved
you,’
as
it
is
written,
‘Open
to
me,
my
sister,
my
wife,’
affectionately.”
We
should
understand
the
words
of
the
holy
Zohar.
1)
If
he
gives
so
many
praises
to
the
people
of
Israel,
as
it
is
written,
“For
you
are
a
holy
nation
to
the
Lord
your
God,”
and
“The
Lord
your
God
has
chosen
you
to
be
His
people,”
how
can
we
speak
of
admonition?
If
they
are
a
holy
people,
what
else
is
missing
in
them?
2)
What
does
that
teach
us
for
posterity,
since
they
are
two
opposites
in
the
same
carrier?
That
is,
either
they
are
a
holy
nation,
or
they
are
not!
3)
There
is
a
rule:
“Love
covers
all
transgressions.”
The
writing
says
(Deuteronomy,
7:7),
“The
Lord
did
not
desire
you
nor
choose
you
because
you
were
more
numerous
than
all
the
nations,
for
you
were
the
fewest
of
all
peoples
…
but
because
of
the
Lord’s
love
for
you.”
Therefore,
how
is
it
possible
to
find
transgressions
in
them,
since
“Love
covers
all
transgressions”?
The
thing
is
that
it
is
known
that
there
is
the
matter
of
two
writings
that
deny
one
another
until
the
third
writing
comes
and
decides.
“Lines”
in
spirituality
means
that
the
quality
of
Hesed
[mercy]
is
called
“right
line.”
Hesed
means
that
he
only
wants
to
do
good
to
others
and
wants
nothing
in
return.
He
longs
for
the
love
of
the
Creator
and
has
no
concern
for
himself.
Rather,
all
his
aspirations
are
only
to
bestow
contentment
upon
his
Maker,
and
for
himself
he
is
content
with
little.
That
is,
he
has
no
regard
for
what
he
has,
namely
good
flavors
in
Torah,
in
prayer,
or
in
Mitzvot
[commandments],
but
is
happy
with
his
lot.
Here,
in
spirituality,
when
a
person
introspects
and
says
that
he
believes
in
Private
Providence,
that
everything
comes
from
above,
meaning
that
the
Creator
has
given
him
a
thought
and
desire
to
serve
the
Creator
and
engage
in
Torah
and
Mitzvot
although
he
feels
no
flavor
in
Torah
and
Mitzvot.
Still,
he
does
not
mind
it
and
says
that
he
is
satisfied
with
being
able
to
keep
the
commandment
of
the
Creator.
This,
alone,
is
to
him
as
though
he
has
made
a
fortune.
And
even
though
he
does
not
attain
the
greatness
of
the
Creator,
whatever
he
does
have
satisfies
him
and
he
believes
it
is
a
gift
from
Heaven
that
he
was
given
the
thought
and
desire.
He
sees
that
others
were
not
given
this.
Rather,
all
they
aspire
for
is
to
attain
corporeal
things,
meaning
to
be
favored
by
people
or
delight
the
body
with
things
that
animals
use,
as
well.
But
he,
on
the
other
hand,
was
given
a
thought
and
desire
to
serve
the
Creator,
“and
who
am
I
that
He
has
chosen
me?”
It
is
as
we
say,
“Blessed
are
You,
O
Lord,
who
chooses
His
people,
Israel,
with
love.”
It
turns
out
that
we
bless
the
Creator
for
choosing
us,
meaning
that
we
were
given
a
thought
and
desire
to
keep
Torah
and
Mitzvot.
Therefore,
when
he
looks
at
others,
who
haven’t
that
desire
for
Torah
and
Mitzvot
that
he
has,
he
says
that
He
has
chosen
him
over
others
to
serve
Him.
Although
He
has
given
him
only
a
small
service,
without
any
intellect
and
reason,
he
says
that
even
this
service,
the
least
of
the
least,
is
more
than
his
own
worth
because
when
he
looks
at
himself
through
the
eyes
of
the
greatness
of
God,
he
says
that
he
does
not
deserve
even
this.
Therefore,
he
is
certainly
as
happy
as
though
he
has
been
rewarded
with
a
service
fit
for
great
men.
