A
Near
Way
and
a
Far
Way
Article
No.
26,
1986
In
the
portion,
Beshalach
[When
Pharaoh
Sent],
we
find
that
the
text
tells
us,
“God
did
not
lead
them
through
the
land
of
the
Philistines,
for
it
was
near;
lest
the
people
change
their
minds
when
they
see
war
and
return
to
Egypt.”
This
means
that
a
near
way
is
not
good.
Regarding
the
second
Passover,
we
see
(Numbers,
9:10),
“Speak
to
the
sons
of
Israel,
saying,
‘Should
any
man
be
impure
for
the
soul,
or
on
a
far
way
for
you,
he
should
make
a
Passover
for
the
Lord
on
the
second
month.’”
This
means
that
if
he
is
on
a
far
way,
he
cannot
do
the
Passover
in
its
time.
We
see
that
the
portion,
Beshalach,
tells
us
that
the
near
way
is
not
good,
as
it
is
written
there
that
He
did
not
lead
them
for
it
was
near,
but
that
the
far
way
is
better.
In
the
portion,
Behaalotcha
[When
You
Raise
(the
candles)],
it
is
written
that
one
who
is
on
a
far
way
is
put
off
for
a
second
Passover.
This
implies
that
the
far
way
is
worse
than
the
near
way.
First
we
must
know
that
the
ways
to
which
the
Torah
relates
surely
imply
a
far
way
and
a
near
way
with
respect
to
achieving
the
completion
of
the
goal.
Thus,
it
is
difficult
to
understand
how
it
can
be
said
that
the
near
way
is
not
good.
That
is,
the
reason
that
the
Torah
gives
us
for
this
is
that
they
will
see
war
and
return
to
Egypt.
But
near
means
close
to
the
Creator.
If
he
is
close
to
the
Creator,
how
can
it
be
said
that
they
will
regret
and
return
to
Egypt?
We
understand
the
opposite—if
the
people
had
regretted
on
a
way
that
is
far
from
the
Creator,
it
could
be
said,
“lest
the
people
change
their
minds
when
they
see
war
and
return
to
Egypt.”
In
the
portion,
Re’eh
[See]
(Deuteronomy,
14:24),
the
writing
says,
“If
the
distance
is
so
great
for
you
that
you
cannot
carry
it,
since
the
place
where
the
Lord
your
God
chooses
to
set
His
name
is
too
far
from
you.”
Baal
HaSulam
gave
an
explanation
about
this
and
asked,
“What
is
the
reason
that
the
text
gives
us
the
reason
for
‘If
the
distance
is
so
great
for
you
that
you
cannot
carry
it’?”
He
said
that
since
man
must
assume
the
burden
of
the
kingdom
of
heaven
and
must
be
as
an
“ox
to
the
burden
and
as
a
donkey
to
the
load,”
and
man
cannot
carry
it,
meaning
that
it
is
hard
for
him
to
bear
the
load,
which
is
the
meaning
of,
“cannot
carry
it,”
for
this
reason
the
road
will
be
far
for
you.
This
is
not
so
if
one
did
take
upon
oneself
the
burden
of
the
kingdom
of
heaven.
He
would
see
that
everything
is
near
him.
That
is,
a
person
sees
that
“the
place
where
the
Lord
your
God
chooses
to
set
His
name,”
meaning
the
place
where
God
has
chosen
to
set
His
name,
is
far
from
him.
This
is
as
it
is
written,
“And
let
them
make
Me
a
Temple
and
I
will
dwell
within
them.”
That
place
is
far
from
the
person,
meaning
from
being
able
to
make
in
his
heart
room
for
instilling
the
Shechina
[Divinity].
He
is
far
from
understanding
such
a
thing—that
one
will
have
the
strength
to
make
room
for
instilling
the
Shechina
in
his
heart.
This
is
so
because
he
will
not
be
able
to
carry
it,
meaning
he
will
not
want
to
take
upon
himself
the
accepted
way,
“as
an
ox
to
the
burden
and
as
a
donkey
to
the
load.”
It
therefore
follows
that
one
should
exert
all
of
one’s
energy
only
on
this.
That
is,
one
should
always
seek
advice
how
to
take
upon
himself
the
above-mentioned
burden.
