The
Klipa
[Shell/Peel]
that
Precedes
the
Fruit
Article
No.
30,
1986
In
the
portion,
Balak,
The
Zohar
writes
(item
15),
“If
you
say
that
so
the
Creator
wished—to
give
the
birthright
to
Israel,
this
is
improper.
Come
and
see:
Esau
was
a
Klipa
[shell/peel]
and
Sitra
Achra.
It
is
known
that
the
Klipa
precedes
the
marrow,
hence
he
emerged
first.
Once
the
Klipa
has
emerged
and
was
removed,
the
marrow
was
found.
The
first
foreskin,
which
is
Esau,
is
outside.
Hence,
he
emerged
first.
The
covenant,
which
is
the
most
precious,
meaning
Jacob,
appeared
next.
Therefore,
Esau’s
early
emergence
does
not
regard
his
birthright,
for
he
is
a
Klipa
and
foreskin,
completely
worthless
compared
to
the
marrow
and
the
covenant.
He
only
emerged
first
for
the
reason
that
the
Klipa
precedes
the
fruit.”
We
should
understand
why
he
needs
to
answer.
After
all,
our
sages
have
already
answered
this
question
(introduced
by
RASHI
in
the
beginning
of
the
portion,
Beresheet
[in
the
beginning]):
“Rabbi
Yitzhak
said,
‘The
Torah
should
have
begun
from,
‘This
month
is
to
you…’
which
is
the
first
Mitzva
[commandment]
that
Israel
were
commanded.
What
is
the
reason
that
it
begins
with
Beresheet?
It
is
because
‘He
has
made
known
to
His
people
the
power
of
His
works,
to
give
them
the
inheritance
of
nations,’
so
that
should
the
nations
of
the
world
say
to
Israel,
‘You
are
robbers,
for
you
have
conquered
the
lands
of
seven
nations,’
they
will
tell
them,
‘The
whole
earth
is
the
Creator’s.
He
has
created
it
and
given
it
to
whom
He
chooses.
At
His
will
he
gave
it
to
them,
and
at
His
will
He
took
it
from
them
and
has
given
it
to
us.’’”
The
same
applies
with
the
birthright.
First
He
gave
it
to
Esau,
then
took
it
from
Esau
and
gave
it
to
Jacob.
We
cannot
say
that
birthright
is
not
the
same
as
lands
because
a
land
can
be
sold
and
given,
while
birthright
is
about
facts,
meaning
the
one
who
was
born
first
is
called
“firstborn,”
and
it
cannot
be
changed.
And
yet,
we
see
that
birthright
can
also
be
sold,
so
we
can
say
that
it
can
be
taken
from
one
and
given
to
another.
Otherwise,
how
could
Jacob
buy
his
birthright
from
Esau,
as
it
is
written,
“and
he
sold
his
birthright
to
Jacob”?
From
this
we
see
that
birthright
is
similar
to
a
land,
which
can
be
given.
Thus,
what
does
this
answer
that
he
gives
here
imply
to
us,
that
since
a
Klipa
precedes
the
fruit,
being
born
first
does
not
count
as
having
the
birthright?
To
understand
the
matter
we
must
first
know
what
is
a
Klipa,
what
is
marrow,
and
what
is
the
foreskin,
for
he
calls
Esau
by
the
name
“foreskin,”
and
what
is
a
covenant,
for
he
calls
Jacob
by
the
name
“covenant.”
First
we
must
state
the
purpose
of
creation.
Afterwards
we
will
be
able
to
explain
what
is
primary
and
what
is
not
secondary,
so
as
to
know
the
matter
of
fruit
and
Klipa,
which
must
precede
the
fruit.
What
is
this
necessity,
which
implies
that
it
cannot
be
otherwise?
It
is
known
that
the
purpose
of
creation
is
to
do
good
to
His
creations.
For
this
reason,
He
has
created
a
creature
existence
from
absence,
so
that
this
creature
could
receive
the
delight
and
pleasure
that
He
wants
to
give
them.
That
creature
is
called
a
“will
to
receive
in
order
to
receive.”
It
follows
that
we
can
only
speak
of
something
that
has
a
desire
to
receive,
or
it
is
not
regarded
as
a
creature
of
which
we
can
speak.
A
creature
is
called
Kli
[vessel],
and
there
is
no
light
without
a
Kli.
This
means
that
we
can
speak
of
light
only
when
it
is
clothed
in
a
Kli.
However,
there
isn’t
this
Kli,
called
a
“desire
to
receive
delight
and
pleasure,”
“reception,”
once
the
correction
called
“equivalence
of
form”
has
been
made,
so
as
not
to
have
the
bread
of
shame.
It
is
known
that
there
is
shame
when
one
must
receive
something,
as
our
sages
said
about
the
verse,
“Chrome
gorges
for
the
sons
of
men.”
