One’s
Greatness
Depends
on
the
Measure
of
One’s
Faith
in
the
Future
Article
9,
1987
It
is
written
in
The
Zohar
(BeShalach,
Item
216):
“‘Then
shall
Moses
...
sing.’
It
should
have
said,
‘Sang.’
And
it
replies,
‘But
this
thing
depends
on
the
future,
when
he
complemented
for
that
time
and
complemented
for
the
future,
when
Israel
are
destined
to
praise
this
singing
in
the
future.’
‘This
singing’
is
in
female
form
[in
Hebrew],
but
it
should
have
said,
‘This
song,’
in
male
form
[in
Hebrew].
And
it
replies,
‘This
singing
is
that
the
queen
praises
the
King.’
Rabbi
Yehuda
said,
‘Thus,
if
it
is
the
singing
of
the
queen
to
the
King,
why
does
it
say,
‘Moses
and
the
children
of
Israel’?
After
all,
the
queen
should
have
been
the
one
who
is
praising.’
It
replies,
‘Happy
are
Moses
and
Israel,
for
they
know
how
to
properly
praise
the
King
for
the
queen.’”
We
should
understand
the
answer
that
he
gives
about
what
is
written
in
future
tense,
that
it
refers
to
the
future.
What
does
it
come
to
teach
us
in
the
work?
We
should
also
understand
about
the
answer
he
is
giving,
why
it
writes
“singing”
in
female
form,
which
interprets
the
intention
to
Malchut,
meaning
that
Malchut
is
praising
the
King,
about
which
Rabbi
Yehuda
asked.
Thus,
if
he
is
referring
to
Malchut,
why
does
it
say,
“Moses
and
the
children
of
Israel”?
For
this
reason,
he
must
interpret
that
his
intention
is
Moses
and
Israel,
who
know
how
to
praise
the
King
for
the
Malchut.
We
should
also
understand
the
meaning
of
Moses
and
Israel
having
to
praise
the
King
for
the
Malchut,
and
why
they
do
not
have
to
praise
the
King
for
themselves,
but
for
Malchut.
It
is
known
that
Moses
is
called
“the
faithful
shepherd.”
Baal
HaSulam
interpreted
that
Moses
was
providing
Israel
with
faith,
and
faith
is
called
Malchut
[kingship].
In
other
words,
he
instilled
fear
of
heaven,
called
“kingdom
of
heaven,”
into
the
people
of
Israel.
This
is
why
Moses
is
called
“the
faithful
shepherd,”
after
the
faith.
It
is
written
about
it,
“And
they
believed
in
the
Lord
and
in
his
servant,
Moses,”
meaning
for
Moses
instilling
in
them
faith
in
the
Creator.
It
is
known
that
one
cannot
live
from
negativity,
but
from
positivity.
This
is
so
because
“nourishment”
refers
to
what
a
person
receives
and
enjoys
receiving.
This
comes
to
us
from
the
purpose
of
creation,
called
“His
desire
to
do
good
to
His
creations.”
Therefore,
a
person
must
receive
delight
and
pleasure
so
as
to
have
something
with
which
to
delight
one’s
body.
This
is
called
“positivity,”
meaning
a
filling.
And
with
this
filling,
he
satisfies
his
needs.
But
a
person
also
needs
a
lack.
Otherwise,
there
is
no
place
in
which
the
light
of
life
can
enter.
A
lack
is
called
“a
Kli”
[a
vessel].
This
means
that
if
one
has
no
Kelim
[vessels],
he
cannot
receive
anything.
A
lack
is
called
“a
desire,”
meaning
that
he
has
a
desire
for
something
and
he
feels
that
he
is
lacking
this
thing
and
wishes
to
satisfy
the
need.
To
the
extent
that
he
feels
its
absence
and
to
the
extent
that
he
needs
to
satisfy
his
need,
this
is
the
measure
of
his
lack.
In
other
words,
a
great
lack
or
a
small
lack
depends
on
the
measure
of
one’s
sense
of
necessity
to
satisfy
that
need.
This
means
that
if
a
person
comes
to
feel
that
he
is
lacking
something,
and
he
feels
that
feeling
in
his
every
organ,
yet
he
does
not
have
a
strong
desire
to
satisfy
his
need,
there
are
many
reasons
why
he
does
not
have
such
a
great
desire
to
satisfy
his
need.
-
He
told
his
friends
what
he
needs,
and
he
feels
the
necessity
for
it.
However,
the
friends
made
him
see
that
what
he
needs
is
unattainable.
So
his
friends
influenced
him
with
their
views
that
he
must
accept
his
situation.
They
weakened
his
strength
to
overcome
so
he
can
prevail
over
the
obstacles
on
his
way
to
obtaining
what
he
wants.
In
consequence,
the
need
and
craving
weakened,
too,
since
he
sees
that
he
will
never
obtain
what
he
wants.