One
should
focus
all
of
one’s
work,
meaning
in
everything
that
one
does
in
Torah
and
Mitzvot
[commandments],
one
should
desire
that
these
works
will
bring
him
the
assuming
of
the
burden
of
the
kingdom
of
heaven
not
in
order
to
receive
reward,
and
that
this
is
where
“the
Lord
your
God
has
chosen
to
set
His
name.”
It
is
known
that
His
name
is
called
Malchut,
who
is
called
Shechina.
This
is
as
the
holy
Zohar
writes,
“He
is
Shochen
[dweller];
she
is
Shechina
[Divinity/where
He
dwells].”
It
is
as
Baal
HaSulam
says,
that
the
place
where
the
Creator
is
revealed
is
called
Shechina,
and
the
Creator
is
called
Shochen.
However,
when
is
He
called
Shochen?
When
there
is
someone
who
attains
the
Shochen.
At
that
time
he
says
that
Shochen
and
Shechina
are
not
two
things,
but
one.
That
is,
the
Shochen
is
called
“light
without
a
Kli
[vessel],”
and
the
Shechina
is
the
place
where
the
Creator
is
revealed.
It
follows
that
all
that
there
is
in
the
place
where
the
Creator
is
revealed
is
the
Creator,
and
nothing
else.
However,
there
is
light
and
Kli,
meaning
there
is
a
Kli
that
attains
the
light.
It
therefore
follows
that
the
place
where
the
Creator
has
chosen
to
set
His
name
is
as
we
learn,
that
we
need
to
correct
our
vessels
of
reception
to
be
in
order
to
bestow
contentment
upon
the
Creator.
This
is
the
meaning
of
equivalence
of
form.
Then,
in
that
place,
the
name
of
the
Creator
appears.
Thus,
how
can
it
be
said
about
a
near
way,
“And
God
did
not
lead
them,
for
it
was
near”?
After
all,
a
far
way
means
as
it
is
written
concerning
the
second
Passover,
that
one
who
was
on
a
far
way
is
put
off
for
a
second
Passover.
It
is
as
it
is
written
in
the
portion,
Re’eh
(Deuteronomy,
14:24):
“If
the
distance
is
so
great
for
you
that
you
cannot
carry
it.”
According
to
Baal
HaSulam’s
interpretation,
remoteness
of
location
stems
from
being
unable
to
carry
it,
meaning
to
tolerate
the
burden
of
the
kingdom
of
heaven.
Therefore,
how
can
it
be
that
the
far
way
is
better
than
a
near
way?
In
Masechet
Iruvin
(p
53b),
he
writes
there
in
the
name
of
Rabbi
Yehoshua
Ben
Hananiah,
who
said,
“Once
I
was
walking
along
the
road
and
saw
an
infant
sitting
at
a
crossroads.
I
said
to
him,
‘My
son,
which
way
leads
to
the
city?’
He
said
to
me,
‘This
one
is
long
and
short,
and
this
one
is
short
and
long.’
I
followed
the
short
and
long.
When
I
arrived
at
the
city,
it
was
surrounded
by
gardens
and
orchards.
I
went
back
and
told
him,
‘My
son,
did
you
not
tell
me,
this
one
is
short?’
He
replied,
‘My
Rav,
did
I
not
say
‘Short
and
long’?’”
This
means
that
there
is
an
issue
of
near
and
far,
and
far
and
near.
It
is
written
in
the
portion,
Nitzavim
[Standing]
(Deuteronomy,
30:11):
“For
this
commandment
which
I
command
you
today
is
not
beyond
you,
nor
is
it
far.
For
the
matter
is
very
near
you—in
your
mouth
and
in
your
heart
to
do
it.”
This
means
that
“near”
is
a
good
way,
as
it
is
written,
“In
your
mouth
and
in
your
heart
to
do
it,”
and
not
as
in
the
portion,
Beshalach.
To
understand
the
above
we
must
interpret
this
with
regard
to
the
beginning
of
the
work.
There
is
a
matter
of
work
in
practice,
and
there
is
a
matter
of
working
on
the
intention.
That
is,
one
should
work
on
the
intention,
too.
This
means
that
while
observing
the
Mitzvot
[commandments],
one
should
have
a
good
intention,
meaning
with
which
intention
he
is
performing
the
Mitzvot,
namely
the
reason
that
causes
him
to
keep
the
Mitzvot.