When
a
person
is
compelled
to
receive
from
people,
his
face
changes
and
becomes
as
chrome.
This
is
why
there
was
the
correction
called
“Tzimtzum
[restriction]
and
concealment,”
to
receive
pleasure
only
with
the
intention
to
bestow.
It
follows
that
we
should
discern
two
things:
1)
This
most
important
is
the
Kli,
called
“desire
to
receive
the
delight
and
pleasure.”
Without
this
desire
there
is
nothing
to
speak
of.
However,
the
Sitra
Achra
and
the
Klipot
[plural
of
Klipa]
extend
from
this
discernment.
The
order
of
the
cascading
of
the
worlds
comes
to
us
as
root,
meaning
that
from
this
point
extends
open
expansion
with
all
the
evil.
It
is
as
the
ARI
said,
that
the
Tzimtzum
is
the
root
of
the
judgment,
meaning
that
by
this
there
was
a
Tzimtzum
not
to
receive
in
order
to
receive,
but
only
in
order
to
bestow.
The
order
was
as
explained
in
The
Study
of
the
Ten
Sefirot
(Part
1),
that
initially,
the
Tzimtzum
was
voluntary,
meaning
that
there
still
wasn’t
the
prohibition
on
receiving.
Afterwards
there
was
a
prohibition
on
receiving,
but
there
was
still
no
one
who
wanted
to
receive
in
order
to
receive.
That
is,
there
was
still
no
one
who
wanted
to
breach
the
prohibition
of
the
Tzimtzum.
However,
through
Tzimtzum
Bet
[second
restriction],
a
new
entity
was
born—someone
who
wants
to
receive
in
order
to
receive,
though
there
were
still
no
Klipot.
The
Klipot
were
born
after
the
breaking
of
the
vessels
that
occurred
in
the
world
of
Nekudim,
but
there
was
still
no
structure
of
them.
Rather,
at
that
time
the
Klipot
were
called
“Vav
and
a
dot,”
and
there
was
still
no
structure
of
worlds
in
them.
Only
after
the
sin
of
Adam
HaRishon
with
the
tree
of
knowledge,
when
the
Levushim
[dress/clothing]
fell
into
the
Klipot,
the
Klipot
received
the
structure
of
four
worlds
like
the
Kedusha
[holiness/sanctity],
and
they
are
called
“the
four
worlds
ABYA
de
[of]
Tuma’a
[impurity].”
This
is
the
matter
presented
in
the
“Introduction
to
the
Book
of
Zohar”
(item
29):
“Know
that
our
work
during
our
seventy
years
is
divided
in
four:
The
First
Division
is
to
obtain
the
excessive
will
to
receive
without
restraints,
in
its
full,
corrupted
measure
from
under
the
hands
of
the
four
impure
worlds
ABYA.
If
we
do
not
have
that
corrupted
will
to
receive,
we
will
not
be
able
to
correct
it.
Thus,
the
will
to
receive
imprinted
in
the
body
at
birth
is
insufficient.
Rather,
it
must
also
be
a
vehicle
for
the
impure
Klipot
for
no
less
than
thirteen
years.
This
means
that
the
Klipot
must
dominate
it
and
give
it
of
their
lights,
for
their
lights
increase
its
will
to
receive,
for
the
fulfillments
with
which
the
Klipot
provide
the
will
to
receive
only
expand
and
enhance
the
demands
of
the
will
to
receive.
If
one
does
not
overcome
it
through
Torah
and
Mitzvot,
and
purifies
the
will
to
receive
to
turn
it
into
bestowal,
one’s
will
to
receive
expands
throughout
one’s
life.
The
Second
Division
is
from
thirteen
years
onward.
At
that
point,
the
point
in
the
heart,
which
is
the
posterior
of
the
Nefesh
of
Kedusha
[holiness/sanctity],
is
given
strength.
Although
it
is
dressed
in
his
will
to
receive
at
birth,
it
only
begins
to
awaken
after
thirteen
years,
and
then
one
begins
to
enter
the
system
of
the
worlds
of
Kedusha,
to
the
extent
that
one
engages
in
Torah
and
Mitzvot.
The
primary
aim
of
that
time
is
to
obtain
and
intensify
the
spiritual
will
to
receive.
Hence,
this
degree,
which
comes
past
the
thirteen
years,
is
deemed
holiness.
This
is
considered
the
holy
maid
who
serves
her
mistress,
which
is
the
holy
Shechina
[Divinity],
since
the
maid
brings
one
to
Lishma
[for
Her
sake]
and
he
is
rewarded
with
the
instilling
of
the
Shechina.
And
the
final
degree
in
this
division
is
that
he
will
fall
passionately
in
love
with
the
Creator,
as
the
poet
says,
“When
I
remember
Him,
He
does
not
let
me
sleep.”