For
this
reason,
meaning
because
he
sees
that
it
is
utterly
impossible
that
he
will
ever
be
able
to
satisfy
his
need,
this
is
the
reason
why
he
does
not
obtain
his
goal—it
causes
him
to
lessen
his
lack.
It
turns
out
that
his
great
desire
has
waned
due
to
despair.
-
Sometimes
he
does
not
even
tell
his
friends
what
he
wants;
he
only
hears
from
friends
speaking
with
each
other.
He
hears
that
they
have
already
given
up,
and
that
affects
him,
too.
In
other
words,
their
despair
affects
him
and
he
loses
the
enthusiasm
that
he
had
for
achieving
Dvekut
[adhesion]
as
soon
as
possible.
Thus,
he
loses
that
willpower.
-
Sometimes
one
thinks
for
himself
without
any
slander
from
the
outside,
but
sees
that
each
time
he
wishes
to
draw
near
to
Kedusha
[holiness],
when
he
begins
to
analyze,
he
realizes
the
opposite,
that
he
is
regressing
instead
of
moving
forward.
And
this
causes
him
to
lose
his
strength
for
the
work.
It
turns
out
that
then
he
collapses
under
his
load.
He
has
nothing
from
which
to
receive
sustenance
because
he
sees
only
negativity
and
darkness.
Thus,
he
loses
the
spirit
of
life
that
he
had
when
he
seemingly
had
some
livelihood,
called
“sustaining
his
soul.”
Now
he
feels
spiritually
dead,
meaning
he
cannot
make
a
single
movement
in
the
work,
just
as
if
he
were
actually
dead.
This
means
that
even
though
now
he
sees
the
truth,
meaning
the
recognition
of
evil,
it
is
negative,
and
from
this,
one
cannot
receive
any
livelihood,
since
provision
of
the
body
is
specifically
from
positivity.
Therefore,
one
must
walk
on
the
right
line
for
two
reasons:
1)
to
keep
his
desire
from
waning
when
he
hears
slander,
2)
to
receive
vitality,
which
is
specifically
from
positivity,
meaning
that
it
is
positive,
that
there
is
a
matter
of
wholeness
here.
However,
it
is
difficult
to
understand
how,
when
he
criticizes
his
work-order
and
sees
that
his
being
immersed
in
self-love
is
the
truth,
how
can
he
be
told
to
walk
on
the
right
line,
which
is
called
“wholeness”?
After
all,
as
far
as
he
can
see,
when
he
judges
honestly,
it
is
a
total
lie.
It
is
known
that
general
and
particular
are
equal.
This
means
that
the
individual
follows
the
same
order
that
applies
to
the
collective.
In
regard
to
the
collective,
it
was
given
to
us
to
believe
in
the
coming
of
the
Messiah
(in
the
prayer,
“I
Believe”),
“I
believe
in
the
coming
of
the
Messiah.
And
though
he
may
be
delayed,
I
await
his
arrival
still.”
Hence,
one
must
never
give
up
and
say,
“I
see
that
I
cannot
obtain
Dvekut
[adhesion]
with
the
Creator.”
This
is
considered
that
he
exits
the
exile
among
the
nations
of
the
world,
called
“self-love,”
and
comes
under
the
authority
of
Kedusha
[holiness],
and
comes
to
correct
the
root
of
his
soul
and
cling
to
the
Life
of
Lives.
It
follows
that
if
one
believes
in
the
general
redemption,
he
should
believe
that
redemption
will
come
to
him
in
particular.
Hence,
one
should
receive
wholeness
for
himself
with
respect
to
the
future,
in
a
way
that
one
should
depict
for
himself
the
measure
of
goodness,
pleasure,
and
joy
that
he
will
receive
when
all
his
needs
are
satisfied.
This
certainly
gives
him
emotional
satisfaction
and
energy
to
work
to
obtain
this
goal
that
he
hopes
to
achieve.
It
turns
out
that
first
one
must
depict
for
himself
what
he
is
hoping
for—that
it
will
make
him
happy
and
joyful
if
he
obtains
what
he
anticipates.
However,
first
one
should
thoroughly
know
the
goal
he
wants
to
obtain.
If
one
does
not
pay
close
attention
and
much
scrutiny
to
what
he
expects
from
his
life,
meaning
that
he
should
tell
himself,
“Now
I
have
decided
what
I
want,
after
analyzing
the
joy
in
life
that
can
be
obtained
in
the
world.”
If
he
has
the
opportunity
to
obtain
this,
he
will
have
the
strength
and
wisdom
to
say,
“Now
I
can
thank
the
Creator
for
creating
His
world.”
Now
he
can
wholeheartedly
say,
“Blessed
is
He
who
said,
‘Let
there
be
the
world,’
since
I
feel
the
delight
and
pleasure,
that
it
is
truly
worthwhile
for
me
and
for
all
creations
to
receive
this
delight
and
pleasure
that
I
have
now
received
from
the
purpose
of
creation,
called
‘His
desire
to
do
good
to
His
creations.’”
