Concerning
Joy
Article
No.
19,
1986
The
Mishnah
says
(Taanit,
26),
“From
the
beginning
of
Av
we
diminish
joy.
From
the
beginning
of
Adar
we
increase
joy.
If
he
is
deliberating
with
idol-worshippers,
let
him
judge
it
on
Adar.”
We
should
understand
the
meaning
of
increasing
joy
and
diminishing
joy.
After
all,
joy
is
a
result
of
some
reason
that
caused
him
joy,
and
we
can
only
diminish
or
increase
the
reasons.
Therefore,
we
should
know
which
reason
will
bring
us
joy.
Our
sages,
who
told
us
to
increase
joy,
referred
to
joy
of
Kedusha
[holiness/sanctity].
Accordingly,
we
should
consider
to
which
reason
they
told
us
to
refer
so
it
would
bring
us
joy
of
Kedusha.
We
should
also
understand
what
they
said,
“If
he
is
deliberating
with
idol-worshippers,
let
him
judge
it
on
Adar.”
After
all,
we
are
in
the
land
of
Israel,
and
there
are
several
towns
where
there
is
not
even
one
gentile.
And
even
if
we
find
a
gentile
in
town,
what
should
be
the
deliberation
with
him?
It
seems
that
judging
the
idol-worshippers
on
Adar
is
a
perpetual
custom
and
not
an
incidental
matter.
That
is,
if
there
is
a
rare
incident
where
Israel
is
deliberating
with
a
gentile
he
will
go
and
judge
him
on
the
month
of
Adar.
Therefore,
we
need
to
understand
to
which
idol-worshippers
they
are
referring
that
they
are
deliberating
with.
We
see
that
there
is
an
order
of
two
manners
in
our
prayers:
1)
an
order
of
songs
and
praises
to
the
Creator,
2)
an
order
of
prayers
and
litanies.
We
also
see
that
the
two
are
opposite.
This
is
so
because
naturally,
when
someone
asks
one’s
friend
to
give
him
something,
the
extent
of
the
request
depends
on
the
extent
of
his
need
for
it.
If
the
thing
he
is
asking
his
friend
for
is
something
that
touches
his
heart
and
necessary,
to
the
extent
of
the
necessity
for
the
matter,
he
tries
to
do
everything
he
can
to
obtain
what
he
is
seeking.
Accordingly,
when
a
person
prays
to
the
Creator
to
grant
his
wish,
he
should
see
that
his
prayer
is
from
the
bottom
of
the
heart,
meaning
to
feel
his
deficiency.
To
the
extent
of
his
feeling,
his
prayer
can
be
more
sincere.
Thus,
his
prayer
will
not
be
as
lip-service
but
rather
from
the
bottom
of
the
heart.
To
feel
his
deficiency,
he
must
see
the
truth,
to
see
that
he
has
a
great
lack
and
he
is
an
empty
Kli
[vessel]
as
far
as
matters
of
Kedusha
are
concerned.
When
he
feels
that
he
is
the
worst
person
in
the
world,
he
can
say
that
his
prayer
is
honest
because
he
feels
that
his
deficiency
is
the
greatest
in
the
world
and
there
is
no
one
who
is
like
him.
Opposite
that
is
the
second
discernment
in
the
order
of
our
prayer,
meaning
psalms,
songs,
and
praises.
We
see
that
usually
the
amount
of
gratitude
that
one
gives
to
another
is
measured
by
the
benefit
he
has
received
from
his
friend.
For
example,
when
someone
helps
another
obtain
something
small
that
he
needed,
the
gratitude
is
small,
as
well.
But
we
see
that
if
someone
gives
someone
a
job
when
jobs
are
hard
to
find,
he
has
been
jobless
for
months
and
is
indebted
to
the
grocery
store,
and
the
store
owner
has
already
told
him
he
must
stop
selling
groceries,
he
has
given
up
on
searching
for
loans
to
provide
for
his
necessities,
and
he
suddenly
meets
a
person
whom
he
wanted
to
ask
for
a
loan,
but
that
person
offers
him
a
job
with
good
conditions
and
tells
him,
“Why
look
for
loans?
I’ll
give
you
a
job.
I
heard
that
you
are
trustworthy,
so
although
I
have
many
workers,
I
don’t
have
anyone
I
can
trust.
I
will
pay
you
well
so
you
can
pay
your
debts
quickly,
so
why
should
you
need
a
loan
from
me?”
We
can
picture
the
gratitude
he
would
give
to
this
person.
He
does
not
need
to
thank
him
verbally
because
his
whole
body
thanks
him,
as
it
is
written,
“All
my
bones
shall
say.”