Now
we
can
understand
what
is
Kedusha
and
what
is
Klipa.
Kedusha
comes
from
the
words
Kodesh
Lehashem
[dedicated
to
the
Creator].
It
means
that
it
does
not
belong
to
us,
meaning
that
it
does
not
belong
to
our
domain,
but
that
we
dedicate
it
to
the
Creator.
That
is,
he
takes
it
out
from
the
domain
of
laypeople
and
admits
it
into
the
domain
of
Kedusha.
However,
it
cannot
be
said
that
he
admits
it
into
the
domain
of
Kedusha
if
it
was
not
previously
in
his
domain,
and
then
it
can
be
said
that
he
has
taken
it
out
from
his
own
domain
and
admitted
it
into
the
domain
of
Kedusha.
Therefore,
a
person
must
first
be
in
the
domain
of
the
Klipa
until
the
age
of
thirteen
years,
as
it
is
written
in
the
“Introduction
to
the
Book
of
Zohar,”
at
which
time
he
feels
that
he
has
his
own
authority
because
the
Klipa,
called
“will
to
receive
in
order
to
receive,”
is
called
“disparity
of
form,”
which
separates
him
from
the
Creator.
This
matter
of
vessels
of
reception
that
one
acquires
while
being
under
the
domain
of
the
Klipa
until
the
age
of
thirteen
years
lets
him
feel
that
he
is
the
landlord,
meaning
that
he
can
do
whatever
he
wants
because
he
does
not
feel
any
authority
but
his
own.
For
this
reason,
when
he
is
told,
after
thirteen
years,
that
now
is
the
time
when
you
must
annul
your
authority,
and
say
that
there
is
only
the
authority
of
the
Creator,
he
begins
to
think
and
contemplate,
“Why
do
I
need
to
annul
my
authority
and
say
that
only
the
Creator
is
the
landlord
and
I
am
His
servant,
and
I
have
no
possession,
but
as
our
sages
said,
‘He
who
buys
a
servant
buys
his
master.’
That
is,
I
need
to
serve
the
Creator
so
as
to
bring
Him
contentment.”
At
that
time,
man’s
body,
called
“will
to
receive,”
makes
a
strong
argument:
“First
I
must
believe
that
there
is
a
connection
between
the
Creator
and
the
creatures,
and
then
I
must
see
that
it
is
worthwhile
to
believe
that
the
Creator
is
the
owner.
But
for
this
I
must
annul
my
authority
and
see
only
that
there
is
contentment
to
the
Creator.
What
is
my
gain
in
this?”
However,
he
understands—once
he
believes
that
there
is
a
connection
between
the
Creator
and
the
creatures—meaning
that
all
He
wants
is
to
do
good
to
His
creations,
and
all
that
he
needs
to
see
in
this
state
is
how
the
Creator
serves
him.
That
is,
the
Creator
is
the
servant
and
man
is
the
owner.
He
is
the
owner
and
the
Creator
must
serve
man,
for
man
is
the
master
and
the
Creator
is
the
slave.
However,
when
a
person
is
told
that
he
must
know
that
the
truth
is
that
the
Creator
is
the
landlord
and
we,
creatures,
have
no
say
in
the
world,
and
whether
we
accept
His
kingship
over
us
or
we
are
secular
who
do
not
want
to
assume
His
kingship,
nothing
helps
us.
He
does
what
He
wants,
and
the
creatures
must
obey
His
orders
against
their
will,
as
our
sages
said
(Avot,
Chapter
3,
20),
“Man’s
debt
is
collected
whether
willingly
or
unwillingly.”
It
follows
that
even
if
one
does
not
agree
to
what
he
is
being
told,
the
fact
that
he
does
not
want
to
believe
does
not
change
reality—that
the
Creator
is
the
landlord
and
does
what
He
wants.
However,
a
person
cannot
see
the
truth,
and
this
is
why
we
do
not
want
to
believe.
But
when
a
person
does
not
believe
it,
he
cannot
take
upon
himself
to
be
a
servant
of
the
Creator,
meaning
believe
that
the
Creator
is
the
master
and
we
are
His
servants.
Rather,
this
applies
specifically
to
those
with
faith.
However,
this
is
not
real
faith.
There
is
a
type
of
people
who
believe
that
the
Lord
is
the
Creator
and
that
He
has
created
the
world
with
a
purpose
called
“to
do
good
to
His
creations.”
They
also
believe
that
the
Creator
has
commanded
us
through
Moses
to
observe
the
Torah
and
Mitzvot,
that
He
has
given
us,
but
believe
all
this
for
profit,
meaning
that
He
will
pay
us
for
exerting
in
the
work
of
keeping
Torah
and
Mitzvot.
They
have
what
to
rely
on,
as
our
sages
said
(Avot,
Chapter
2,
16),
“If
you
learned
much
Torah,
you
are
given
a
great
reward.