The
right
line
comes
from
the
upper
Sefirot.
This
discernment
is
called
the
Sefira
[singular
of
Sefirot]
Hesed,
pertaining
to
equivalence
of
form
with
the
Creator—as
He
gives,
so
the
lower
one
wishes
to
give
to
the
upper
ones.
This
is
regarded
as
equivalence
of
form,
where
he
does
not
regard
what
he
has
in
vessels
of
reception.
Rather,
his
only
measurement
of
wholeness
is
his
ability
to
bestow.
Even
if
he
cannot
bestow
much,
he
settles
for
this
because
he
examines
his
lowliness
compared
to
the
Giver,
and
compared
to
other
people
whom
he
sees
as
more
virtuous
than
him.
Still,
he
was
given
from
above
a
thought
and
desire
that
they
were
not
given,
and
he
does
not
say
about
anything,
“My
power
and
the
might
of
my
hand.”
For
this
reason,
he
is
always
satisfied
and
has
nothing
to
add
to
his
work.
Rather,
he
thanks
and
praises
the
Creator
as
much
as
he
can,
and
thanks
and
praises
Him
in
all
kinds
of
praises.
And
even
when
he
does
not
give
the
praise
and
gratitude
that
he
thinks
he
should
give
to
the
Creator,
he
does
not
regret
this
because
he
says
about
himself,
“Who
am
I
to
always
speak
to
the
King,
as
is
suitable
for
important
people,
and
not
to
lowly
ones
like
me?”
It
follows
that
he
is
always
in
wholeness
and
has
nothing
to
add.
And
if
he
sometimes
forgets
about
matters
of
work
and
his
mind
is
immersed
in
worldly
matters,
and
after
some
time
he
remembers
about
spirituality
and
sees
that
the
whole
time
he
was
dealing
with
corporeal
matters
of
this
world,
he
still
does
not
think
about
the
time
he
was
separated.
Instead,
he
is
happy
that
the
Creator
has
summoned
him
from
among
all
the
people
and
told
him,
“Where
are
you?”
He
promptly
begins
to
thank
the
Creator
for
reminding
him
that
he
should
think
about
spirituality.
It
follows
that
even
in
that
state
he
does
not
think
about
deficiencies
and
regrets
that
he
has
completely
forgotten
about
work-matters
this
whole
time,
but
he
is
happy
that
at
least
now
he
can
think
about
the
work
of
the
Creator.
It
follows
that
now,
too,
he
is
in
a
state
of
wholeness
and
will
not
come
to
a
state
where
he
is
weakened
from
the
work,
but
will
always
be
in
wholeness.
This
is
called
“right
line,”
Hesed,
which
is
wholeness.
However,
this
depends
on
the
extent
to
which
a
person
believes
in
Private
Providence,
meaning
that
the
Creator
gives
everything—the
light,
as
well
as
the
Kli
[vessel]—meaning
both
man’s
desire
and
deficiency
for
this,
that
he
is
not
so
adhered
to
the
Creator,
and
also
the
feeling
in
his
body
of
lack
of
keeping
of
Torah
and
Mitzvot.
The
Creator
gives
everything.
The
light
is
certainly
something
that
the
Creator
must
give
because
the
flavor
in
Torah
and
Mitzvot
certainly
belongs
to
the
Creator.
It
is
as
we
say
on
the
night
of
Yom
Kippur
[Day
of
Atonement],
“For
she
is
like
clay
in
the
hands
of
the
potter.
When
He
wishes
He
gives
abundantly;
when
He
wishes
He
gives
sparingly.
So
are
we
in
Your
hands,
Keeper
of
mercy.”
It
follows
that
if
a
person
sees
that
a
desire
to
study
awakens
in
him,
even
one
hour
a
day,
and
when
he
is
praying
he
sees
that
for
a
few
minutes
he
knows
he
is
praying
and
does
not
forget
that
he
is
wrapped
in
a
Talit
[prayer
shawl]
and
Tefillin,
and
his
heart
thinks
every
thought
in
the
world,
and
then
he
remembers
for
a
few
minutes
that
he
is
crowned
in
the
Talit
and
Tefillin
and
that
now
he
is
in
the
middle
of
a
prayer,
and
he
begins
to
think
to
whom
he
is
speaking
during
the
prayer.
