The
Difference
between
the
Work
of
the
General
Public
and
the
Work
of
the
Individual
Article
No.
16,
1987
It
is
written
in
The
Zohar
(Emor,
Item
58):
“Come
and
see,
when
a
person
is
born,
a
force
from
above
is
not
appointed
over
him
until
he
is
circumcised.
Once
he
is
circumcised,
the
spirit
awakens
upon
him,
meaning
the
light
of
Nefesh
from
above.
When
he
is
rewarded
with
engaging
in
Torah,
he
is
a
complete
man,
whole
in
everything,
for
he
has
been
rewarded
with
the
light
of
Haya.
But
when
a
beast
is
born,
as
soon
as
it
is
born,
the
power
it
has
in
the
end,
it
has
when
it
is
born.
This
is
why
it
is
written,
‘When
an
ox
or
a
sheep
or
a
goat
is
born.’”
We
should
understand
this
differentiation
between
beast
and
man,
and
what
it
teaches
us
in
the
work.
First,
we
must
understand
what
is
“man”
in
the
work
and
what
is
“beast”
in
the
work.
What
is
“man”?
Our
sages
said
(Berachot
6)
about
what
was
said,
“In
the
end
of
the
matter,
all
having
been
heard,
fear
God
and
keep
His
commandments,
for
this
is
the
whole
of
man.”
What
is
“for
this
is
the
whole
of
man”?
Rabbi
Elazar
said,
“The
Creator
said,
‘The
whole
world
was
not
created
but
for
this.’”
In
other
words,
the
whole
world
was
created
for
the
fear
of
the
Creator.
This
is
the
meaning
of
what
he
said,
“for
this
is
the
whole
of
man.”
It
follows
that
“man”
is
one
who
has
fear
of
the
Creator,
and
one
who
does
not
have
fear
of
the
Creator
is
not
called
“man.”
This
also
explains
what
they
said
(Yevamot
61),
“Thus
would
Rabbi
Shimon
Ben
Yochai
say,
that
it
was
said,
‘And
you
are
My
sheep,
the
sheep
of
My
pasture.
You
are
man.
You
are
called
‘man,’
and
the
idol-worshippers
are
not
called
‘man.’”
We
should
also
interpret
that
by
“man,”
he
is
referring
to
one
who
has
fear
of
heaven
(although
in
terms
of
the
judgment,
he
is
not
important.
Rather,
he
is
from
an
impure
one;
although
a
person
has
only
the
degree
of
a
beast,
he
is
still
defiled
in
the
tent.
Nonetheless,
in
the
work,
we
learn
within
one
man
the
discernments
of
Israel
and
the
seventy
nations,
as
The
Zohar
says
that
every
person
is
a
small
world.
For
this
reason,
with
respect
to
practical
Mitzvot
[commandments],
called
“the
revealed
part,”
we
learn
everything
separately,
meaning
a
gentile
and
Israel
separately,
meaning
we
learn
everything
as
separate
bodies.
This
is
why
the
rule
is
that
the
graves
of
idol-worshippers
are
not
defiled
in
a
tent,
since
it
is
written
about
Tuma’a
[impurity],
“Should
a
man
die
in
a
tent.”
This
is
why
idol-worshippers
are
not
defiled
in
a
tent.)
It
therefore
follows
that
one
who
has
fear
of
the
Creator
is
called
“man,”
and
one
who
has
no
fear
of
the
Creator
is
considered
a
“beast,”
and
not
a
man.
However,
we
should
understand
the
measure
of
the
fear
of
the
Creator,
since
there
are
many
discernments
in
this.
The
Zohar
(“Introduction
of
The
Book
of
Zohar,”
Item
190)
writes,
“Fear
is
interpreted
in
three
discernments,
two
of
which
do
not
contain
a
proper
root,
and
one
is
the
root
of
fear.
There
is
a
person
who
fears
the
Creator
so
that
his
sons
will
live
and
not
die,
or
fears
a
bodily
punishment,
or
a
punishment
to
one’s
money.
Hence,
he
always
fears
Him.
It
follows
that
the
fear
he
fears
of
the
Creator
is
not
placed
as
the
root,
for
his
own
benefit
is
the
root,
and
the
fear
is
the
result
of
it.
And
there
is
a
person
who
fears
the
Creator
because
he
fears
the
punishment
of
that
world
and
the
punishment
of
Hell.