You
can
trust
your
landlord
to
pay
for
your
work,
and
know
that
the
reward
of
the
righteous
is
in
the
future
[implying
the
end
of
correction].”
We
therefore
see
that
there
is
the
matter
of
believing
in
the
Creator
and
in
His
law,
and
keeping
every
single
Mitzva,
slight
or
serious.
However,
it
is
all
measured
by
profitability,
which
is
in
order
to
receive
reward,
called
Lo
Lishma
[not
for
Her
sake].
However,
we
must
remember
what
our
sages
said,
“From
Lo
Lishma
we
come
to
Lishma.”
Thus,
this
is
already
regarded
as
a
degree
of
Kedusha.
But
when
one
is
told,
after
thirteen
years,
that
now
is
the
time
when
you
must
annul
your
authority
and
say
that
there
is
no
other
authority
in
the
world,
and
you
are
nothing
but
a
slave
serving
the
master
not
in
order
to
receive
reward,
the
body
resists
it.
At
that
time
the
main
work
begins,
since
it
is
against
nature.
Therefore,
a
person
must
believe
above
reason
and
tell
his
body:
“You
must
know
that
you
cannot
work
in
bestowing
contentment
upon
the
Creator
without
any
reward,
since
you
were
born
with
a
nature
of
wanting
to
receive,
and
that
nature
is
necessary,
for
only
this
is
the
whole
creation,
as
it
is
known
that
only
the
will
to
receive,
called
‘craving
and
desire
to
receive
pleasure’
is
called
‘existence
from
absence.’”
It
therefore
follows
that
we
are
called
“creatures”
precisely
pertaining
to
the
will
to
receive,
which
we
can
call
“creation.”
This
desire
is
found
in
all
the
degrees
and
worlds
of
Kedusha.
However,
in
Kedusha,
this
will
to
receive
is
corrected
with
a
correction
of
intention
to
bestow.
It
follows
that
the
basis
is
the
will
to
receive,
and
the
difference
between
Kedusha
and
Tuma’a
and
between
life
and
death
is
only
in
the
intention.
This
means
that
if
the
reception
is
in
order
to
bestow,
it
is
called
Kedusha,
since
it
is
equivalence
of
form.
Equivalence
of
form
is
called
Dvekut,
as
our
sages
said
about
the
verse,
“And
to
cleave
unto
Him.”
They
interpreted,
“cleave
unto
His
attributes:
as
He
is
merciful,
so
you
are
merciful,”
and
for
this
reason
he
is
adhered
to
the
life
of
lives.
It
follows
that
life
extends
to
him
from
above.
But
if
he
cannot
place
the
intention
to
bestow
on
the
act,
then
he
is
in
disparity
of
form
from
the
Creator,
since
He
is
the
giver,
and
the
creatures
want
to
receive.
For
this
reason,
they
are
separated
from
the
life
of
lives,
and
naturally
have
only
death.
This
is
called
Klipa,
although
it
comes
in
the
basis
of
creation.
Otherwise,
if
there
is
no
will
to
receive
there,
there
is
no
one
to
speak
of.
And
yet,
if
there
is
no
correction
of
bestowal
over
it,
it
is
called
Klipa,
Sitra
Achra,
“angel
of
death,”
etc.
According
to
the
order
of
correction,
we
see
that
first
there
must
be
a
desire
and
craving
to
receive
the
pleasures,
and
then
we
say
that
we
must
know
that
we
must
not
receive
with
the
intention
of
self-love.
And
although
there
is
a
great
desire
to
receive
the
pleasure,
I
must
still
overcome
the
lust
and
work
with
myself
in
such
a
way
that
I
want
to
receive
the
pleasure
provided
I
can
aim
the
reception
I
will
receive
now
only
because
the
Creator
wants
me
to
receive
the
pleasure,
and
this
is
why
I
am
receiving,
since
I
want
to
please
the
Creator.
He
has
already
cancelled
his
own
authority,
meaning
he
does
not
want
to
receive
anything
inside
the
Kli
called
“self-love.”
But
since
the
Creator
wants
him
to
receive,
he
says,
“Now
I
want
to
receive
delight
and
pleasure
because
the
Creator
wants
it,
and
I
want
to
satisfy
the
Creator’s
will.”
Therefore,
now
he
receives
the
delight
and
pleasure.
But
in
order
for
man
to
achieve
this
degree,
regarded
as
“His
only
desire
is
to
bestow
contentment
upon
the
Creator,”
here
begins
the
real
work,
since
there
are
two
discernments
to
make
in
matters
of
work:
1)
The
act.
It
is
difficult
for
us
to
relinquish
pleasures,
regardless
of
the
kind
of
pleasure.
Take,
for
example,
the
pleasure
of
rest.