He
feels
that
he
is
not
simply
speaking,
but
is
standing
before
the
King,
and
he
believes
in
“You
hear
the
prayer
of
every
mouth.”
Although
he
sees
that
he
has
already
prayed
many
times
and
his
prayer
was
not
answered,
he
still
believes
above
reason
that
the
Creator
does
hear
the
prayer,
and
the
reason
his
prayer
has
not
been
granted
is
that
he
probably
did
not
pray
from
the
bottom
of
the
heart.
Therefore,
he
takes
upon
himself
to
pray
more
intently
“and
the
Creator
will
certainly
help
me
and
grant
my
prayer.”
Then
he
promptly
begins
to
thank
the
Creator
for
reminding
him
that
he
is
now
crowned
with
Talit
and
Tefillin.
He
feels
good
since
he
looks
at
other
people,
how
they
are
still
asleep,
while
with
me,
“the
Creator
has
awakened
me
in
the
middle
of
the
prayer,”
so
he
is
joyful.
If
a
few
more
minutes
pass
and
he
forgets
once
more
where
he
is,
and
thinks
about
the
ox
and
the
donkey,
and
he
is
suddenly
awakened
once
again
from
above,
it
makes
sense
that
he
would
complain
that
he
has
forgotten
about
the
whole
thing—that
he
is
in
the
synagogue
now.
However,
he
does
not
want
to
hear
about
it.
Rather,
he
is
happy
that
he
has
been
reminded.
It
follows
that
in
this
way
he
only
looks
at
“do
good,”
meaning
that
he
is
happy
that
now
he
was
able
to
do
good
and
does
not
notice
that
until
now
he
was
roaming
the
world
of
separation.
He
can
feel
all
this
to
the
extent
that
he
recognizes
his
value,
that
he
is
not
better
than
other
people,
and
that
they
even
have
the
spirit
of
heresy
and
no
affinity
to
Judaism.
He
also
sees
that
there
are
people
who
do
not
even
pay
attention
to
Judaism,
but
they
live
like
all
other
animals,
with
no
concern
for
any
purpose
in
life.
Rather,
they
think
that
their
whole
lives,
which
they
regard
as
being
at
a
higher
level
than
that
of
animals,
is
that
they
are
also
concerned
with
respect,
and
they
understand
that
sometimes
it
is
better
to
relinquish
lust
in
order
to
obtain
respect.
But
as
far
as
Judaism
is
concerned,
even
if
they
were
circumcised
by
their
parents,
they
themselves
pay
no
attention
to
it
because
other
things
interest
them
more.
When
he
looks
at
them,
he
sees
that
he
does
not
know
why
he
has
been
privileged
more
than
them
with
the
Creator’s
giving
him
a
thought
and
desire
to
engage
in
Torah
and
Mitzvot
even
if
only
in
action.
That
is,
he
sees
that
he
is
still
far
from
achieving
the
degree
of
Lishma
[for
Her
sake],
but
he
says,
“In
any
case,
I
have
been
privileged
with
Lo
Lishma
[not
for
Her
sake],
as
our
sages
said,
‘From
Lo
Lishma
we
come
to
Lishma.’
Thus,
at
least
I’m
on
the
first
stage
of
Kedusha
[holiness].”
He
contemplates
how
happy
he
is
that
the
Creator
has
ushered
him
into
the
first
degree
of
Kedusha,
called
Lo
Lishma,
how
much
he
should
thank
and
praise
the
Creator,
especially
that
if
a
person
is
rewarded
and
is
given
a
thought
of
engaging
in
the
secrets
of
Torah,
although
he
does
not
understand
a
single
word
that
is
written
there,
it
is
still
a
great
privilege
that
now
he
is
adhered
to
the
study
of
the
internality
of
the
Torah.
In
other
words,
he
believes
that
they
speak
only
about
Godliness
and
he
has
room
to
delve
in
his
thought,
since
“everything
I’m
learning
is
of
the
holy
names,
so
I
must
be
very
fortunate.