And
although
he
is
still
far
from
obtaining
the
goal,
if
he
nonetheless
knows
for
certain
from
what
he
can
receive
his
future
happiness,
it
is
as
it
is
written
(Avot,
Chapter
6),
“Rabbi
Meir
says,
‘Anyone
who
engages
in
Torah
Lishma
[for
Her
sake]
is
rewarded
with
a
great
many
things.
Moreover,
the
whole
world
is
worthwhile
for
him.
He
is
let
into
the
secrets
of
the
Torah
and
he
becomes
like
an
everlasting
spring.’”
When
he
pays
attention
to
this—to
what
he
can
achieve—meaning
when
he
feels
the
importance
of
the
goal
and
depicts
for
himself
the
happiness
he
will
achieve,
the
joy
that
he
will
experience
when
he
attains
it
are
unimaginable.
Thus,
to
the
extent
that
he
believes
in
the
importance
of
the
goal,
and
to
the
extent
that
he
believes
that
“Though
he
may
be
delayed,
I
await
his
arrival
still,”
he
can
receive
the
filling
of
the
light
of
life
from
the
future
goal.
It
is
known
that
there
is
inner
light
and
there
is
surrounding
light.
Baal
HaSulam
interpreted
“inner
light”
as
referring
to
what
one
receives
in
the
present,
and
“surrounding
light”
as
the
light
that
is
destined
to
shine,
but
which
one
has
not
yet
attained.
However,
the
surrounding
light
shines,
to
an
extent,
in
the
present,
to
the
extent
of
his
confidence
that
he
will
attain
it.
He
said
that
this
is
like
a
person
who
bought
merchandise
from
the
market.
Since
many
people
brought
this
merchandise
to
the
market,
it
had
little
value.
All
the
merchants
wanted
to
sell
the
merchandise
at
any
price,
but
there
were
no
buyers
because
everyone
was
afraid
to
buy,
perhaps
it
might
grow
even
cheaper.
Then
one
man
bought
all
the
merchandise
for
a
very
low
price.
When
he
came
home
and
told
them
what
happened
in
the
market,
they
all
laughed
at
him:
“What
did
you
do?
Of
course
all
the
merchants
wanted
to
sell
all
the
merchandise
they
had
in
stock.
This
will
only
make
everything
cheaper,
and
as
a
result,
you
will
lose
all
your
money.”
But
he
insisted,
saying,
“Now
I
am
happier
than
ever,
since
I
will
profit
from
this
merchandise
not
as
before,
when
I
knew
I
could
get
twenty
percent
profit
from
the
merchandise.
Instead,
I’ll
make
a
five
hundred
percent
profit.
However,
I
will
not
sell
it
now.
I
will
store
it
and
I
will
take
it
to
the
market
in
three
years,
for
by
then
this
merchandise
will
not
be
found
here
in
the
country,
and
I
will
get
the
price
that
I
want.”
It
turns
out
that
if
he
calculates
how
much
he
has
earned
in
the
present,
meaning
this
year,
then
he
has
nothing.
This
is
considered
that
he
has
nothing
in
the
present
with
which
to
be
happy.
This
is
an
allegory
about
the
inner
light,
which
shines
in
the
present.
However,
the
surrounding
light,
called
“light
that
shines
specifically
in
the
future,”
shines
in
the
present,
too,
to
the
extent
of
his
belief
that
in
the
future
he
will
receive
the
full
reward
he
hopes
for,
and
then
his
joy
will
be
complete.
Now
he
is
receiving
joy
and
high
spirits
from
what
he
will
receive
in
the
future.
This
explains
the
above
allegory,
that
this
merchant
was
ridiculed
by
everyone
for
buying
the
merchandise
in
the
market
precisely
when
it
was
irrelevant,
when
no
one
wanted
to
buy
it.
Yet,
he
bought
it
as
something
that
others
left
because
it
was
worthless,
and
now
he
is
delighted
because
he
is
one
hundred
percent
sure
that
in
three
years
this
merchandise
will
not
be
found
anywhere
and
then
he
will
get
rich.
And
so,
he
enjoys
in
the
present
what
will
happen
in
the
future.
It
follows
that
to
the
extent
that
he
believes
that
it
will
come
to
him—and
does
not
despair
about
the
future—as
it
is
written,
“Though
he
may
be
delayed,
I
await
his
arrival
still,”
he
can
enjoy
in
the
present
what
will
come
in
the
future.
Thus,
when
a
person
is
told
that
even
though
he
walked
on
the
left
line—meaning
criticized
and
saw
that
he
was
in
utter
baseness—and
he
sees
this
truth,
since
he
does
not
wish
to
deceive
himself
and
justify
his
thoughts
and
actions,
but
seeks
the
truth
and
does
not
care
if
the
truth
is
bitter,
yet
he
wishes
to
reach
the
goal
for
which
he
was
born,
but
because
of
all
this
truth
he
cannot
go
on
living,
since
it
is
impossible
to
live
without
pleasure,
called
“vitality”
and
“life.”