Since
we
should
aim
the
actions
to
be
not
in
order
to
receive
reward,
and
since
man
is
born
with
vessels
of
reception,
which
is
that
it
is
impossible
to
do
anything
without
receiving
reward
for
one’s
work,
for
it
is
in
our
nature
not
to
make
any
movement
unless
we
see
that
it
is
worthwhile,
that
we
will
have
more
pleasure
by
relinquishing
rest.
That
is,
we
relinquish
the
state
we
are
in,
in
order
to
receive
more
pleasure
than
we
have
now,
before
we
leave
the
pleasure
and
go
do
something
else.
Thus,
it
is
certainly
important
that
through
performing
a
new
act
he
will
receive
more
pleasure.
Thus,
he
must
do
and
keep
the
Torah
and
Mitzvot
not
because
the
Creator
wants
us
to
keep
them
and
we
want
to
do
His
will
so
He
will
derive
pleasure
from
our
obedience
to
Him.
Rather,
since
He
promises
us
a
great
reward
for
listening
to
Him,
we
try
to
keep
what
He
wants
from
us,
since
we
are
looking
at
the
good
reward
that
He
will
pay
us
for
our
work.
This
is
similar
to
people
working
for
an
owner
at
a
factory.
A
usual
workday
lasts
eight
hours.
By
the
workers
working
for
him,
the
owner
makes
money.
Therefore,
the
owner
enjoys
having
workers
who
do
his
will.
Some
of
the
workers
approach
the
owner
and
tell
him
that
since
they
see
that
he
is
troubled
by
the
fact
that
he
has
promised
someone
to
deliver
products
by
a
certain
date,
but
they
see
that
according
to
the
pace
of
the
work
that
the
workers
are
producing
in
eight
hours,
he
will
not
be
able
to
meet
the
terms
of
the
contract
and
provide
all
the
merchandise
on
time.
Therefore,
they
agree
to
work
overtime
for
him.
Although
they
must
be
home
immediately
after
the
eight
hour
workday,
since
they
have
children
to
tend
to,
and
one
of
them
has
a
wife
who
is
a
little
sick,
so
they
try
to
come
home
immediately
after
work,
but
because
they
see
his
distress,
they
are
willing
to
work
overtime
for
him.
Naturally,
when
the
owner
hears
of
his
workers’
dedication
to
him,
that
they
cannot
stand
his
sorrow
and
therefore
agree
to
work
overtime
because
they
know
that
he
is
stressed
because
he
must
meet
the
contract
that
he
promised
the
buyer
to
provide
a
certain
amount
of
merchandise
by
a
certain
date,
but
according
to
the
pace
of
work
in
eight
hours
he
will
be
unable
to
keep
his
promise.
Therefore,
the
feeling
in
their
hearts
toward
the
giver
of
the
work
does
not
let
them
rest
without
doing
something
for
the
owner,
so
they
agree
to
labor
more
than
they
are
able.
That
is,
although
it
is
passed
the
workday
hours
and
they
have
families
with
many
children,
and
one
of
them
has
a
wife
who
is
a
little
sick
and
he
must
do
the
domestic
chores,
as
well,
their
conscience
does
not
let
them
leave
the
owner
in
distress.
Therefore,
they
approach
him
and
tell
him,
“We
have
decided
to
work
overtime
for
you.”
When
the
owner
hears
his
workers’
devotion,
he
sees
a
new
thing:
Before
these
workers
came
to
him
to
show
him
that
they
sympathize
with
his
affliction,
he
thought
that
all
the
workers
had
no
emotions
or
conscience.
Rather,
they
worked
for
him
and
not
for
others
only
because
he
pays
more
than
others,
so
they
work
for
him.
But
now
he
sees
otherwise—that
he
was
wrong
about
the
workers.
But
afterwards
they
tell
him:
“However,
you
must
know
that
for
overtime,
meaning
to
work
at
night,
too,
we
want
you
to
pay
us
for
the
overtime
twice
as
much
as
you
pay
us
for
regular
hours.”
Then
the
owner
begins
to
think
again:
“Is
the
reason
why
they
want
to
work
overtime
really
as
they
say,
that
they
want
to
help
me
in
my
plight?
Or
is
it
the
opposite?