Those
two
kinds
of
fear—fear
of
punishment
in
this
world
and
fear
of
punishment
in
the
next
world—are
not
the
essence
of
fear
and
its
root.
The
fear
that
is
the
essence
is
that
one
should
fear
one’s
Master
because
He
is
great
and
ruling.”
According
to
the
worlds
of
The
Zohar,
the
essence
of
the
fear
of
the
Creator
is
because
the
Creator
is
great
and
ruling.
This
is
what
compels
us
to
observe
His
Mitzvot
[commandments],
since
this
is
regarded
as
working
not
in
order
to
receive
reward,
meaning
not
for
one’s
own
sake—so
he
will
receive
some
reward
for
his
work.
Rather,
the
work
itself
is
the
reward
because
he
feels
it
is
a
great
privilege
that
he
sees
that
he
was
given
a
thought
and
desire
to
serve
the
King,
and
regards
the
great
gift
he
has
been
given
from
above
as
a
fortune.
It
therefore
follows
that
a
“man”
is
one
who
walks
on
the
path
where
all
his
actions
will
be
with
the
aim
for
the
Creator
and
not
for
his
own
sake.
But
one
who
does
not
have
the
intention,
but
only
the
act,
while
this
is
a
great
thing,
without
the
intention
it
is
regarded
as
a
“beast,”
as
it
is
written
(Proverbs
19:2),
“Also,
a
soul
without
knowledge
is
not
good.”
“Without
knowledge”
means
that
“knowledge”
means
intention,
as
it
is
written,
“You
grant
man
knowledge.”
This
is
perplexing,
since
the
path
of
truth
is
to
go
above
reason,
so
(why)
do
we
pray
to
be
given
reason?
Baal
HaSulam
said
that
knowledge
of
Kedusha
[holiness/sanctity]
is
called
Dvekut
[adhesion],
“equivalence
of
form.”
Accordingly,
we
should
interpret
“without
knowledge”
to
mean
“a
soul
without
Dvekut,”
but
in
a
state
of
“beast,”
not
walking
on
the
path
of
being
rewarded
through
the
power
of
Torah
and
Mitzvot
to
come
to
a
state
where
he
can
aim
in
order
to
bestow.
He
is
called
“a
beast
without
knowledge,”
without
equivalence
of
form.
This
means
that
in
everything
he
does,
he
has
no
other
intention
but
his
own
benefit.
This
is
called
a
“beast,”
and
he
is
not
regarded
as
“You
are
called
‘man,’
and
not
the
idol-worshippers.”
Now
we
will
explain
what
we
asked—what
does
the
difference
between
the
birth
of
a
beast
and
the
birth
of
a
man
imply
to
us.
The
Zohar
brings
evidence
to
its
words—that
a
newborn
beast
has
the
same
strength
in
the
end
as
it
has
when
it
is
born—with
the
verse,
“An
ox
or
a
sheep
or
a
goat
that
is
born,”
that
a
day
old
ox
is
called
an
ox,
since
it
is
not
written,
“A
calf
that
is
born.”
And
concerning
the
work,
this
is
(what)
comes
to
teach
us
to
know
the
order
of
development
of
man
and
beast.
First,
when
speaking
of
the
work,
we
must
know
what
is
birth.
That
is,
according
to
the
rule
that
we
learn
about
differentiating
beast
from
man,
it
all
applies
to
the
same
body.
Because
a
person
consists
of
seventy
nations,
he
therefore
consists
of
all
that
exists
in
the
world,
since
according
to
what
The
Zohar
says,
man
is
a
whole
world.
Therefore,
we
should
know
what
is
birth.
It
is
known
that
when
we
speak
of
a
person,
we
mainly
speak
of
the
mind
and
the
heart.
We
attribute
the
thoughts
to
the
mind,
and
we
attribute
the
desires
to
the
heart.
Therefore,
when
he
has
in
his
mind
and
heart
thoughts
and
desires
that
pertain
to
the
beast,
this
is
regarded
as
the
birth
of
a
beast.
But
if
the
mind
and
the
heart
have
thoughts
and
desires
that
pertain
to
“man,”
this
is
regarded
as
the
birth
of
a
man.
By
this
we
discern
between
man
and
beast.
However,
externally,
in
corporeality,
we
see
that
there
are
big
changes
in
a
beast
from
the
day
it
is
born.