To
live,
one
needs
light,
which
revives
a
person.
By
living,
it
is
possible
to
work
and
to
reach
the
goal.
For
this
reason,
he
must
then
shift
to
the
right
line,
called
“wholeness.”
However,
this
wholeness—from
which
he
now
receives
the
liveliness
that
sustains
his
body—should
be
built
on
a
basis
of
truth.
This
brings
up
the
question,
“How
can
he
receive
wholeness
when
he
sees
the
truth,
that
he
is
in
the
lowest
state,
immersed
in
self-love
from
head
to
toe
and
without
a
spark
of
bestowal?”
To
that
he
should
say,
“Everything
I
see
is
true.”
However,
it
is
so
from
the
perspective
of
the
inner
light.
This
means
that
in
the
present,
he
is
in
lowliness
and
has
nothing
from
which
to
receive
joy
and
life.
But
from
the
perspective
of
the
surrounding
light,
which
is
the
future,
he
believes
that
“Though
he
may
be
delayed,
I
await
his
arrival
still.”
It
turns
out
that
through
the
surrounding
light
that
shines
in
relation
to
the
future,
he
can
draw
it
so
it
will
shine
in
the
present.
And
to
the
extent
of
the
faith
and
confidence
that
he
has
in
the
coming
of
the
Messiah
on
the
personal
level,
he
can
draw
vitality
and
joy
so
it
will
shine
in
the
present.
It
follows
that
now
that
he
is
walking
on
the
right
line
to
receive
wholeness,
it
is
the
real
truth,
since
the
surrounding
light
shines
in
the
present.
And
besides,
it
is
a
path
of
truth,
and
since
by
believing
in
the
coming
of
the
Messiah
on
the
personal
level,
it
is
a
great
remedy
that
through
the
commandment
of
faith,
the
future
will
draw
nearer
to
the
present
in
him.
This
means
that
the
surrounding
light
will
be
internal.
This
is
considered
that
the
light
actually
dresses
in
the
present.
It
is
called
“the
surrounding
will
become
internal.”
Thus,
from
here—meaning
from
faith,
from
believing
that
in
the
end
he
will
reach
the
goal,
even
though
reason
shows
him
each
time
that
he
is
retreating
from
the
goal
and
not
advancing—he
overcomes
and
goes
above
reason.
And
then
faith
itself
accumulates
each
time
in
the
form
of
“penny
by
penny
joins
into
a
great
amount,”
until
he
is
rewarded
with
permanent
whole
faith,
which
is
the
attainment
of
the
light
of
Hassadim
in
illumination
of
Hochma,
as
it
is
written
in
the
Sulam
commentary.
Now
we
can
understand
what
we
asked
about
why
The
Zohar
explains
that
this
is
why
it
is
written,
“Shall
...
sing,”
in
future
tense.
By
that,
it
implies
that
Israel
are
destined
to
praise
this
singing
in
the
future.
What
does
that
come
to
teach
us
in
the
work?
In
matters
of
work,
we
should
know
what
we
have
now,
in
the
present,
and
know
what
we
must
do.
Thus,
what
can
we
learn
about
what
the
future
holds?
As
we
explained,
we
must
walk
on
the
right
line,
which
is
wholeness,
and
receive
vitality
from
it,
because
it
is
impossible
to
live
from
negativity.
Hence,
there
is
advice
to
feel
wholeness
from
what
will
be
in
the
future.
This
is
the
meaning
of
what
the
righteous
call,
“singing
in
the
future.”
In
other
words,
now—in
the
present—they
are
singing
about
what
they
will
receive
in
the
future.
This
means
that
to
the
extent
that
they
picture
the
delight
and
pleasure
they
will
receive
in
the
future,
they
can
feel
it
in
the
present,
provided
they
have
faith
that
there
is
a
future,
meaning
that
in
the
future
everyone
will
be
corrected.
This
is
something
one
can
already
be
thankful
for
in
the
present.
To
the
extent
that
he
feels
it,
this
is
the
measure
of
the
praise
that
he
can
give
in
the
present.
And
besides
receiving
life
in
the
present
from
positivity,
he
gains
from
the
goal
in
general
being
important
for
him
because
he
must
picture
for
himself
the
delight
and
pleasure
in
store
for
the
creatures
to
receive.
And
each
time
he
contemplates
the
matter,
he
gradually
sees
a
bit
more
of
what
he
can
receive
in
the
future,
meaning
what
has
been
prepared
for
us
by
the
purpose
of
creation.
And
although
he
sees
that
in
his
current
state
he
is
miles
away
from
the
goal,
this
depends
on
the
measure
of
his
faith
in
the
goal,
as
in
the
example
of
the
allegory
above.
This
follows
the
rule,
“All
that
is
certain
to
be
collected
is
deemed
collected”
(Yevamot
38).