They
see
I’m
in
distress
and
therefore
demand
more
money
for
overtime
because
they
know
I
have
no
choice?
They
let
me
see
that
I
need
to
give
them
what
they
want
because
they
tell
me
of
my
dire
state,
so
I
will
know
that
they
know
my
situation,
and
so
they
want
to
pressure
me
to
pay
them
for
the
overtime
the
money
they
are
asking.”
From
this
we
can
take
an
example
of
our
work
in
keeping
Torah
and
Mitzvot,
meaning
to
discern
between
action
and
intention.
An
action
means
that
he
intends
to
do
the
act
that
He
has
commanded
us
through
Moses
to
keep
Torah
and
Mitzvot
in
all
its
details,
and
that
we
should
aim
that
the
Mitzva
[commandment]
we
are
doing
is
in
order
to
do
His
will,
that
He
wanted
us
to
keep
Torah
and
Mitzvot.
It
follows
that
the
intention
that
a
person
should
intend
is
that
we
should
aim
that
the
actions
we
do
are
to
keep
what
He
has
commanded
us.
This
is
regarded
as
intending
for
the
action
to
be
fine,
as
He
had
told
us
through
Moses.
It
is
like
the
judgment
concerning
blowing
the
Shofar
[special
horn
blown
on
special
days],
that
“If
he
blows
the
Shofar
in
order
to
learn,
or
blows
in
order
to
sing,
and
not
for
the
purpose
of
Mitzva,
then
he
has
not
done
his
duty”
(as
it
is
written
in
Way
of
Life,
Rules
of
Rosh
Hashanah,
item
589).
It
therefore
follows
that
when
we
say
that
Mitzvot
require
intention,
it
means
that
he
should
aim
that
the
act
he
is
performing
will
be
because
he
wants
to
keep
the
commandment
of
the
Creator.
Certainly,
the
act
should
be
according
to
the
law
that
our
sages
determined
the
measures
of
Torah
and
Mitzvot—how
and
in
what
way
it
should
be
in
the
practice
of
Mitzvot.
For
example,
the
Sukkah
[the
hut
of
the
Tabernacle
Festival]
has
several
rules
to
it
in
terms
of
shape.
Otherwise,
the
work
is
deficient.
The
same
applies
to
studying
Torah,
and
to
the
negative
Mitzvot
[commandments
to
avoid
certain
actions].
There
are
many
rules
concerning
them.
If
he
does
not
keep
the
laws
concerning
them
then
there
is
a
deficiency
in
the
work
of
Mitzvot.
Even
if
he
does
everything
according
to
the
law,
he
should
still
intend
that
he
is
performing
the
Mitzva
because
the
Creator
has
commanded
us
to
do
His
will
by
keeping
the
Mitzvot
that
He
has
commanded
us
through
Moses.
All
this
is
regarded
only
as
“the
practice
of
Mitzvot,”
but
not
the
intention.
This
is
so
because
everything
he
thinks
about
doing
the
act
that
the
Creator
has
commanded
us,
and
all
the
labors
we
labor
in
Torah
and
Mitzvot,
are
like
all
the
people
in
the
world,
who
work
and
labor
to
be
rewarded,
and
nothing
more.
Also,
here
we
need
additional
attention
because
when
we
say
that
all
the
work
is
in
the
practice
of
Mitzvot,
it
means
that
the
labor
is
in
the
practice,
and
it
cannot
be
said
here
that
there
is
work
for
the
reward.
Rather,
in
order
to
receive
reward
for
the
labor,
we
do
not
see
that
a
person
will
need
effort
to
receive
reward,
since
the
only
reason
we
labor
and
relinquish
many
things
is
that
we
are
considering
the
reward,
for
only
the
reward
compels
us
to
do
hard
work
without
minding
the
quality
of
the
work
or
the
time
of
the
work,
for
the
reward
determines
everything.
Thus,
we
should
understand
why
we
are
saying
that
there
is
work
on
the
intention,
meaning
work
on
the
reward.
After
all,
how
can
we
speak
of
work
here?
However,
the
thing
is
that
when
a
person
engages
in
Torah
and
Mitzvot
and
wants
his
reward
to
be
that
the
Creator
will
give
him
the
thought
and
desire
to
work
not
in
order
to
receive
reward,
the
body
does
not
agree
to
such
a
reward,
since
normally
we
receive
reward
for
work.