If
we
picture
a
person
who
was
sentenced
to
life
imprisonment,
and
another
person
came
and
liberated
him,
what
gratitude
would
all
his
organs
give
to
his
savior?
It
follows
that
if
one
wishes
to
give
high
praise
to
the
Creator
so
it
becomes
as
“All
my
bones
shall
say,
‘Lord,
who
is
like
You,
Who
delivers
the
afflicted
from
him
who
is
too
strong
for
him,’”
then
one
should
picture
oneself
as
the
happiest
person
in
the
world,
if
he
wishes
to
give
great
praise
to
the
Creator.
Otherwise,
if
he
feels
that
something
is
still
missing,
that
he
wants
the
Creator
to
help
him,
then
the
gratitude
he
gives
to
the
Creator
will
not
be
as
“All
my
bones
shall
say.”
Therefore,
we
see
two
complete
opposites
in
the
order
of
our
prayer,
which
brings
up
the
question,
“What
can
one
do
when
he
sees
that
they
are
so
remote
from
one
another?”
Normally,
we
see
the
oppositeness
in
many
things.
One
example
is
the
order
of
lights
that
illuminate
in
the
Kelim
[vessels].
It
is
known
that
there
is
an
inverse
relation
between
Kelim
and
lights.
In
the
Kelim
the
big
and
fine
Kelim
appear
first.
That
is,
Keter
appears
first
and
the
Sefira
[singular
of
Sefirot]
Malchut
appears
last.
In
the
lights
it
is
the
opposite:
the
small
ones
appear
first:
first
Malchut,
and
finally
Keter.
It
is
known
that
when
we
speak
from
the
perspective
of
the
Kelim
we
say
that
the
order
is
KHB
ZON,
and
when
we
speak
from
the
perspective
of
the
lights,
we
say
that
the
order
is
NRNHY.
Another
example
is
that
Baal
HaSulam
said
that
we
see
oppositeness
in
the
order
of
man’s
work.
On
the
one
hand,
our
sages
said
(Avot,
Chapter
4),
“Be
very,
very
humble.”
On
the
other
hand,
they
said,
“And
his
heart
was
high
in
the
ways
of
the
Lord.”
That
is,
if
he
really
humbles
himself
before
each
and
every
one,
he
will
not
be
able
to
overcome
those
who
mock
his
walking
in
the
path
of
the
Creator,
since
he
humbles
himself
before
everyone.
Instead,
at
that
time
he
should
say,
“And
his
heart
was
high
in
the
ways
of
the
Lord.”
That
is,
he
should
not
be
impressed
by
anyone
who
tells
him,
“This
work
that
you
took
upon
yourself
fits
skillful
and
brave
people,
who
are
accustomed
to
overcoming
obstacles
and
received
good
upbringing.
That
is,
since
they
were
little
they
have
been
accustomed
to
giving
the
work
of
the
Creator
the
prime
importance.
But
you
are
not
like
that.
You
should
settle
for
being
an
important
landlord,
meaning
see
that
your
children
learn
Torah
and
the
work
of
the
Creator,
and
then
you
will
be
an
important
landlord
and
your
daughters
will
marry
disciples
of
Torah.
It
is
inappropriate
for
you,
middle-aged
man,
to
begin
to
walk
in
the
path
of
the
work
that
leads
to
Torah
Lishma
[for
Her
sake],
and
completely
not
for
self-benefit.
Get
off
this
path
and
do
not
pine
for
matters
beyond
your
level.”
At
that
time
he
has
no
choice
but
not
to
be
impressed
with
them
and
keep
the
words
of
our
sages,
“Let
him
not
be
ashamed
before
the
scoffers.”
It
follows
that
then
he
must
go
by
the
way
of
pride.
But
on
the
other
hand,
he
must
keep
“Be
very,
very
humble.”
However,
according
to
the
rule,
“There
are
no
two
opposites
in
one
carrier,”
how
can
both
be
in
one
person?
There
are
many
other
examples
of
two
opposites
in
the
work
of
the
Creator,
but
there
can
be
two
opposites
in
one
carrier
at
two
times,
meaning
one
at
a
time.
The
root
of
the
matter
is
as
it
is
written
in
the
“Introduction
to
the
Book
of
Zohar”
(items
10-11),
“How
is
it
possible
that
the
chariot
of
impurity
and
Klipot
[shells/peels]
would
emerge
from
His
holiness,
since
it
is
at
the
other
end
of
His
holiness?”
He
says
there:
“This
will
to
receive,
which
is
the
very
essence
of
the
souls
by
creation,
is
Tuma’a
[impurity]
and
Klipot.