With
the
above,
we
can
understand
what
The
Zohar
explains—that
the
reason
why
it
writes
“Shall
...
sing,”
in
future
tense,
is
to
imply
that
Israel
are
destined
to
praise
this
singing
in
the
future.
This
is
so
because
we
must
know
this,
so
we
can
receive
joy
and
vitality
in
the
present
from
what
will
be
in
the
future.
By
this
we
can
sing
in
the
present
as
if
now
we
were
receiving
all
the
delight
and
pleasure.
This
is
regarded
as
being
able
to
receive
illumination
from
a
surrounding.
In
other
words,
the
surrounding
shines
in
the
internal
from
afar,
meaning
that
although
a
person
is
still
far
from
obtaining
the
delight
and
pleasure,
he
can
still
draw
illumination
from
the
Surrounding
Light
also
in
the
present.
Now
we
will
explain
what
we
asked
about
The
Zohar
explaining
why
he
writes,
“This
singing”
in
female
form
[in
Hebrew].
It
is
because
Moses
and
Israel
know
how
to
properly
praise
the
King
for
the
queen.
And
we
asked,
“Why
do
Moses
and
Israel
not
praise
the
King
for
themselves?”
First,
we
must
understand
why
we
have
to
praise
the
King.
In
corporeality,
we
understand
that
a
flesh
and
blood
king
needs
honors,
to
be
respected.
He
enjoys
the
praises
that
the
people
give
him.
But
with
regard
to
the
Creator,
why
does
He
need
us
to
praise
Him
and
sing
before
Him
chants
and
songs?
It
is
a
known
rule
that
everything
we
say
in
regard
to
the
Creator
is
only
by
way
of
“By
Your
actions
we
know
You.”
However,
there
is
no
attainment
in
Him,
Himself,
whatsoever.
Rather,
all
we
speak
of
relates
to
the
attainment
of
the
lower
ones.
This
is
the
reason
why
one
must
praise
and
thank
the
Creator,
for
by
this
one
can
measure
and
assume
the
greatness
and
importance
of
the
giving
that
the
Creator
has
given
him.
To
that
extent,
one
can
test
how
much
importance
and
greatness
of
the
King
he
feels.
The
purpose
of
creation
is
to
do
good
to
His
creations,
meaning
for
the
creatures
to
enjoy
Him.
And
by
the
measure
of
the
greatness
of
the
Giver,
there
is
meaning
and
pleasure
in
giving,
that
they
give
Him
in
order
to
delight.
And
when
one
tries
to
give
thanks,
he
already
has
reason
for
considering
and
scrutinizing
the
giving:
what
he
received
and
from
whom
he
received,
meaning
the
greatness
of
the
giving
and
the
greatness
of
the
giver.
It
follows
that
one’s
gratitude
should
not
be
because
the
upper
one
will
enjoy
it,
but
so
that
the
lower
one
will
enjoy
it.
Otherwise,
it
is
similar
to
the
allegory
that
Baal
HaSulam
said
about
the
verse,
“Who
has
not
taken
My
name
in
vain.”
He
asked,
“What
does
it
mean
that
a
person
takes
in
vain?
Does
it
mean
that
he
was
given
a
soul
from
above
in
vain?”
He
said
that
it
is
similar
to
a
child
being
given
a
bag
of
gold
coins.
He
is
delighted
about
the
coins
because
they
look
so
nice
and
are
lovely
to
look
at.
But
the
child
is
incapable
of
assessing
the
value
of
the
gold
coins.
From
this
we
can
understand
that
the
gratitude
and
praise
that
we
give
to
the
Creator
are
only
to
benefit
the
creatures,
meaning
that
we
have
something
by
which
to
praise
the
King.
This
means
that
when
one
tries
to
praise
the
Creator,
this
is
the
time
when
he
is
capable
of
feeling
the
importance
of
the
gift
and
the
importance
of
the
giver
of
the
gift.
For
this
reason,
what
one
should
mind
most
is
the
praise
that
one
gives
to
the
King.
This
enables
him
to
be
given
every
time
anew.
Otherwise,
if
one
cannot
appreciate
the
King’s
gift,
one
cannot
be
given
anything
because
he
falls
under
the
definition
of
“Who
is
a
fool?
He
who
loses
what
he
is
given”
(Hagigah
4a).
And
what
is
the
reason
that
a
fool
loses
what
he
is
given?
This
is
simple:
He
is
a
fool.
He
does
not
appreciate
the
importance
of
the
matter,
so
he
does
not
pay
attention
to
keeping
the
gift
that
he
has
been
given.
For
this
reason,
the
extent
of
the
importance
of
the
gift
is
his
keeping
of
it.
Thus,
he
can
be
in
a
state
of
constant
ascension
because
it
is
evident
that
he
does
not
lose
what
he
is
given,
for
he
appreciates
it.
It
follows
from
the
above
that
one
may
have
many
descents
because
he
does
not
appreciate
the
gift
of
the
King.