Therefore,
all
I
need
to
do
is
thank
and
praise
the
Creator.
That
is,
the
vitality
of
the
whole
world
comes
only
from
nonsense,
while
I
have
been
rewarded
with
entering
the
first
stage
of
Kedusha,
called
Lo
Lishma.”
This
is
regarded
as
“right
line,”
meaning
wholeness,
which
requires
no
correction.
However,
it
is
written,
“right,
and
left,
and
between
them
a
bride.”
That
is,
we
also
need
a
left
line.
We
really
need
to
understand
this:
If
he
feels
that
he
is
in
wholeness
and
can
thank
and
praise
the
Creator
all
day
and
all
night,
what
else
does
he
need?
However,
he
himself
knows
that
it
is
Lo
Lishma,
and
man’s
purpose
is
to
work
for
the
Creator,
and
he
says
that
he
has
not
achieved
this
degree.
So
how
can
one
rise
in
degrees
if
he
does
not
feel
deficient?
There
is
a
rule
that
if
a
person
is
asking
something
from
the
Creator,
it
must
be
from
the
bottom
of
the
heart.
This
means
that
one
should
feel
the
deficiency
in
the
heart,
and
not
as
lip-service.
This
is
so
because
when
one
is
asking
for
luxuries,
which
you
can
live
without,
no
one
has
mercy
on
that
person
when
he
yells
and
cries
for
not
having
something
many
others
do
not
have.
And
although
he
yells
and
cries
to
be
given
it,
it
is
uncommon
that
there
will
be
people
who
will
pity
him.
However,
when
one
is
yelling
and
crying
for
a
deficiency
that
he
has,
but
the
rest
of
the
world
has
that
thing
and
he
does
not,
then
when
he
yells
and
cries
out
for
people’s
mercy,
then
he
is
heard,
and
anyone
who
can
help
tries
to
help
him.
It
is
the
same
here
in
the
work
of
the
Creator.
When
he
tries
to
find
wholeness
in
the
right
line,
although
he
knows
he
has
to
try
to
make
all
his
works
be
for
the
Creator,
he
also
knows
that
man
must
keep
what
is
written,
“His
delight
is
in
the
law
of
the
Lord,
and
in
His
law
he
meditates
day
and
night”
(Psalms
1).
He
does
not
observe
this
but
he
is
trying
with
all
his
might
to
feel
wholeness
in
the
right
line.
At
that
time,
although
he
knows
he
still
has
no
wholeness,
he
still
cannot
ask
the
Creator
to
give
him
strength
to
be
able
to
keep
“And
in
His
law
he
mediates
day
and
night,”
and
cry
out
to
the
Creator
to
help
him
achieve
Lishma,
unless
as
luxuries
and
not
as
necessities.
This
is
so
for
the
above-mentioned
reason
that
when
one
asks
for
something
and
yells
and
cries
for
not
having
it,
but
other
people
in
his
town
also
do
not
have
it,
he
cannot
say
that
this
is
a
necessity,
but
rather
a
luxury,
and
one
does
not
cry
or
beg
for
luxuries.
But
here,
when
he
is
walking
on
the
right
line
and
sees
that
other
people
do
not
have
what
he
has
since
only
a
tiny
portion
of
the
world
has
what
he
has
in
spirituality,
then
how
can
he
say
that
he
demands
of
the
Creator
to
bring
him
close
so
he
can
engage
Lishma?
This
is
a
luxury,
and
one
cannot
ask
for
luxuries
from
the
bottom
of
the
heart,
meaning
that
that
deficiency
will
reach
the
depth
of
the
heart.
He
himself
is
saying
that
what
he
has
is
already
a
great
thing,
so
how
can
he
ask
the
Creator
to
have
mercy
on
him
concerning
a
luxury,
to
give
him
the
strength
to
engage
Lishma,
meaning
in
order
to
bestow
contentment
upon
his
Maker?
It
follows
that
it
is
impossible
for
one
to
ask
the
Creator
to
guide
him
how
to
walk
on
the
path
of
truth,
since
he
does
not
have
such
a
need,
for
we
say
about
luxuries,
meaning
about
something
that
others
do
not
have,
“trouble
shared
is
trouble
halved.”