After
some
time,
it
develops
in
length,
width,
and
height.
However,
the
main
difference
for
which
they
said
that
there
are
no
differences
in
a
beast
from
the
day
it
is
born
to
the
end—that
it
has
the
same
strength—refers
to
its
internality.
This
comes
to
imply
to
us
the
order
of
the
work.
Saying
“A
beast
that
is
born”
means
that
from
this
basis
he
begins
to
build
the
building
in
which
he
will
dwell
his
entire
life.
Saying,
“A
beast
that
is
born”
means
that
the
basis
with
which
he
builds
his
work
in
Torah
and
Mitzvot
is
on
the
state
of
a
beast,
called
“action
without
intention.”
He
wants
to
continue
in
this
way
his
entire
life,
for
he
thinks
that
this
is
the
true
path,
that
it
is
enough
for
those
who
want
to
walk
on
the
path
of
the
Creator
to
give
all
their
energy
and
strength
to
observing
Torah
and
Mitzvot
meticulously,
and
aim,
while
working,
to
observe
the
commandment
of
the
Creator,
and
what
else
do
I
need?
Primarily,
a
person
who
is
born
as
a
beast
claims
that
he
brings
evidence
to
his
correctness
from
the
general
public
of
Israel
and
how
they
behave,
meaning
on
what
foundation
they
rely.
You
will
certainly
see
that
they
are
going
by
the
way
of
a
beast.
That
is,
if
they
observe
Torah
and
Mitzvot,
and
even
take
upon
themselves
some
additional
restrictions
to
the
Mitzvot
that
we
were
given,
then
everyone
feels
whole
and
sees
no
flaw
in
themselves
that
should
be
corrected.
As
evidence,
they
bring
the
words
of
our
sages
(Berachot
45):
“Go
see
what
the
people
do.”
That
is,
when
in
doubt,
go
see
what
the
general
public
is
doing.
Indeed,
he
is
correct.
One
who
is
born
as
a
beast
belongs
to
the
general
public
and
should
do
as
the
public
does.
This
is
as
Maimonides
writes
in
his
interpretation
on
the
words
of
our
sages,
“One
should
always
engage
in
Torah,
even
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
will
come
to
Lishma
[for
Her
sake].
Therefore,
when
teaching
children,
women,
and
uneducated
people,
they
are
taught
only
to
work
out
of
fear
and
in
order
to
receive
reward.
Until
they
gain
more
knowledge
and
acquire
much
wisdom,
they
are
taught
that
secret
bit
by
bit,
and
are
accustomed
to
this
matter
with
ease
until
they
attain
Him
and
serve
Him
with
love”
(“Laws
of
Repentance,”
Chapter
10).
Clearly,
it
is
only
just
that
one
who
wishes
to
follow
the
general
public
produces
for
himself
evidence
from
the
general
public.
But
this
applies
to
one
who
is
born
as
a
beast,
for
whom
The
Zohar
says
that
the
power
he
will
have
in
the
end,
he
has
on
the
day
when
he
is
born.
This
is
why
it
is
said,
“A
day
old
calf
is
called
an
‘ox.’”
This
means
that
until
the
end,
he
will
not
have
more
knowledge
of
Kedusha
than
he
had
at
birth,
when
he
began
to
work
as
a
beast.
However,
we
should
understand
the
words
of
Maimonides
when
he
says,
“until
they
gain
more
knowledge
and
acquire
much
wisdom.”
The
question
is,
“How
can
we
know
that
they
have
already
gained
more
knowledge
and
have
acquired
much
wisdom?”
Moreover,
what
is
the
measure
of
knowledge
that
is
regarded
as
having
acquired
much
knowledge?
And
also,
what
is
the
measure
of
much
wisdom,
from
which
onward
it
is
permitted
to
reveal
to
them
the
meaning
of
Lishma,
called
“not
in
order
to
receive
reward”?
According
to
the
above,
when
a
“man”
is
born
means
when
thoughts
and
desires
that
a
person
should
be
a
man
come
into
his
mind.
A
“man”
means
one
who
wants
to
walk
on
the
path
of
fearing
the
Creator,
meaning
that
all
his
actions
will
be
for
the
Creator,
in
order
to
bestow,
and
not
for
himself,
as
a
beast,
who
has
no
sensation
of
the
other.
Instead,
he
specifically
wants
to
work
in
order
to
bestow.