In
other
words,
he
cannot
appreciate
the
measure
of
importance
of
the
nearing—that
he
has
been
given
from
above
a
desire
and
a
thought
that
it
is
worthwhile
to
be
a
servant
of
the
Creator.
And
since
he
did
not
appreciate
the
importance
of
the
matter,
meaning
the
calling
that
he
was
given—to
enter
and
serve
the
King—he
might
even
corrupt,
if
he
serves
the
King
without
knowing
how
to
keep
himself
from
blemishing
something.
In
that
state,
a
person
is
thrown
back
to
a
place
of
garbage
and
waste.
In
that
state,
he
sustains
himself
on
the
same
waste
that
cats
and
dogs
search
to
sustain
themselves,
and
he,
too,
searches
for
provision
for
his
body
in
that
place.
He
does
not
see
that
he
can
find
provision
elsewhere.
Meaning,
during
the
descent,
those
things
that
he
said
were
waste
and
unfit
as
food
for
humans—but
are
suitable
as
food
only
for
animals—he
himself
chases
that
provision
and
has
no
desire
for
human
food
because
he
finds
it
completely
tasteless.
For
this
reason,
the
stability
of
the
states
of
ascent
depends
primarily
on
the
importance
of
the
matter.
This
is
why
it
depends
mainly
on
the
praise
and
gratitude
he
gives
to
being
accepted
from
above.
This
is
so
because
the
praises
themselves
that
he
gives
to
the
Creator
enhance
His
importance
and
esteem.
This
is
why
we
are
commanded
to
think
very
seriously
about
praising.
There
are
three
discernments
in
regard
to
praising:
1.
The
measure
of
the
giving.
This
means
that
the
importance
of
the
gift
is
according
to
the
measure
of
praise
and
gratitude
that
one
gives
for
the
gift.
2.
The
greatness
of
the
giver,
meaning
if
the
giver
is
an
important
person.
For
example,
if
the
king
gives
a
present
to
someone,
the
gift
may
be
a
very
small
thing
but
it
will
still
be
very
important.
In
other
words,
the
measure
of
the
praise
and
gratitude
does
not
take
the
greatness
of
the
gift
into
account,
but
rather
measures
the
greatness
of
the
giver.
Meaning,
the
same
person
might
give
to
two
people,
but
to
one,
the
giver
is
more
important
and
he
recognizes
the
importance
and
greatness
of
the
giver.
Thus,
he
will
be
more
grateful
than
the
other,
who
does
not
recognize
the
importance
of
the
giver
to
the
same
extent.
3.
The
greatness
of
the
giver,
regardless
of
whether
he
gives
or
not.
Sometimes,
the
king
is
so
important
in
the
eyes
of
a
person,
that
the
person
has
a
strong
desire
to
merely
speak
to
the
king,
but
not
because
he
wishes
to
speak
to
the
king
so
the
king
will
give
him
something.
He
doesn’t
want
anything,
but
his
whole
pleasure
is
in
having
the
privilege
of
speaking
to
the
king.
However,
it
is
impolite
to
come
to
the
king
without
some
request,
so
he
is
searching
for
some
request
that
the
king
may
grant.
In
other
words,
he
says
that
he
wants
to
come
to
the
king
so
the
king
will
give
him
something,
but
in
truth,
he
says
that
he
wants
the
king
to
give
him
something
only
on
the
outside.
In
his
heart,
he
does
not
want
anything
from
the
king.
Just
having
the
ability
to
speak
to
the
king
is
enough
for
him
and
it
does
not
matter
to
him
if
the
king
has
given
him
something
or
not.
When
people
on
the
outside
see
that
he
did
not
receive
a
thing
from
the
king,
and
look
at
him
as
he
is
walking
out
of
the
king’s
house
delighted
and
elated,
they
laugh
at
him.
They
tell
him,
“What
a
fool
you
are!
How
mindless
are
you?
You
can
see
for
yourself
that
you
are
leaving
as
empty-handed
as
you
came
in.
You
walked
into
the
king
to
ask
for
something
of
the
king,
yet
you
walked
out
empty-handed,
so
why
the
joy?”
We
can
understand
this
if
while
a
person
prays
to
the
Creator
to
give
him
something,
we
can
discern
about
it,
1)
that
one
prays
to
the
Creator
to
give
him
what
he
demands
of
the
Creator.
If
He
accepts
his
demand
for
the
prayer
to
be
granted,
when
he
receives
what
he
wants,
he
is
willing
to
thank
the
Creator.
And
the
extent
of
salvation
that
he
received
from
the
Creator
is
the
extent
of
his
joy,
high
spirits,
praise,
and
gratitude.
In
other
words,
everything
is
measured
by
the
degree
of
salvation
he
has
received
from
the
Creator.
2)
The
measure
of
the
greatness
of
the
Giver.