This
is
so
because
the
disparity
of
form
in
them
would
separate
them
from
Him.
And
in
order
to
mend
that
separation,
which
lies
on
the
Kli
[vessel]
of
the
souls,
He
has
created
all
the
worlds
and
separated
them
into
two
systems,
which
are
the
four
worlds
ABYA
of
Kedusha,
and
opposite
them
the
four
worlds
ABYA
of
Tuma’a.
He
imprinted
the
desire
to
bestow
in
the
system
of
the
ABYA
of
Kedusha,
removed
the
will
to
receive
for
themselves
from
them,
and
placed
it
in
the
system
of
ABYA
of
Tuma’a.”
He
also
says
there:
“How
will
those
two
things,
which
are
opposite
in
form
from
one
another,
be
corrected?
For
this
reason,
the
reality
of
this
corporeal
world
was
created,
meaning
a
place
where
there
is
a
body
and
a
soul,
and
a
time
of
corruption
and
a
time
of
correction.
For
the
body,
which
is
the
will
to
receive
for
itself,
extends
from
its
root
in
the
Thought
of
Creation,
through
the
system
of
the
worlds
of
Tuma’a,
and
remains
under
the
authority
of
that
system
for
the
first
thirteen
years.
This
is
the
time
of
corruption.
Afterwards
begins
the
time
of
correction,
which
is
after
thirteen
years.
By
engaging
in
Torah
and
Mitzvot
[commandments/good
deeds],
when
he
engages
in
order
to
bestow
contentment
upon
his
Maker,
he
begins
to
purify
the
will
to
receive
for
himself
imprinted
in
him,
and
slowly
turns
it
to
be
in
order
to
bestow.”
It
turns
out
that
as
soon
as
the
creature
is
created,
he
consists
of
two
opposites:
1)
vessels
of
reception,
2)
vessels
of
bestowal.
There
is
no
greater
oppositeness
than
this.
These
two
opposites
come
in
one
carrier,
but
one
at
a
time,
and
it
seems
as
though
there
is
a
middle
line
that
contains
both
of
them:
1)
the
will
to
receive,
2)
the
will
to
bestow.
The
middle
line
contains
both
of
them
when
the
will
to
receive
is
included
in
the
will
to
bestow,
called
“receiving
in
order
to
bestow.”
It
follows
that
the
two
forces
are
included
in
this
middle
line,
meaning
reception
and
bestowal
together.
Accordingly,
the
answer
to
our
question,
“How
can
there
be
in
man’s
work
complete
wholeness
and
deficiency
in
utter
lowliness
in
the
same
carrier?”
is
that
this
can
be
in
two
times.
That
is,
one
needs
to
divide
the
order
of
one’s
work
into
two
ways:
1)
One
way
will
be
on
the
path
of
“right,”
called
“wholeness.”
This
is
so
because
when
one
begins
to
turn,
one
should
first
turn
to
the
right,
called
“wholeness,”
and
then
to
the
left.
It
is
so
because
man
can
walk
specifically
on
two
legs,
whereas
on
one
leg
you
cannot
speak
of
walking.
“Right”
means
wholeness
because
when
one
comes
to
take
upon
oneself
the
work
of
the
Creator,
the
order
is
that
one
should
assume
the
burden
of
the
kingdom
of
heaven
“as
an
ox
to
the
burden
and
as
a
donkey
to
the
load.”
The
“ox”
refers
to
the
mind,
called
“ox,”
from
the
verse,
“Let
the
ox
know
its
owner,”
referring
to
faith
above
reason.
A
“donkey”
refers
to
the
heart,
called
“donkey,”
as
in,
“and
a
donkey,
its
master’s
crib,”
referring
to
self-love.
Therefore,
when
saying,
“to
work
in
order
to
bestow
contentment
upon
one’s
maker,”
he
regards
it
as
a
load,
and
he
always
wants
to
throw
off
his
shoulders.
He
is
always
searching
what
he
can
eat
from
this
work,
meaning
what
pleasure
his
will
to
receive
might
derive.
When
he
takes
upon
himself
this
work
he
says,
“I
should
see
for
myself,
meaning
always
check
if
I
am
not
deceiving
myself
that
I
am
on
the
right
path,
that
it
is
the
proper
one,
meaning
keeping
Torah
and
Mitzvot
because
of
the
commandment
of
the
Creator
and
not
for
any
other
reasons.
However,
I
am
keeping
the
words
of
our
sages,
who
said,
‘One
should
always
engage
in
Torah
and
Mitzvot,
even
if
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
will
come
to
Lishma
[for
Her
sake].’