Therefore,
he
has
no
chance
of
ever
achieving
recognition
of
evil,
that
the
fact
that
he
cannot
engage
in
Torah
and
Mitzvot
for
the
Creator
is
bad.
It
follows
that
he
accepts
the
state
of
Lo
Lishma,
and
although
this
way
is
called
a
“path
of
falsehood,”
and
not
the
“true
path,”
he
will
never
feel
that
he
is
marching
on
the
path
of
falsehood,
as
it
is
written
in
the
“Introduction
of
The
Book
of
Zohar”
(item
175).
Therefore,
one
must
also
walk
on
the
left
line.
However,
one
must
allocate
only
a
small
amount
of
time
for
scrutinizing
the
left
line.
Most
of
the
time
he
should
be
in
the
right
line,
since
only
those
who
have
an
inner
attraction
to
achieve
Lishma
are
allowed
to
walk
on
the
left
line,
too.
However,
those
who
feel
that
they
are
not
among
workers,
who
think
that
they
cannot
overcome
their
desires,
they
must
not
walk
on
the
left
line.
For
this
reason,
even
those
with
an
internal
attraction
to
achieve
Lishma,
although
they
can
walk
on
the
left
line,
they
need
to
be
careful
not
to
walk
on
the
left
line
for
more
than
a
short
period
of
time,
and
only
at
a
set
time.
And
not
at
any
time,
but
according
to
the
time
each
one
allots
himself
to
scrutinize
the
left
line.
The
schedule
should
be
that
either
one
sets
one’s
daily
schedule,
or
a
weekly
schedule,
or
a
monthly
one.
It
is
each
according
to
his
feeling,
but
he
should
not
change
the
schedule
he
had
decided
on
in
the
middle.
If
he
wants
to
change
in
the
middle
because
the
body
comes
to
him
and
lets
him
understand
that
“it
is
more
like
you
to
have
a
different
schedule
than
the
one
you
have
arranged
for
yourself,”
then
he
must
tell
his
body,
“I
have
my
schedule.
When
I
make
another
schedule,
meaning
if
I
have
made
a
schedule
for
the
whole
week,
when
the
week
is
over
I
will
begin
to
make
a
new
schedule,
then
you
can
come
to
me
and
tell
me
to
make
another
schedule
than
the
one
I
want
to
make.
But
I
cannot
change
the
schedule
in
the
middle.”
However,
we
should
know
the
meaning
of
the
left
line,
since
there
are
many
discernments
in
the
left
line.
There
is
a
left
line
that
is
complete
darkness.
This
is
called
“Malchut
being
the
quality
of
judgment
and
rising
in
each
and
every
Sefira
and
becoming
darkness.”
That
is,
no
light
shines
there.
There
is
also
a
left
line
called
“Hochma
without
Hassadim.”
This
is
also
called
“darkness,”
but
the
darkness
there
is
only
with
respect
to
the
light.
With
respect
to
the
Kelim,
his
Kelim
have
already
entered
Kedusha,
meaning
that
he
can
aim
when
he
uses
the
vessels
of
reception
in
order
to
bestow,
as
well.
It
follows
that
that
left
line
is
a
great
degree.
It
is
called
“darkness”
due
to
the
plentiful
abundance
that
appears
then.
As
long
as
he
hasn’t
a
clothing
of
Hassadim,
he
is
forbidden
to
use
that
light
because
while
using
he
might
fall
into
receiving
in
order
to
receive
due
to
the
plentiful
abundance
that
he
cannot
overcome
and
receive
in
order
to
bestow.
This
is
why
we
need
the
left
line;
this
is
why
the
left
line
is
very
important.
First
we
need
to
know
that
there
is
no
time
or
space
in
spirituality.
Therefore,
what
is
the
meaning
of
right
and
left
lines?
The
thing
is
that
anything
that
does
not
require
correction
is
called
“right
line,”
and
something
that
requires
correction
is
called
“left
line.”
We
find
this
matter
concerning
the
placing
of
Tefillin.
Our
sages
said
(Minchot
37),
“Rabbi
Yosi
Hachorem:
‘How
do
we
know
that
we
place
on
the
left?