That
is,
the
work
is
in
concessions
of
needs
that
he
enjoys,
in
return
for
which
he
will
receive
greater
pleasures
than
he
is
conceding.
For
example,
he
relinquishes
rest,
and
sometimes
sleep,
and
so
forth,
and
receives
in
return
greater
and
more
necessary
pleasures.
This
is
not
so
when
he
relinquishes
pleasures
by
coercion,
when
the
body
disagrees
and
wants
reward
in
order
to
agree
to
relinquish
all
kinds
of
pleasures.
It
follows
that
the
work
is
acts
of
bestowal,
and
the
reward
will
be
the
intention
only
to
bestow,
without
any
reward
of
reception.
For
this
intention,
meaning
for
this
reward,
one
must
work
a
lot.
This
is
more
difficult
than
working
in
practice,
although
he
does
not
need
two
different
things
at
a
different
time
for
the
intention
of
the
reward.
Rather,
the
same
work
that
he
does,
and
at
the
same
time
when
he
is
working,
are
enough
for
him,
and
he
does
not
need
other
actions,
but
merely
thought
and
intention.
What
is
the
intention?
That
his
thought
and
desire
will
be
like
the
act.
That
is,
as
he
does
the
work
because
the
Creator
has
commanded
him
to
do
it,
so
the
intention
will
be
only
that
he
wants
to
keep
the
commandments
of
the
Creator
only
for
the
Creator,
without
any
reward.
The
fact
that
all
that
is
demanded
of
man
while
performing
the
act—when
he
is
doing
the
Creator’s
will—is
to
aim
while
performing
the
Mitzva,
not
because
he
is
considering
the
reward,
compels
him
to
work
day
and
night.
That
is,
he
keeps
what
is
written,
“And
you
shall
contemplate
Him
day
and
night”
not
because
he
is
considering
the
reward,
and
this
makes
him
work
day
and
night.
Rather,
his
desire
to
bring
contentment
to
the
Creator
is
the
reason
why
he
exerts
in
the
work.
This
is
similar
to
the
above-mentioned
allegory
about
the
workers
who
agreed
to
work
overtime
for
the
owner
at
night,
but
demanded
that
he
pay
them
twice
as
much
as
they
receive
during
regular
hours.
We
see
the
difference
between
working
in
order
to
receive
reward
and
working
not
in
order
to
receive
reward.
No
one
can
say
that
the
workers
are
faithful
to
the
owner,
and
this
is
why
they
agree
to
work
for
him
day
and
night.
Rather,
they
say
the
opposite
about
them,
that
since
the
owner
needs
their
work
they
use
him
and
want
him
to
double
their
pay.
It
is
the
same
with
work.
Although
Lo
Lishma
[not
for
Her
sake]
is
work,
and
there
is
nothing
to
add
in
terms
of
actions,
but
there
is
the
matter
of
intention
here,
meaning
what
the
workers
intend
by
working—whether
it
is
to
their
benefit
or
to
the
benefit
of
the
Creator.
It
takes
a
lot
of
hard
work
for
the
body
to
agree
to
work
for
the
Creator,
meaning
to
tell
the
body
what
I
hope
for,
what
reward
I
want
to
receive
from
the
Creator
for
forcing
you
to
work
so
hard—so
the
Creator
will
give
me
the
reward
that
you
will
not
be
able
to
obstruct
me
when
I
want
to
do
everything
in
order
to
bestow.
Naturally,
the
body
yells
out
loud
and
does
all
that
it
can
to
avoid
losing
its
control.
Therefore,
it
does
not
let
them
do
the
simplest
things
because
it
is
afraid
that
by
merit
of
the
act
he
will
achieve
Lishma,
which
is
entirely
for
the
Creator,
and
it
will
have
no
part
that
it
will
be
able
to
receive
for
self-love.
Because
of
it,
we
see
that
for
those
who
want
to
keep
Torah
and
Mitzvot
in
order
to
bestow,
every
little
thing
is
very
difficult
because
the
body
is
afraid
in
every
action
it
performs
that
perhaps
through
the
work
he
is
doing
the
person
will
achieve
Lishma,
and
all
the
control
of
the
will
to
receive
over
the
person
will
be
revoked.
This
is
regarded
as
having
work
on
the
reward,
as
well.