Thus,
why
should
I
think
whether
I
am
keeping
Torah
and
Mitzvot
with
all
the
intentions
so
that
everything
will
be
for
the
Creator?
“However,
I
have
a
great
privilege
that
the
Creator
has
given
me
a
thought
and
desire
to
keep
something
in
Torah
and
Mitzvot.
According
to
the
rule,
with
something
important
we
do
not
regard
the
quantity
but
the
quality.
Rather,
even
if
it
is
a
small
amount,
if
the
quality
is
what
matters,
even
something
small
of
high
quality
is
very
important.
For
this
reason,
since
the
Creator
has
commanded
us
through
Moses
to
keep
Torah
and
Mitzvot,
I
do
not
care
how
much
I
can
keep
it.
Rather,
even
if
I
have
the
worst
and
foulest
intentions,
in
the
act
I
do
observe
as
much
as
my
body
permits.
“And
although
I
am
incapable
of
overcoming
the
desires
of
the
body,
I
am
still
glad
that
at
least
I
have
the
strength
to
keep
the
commandments
of
the
Creator
in
some
way
because
I
believe
that
everything
comes
by
Providence.
That
is,
the
Creator
has
given
me
the
desire
and
strength
to
observe
Torah
and
Mitzvot,
and
I
thank
Him
for
this
because
I
see
that
not
everyone
have
been
given
this
privilege
of
observing
the
Mitzvot
of
the
Creator.”
He
should
say
that
he
cannot
even
value
the
greatness
and
importance
of
keeping
the
Creator’s
commandment
even
without
any
intention.
We
can
compare
it
to
a
child
who
does
not
want
to
eat,
who
derives
no
pleasure
from
eating,
so
the
parents
force
the
child
to
eat
whether
he
wants
to
or
not.
And
although
the
child
has
no
pleasure,
in
the
end,
even
by
coercion,
it
helps
the
child,
as
well,
so
he
can
live
and
grow.
However,
it
would
certainly
be
better
if
the
child
wanted
to
eat
by
himself,
meaning
if
he
enjoyed
the
food.
But
even
without
pleasure
and
completely
by
coercion
it
still
benefits
the
child.
We
should
say
likewise
in
serving
the
Creator.
Even
if
we
keep
Torah
and
Mitzvot
by
coercion,
meaning
we
force
ourselves
to
keep
and
our
bodies
resist
anything
that
is
of
Kedusha
[holiness/sanctity],
still,
the
act
he
performs
does
its
thing,
and
by
this
he
can
come
to
a
state
where
he
has
a
desire
to
observe.
At
that
time,
all
the
things
he
did
are
not
in
vain.
Rather,
everything
he
did
enters
Kedusha.
We
can
interpret
this
with
what
our
sages
said
about
the
verse,
“He
will
sacrifice
it
before
the
Lord
according
to
his
will”
(Arachin,
21).
“Our
sages
said,
‘Will
sacrifice
it’
indicates
that
he
is
forced.
But
it
is
written,
‘according
to
his
will.’
How
is
this
so?
He
is
forced
until
he
says,
‘I
want.’”
This
means
that
the
words
“before
the
Lord,
according
to
his
will”
bewildered
our
sages.
It
means
that
everything
he
does
with
regard
to
bringing
himself
close
to
the
Creator
is
not
regarded
as
an
act
if
he
does
not
want
to
work
for
the
Creator,
which
is
called
“according
to
the
Lord’s
will.”
Instead,
that
person
is
still
unable
to
do
things
to
benefit
the
Creator,
which
means
that
his
deeds
are
worthless,
as
though
he
has
not
done
anything
because
they
are
still
not
according
to
the
Creator’s
will.
However,
it
is
written,
“He
will
sacrifice
it.”
This
means
that
he
is
forced,
meaning
even
by
coercion.
That
is,
when
he
does
not
want
to
work
for
the
Creator
it
is
still
called
“sacrifice.”
But
this
is
perplexing,
since
he
does
not
want
to
sacrifice
the
offering
to
the
Creator,
so
the
beginning
of
the
verse
contradicts
its
end.
They
said
about
this:
“He
is
forced
until
he
says,
‘I
want.’”
That
is,
this
follows
the
rule
that
our
sages
said,
“One
should
always
engage
in
Torah
and
Mitzvot
even
Lo
Lishma,
since
from
Lo
Lishma
he
comes
to
Lishma”
(Pesachim
50b).
This
means
that
by
subjugating
himself
each
time,
although
the
body
does
not
agree
to
work
for
the
Creator
because
where
he
does
not
see
self-gratification
he
cannot
do
a
thing.