He
learned
it
where
Rav
Natan
learned
it:
Rav
Ashi
said
that
it
is
written,
‘from
your
hand,’
with
a
blunt
Hey.
RASHI
interpreted
that
writing
with
a
blunt
Hey
implies
female,
left,
as
he
said
that
she
is
as
powerless
as
a
female.”
This
means
that
“left”
is
regarded
as
weak
and
powerless,
and
that
it
must
be
given
strength.
This
is
why
we
see
that
wherever
we
want
to
give
an
example
of
something
that
requires
correction
we
call
it
“left.”
This
is
why
after
the
left
line
we
need
the
middle
line,
which
corrects
the
left
line.
And
this
is
why
we
call
that
which
needs
correction
by
the
name,
“left,”
so
as
to
know
that
now
we
need
to
make
corrections.
The
corrections
that
correct
the
left
are
called
“middle,”
since
the
line
shows
the
deficiencies
in
the
right,
meaning
that
the
right
itself
does
not
show
any
deficiency
until
the
left
line
comes.
That
is,
by
his
engagement
in
the
left
line
he
sees
that
there
are
deficiencies
in
the
right.
Once
he
has
entered
the
left
he
loses
the
wholeness
he
had
in
the
right,
therefore
now
he
is
in
a
state
of
deficiency.
However,
there
are
many
discernments
we
should
make
in
the
deficiency
that
the
left
line
shows,
meaning
what
is
the
reason
that
there
is
a
deficiency
in
the
left.
That
is,
the
left
says
that
there
is
a
deficiency
in
the
right.
But
sometimes
we
do
not
see
any
deficiency
in
the
left
line,
and
then
who
is
showing
that
there
is
a
deficiency
in
the
left
line,
too,
once
the
left
has
shown
that
there
is
a
deficiency
in
the
right?
Thus,
the
way
of
the
left
must
be
wholeness.
Hence,
what
is
the
reason
that
there
is
a
deficiency
in
the
left,
for
which
he
calls
it,
“left”?
There
are
many
discernments
about
this;
it
is
all
according
to
the
issue
because
in
any
situation,
a
person
finds
a
different
reason
and
it
is
impossible
to
determine
the
reason.
Rather,
it
is
all
on
a
case-by-case
basis.
The
left
in
the
beginning
of
the
work
is
criticism
on
the
right—if
it
is
right
to
remain
in
falsehood
because
we
were
given
Torah
and
Mitzvot
because
we
have
the
bad,
called
“self-love,”
meaning
to
care
for
nothing,
but
rather
every
means
is
acceptable
in
order
to
obtain
the
goal
of
satisfying
our
will
to
receive
with
every
possible
satisfaction.
It
is
called
“bad”
because
it
obstructs
us
from
achieving
Dvekut
[adhesion]
with
the
Creator
and
exiting
self-love,
as
the
animate
mind
necessitates.
Rather,
the
goal
is
to
be
rewarded
with
Dvekut
with
the
Creator,
after
which
he
will
receive
the
delight
and
pleasure
that
exist
in
the
thought
of
creation,
called
“His
desire
to
do
good
to
His
creations.”
With
this
one
can
please
the
Creator
because
by
this
the
Creator
completes
His
goal
from
potential
to
actual—for
the
creatures
to
feel
the
delight
and
pleasure
He
has
contemplated
in
their
favor.
Since
this
will
to
receive,
regarded
as
self-love,
is
all
that
obstructs
this,
it
is
called
“bad.”
To
exit
this
bad,
He
has
given
us
Torah
and
Mitzvot,
to
reach
the
degree
called
“servant
of
the
Creator.”
It
is
not
that
he
is
working
for
himself,
but
rather
to
achieve
the
degree
of
Lishma.
In
the
right,
he
delights
with
the
wholeness
of
Lo
Lishma,
which
means
that
he
is
walking
on
the
path
of
falsehood
and
wants
to
stay
there.
But
although
he
knows
he
is
in
the
degree
of
Lo
Lishma,
why
is
it
considered
that
he
wants
to
stay
in
Lo
Lishma?