When
a
person
must
go
to
work
in
order
to
receive
a
salary,
he
goes
to
work
in
construction
or
in
a
factory,
so
it
is
certainly
difficult
to
relinquish
the
pleasure
of
rest.
But
since
he
will
suffer
more
if
he
has
nothing
to
eat,
he
relinquishes
rest
and
takes
upon
himself
labor,
since
by
this
he
will
achieve
a
greater
pleasure.
In
what
is
it
great?
He
gains
two
things
here:
not
suffering
from
not
having
anything
to
eat,
or
the
suffering
of
shame
when
he
has
nothing
to
wear.
Also,
he
will
have
the
pleasure
of
eating
and
the
joy
of
having
nice
clothes.
This
is
not
so
when
he
relinquishes
the
pleasure
of
rest
but
does
not
suffer
at
not
having
rest,
although
we
can
say
that
when
he
relinquishes
rest
he
feels
suffering
of
sleep,
besides
missing
the
pleasure
of
sleep.
Also,
when
he
works,
we
can
say
that
in
addition
to
relinquishing
the
pleasure
of
rest,
he
also
has
the
suffering
of
movement.
It
is
especially
so
when
one
is
doing
physical
work—he
suffers
during
the
work,
as
well.
However,
this
suffering
is
not
like
the
suffering
one
feels
when
he
is
hungry,
or
when
he
must
be
with
people
in
a
place
of
celebration,
such
as
a
Brit
[circumcision
ceremony]
or
a
wedding,
and
he
has
nothing
to
wear.
This
makes
it
easier
for
him
to
give
up
the
rest
and
assume
the
trouble
of
labor,
since
we
see
what
everyone
does—giving
up
rest
and
going
to
work.
Thus,
the
suffering
from
not
having
must
be
harder.
The
same
applies
when
a
person
is
told,
“Give
up
the
rest
and
start
working
in
Torah
and
Mitzvot.”
He
immediately
asks,
as
in
corporeality:
“What
will
be
my
reward
for
giving
up
rest?
I
want
to
see
the
profit.”
Maimonides
says
about
this
(end
of
Hilchot
Teshuva):
“Your
reward
will
be
in
this
world
and
in
the
next
world,
and
you
will
be
saved
from
affliction
and
from
every
misfortune.”
At
that
time
he
can
believe
what
he
is
told
and
keep
Torah
and
Mitzvot
in
practice
for
the
Creator.
That
is,
by
keeping
Torah
and
Mitzvot,
he
is
aiming
to
what
the
Creator
has
commanded
us
through
Moses,
and
in
return
we
will
receive
reward
for
our
labor
and
toil
of
relinquishing
many
pleasures
that
the
Torah
has
forbidden
us.
In
return,
we
receive
reward,
just
as
those
who
work
at
a
factory
or
in
construction,
because
we
are
paid.
The
same
applies
to
spirituality.
That
is,
we
work
for
the
landlord.
It
is
not
that
he
is
the
owner
of
some
factory.
Rather,
we
believe
that
he
is
the
owner
of
the
entire
world,
and
we
work
for
Him.
We
are
told,
“Give
up
the
job
you
have
for
a
small
company
that
pays
you
very
little,
and
work
for
the
big
boss,
the
owner
of
the
world.”
However,
this
brings
up
the
question:
“Why
is
everyone
not
working
for
the
owner
of
the
world?”
The
answer
is
simple:
They
do
not
see
an
instantaneous
reward.
Rather,
they
must
believe
in
the
reward—that
we
will
receive
when
the
work
is
done.
For
this
reason,
not
everyone
can
believe
in
the
reward.
Hence,
since
the
reward
is
doubtful
and
we
must
believe
that
in
the
end
we
will
be
paid,
not
many
people
want
it.
Because
normally,
people
work
for
a
guaranteed
reward
and
not
for
a
questionable
one,
there
is
a
big
difference
between
corporeality
and
spirituality.
However,
we
must
know
that
the
only
difference
is
that
here
in
spirituality,
the
reward
is
not
instantaneous,
but
we
must
believe.
This
is
the
only
difference.
However,
we
see
that
people
come
and
want
to
keep
Torah
and
Mitzvot,
although
the
whole
time
until
they
came
they
were
among
secular
people,
and
they
come
and
say
that
they
want
to
repent.
When
they
are
asked
about
the
reason
that
they
want
to
change
the
way
that
they
were
used
to,
they
say
that
they
no
longer
find
meaning
in
life,
meaning
in
self-love.
Because
he
(a
person)
does
not
have
anything
to
receive
and
put
into
them
(into
his
desires
of
self-love),
since
he
has
nothing
to
give
them
(to
the
desires
of
self-love),
therefore
he
wants
to
keep
Torah
and
Mitzvot.
He
has
heard
that
one
can
receive
pleasure
from
Torah
and
Mitzvot,
so
he
will
have
something
with
which
to
delight
his
will
to
receive.