In
other
words,
to
the
extent
that
he
believes
in
the
greatness
of
the
Creator,
this
is
what
determines
for
him
what
he
receives
from
the
Creator.
That
is,
even
though
in
the
eyes
of
the
receiver
it
is
a
small
thing,
he
still
received
something
from
the
Creator.
Thus,
he
can
already
be
happy
and
praise
and
thank
the
Creator,
since
it
is
the
giver
who
is
important
to
him,
as
in
the
above-mentioned
allegory.
3)
The
greatness
of
the
giver
without
giving.
He,
too,
has
great
importance.
In
other
words,
the
king
is
so
important
in
his
eyes
that
he
does
not
want
anything
from
the
king,
but
will
consider
it
great
fortune
if
he
can
speak
even
a
few
words
with
the
king.
And
the
reason
why
he
comes
in
with
some
request
is
only
superficial,
since
one
cannot
come
before
the
king
without
some
request.
Yet,
he
did
not
come
for
the
king
to
grant
his
request.
The
reason
he
said
he
was
asking
for
something
was
only
for
the
external
ones,
who
do
not
understand
that
speaking
to
the
king
is
the
most
valuable
giving,
but
the
external
ones
do
not
understand
it.
When
we
speak
of
a
single
body,
we
should
say
that
“external
ones”
are
the
thoughts
that
come
to
a
person
from
the
outside
world,
meaning
those
who
have
no
concept
of
the
internality,
and
have
no
tools
to
understand
that
the
internality
of
the
king
is
what
counts.
Rather,
they
value
the
king
only
by
what
extends
from
the
king
to
them,
which
is
called
“the
externality
of
the
king.”
But
they
have
no
clue
of
the
internality
of
the
king,
meaning
the
king
himself
and
not
what
extends
from
the
king
outward.
Hence,
these
thoughts
mock
a
person
when
he
says,
“Since
I
just
spoke
to
the
king,
it
does
not
matter
if
the
king
is
granting
my
wish.”
Rather,
his
only
wish
is
the
internality
of
the
king,
not
what
extends
from
him.
Therefore,
if
a
person
prays
to
the
Creator
and
does
not
see
that
the
Creator
has
given
him
something—since
what
matters
to
him
is
the
internality
of
the
king—he
can
be
happy
and
rejoice
in
having
been
rewarded
with
speaking
to
the
king.
Yet,
external
thoughts
within
him
wish
to
revoke
that
joy
in
him
because
they
consider
only
the
vessels
of
reception—what
he
has
received
from
the
king
in
his
vessels
of
reception,
while
he
tells
them,
“I
am
delighted
and
joyful,
and
I
praise
and
thank
the
king
simply
for
having
given
me
the
chance
to
speak
with
him.
This
is
enough
for
me.”
Moreover,
he
says
to
his
external
ones,
“Know
that
I
want
nothing
from
the
king
except
to
praise
him
and
thank
him.
By
this
I
adhere
to
the
king
because
I
want
to
bestow
upon
him
by
praising
him.
I
have
nothing
else
to
give
him.
It
follows
that
now
I
am
considered
‘a
servant
of
the
Creator,’
and
not
‘a
servant
of
myself.’
For
this
reason,
I
cannot
hear
your
telling
me,
‘What
have
you
gained?’”
“For
example,
all
year
long
you
engaged
in
Torah
and
in
prayer,
keeping
all
the
Mitzvot
[commandments],
but
you
are
still
standing
on
the
same
degree
as
a
year
ago
or
two
ago.
Thus,
why
the
joy
that
you
praise
the
Creator
and
say,
‘This
is
my
gain,
that
I
spoke
to
the
Creator
many
times,
and
what
else
do
I
need?’
In
other
words,
if
the
king
had
given
me
something,
I
might
have
received
it
in
order
to
receive.
But
now
that
I
have
nothing
in
my
hand,
I
am
happy
and
thank
the
Creator
because
my
intention
in
the
work
was
only
to
bestow.”
However,
since
in
that
state
a
person
is
telling
the
truth,
he
faces
strong
resistance
from
the
external
ones,
who
cannot
tolerate
one
who
is
walking
on
the
path
of
truth,
if
his
only
aim
is
to
bestow.
In
that
state,
he
has
a
great
war,
and
they
wish
to
shatter
his
joy.
They
make
him
think
that
the
opposite
is
true—that
what
they
are
telling
him
is
the
path
of
truth,
and
that
he
is
deceiving
himself
thinking
that
he
is
right.
In
this
world,
a
lie
usually
succeeds.
For
this
reason,
he
needs
great
strengthening,
and
to
tell
them,
“I
am
walking
on
the
path
of
truth,
and
now
I
want
to
hear
no
criticism.
If
there
is
truth
in
your
words,
I
ask
that
you
will
come
to
me
with
your
complaints,
to
show
me
the
truth,
when
I
decide
it
is
time
for
criticism.
Only
at
that
time
will
I
be
willing
to
listen
to
your
views.”