This
follows
the
rule
that
one
cannot
ask
the
Creator
from
the
bottom
of
the
heart
about
a
deficiency
for
a
luxury,
but
rather
only
for
a
necessity.
Since
he
is
already
happy
that
he
is
in
Lo
Lishma,
even
after
all
of
his
excuses
he
has—that
it
is
good
to
be
happy
even
in
Lo
Lishma,
he
nonetheless
can
no
longer
feel
a
deficiency
to
need
this
necessarily.
Rather,
this
will
be
as
luxury
for
him
if
we
can
engage
in
Torah
and
Mitzvot
Lishma.
Thus,
he
must
stay
in
the
right
line.
Therefore,
he
should
work
with
attention
and
criticism
on
the
right
line,
meaning
to
see
the
deficiencies
in
the
right
line.
Because
of
it,
to
the
extent
that
he
feels
the
deficiencies,
meaning
that
the
deficiencies
he
sees
mean
nothing
because
man’s
impression
with
the
deficiencies
depends
on
the
extent
to
which
it
touches
his
heart
to
feel
the
deficiency
as
incomplete
and
his
inclination
toward
the
truth
and
his
loathing
of
lies,
so
if
that
deficiency
touches
the
heart,
meaning
that
the
situation
he
is
in
pains
him,
then
the
previous
state
of
right
line,
when
he
had
wholeness,
is
inverted
in
him
to
suffering.
At
that
time
he
can
pray
to
the
Creator
from
the
bottom
of
the
heart
because
now
the
Lishma
is
as
important
to
him
as
life
because
through
it
he
clings
to
the
life
of
lives.
But
when
he
was
attached
to
the
right
line,
the
Lishma
was
a
luxury
in
his
eyes,
meaning
that
he
could
live
without
it,
too,
but
one
who
wants
to
improve
his
life
and
be
above
others
has
to
try
to
achieve
the
degree
of
Lishma.
When
one
sees
that
he
does
not
regard
Lishma
as
luxuries,
meaning
to
be
above
others,
but
that
now
he
feels
that
he
is
the
worst
of
them
because
he
sees
how
far
he
is
from
the
Creator
and
from
the
quality
of
truth,
more
than
the
rest
of
the
people,
although
he
does
not
see
them
going
on
the
path
of
Lishma,
it
does
not
change
anything
that
he
sees
no
one
going
on
the
path
of
Lishma
because
with
matters
that
concern
the
heart,
one
is
not
impressed
by
others.
Although
it
is
said,
“trouble
shared
is
trouble
halved,”
these
maxims
do
not
change
his
situation.
By
way
of
allegory,
if
a
person
has
a
toothache
and
is
crying
and
yelling,
and
he
is
told,
“Why
are
you
yelling?
Can’t
you
see
that
there
are
other
people
here,
at
the
dentist’s
clinic,
whose
teeth
are
hurting
just
as
yours?”
We
see
that
he
does
not
stop
crying
because
of
his
toothache.
The
fact
that
there
are
other
people
like
him
changes
nothing
for
him.
If
he
is
really
in
pain,
he
cannot
look
at
others
so
as
to
find
relief
for
his
own
pain,
if
he
is
really
hurting.
Similarly,
if
a
person
has
really
come
to
feel
that
he
is
far
from
the
truth,
he
will
not
be
comforted
by
the
fact
that
everyone
is
taking
the
path
of
falsehood.
Rather,
day
and
night
he
longs
to
come
out
of
that
state.
At
that
time
a
person
acquires
the
need
to
achieve
Lishma
because
he
can
no
longer
tolerate
the
falsehood.
But
since
that
Kli
[vessel]
is
not
made
all
at
once,
meaning
that
the
desire
that
the
person
receives
from
the
left
line
is
not
made
at
once,
but
that
desire
forms
in
him
gradually
until
it
reaches
the
complete
measure,
and
before
this
he
still
cannot
achieve
Lishma,
since
there
is
no
light
without
a
Kli,
it
means
that
he
cannot
be
awarded
Lishma
before
he
desires
it,
and
that
desire
grows
within
him
slowly.