That
is,
as
long
as
he
sees
that
he
can
nourish
the
will
to
receive
with
corporeal
pleasures,
he
has
no
need
to
change
his
way.
But
if
he
hears
that
there
is
a
matter
of
faith,
and
that
there
is
a
master
who
leads
the
world,
who
did
not
create
the
world
for
no
reason,
but
rather
for
some
purpose,
and
the
goal
is
called
“to
do
good
to
His
creations,”
when
he
hears
this,
if
he
is
dissatisfied
with
corporeal
pleasures
since
he
cannot
find
the
meaning
of
life
in
them,
for
which
it
is
worthwhile
to
live
and
suffer
in
the
world,
since
each
one
is
suffering
according
to
his
degree,
so
when
he
hears
that
there
is
a
place
where
there
is
something
that
illuminates
something
in
life,
he
can
come
out
of
the
corporeal
pleasures,
although
we
said
above
that
in
corporeal
pleasures
he
does
not
need
to
believe.
But
in
spirituality,
he
is
in
doubt,
and
must
believe
that
in
the
end,
the
glory
will
come,
meaning
that
in
the
end
he
will
receive
reward.
But
since
he
is
dissatisfied
with
corporeal
pleasures
he
can
shift
to
the
side
of
Kedusha
and
observe
Torah
and
Mitzvot.
However,
when
one
is
immersed
in
corporeal
lusts
and
finds
satisfaction
in
them,
even
if
temporary,
and
then
he
sees
that
he
has
no
satisfaction,
he
is
already
as
an
infant
captured
by
idol-worshippers,
and
he
is
powerless
to
emerge
from
their
control.
However,
even
after
such
people
take
upon
themselves
the
burden
of
Torah
and
Mitzvot,
sometimes
corporeal
lusts
awaken
in
them,
and
then
the
work
is
difficult
for
them.
However,
we
must
know
that
the
fact
that
corporal
lusts
have
awakened
in
them,
meaning
that
they
are
beginning
to
feel
flavors
in
them
that
they
did
not
taste
before,
and
also
all
those
people
who
grew
up
with
religious
upbringing,
who
have
been
keeping
Torah
and
Mitzvot
since
childhood,
when
they
begin
to
do
the
work
of
bestowal
there
awakens
in
them
greater
taste
for
corporeality
than
when
they
first
began
to
engage
in
work
of
bestowal.
It
is
as
our
sages
said
(Sanhedrin,
p
75b),
“Rabbi
Yitzhak
said,
‘Since
the
day
when
the
Temple
was
ruined,
the
taste
of
intercourse
was
taken
away,
and
given
to
transgressors.’”
We
should
interpret
“Since
the
day
when
the
Temple
was
ruined”
to
mean
when
the
Kedusha
in
man’s
heart
was
ruined.
“The
taste
of
intercourse
was
taken
away”:
The
term,
“intercourse,”
incorporates
all
the
pleasures.
“And
was
given
to
transgressors”:
This
is
perplexing.
Why
do
transgressors
deserve
to
feel
pleasure
in
corporeal
things
more
than
those
who
are
not
transgressors?
It
is
as
if
they
deserve
the
reward
of
feeling
more
pleasure
than
others
for
committing
transgressions.
To
understand
this
we
need
to
see
what
is
customary
in
the
world.
If
a
person
can
hire
a
person
for
a
low
salary,
he
will
not
pay
him
more.
Indeed,
every
person
strives
to
have
workers
who
will
work
for
them
and
do
everything
he
asks
while
paying
him
less.
It
is
irrelevant
to
say
that
he
will
pay
him
more
than
the
worker
asks.
It
follows
that
when
speaking
of
the
work
of
the
Creator,
when
the
evil
inclination
comes
to
a
person
and
tells
him,
“Breach
the
Mitzvot
of
the
Torah,”
the
person
tells
it,
“What
will
you
give
me?”
Then
the
evil
inclination
tells
him:
“In
return
for
obeying
me
I
will
give
you,
for
example,
two
hundred
grams
of
pleasure.”
So
he
tells
it,
“For
two
hundred
grams
of
pleasure
I
do
not
want
to
breach
the
Creator’s
commandments.”
Then
the
evil
inclination
must
add
another
hundred
grams
until
a
person
can
no
longer
pass
up
such
a
delight
and
must
obey
the
evil
inclination.
It
follows
that
to
the
extent
that
a
person
appreciates
the
sin,
to
that
extent
it
is
difficult
for
one
to
breach
the
Mitzva.
And
since
it
is
difficult
to
breach
the
Creator’s
commandments,
and
there
is
a
rule
that
for
hard
work
you
must
pay
well,
hence,
to
the
extent
that
it
is
difficult
for
him
to
commit
the
transgression,
to
that
extent
the
evil
inclination
must
give
a
great
reward,
meaning
a
great
pleasure
in
return
for
the
transgression.