Still,
he
does
not
notice
the
body’s
complaints
and
says
to
his
body:
“Know
that
even
by
force,
you
are
doing
the
Creator’s
commandments.
It
will
not
help
you
to
resist
the
work.
It
is
said
that
practical
Mitzvot
have
the
power
to
bring
one
to
Lishma.”
This
is
the
meaning
of
“He
is
forced,”
meaning
that
he
forces
himself
and
does
not
listen
to
any
logic
and
reason
that
the
body
tries
to
explain
to
him,
but
tells
it,
“In
the
end
he
will
achieve
Lishma.”
This
is
the
meaning
of
“until
he
says,
‘I
want.’”
That
is,
from
Lo
Lishma
we
come
to
Lishma,
which
is
called
“I
want.”
Therefore,
each
time
he
remembers
while
performing
some
act
of
Kedusha,
great
joy
immediately
awakens
in
him
that
he
was
rewarded
with
having
some
contact
with
matters
that
the
Creator
commanded
him
to
do.
Although
he
knows
that
everything
he
does
is
Lo
Lishma,
he
is
still
profoundly
happy
since
our
sages
have
promised
us
that
from
Lo
Lishma
we
come
to
Lishma.
He
is
even
happier
because
our
sages
said,
“He
who
repents
from
love,
sins
become
for
him
as
merits,
and
he
who
repents
from
fear,
sins
become
for
him
as
mistakes.”
It
follows
that
when
he
is
rewarded
with
working
Lishma,
all
the
Mitzvot
he
had
performed
Lo
Lishma
will
enter
Kedusha
and
will
be
as
important
as
though
he
had
performed
them
Lishma.
Thus,
even
while
he
is
still
working
Lo
Lishma,
it
is
as
important
to
him
as
though
he
is
working
Lishma.
That
is,
he
thinks
that
everything
he
does
is
certainly
more
important
than
sins
and
are
bound
to
be
corrected
into
being
good,
and
he
regards
everything
he
does,
even
the
smallest
thing,
as
a
great
Mitzva
[commandment].
It
is
as
our
sages
said
(Avot,
Chapter
2),
“Be
careful
with
a
lesser
commandment
as
with
a
greater
one,
for
you
do
not
know
the
reward
for
the
commandments.”
For
this
reason,
when
he
calculates
the
works
he
is
doing,
whose
Mitzvot
he
is
observing,
and
when
he
says
some
words
of
Torah,
he
tells
himself,
“Whose
Torah
am
I
learning?”
And
when
he
blesses
for
pleasure,
such
as
before
drinking
or
before
eating
bread,
he
thinks,
“To
whom
am
I
speaking
now?”
It
turns
out
that
then
he
is
in
utter
wholeness,
and
that
wholeness
begets
joy
because
at
that
time
he
is
adhered
to
the
Creator,
just
as
he
assumes
that
he
is
speaking
to
the
Creator,
who
is
good
and
does
good.
Naturally,
he
receives
joy
from
the
root,
for
the
root
of
all
creations
is
the
Creator,
who
is
called
“the
Good
Who
Does
Good.”
Our
sages
said,
“Good
to
him
and
does
good
to
others.”
This
means
that
at
that
time
he
can
believe
that
the
Creator
is
doing
good
to
him
and
to
everyone.
This
means
that
then
he
can
believe
above
reason
that
this
is
really
so,
even
though
he
concludes
with
his
external
intellect
that
he
does
not
see
the
good
in
completeness.
But
now,
through
the
calculations
he
does
with
his
work
in
Torah
and
Mitzvot,
when
he
is
somewhat
adhered
to
some
extent
to
the
Creator,
he
has
the
power
to
believe
above
reason
that
this
is
really
so.
Naturally,
“truth
will
show
its
way.”
The
result
of
his
thinking
that
now
he
is
speaking
to
the
Creator
is
a
great
awakening
of
joy,
as
it
is
written,
“Majesty
and
splendor
before
Him,
strength
and
joy
are
in
His
place.”
We
should
understand
in
relation
to
whom
it
was
said
that
there
is
joy
in
His
place.
Certainly,
all
the
names
we
mention
are
from
the
perspective
of
the
creatures,
meaning
according
to
the
perception
of
the
creatures.
However,
in
the
Creator
Himself,
our
sages
said,
“There
is
no
thought
or
perception
in
Him
at
all.”
Rather,
everything
is
said
only
from
the
perspective
of
the
creatures.