It
means
that
he
has
work
to
choose
the
reward
he
wants
for
his
work
in
Torah
and
Mitzvot—whether
it
is
reward
that
pertains
to
self-love
or
reward
that
is
“for
the
Creator
alone,”
and
he
does
not
want
to
give
self-love
any
part
of
his
work,
and
always
thinks,
“When
will
I
be
granted
with
having
a
desire
only
to
bestow
contentment
upon
the
Creator?”
Now
we
can
understand
what
we
asked,
“How
can
there
be
a
bad
near
way,”
as
it
is
written,
“And
God
did
not
lead
them,
for
it
was
near.”
We
can
understand
what
the
infant
said
to
Rabbi
Yehoshua
Ben
Hananiah,
that
“There
is
a
far
and
short
way,
and
a
short
and
far
one,”
meaning
near
but
far.
This
means
that
although
it
is
near,
it
is
far
from
the
goal.
It
is
known
that
Maimonides
says
that
we
should
not
disclose
the
matter
of
Lishma,
as
he
says
(Hilchot
Teshuva
[Rules
of
Repentance],
Chapter
10),
“Sages
said,
‘One
should
always
engage
in
Torah,
even
Lo
Lishma,
because
from
Lo
Lishma
he
will
come
to
Lishma.’
Therefore,
when
teaching
little
ones,
women,
and
ordinary
people,
they
are
taught
only
to
work
out
of
fear
and
to
receive
reward.
Until
they
gain
more
knowledge
and
acquire
much
wisdom,
they
are
told
that
secret
bit-by-bit,
and
are
accustomed
to
it
calmly
until
they
attain
Him
and
serve
Him
out
of
love.’”
It
implies
from
the
words
of
Maimonides
that
there
is
a
near
way,
meaning
that
it
is
near
to
man’s
heart,
meaning
in
order
to
receive
reward.
It
follows
that
it
is
called
“near”
because
it
is
close
to
man’s
heart.
But
there
is
another
interpretation
of
“near
way,”
which
is
that
a
person
sees
each
time
that
he
is
coming
closer
to
the
goal,
and
for
him
the
goal
is
called
“reward,”
and
he
hopes
that
when
he
has
a
certain
amount
of
Torah
and
Mitzvot,
he
will
promptly
receive
reward
for
his
work,
as
it
is
known
that
being
a
hired
worker
pays
only
in
the
end
(Baba
Metzia,
65).
Therefore,
he
believes
that
when
he
finishes
his
work
in
this
world
he
will
receive
his
reward
in
the
next
world,
besides
having
Mitzvot
whose
reward
is
in
this
world,
too,
as
it
is
written,
“These
things
that
a
man
eats,
their
fruits
are
in
this
world,
and
the
capital
awaits
him
for
the
next
world.”
It
therefore
follows
that
each
day
he
feels
that
he
has
something
in
his
hand,
meaning
the
reward
of
a
day’s
work,
and
each
day
joins
a
year,
and
a
year
to
a
year.
For
example,
a
person
who
begins
to
observe
Mitzvot
at
age
thirteen,
which
is
the
time
when
Mitzvot
become
mandatory,
by
age
twenty
he
is
happy
that
thank
God,
he
already
has
seven
years
of
work
written
to
his
account.
By
age
thirty
he
is
extremely
happy
because
he
already
has
seventeen
years
of
work
written
in
his
book.
It
follows
that
each
time
he
works
he
can
be
happy
that
his
reward
is
growing
from
day
to
day.
This
work
is
called
“close
to
his
heart,”
since
he
is
certain
about
his
advancing
reward.
This
way
is
called
“near
way”
because
it
is
agreeable
to
the
heart,
since
if
one
sees
progress
on
his
way,
that
way
sits
well
with
the
heart
because
he
has
what
to
examine.
In
the
work
he
does,
he
sees
that
each
day
he
has
a
certain
amount
of
work
in
Torah
and
Mitzvot,
and
everything
is
written
in
his
book,
as
it
is
written
(Avot,
Chapter
3),
“He
would
say,
‘All
is
in
deposit,
and
a
fortress
spreads
over
all
of
life.
The
store
is
open
and
the
shopkeeper
sells
by
deferred
payment;
the
book
is
open
and
the
hand
writes.’”