But
when
it
is
not
so
difficult
to
breach
the
Creator’s
commandment,
the
evil
inclination
does
not
need
to
give
him
such
a
great
reward.
It
therefore
follows
that
secular
people,
who
do
not
keep
Torah
and
Mitzvot
at
all,
do
not
feel
that
they
are
committing
any
transgression,
as
our
sages
said
(Yoma,
86b),
“If
a
person
commits
a
transgression
and
repeats
it,
it
becomes
to
him
as
permitted.”
Thus,
the
evil
inclination
does
not
need
to
give
them
a
taste
for
the
transgression,
since
it
is
not
difficult
for
them
to
transgress
so
as
to
need
payment
in
return
for
breaching
the
Mitzvot.
This
is
why
they
do
not
feel
a
great
taste
in
the
transgression,
since
he
always
finds
workers
who
want
to
work
for
him,
so
he
does
not
need
to
pay
them
with
great
pleasures.
This
is
not
so
with
people
who
do
not
wish
to
commit
transgressions,
who
feel
during
the
act
that
they
are
going
to
commit
a
transgression
and
it
is
difficult
for
them
to
do
it.
Because
of
it,
the
evil
inclination
must
let
them
feel
a
great
flavor
in
the
transgression,
or
they
will
not
listen
to
it
and
keep
its
orders.
Hence,
it
must
pay
them
with
great
pleasures.
By
this
we
can
interpret
the
words,
“Since
the
ruin
of
the
Temple.”
That
is,
when
there
is
no
work
of
Kedusha
in
man’s
heart,
“the
taste
has
been
taken
away,”
meaning
the
general
taste
of
pleasures,
called
“intercourse,”
“and
was
given
to
transgressors,”
meaning
that
as
long
as
one
feels
that
he
is
committing
a
transgression,
he
feels
the
flavor.
But
“If
a
person
commits
a
transgression
and
repeats
it,
it
becomes
to
him
as
permitted.”
Then
the
evil
inclination
no
longer
gives
him
pleasure,
since
he
is
working
without
any
reward
because
he
feels
no
heaviness
in
committing
the
transgressions.
Therefore,
the
orthodox
have
a
big
mistake
in
thinking
that
the
secular
enjoy
corporeal
pleasures.
Because
they
are
serving
the
evil
inclination
without
any
reward,
since
their
whole
vitality
is
their
objection
to
religion
and
they
do
not
have
the
pleasures
that
the
religious
think
because
the
evil
inclination
does
not
reward
for
nothing.
Therefore,
do
not
be
surprised
if
a
person
sees
that
when
he
has
begun
the
work
of
bestowal
he
has
received
more
pleasure
for
corporeal
lusts.
It
is
not
because
he
has
suffered
a
descent.
On
the
contrary,
because
now
he
does
not
want
to
receive
in
order
to
receive,
but
wants
only
to
bestow,
when
the
evil
inclination
comes
to
distract
him
from
the
work
of
bestowal
it
gives
him
a
greater
taste
for
corporeal
pleasures
so
he
will
listen
to
it
and
will
not
be
able
to
overcome
his
will
to
receive.
But
before
he
has
begun
the
work
of
bestowal,
when
he
engaged
in
corporeal
lusts,
he
did
not
have
such
a
great
desire
for
corporeal
lusts,
since
he
was
engaged
in
corporeal
lusts
without
much
pleasure.
But
now
that
he
has
begun
the
work
of
bestowal,
if
he
does
not
feel
a
great
taste,
the
evil
inclination
will
not
be
able
to
do
anything
because
he
will
not
listen
to
it.
It
follows
that
to
the
extent
that
one
moves
away
from
self-love
he
begins
to
feel
greater
taste
(in
corporeal
lusts),
since
otherwise
he
will
not
obey
it
(the
evil
inclination)
at
all.
It
therefore
follows
that
one
need
not
be
alarmed
if
in
the
middle
of
the
work
he
receives
a
passion
for
corporeal
lusts,
even
if
previously
he
did
not
have
such
lusts.
But
now,
because
he
needs
to
constantly
correct
the
vessels
of
reception,
it
means
that
the
greater
the
pleasure,
the
greater
is
his
desire.
When
he
corrects
the
desire,
meaning
overcomes
it,
each
time
he
sorts
out
a
desire
called
Kli,
by
taking
it
out
of
the
Klipot
and
admitting
it
into
Kedusha.
For
this
reason,
each
time
he
is
given
a
greater
lust.
However,
each
time
he
should
pray
to
be
given
strength
from
above
to
overcome
this
Kli,
called
“desire.”
This
is
called
“correction
of
the
Kelim
at
the
root
of
his
soul.”