Penny
after
penny
joins
into
a
great
amount,
meaning
it
is
filled
into
a
complete
desire,
and
then
the
Lishma
can
dress
in
that
desire
because
he
already
has
a
complete
Kli,
meaning
a
complete
desire
to
be
rewarded
with
Lishma.
However,
we
must
know
that
when
he
is
on
the
left
line,
meaning
when
he
criticizes
himself,
he
is
in
separation.
This
is
so
because
he
feels
that
he
is
immersed
in
self-love
and
does
not
care
about
being
able
to
do
something
for
the
Creator.
In
that
state
he
cannot
exist
because
man
can
live
only
from
the
positive
and
not
from
the
negative.
Therefore,
a
person
must
enter
the
right
line
once
again,
meaning
keep
Torah
and
Mitzvot
Lo
Lishma
and
say
that
there
is
wholeness
in
it,
as
we
have
explained
above.
We
need
to
know
the
fundamental
rule
that
there
is
a
difference
between
Ohr
Pnimi
[Inner
Light]
and
Ohr
Makif
[Surrounding
Light].
Ohr
Pnimi
means
that
the
light
shines
inside
the
Kelim
[vessels].
This
means
that
the
light
dresses
in
the
Kli
because
there
is
equivalence
between
the
light
and
the
Kli,
and
the
Kli
can
already
receive
the
light
in
order
to
bestow.
But
Ohr
Makif
means
illumination
from
afar.
This
means
that
although
the
Kli
is
still
far
from
the
light,
since
the
Kli
is
in
order
to
receive
and
the
light
is
pure
bestowal,
yet
the
light
shines
from
afar,
as
in,
surrounding
the
Kelim.
This
is
why
when
we
engage
in
Torah
and
Mitzvot
Lo
Lishma
we
still
receive
illumination
in
the
form
of
Ohr
Makif.
It
follows
that
through
Lo
Lishma
we
already
have
contact
with
the
upper
light,
although
it
is
illumination
from
afar.
This
is
why
it
is
called
“positive,”
and
a
person
can
receive
vitality
from
this
and
exist.
By
appreciating
the
Lo
Lishma,
he
appreciates
the
service
of
the
Creator
in
general,
that
it
is
worthwhile
to
engage
in
Torah
and
Mitzvot
in
any
manner.
Baal
HaSulam
said
that
in
truth,
one
cannot
appreciate
the
value
of
keeping
Torah
and
Mitzvot
in
Lo
Lishma,
for
in
the
end
there
is
nothing
to
add
in
actions.
Rather,
he
keeps
the
commandment
of
the
Creator
and
this
is
why
this
is
regarded
as
the
first
stage
in
the
work,
of
which
our
sages
said,
“From
Lo
Lishma
we
come
to
Lishma.”
For
this
reason,
man
should
receive
vitality
and
wholeness
from
the
right
line,
at
which
time
he
receives
the
light
of
the
Creator
as
Surrounding
Light.
Afterwards
he
must
criticize
his
actions
once
again,
his
engagement
in
the
right
line,
and
once
again
to
shift
to
the
right
line.
By
this
the
two
lines
grow
in
him.
However,
these
two
lines
contradict
one
another
and
they
are
called
“two
writings
that
deny
one
another
until
the
third
writing
comes
and
decides
between
them.”
Yet,
we
should
know
that
the
Creator
gives
the
third
line,
called
the
“middle
line,”
as
our
sages
said,
“There
are
three
partners
in
man:
the
Creator,
his
father,
and
his
mother.
His
father
sows
the
white;
his
mother
sows
the
red;
and
the
Creator
places
a
spirit
and
a
soul
in
him.”
According
to
the
above,
it
turns
out
that
two
lines
belong
to
the
lower
one,
and
the
middle
line
belongs
to
the
Creator.
This
means
that
the
two
lines
cause
him
to
be
able
to
pray
from
the
bottom
of
the
heart
to
the
Creator
to
help
him
out
of
self-love
and
achieve
Dvekut
with
the
Creator,
since
when
a
person
prays
from
the
bottom
of
the
heart,
his
prayer
is
answered.
However,
we
should
know
that
there
are
many
aspects
to
the
three
lines.