Therefore,
he
is
certain
that
he
has
a
great
asset
of
reward
that
he
has
accumulated
by
working
each
day
and
from
year
to
year.
For
this
reason,
this
way
is
called
“near
way.”
This
is
also
called
“a
short
way”
for
the
above
reason,
since
he
does
not
need
a
long
time
for
a
person
to
understand
that
it
is
worthwhile
to
walk
on
this
path
because
this
path
is
close
to
his
heart.
This
is
why
it
is
a
short
way.
However,
it
is
a
long
way
to
achieve
the
truth,
for
the
Torah
and
Mitzvot
to
bring
him
into
having
the
intention
only
to
bestow.
It
is
very
far
because
this
way
is
the
opposite
of
the
path
of
Dvekut
[adhesion]
with
the
Creator,
which
is
entirely
to
bestow.
Here
he
begins
to
walk
on
a
way
that
his
intention
will
be
only
to
receive
reward.
But
the
purpose
one
should
achieve
through
his
labor
in
Torah
and
Mitzvot
is
to
bring
him
to
work
in
order
to
bestow,
as
our
sages
said,
“I
have
created
the
evil
inclination,
I
have
created
the
Torah
as
a
spice.”
He
needs
to
see
that
through
Torah
and
Mitzvot,
the
evil
in
him,
called
“receiving
in
order
to
receive,”
will
be
corrected
and
he
will
be
able
to
do
everything
for
the
sake
of
the
Creator,
and
not
for
his
own
sake.
Concerning
his
own
sake,
it
is
as
our
sages
said
about
the
verse,
“If
a
man
dies
in
a
tent,”
that
the
Torah
exists
only
in
one
who
puts
himself
to
death
over
it,
and
not
for
his
own
benefit.
This
is
called
“near
and
far.”
It
is
near
to
his
heart
for
the
two
above
reason,
but
far
from
the
truth,
as
Maimonides
says
(Hilchot
Teshuva,
Chapter
10),
“One
who
works
from
love,
engages
in
Torah
and
Mitzvot,
and
walks
in
the
paths
of
wisdom
not
because
of
anything
in
the
world,
and
not
because
of
fear
of
evil,
and
not
in
order
to
inherit
abundance,
but
does
the
truth
because
it
is
the
truth.”
It
follows
according
to
the
words
of
Maimonides
that
the
above
near
way
is
far
from
the
truth.
Accordingly,
we
can
interpret,
“God
did
not
lead
them
through
the
land
of
the
Philistines,
for
it
was
near;
lest
the
people
change
their
minds
when
they
see
war
and
return
to
Egypt.”
The
matter
of
“when
they
see
war”
should
be
interpreted
to
mean
that
by
engaging
Lo
Lishma,
the
way
is
the
one
that
illuminates
illumination
that
one
must
achieve
Lishma.
And
since
the
beginning
of
the
work
is
in
Lo
Lishma,
they
will
not
want
to
go
to
war
with
the
inclination
because
they
will
fear
losing
their
degree
of
engaging
in
Torah
and
Mitzvot.
This
is
a
far
way.
The
Creator
wanted
to
go
with
them
right
away
to
Mt.
Sinai
and
give
them
the
Torah.
This
is
why
He
told
them
right
away
that
they
must
go
by
the
far
way.
That
is,
although
this
work
is
far
from
the
heart,
it
is
close
to
the
truth,
and
by
this
they
will
be
fit
to
receive
the
Torah
at
the
foot
of
Mt.
Sinai.
Therefore,
it
follows
that
we
can
interpret
“long
and
short
way”
to
mean
short
and
near.
Thus,
the
meaning
will
be
“far
from
the
heart,”
meaning
that
it
requires
a
long
time
to
make
the
heart
see
until
it
can
understand
that
it
is
worthwhile
to
work
for
the
purpose
of
truth,
meaning
to
keep
Torah
and
Mitzvot
in
truth
because
the
Creator
has
commanded
us
to
keep
the
Torah
and
Mitzvot,
and
we
want
to
keep
it
so
that
He
will
enjoy
our
doing
His
will.
It
follows
that
the
cause
and
reason
for
keeping
His
commandments
is
the
Creator,
and
not
the
person.
This
means
that
the
importance
of
the
Creator
compels
him
to
have
a
desire
and
craving
to
serve
Him
and
bring
Him
contentment.