These
Kelim
that
he
must
correct,
(their
correction)
begins
from
the
Kelim,
meaning
from
a
desire
to
receive
corporeality,
and
finally
comes
to
correcting
the
Kelim,
meaning
the
desires
for
reception
of
spiritual
things.
And
he
must
ask
the
Creator
to
give
him
the
force
of
the
Masach
[screen]
over
all
of
them,
meaning
the
assistance
from
above,
as
our
sages
said,
“He
who
comes
to
purify
is
aided.”
Now
we
shall
come
to
clarify
what
we
asked,
1)
about
what
the
holy
Zohar
explains,
that
he
gave
the
birthright
to
Jacob
although
Esau
was
born
first.
It
explains
that
Esau
is
a
Klipa,
and
this
is
why
he
came
out
first
and
Jacob
emerged
next.
It
is
so
because
the
order
is
that
the
Klipa
precedes
the
fruit.
We
asked,
“But
there
is
a
simple
answer,
as
RASHI
presents
in
the
beginning
of
the
portion,
Beresheet
[In
the
beginning],
as
it
is
written,
“‘He
has
made
known
to
His
people
the
power
of
His
works,’
so
that
should
the
nations
say,
‘You
are
robbers,’
they
will
tell
them,
‘The
whole
earth
is
the
Creator’s.
He
has
created
it
and
gave
it
to
whom
He
chooses.
At
His
will
he
gave
it
to
them,
and
at
His
will
He
took
it
from
them
and
has
given
it
to
us.’”
Thus,
he
adds
another
reason
here.
2)
Why
must
the
Klipa
precede
the
fruit?
With
the
above
said,
it
is
simple:
since
the
Creator
created
the
world
and
Creation
is
only
a
Kli.
It
is
known
that
the
light
is
not
considered
Creation,
but
rather
“existence
from
existence.”
Therefore,
it
cannot
be
said
that
He
first
had
to
create
a
correction
for
Creation,
before
He
has
anything
to
correct.
That
is,
first
He
created
the
Kli,
called
“will
to
receive,”
and
then
a
correction
called
“Tzimtzum
[restriction]
and
concealment”
emerged
on
that
Kli.
Afterwards
there
extended
to
the
lower
ones
the
discernment
of
“the
nations
of
the
world,”
which
is
the
will
to
receive
in
order
to
receive,
namely
a
Kli
without
correction.
A
Kli
without
correction
is
called
Klipa.
Therefore,
it
cannot
be
any
other
way
because
it
is
impossible
to
correct
something
that
has
not
been
born
in
the
world.
It
follows
that
by
saying,
“He
created
it,”
it
means
that
He
has
created
the
world
according
to
the
applied
order,
meaning
that
first
emerges
a
deficiency,
and
then
it
is
possible
to
correct
the
deficiency.
Hence,
according
to
the
rule
of
root
and
branch,
the
receiver
in
order
to
receive
must
emerge
first,
which
is
the
opposite
of
the
Creator,
meaning
disparity
of
form,
called
“nations
of
the
world,”
as
it
is
written
in
the
holy
Zohar,
“Among
the
nations
of
the
world,
all
the
good
that
they
do,
they
do
it
for
themselves.”
This
is
called
a
“Klipa
that
precedes
the
fruit,”
meaning
that
the
Klipa
is
considered
that
which
is
unfit
for
eating
because
the
abundance
enters
the
vessels
of
reception
after
the
correction
of
the
Tzimtzum.
But
afterwards
comes
the
correction
called
“in
order
to
bestow,”
which
is
regarded
as
Jacob.
This
is
called
a
“fruit”
because
now
there
is
a
correction
on
the
will
to
receive:
to
bestow
contentment
upon
the
Creator.
Now
it
is
possible
to
eat
fruits
since
there
is
equivalence
of
form
here
between
the
light
and
the
Kli,
and
then
the
Kli
is
rewarded
with
fruits.
But
concerning
the
Sitra
Achra,
the
holy
Zohar
says,
“Another
God
is
sterile
and
does
not
bear
fruit.”
This
is
why
it
says
that
Jacob
is
called
“covenant,”
where
making
a
covenant
means
that
there
is
equivalence
between
them.
It
is
as
it
is
written,
“For
it
is
a
token
of
an
everlasting
covenant
between
Me
and
the
sons
of
Israel;
it
is
an
everlasting
token.”
It
follows
that
the
answer
that
Rabbi
Yitzhak
gave,
because
it
is
“the
power
of
His
works,”
is
the
same
answer
that
He
has
created
it
according
to
the
order
that
the
Klipa
precedes
the
fruit.
The
branch
and
root
come
out,
where
the
Klipa
must
come
first,
which
is
receiving
in
order
to
receive,
and
then
emerges
the
correction,
which
is
Israel
or
Jacob.
It
follows
that
when
it
says,
“He
took
it
from
them
and
has
given
it
to
us,”
it
is
to
correct,
since
such
is
the
order.