Therefore,
this
means
that
those
who
feel
that
they
are
standing
before
Him
feel
majesty
and
splendor,
as
well
as
those
who
think
that
they
are
standing
in
His
place,
since
“place”
means
“equivalence
of
form.”
But
there
is
another
interpretation,
that
it
means
a
mirror,
as
I
heard
from
Baal
HaSulam,
that
in
the
place
one
thinks,
there
one
is.
Thus,
if
a
person
thinks
that
he
is
standing
and
speaking
with
the
King,
then
he
is
in
the
place
where
the
King
is
present,
and
then
he
feels
as
it
is
written,
“strength
and
joy
are
in
His
place.”
By
this
we
can
understand
what
we
asked
about
what
our
sages
said,
“From
the
beginning
of
Adar
we
increase
joy.”
We
asked,
“Why
increase
joy?”
That
is,
joy
is
a
result
of
some
reason,
so
what
is
the
reason
that
we
can
awaken
so
it
would
bring
us
joy?
According
to
the
above,
it
pertains
to
increasing
advancement
on
the
right
line,
called
“wholeness.”
When
a
person
is
in
a
state
of
wholeness,
it
is
called
“equivalence.”
That
is,
the
whole,
which
is
the
man,
is
now
adhered
to
the
Whole,
as
it
is
written,
“The
blessed
adheres
to
the
blessed,
and
the
cursed
does
not
adhere
to
the
blessed.”
Therefore,
if
one
is
in
a
state
of
criticism,
called
“left
line,”
he
is
in
a
state
of
“cursed,”
and
then
he
is
separated
from
the
Whole.
For
this
reason
at
that
time
he
can
feel
only
darkness
and
not
light,
for
only
light
brings
joy.
However,
we
should
understand
why
specifically
on
the
month
of
Adar
we
should
increase
joy,
and
why
can’t
we
be
on
the
way
of
the
right
all
year
long?
We
should
reply
to
this
that
since
the
miracle
of
Purim
was
on
the
month
of
Adar,
when
the
light
of
the
end
of
correction
illuminated,
as
it
is
written
in
The
Gate
of
Intentions
(The
Study
of
the
Ten
Sefirot,
Part
16,
p
1813,
item
220),
“Therefore,
in
the
future
[end
of
correction],
all
the
holy
days
will
be
cancelled
but
the
scroll
of
Ester
[Purim].”
The
reason
is
that
there
has
never
been
such
a
great
miracle,
not
on
any
Shabbat
or
on
any
good
day.
For
this
reason,
the
preparation
for
such
a
great
light
should
be
joy,
which
is
the
preparation
to
greet
an
esteemed
guest,
which
is
the
light
of
the
end
of
correction.
Hence,
by
preparing
through
increasing
joy,
we
extend
the
light
called
“the
days
of
feast
and
merriment.”
This
follows
the
rule
that
is
written
in
the
holy
Zohar:
“The
act
below
awakens
the
act
above.”
That
is,
according
to
the
work
of
the
lower
ones,
the
work
above
awakens.
This
means
that
when
the
lower
ones
engage
in
joy,
in
the
same
manner
they
extend
light
of
joy
downward,
as
it
is
written
(Esther,
9:21),
“And
Mordecai
wrote,
to
oblige
them
on
those
days
when
the
Jews
rid
themselves
of
their
enemies,
and
it
was
a
month
which
was
turned
for
them
from
sorrow
into
gladness
and
from
mourning
into
a
holiday,
that
they
should
make
them
days
of
feasting
and
rejoicing,”
by
which
they
will
extend
the
light
of
the
end
of
correction
that
illuminated
then.
We
should
discern
concerning
the
extension
of
the
joy.
We
said
that
the
reason
for
this
is
that
at
that
time
a
person
thanks
the
Creator
for
bringing
him
closer.
It
follows
that
when
he
gives
thanks,
he
engages
in
bestowal
because
he
thanks
and
praises
the
Creator
for
giving
him
a
thought
and
desire
to
have
some
contact
with
spirituality.
But
now
he
does
not
want
the
Creator
to
give
him
anything.
Therefore,
he
is
not
asking
anything
from
the
Creator,
and
now
his
only
aim
is
to
give
thanks
to
the
Creator.
It
follows
that
now
he
has
Dvekut
[adhesion]
with
the
Creator
because
he
is
engaging
in
bestowal.
Thus,
by
this,
joy
and
wholeness
are
drawn
to
him
from
the
Dvekut
because
now
he
is
adhered
to
the
Whole
one.
This
is
the
meaning
of
increasing
joy
by
this.