This
is
called
a
“far
way,”
which
is
because
it
is
far
from
the
heart,
but
close
to
the
truth,
where
by
being
shown
the
truth,
he
is
closer
to
touching
the
truth.
However,
“near
and
far”
means
“short
and
long.”
This
will
mean
“close
to
the
heart,”
for
since
the
body
craves
pleasures,
and
he
promises
it
that
through
his
labor
in
Torah
and
Mitzvot
it
will
receive
reward,
it
follows
that
the
body
is
the
reason
for
keeping
Torah
and
Mitzvot.
That
is,
if
he
could
receive
greater
pleasure
elsewhere,
why
would
he
work
where
the
salary
is
low?
This
is
why
this
is
called
“near
and
short,”
for
it
does
not
require
a
lot
of
time
to
make
the
body
understand
that
it
should
assume
the
burden
of
Torah
and
Mitzvot.
It
is
as
he
says
in
the
Sulam
([Ladder
commentary
on
The
Zohar]
(“Introduction
of
the
Book
of
Zohar,”
item
191):
“1)
Fear
of
the
Creator
and
keeping
His
Mitzvot
so
that
his
sons
may
live
and
he
will
be
kept
from
bodily
punishment
or
a
punishment
to
one’s
money.
This
is
fear
of
punishments
in
this
world.
2)
When
fearing
punishments
of
Hell,
as
well.
Those
two
are
not
real
fear,
for
he
does
not
keep
the
fear
because
of
the
commandment
of
the
Creator,
but
because
of
his
own
benefit.
It
follows
that
his
own
benefit
is
the
root,
and
fear
is
a
derived
branch
of
his
own
benefit.”
It
follows
that
this
is
called
“long
and
short,
far
and
near”
because
of
what
is
written
in
the
portion,
Beshalach,
“God
did
not
lead
them
through
the
land
of
the
Philistines,
for
it
was
near.”
However,
in
the
portion,
Behaalotcha,
it
is
written
regarding
the
second
Passover,
“or
one
who
was
on
a
far
way
is
put
off
for
a
second
Passover.”
We
asked,
“This
means
that
the
far
way
is
not
good,
and
this
is
why
he
was
put
off
for
a
second
Passover?”
We
should
interpret
that
when
a
person
walks
on
the
near
way,
meaning
close
to
his
heart,
he
feels
that
he
is
closer
to
Kedusha
[holiness/sanctity]
than
others,
who
are
walking
on
the
far
way,
since
each
day
he
feels
that
the
Torah
and
Mitzvot
he
is
performing
are
accumulating
and
increasing.
Thus,
he
has
nothing
to
correct
in
himself
in
order
to
be
close
to
Kedusha,
for
he
can
see
with
his
own
eyes
and
does
not
need
to
believe
above
reason
that
he
is
ascending
on
the
levels
of
sanctity.
After
all,
he
is
keeping
the
Torah
and
Mitzvot
in
every
detail,
so
naturally
his
Kedusha
is
growing
every
day.
He
feels
that
he
is
a
complete
righteous,
and
wonders
how
he
can
keep
what
our
sages
said,
“Be
very,
very
humble.”
It
follows
that
such
a
person,
from
the
state
he
is
in
with
respect
to
practice,
is
hopeless
to
ever
be
able
to
make
a
sacrifice
to
the
Creator,
meaning
to
come
near
Him
with
respect
to
equivalence
of
form
because
he
does
not
feel
that
he
is
immersed
in
self-gratification.
However,
if
he
feels
that
he
is
far
from
the
Creator,
meaning
sees
that
he
is
still
immersed
in
self-gratification,
and
yells
to
the
Creator
to
let
him
out
from
self-benefit
and
into
benefitting
the
Creator,
then
he
can
be
corrected,
meaning
he
is
put
off
for
a
second
Passover,
and
then
he
makes
a
sacrifice,
meaning
that
then
he
comes
near
to
the
Creator.
It
follows
that
we
should
discern
two
types
in
the
work
of
the
Creator:
One
type
includes
those
who
still
belong
to
Lo
Lishma.
The
second
type
are
those
who
already
belong
to
Lishma.
They
are
two
types,
and
one
cannot
understand
the
other.
This
is
called
“long
and
short,
far
and
near.”