It
therefore
follows
that
in
order
for
one
to
have
joy
in
the
work
of
the
Creator,
all
he
needs
is
faith.
In
other
words,
when
he
believes
in
the
greatness
of
the
Creator,
he
does
not
need
the
King
to
give
him
anything.
Simply
being
able
to
speak
to
the
King
is
all
he
wants,
meaning
to
speak
to
the
Creator,
as
mentioned
in
the
third
discernment
of
giving
praise.
If
he
pays
more
attention
to
praising
the
King,
then
high
inspiration
will
come
to
him
by
itself
because
he
does
not
want
anything
from
the
King.
This
is
similar
to
the
Sefira
Bina.
It
is
known
that
at
its
end,
Hochma
does
not
wish
to
receive
the
light
of
Hochma,
but
Hochma
wishes
to
bestow
upon
the
Emanator
as
the
Emanator
bestows
upon
Hochma.
And
she
wants
equivalence
of
form.
In
that
state,
the
abundance,
called
“light
of
Hassadim,”
after
the
Kli,
comes
by
itself.
This
means
that
the
receiver
wishes
to
engage
in
Hesed
[grace/mercy],
hence
the
abundance
is
called
“light
of
Hassadim”
[plural
of
Hesed].
It
is
similar
here.
When
a
person
wants
nothing
of
the
King
except
to
bestow
upon
the
King,
and
pays
attention
to
what
He
thinks,
an
inspiration
from
above
comes
upon
him
by
itself
when
he
engages
in
singing
and
praising
of
the
King,
to
the
extent
that
he
has
prepared
himself.
Now
we
can
understand
the
matter
of
Moses
and
Israel
singing
and
praising
the
King
for
the
queen,
and
not
the
queen
herself.
It
is
known
that
everything
we
say
about
the
upper
worlds
is
only
in
relation
to
the
souls,
that
Malchut
is
called
“the
collective
soul
of
Israel”
or
“the
assembly
of
Israel.”
It
is
explained
in
The
Study
of
the
Ten
Sefirot
(Part
16),
that
the
soul
of
Adam
HaRishon
came
out
from
the
interior
of
the
worlds
Beria,
Yetzira,
and
Assiya,
from
which
he
received
Nefesh,
Ruach,
Neshama.
And
they
all
came
out
from
Malchut
de
[of]
Atzilut,
called
Shechina
[Divinity].
And
Zeir
Anpin,
who
gives
to
the
Malchut,
is
called
“King.”
Since
Malchut
is
the
receiver
for
the
souls,
it
follows
that
Malchut
cannot
receive
abundance
for
the
people
of
Israel
because
they
are
still
unfit—having
no
vessels
of
bestowal.
Otherwise,
it
will
all
go
to
the
Sitra
Achra
[other
side],
who
are
called
“dead,”
since
there
is
reception
in
order
to
receive
in
them,
which
is
called
“separation
and
remoteness
from
the
Creator,”
who
is
called
“the
Life
of
Lives.”
This
is
why
they
are
called
“dead.”
In
The
Zohar,
it
is
considered
that
a
person
must
be
concerned
about
the
sorrow
of
the
Shechina,
meaning
sorrow
at
not
being
able
to
receive
abundance
for
her
children,
who
are
the
people
of
Israel.
She
is
called
“the
assembly
of
Israel”
because
she
assembles
within
her
the
abundance
that
she
should
give
to
Israel.
Therefore,
when
the
people
of
Israel
engage
in
equivalence
of
form,
there
is
room
for
Malchut
to
receive
the
upper
abundance
from
the
King,
who
is
called
“the
Giver,”
ZA,
so
as
to
give
to
the
people
of
Israel.
This
is
called
“Malchut,
who
is
called
‘the
Queen,’
praising
the
King
for
the
abundance
she
has
received
from
Him.”
Likewise,
when
she
cannot
receive
abundance
for
Israel
from
the
King,
it
is
called
“the
sorrow
of
the
Shechina.”
And
when
she
can
receive
abundance,
she
is
called
“The
mother
of
the
sons
is
happy,”
and
she
praises
the
King.
Yet,
all
the
sorrow
and
joy
relate
only
to
the
whole
of
Israel.
This
is
why
The
Zohar
says
that
Moses
and
Israel
say
the
song,
meaning
praise
the
king
for
the
queen.
It
means
that
the
reason
why
Moses
and
Israel
praise
the
king
is
for
the
queen,
which
means
that
they
have
established
themselves
to
praise
the
King,
since
what
the
King
was
to
give
to
Moses
and
Israel
was
not
for
themselves,
but
for
Malchut.
In
other
words,
they
cannot
tolerate
the
sorrow
of
the
Shechina,
which
is
why
they
engage
in
equivalence
of
form,
so
that
Malchut
can
bestow.
This
is
why
it
says,
“Happy
are
Moses
and
Israel,
for
they
know
how
to
properly
praise
the
King
for
the
queen.”