This
is
not
so
when
he
engages
in
litany,
for
a
prayer
that
is
from
the
bottom
of
the
heart
is
full
of
deficiencies,
since
to
the
extent
of
the
sensation
of
lack
so
is
his
prayer
deeper.
It
follows
that
then
he
cannot
be
happy.
Thus,
the
reason
for
the
gladness
is
when
he
engages
in
praise
and
gratitude
and
not
when
he
engages
in
examining
deficiencies.
According
to
the
above
we
can
interpret
what
our
sages
said,
“If
he
is
deliberating
with
idol-worshippers,
let
him
judge
it
on
Adar.”
This
means
that
there
is
deliberation
with
a
foreigner
as
though
it
is
customary
that
Israel
deliberate
with
foreigners.
Does
this
belong
to
people
who
engage
in
Torah
and
work,
and
who
do
not
engage
in
any
work
or
trade?
In
the
work,
we
should
interpret
that
this
refers
to
the
idol-worshippers
that
there
are
in
all
of
Israel,
meaning
in
one
body.
Those
people
who
want
to
walk
in
the
path
of
the
Creator,
their
bodies
resist
them.
It
is
as
our
sages
said
about
the
verse,
“There
shall
be
no
foreign
God
in
you.”
They
said,
“What
foreign
God
is
there
in
man’s
body?
It
is
the
evil
inclination.”
This
is
called
“idol-worshippers,”
since
it
resists
being
Israel.
This
is
regarded
as
deliberating.
And
then,
on
the
month
of
Adar,
when
they
were
rewarded
with
the
miracle
and
there
was
joy
and
merriment
to
the
Jews
because
they
feared
the
Jews,
and
it
was
turned
into
the
opposite—that
the
Jews
governed
their
enemies—for
this
reason
on
this
month
one
can
sentence
the
foreigner
within
him,
and
he
will
certainly
succeed
on
this
month,
for
it
is
regarded
as
“turned
to
the
contrary,”
as
it
is
written,
“And
the
Jews
governed
their
enemies.”
We
must
remember
that
one
deliberates
with
one’s
idol-worshippers
because
each
one
argues,
“It
is
all
mine.”
Israel
argues
that
the
body
was
created
only
to
be
Israel
and
a
servant
of
the
Creator,
and
not
for
self-love,
while
the
foreigner
within
him
argues,
“It
is
all
mine,”
too,
meaning
that
the
whole
body
was
created
with
a
desire
to
receive
because
the
body
needs
to
see
only
to
its
will
to
receive.
Why
should
it
think
about
wanting
to
bestow?
It
shows
several
proofs
that
it
is
right
because
this
is
what
everyone
does.
That
is,
it
tells
him,
“Go
see
what
everyone
is
doing.
Is
there
anyone
who
is
concerned
with
others
while
his
own
needs
have
not
been
satisfied?
There
are
very
few
people,
not
more
than
a
handful,
whose
needs
have
been
satisfied
completely,
so
they
began
to
see
to
others’
well-being.
However,
even
then
they
watch
very
carefully
that
their
concern
for
others
will,
God
forbid,
not
blemish
their
self-love.
But
you
are
saying,
‘It
is
all
mine,’
meaning
to
completely
avoid
thinking
about
self-love.
Instead,
you
want
to
use
all
your
energy
to
serve
others,
and
you
excuse
your
desire
to
work
for
the
friends,
which
is
called
‘love
of
others,’
by
telling
me
that
this
is
not
the
end,
but
that
you
think
that
by
engaging
in
love
of
others
you
will
be
able
to
achieve
love
of
the
Creator.
That
is,
you
want
to
be
completely
annulled
before
the
Creator.
But
then,
what
shall
become
of
the
body,
if
you
want
to
give
your
whole
body
to
the
Creator,
to
completely
annul
before
Him?
You
tell
me,
how
can
I
agree
to
this?
This
is
very
difficult
to
grasp.
Therefore,
I
am
forced
to
argue,
‘It
is
all
mine,’
and
not
let
you
move
one
step
forward.”
In
that
state,
there
is
a
big
war
because
each
one
says
that
he
is
right.
The
Israel
in
him
argues
that
since
the
Creator
created
us
with
the
intention
that
His
will
is
to
benefit
His
creations,
He
certainly
knows
what
is
good
for
the
creatures.
That
is,
He
understood
that
only
by
doing
everything
in
order
to
bestow
contentment
upon
the
Creator
they
will
have
the
strength
to
receive
the
highest
degrees,
called
“revelation
of
Godliness,”
which
dresses
in
the
inner
mind
and
inner
feeling
in
the
heart.
Thus,
only
in
this
way
they
will
be
able
to
receive
all
the
delight
and
pleasure
that
the
Creator
wanted
to
give
to
the
creatures.
This
would
not
be
so
if
they
received
with
vessels
of
reception.
Besides
causing
separation,
there
is
the
matter
of
being
content
with
less.
That
is,
we
must
believe
what
is
written
in
the
holy
Zohar,
that
there
is
a
faint
light
that
shines
in
the
Klipot
[shells/peels]
to
sustain
them.
That
is,
all
the
pleasures
in
the
corporeal
world
are
as
faint
light
compared
to
the
delight
and
pleasure
that
is
found
in
Kedusha
[holiness/sanctity].
In
other
words,
even
a
small
degree
of
Kedusha,
such
as
Nefesh
de
Assiya,
contains
more
pleasure
than
all
the
worldly
pleasures.
If
one
were
to
receive
the
abundance
in
the
desire
to
receive
for
one’s
own
benefit,
he
would
settle
for
this
and
would
not
be
able
to
go
and
attain
higher
degrees
because
for
self-gratification,
this
illumination
of
Nefesh
de
Assiya
is
satisfactory,
and
he
would
have
no
need
to
add
anything
to
the
pleasures
he
was
enjoying.
However,
when
one
is
taught
to
work
in
order
to
bestow
contentment
upon
one’s
Maker,
one
cannot
say,
“I
settle
for
what
I
have
been
granted,”
since
everything
he
receives
is
to
benefit
the
Creator.
Therefore,
he
cannot
say,
“I
have
enough,
since
I
pleased
the
Creator
by
receiving
a
little
upper
light
and
it
pleases
the
Creator
so
I
do
not
want
to
receive
anymore.”
It
is
forbidden
to
say,
“I
have
enough
because
I
already
pleased
Him
by
receiving
this
small
illumination
from
Him.”
Instead,
one
should
try
to
bestow
more
and
more
contentment
upon
the
Creator
each
and
every
time.
And
since
each
joy
above
is
when
the
purpose
of
creation,
which
is
to
do
good
to
His
creations,
actually
reaches
the
lower
ones—and
this
is
what
pleases
above—hence,
on
the
month
of
Adar,
when
the
time
of
the
miracle
awakens—as
it
is
written,
“and
it
was
turned
into
the
opposite,
that
the
Jews
governed
their
enemies”—the
time
is
ripe
to
awaken
the
foreigner
within
him.
It
is
as
our
sages
said
(Berachot
5),
“One
should
always
vex
the
good
inclination
over
the
evil
inclination,”
as
it
was
said,
“be
angry
but
do
not
sin.”
RASHI
interprets
“vexing
the
good
inclination”
to
mean
making
war
with
the
evil
inclination.
Here
it
means
that
on
the
month
of
Adar
he
can
defeat
the
evil
inclination,
since
then,
when
there
was
the
miracle
from
above,
it
is
as
our
sages
said
(Shabbat
88),
“They
observed
and
received.”
They
observed
what
they
already
received.
RASHI
interprets,
“What
Rabba
said,
that
the
generation
received
it
in
the
days
of
Ahasuerus,
was
because
of
the
love
of
the
miracle
that
was
done
to
them.”
But
on
the
month
of
Av,
the
time
of
the
ruin
of
the
Temple,
when
we
should
mourn
it,
then
the
meaning
of
what
our
sages
said
“diminishing
joy,”
is
the
way
in
which
we
engage
on
the
month
of
Adar—in
the
right,
in
order
to
awaken
the
miracle
that
appeared
on
the
month
of
Adar.
It
is
as
our
sages
said,
“For
the
love
of
the
miracle
they
observed
and
received.”
But
on
the
month
of
Av,
when
we
must
mourn
the
ruin
of
the
Temple,
we
must
work
on
the
left
line,
meaning
criticize
our
actions,
that
we
must
be
in
the
path
of
Kedusha,
which
is
in
order
to
bestow,
and
how
one
is
remote
from
bestowal.
When
one
thinks
about
this,
he
is
in
a
state
of
remoteness
from
Kedusha
and
is
immersed
in
self-love,
where
his
whole
basis
for
engaging
in
Torah
and
Mitzvot
is
in
order
to
satisfy
the
will
to
receive
with
every
possible
satisfaction.
Therefore,
when
considering
one’s
lowliness
he
can
awaken
the
pain
of
the
ruin
of
Kedusha
that
there
is
in
each
and
every
one.
And
then
the
verse,
“All
who
mourn
Jerusalem
is
rewarded
with
seeing
the
comfort
of
Jerusalem”
comes
true.