Although
he
has
not
yet
been
rewarded
with
this,
“being
born”
means
that
he
has
begun
to
walk
on
the
basis
of
“man,”
meaning
that
he
wants
to
build
his
work
on
the
basis
of
fear
of
the
Creator,
called
“man,”
and
a
beginning
is
called
“birth.”
This
is
the
time
when
a
person
comes
and
says
that
he
wants
to
be
a
man
because
now
he
is
born
with
the
discernment
of
“man”
in
his
mind
and
heart.
This
is
called
“until
they
gain
more
knowledge
and
acquire
much
wisdom,”
meaning
until
wisdom
and
knowledge
are
born
in
their
hearts,
that
it
is
not
worth
living
a
life
of
a
beast,
called
Lo
Lishma,
as
was
written
above,
“Also,
a
soul
without
knowledge
is
not
good.”
At
that
time
it
is
permitted
to
reveal
to
him
the
matter
of
Lishma,
called
“fearing
the
Creator,”
and
not
that
he
engages
in
Torah
and
Mitzvot
because
he
fears
for
his
own
benefit.
But
before
the
discernment
of
“man”
comes
to
him,
he
must
not
be
told,
as
in
the
words
of
Maimonides.
By
this
we
will
interpret
what
The
Zohar
tells
us,
that
there
is
a
difference
between
one
who
is
born
as
a
beast,
where
as
soon
as
he
is
born,
meaning
in
the
beginning
of
his
work,
he
immediately
has
the
wholeness
he
will
obtain
afterwards,
meaning
the
same
mind
he
had
received
when
he
was
born.
This
pertains
to
the
foundation—that
he
began
to
work
as
a
beast,
called
“self-benefit,”
and
everything
he
will
build
afterwards
will
be
on
the
basis
of
self-love,
and
he
will
acquire
no
additions.
Externally,
he
will
grow
as
beasts
grow
after
they
are
born—in
length,
width,
and
height.
But
a
beast
does
not
grow
internally.
That
is,
in
terms
of
its
mind,
there
is
no
difference
between
the
day
it
is
born
and
after
it
has
grown
over
several
years,
since
the
beast
remains
with
the
mind.
The
same
applies
to
a
person
whose
foundation
and
basis
of
the
work
is
that
of
a
beast,
which
is
Lo
Lishma.
Here,
too,
there
is
no
difference
in
the
internality,
which
is
the
mind.
Although
he
certainly
grows
externally,
meaning
that
over
time
he
has
acquired
and
collected
much
Torah
and
many
Mitzvot,
internally,
he
has
remained
on
the
same
degree.
And
the
mind,
which
is
the
interior,
did
not
undergo
any
change
at
its
end.
This
is
why
The
Zohar
says,
“A
man
who
is
born,
no
force
from
above
is
appointed
over
him
until
he
is
circumcised.
Once
he
is
circumcised,
he
receives
the
light
of
Nefesh,
until
he
is
rewarded
with
obtaining
the
light
of
Haya
because
he
was
rewarded
with
these
four
degrees
that
are
from
the
four
worlds
ABYA.”
It
therefore
follows
that
there
is
work
that
belongs
to
the
general
public,
which
is
Lo
Lishma,
and
is
called
a
“beast.”
We
must
not
say
that
we
should
work
Lishma
because
such
people
will
not
understand
anyway,
since
they
were
born
a
beast
and
they
cannot
understand
otherwise.
Therefore,
they
must
be
taught
only
Lo
Lishma.
According
to
the
above,
we
can
interpret
what
our
sages
said
(Avoda
Zarah
19),
“Raba
said,
‘One
should
always
learn
Torah
where
his
heart
desires.’”
RASHI
interpreted
that
“where
his
heart
desires”
means
that
his
teacher
should
teach
only
the
Masechet
[chapter
in
the
Mishnah/Talmud]
that
he
asks
of
him,
for
if
he
teaches
him
a
different
Masechet,
it
will
not
be,
for
his
heart
is
with
his
desire.
This
is
so
because
if
he
is
born
as
a
beast,
meaning
if
the
mind
and
heart
understand
that
they
must
go
according
to
the
general
public,
based
entirely
on
Lo
Lishma,
it
is
impossible
to
make
him
see
that
we
should
work
in
order
to
bestow.
It
is
as
RASHI
interpreted,
“If
he
teaches
him
a
different
Masechet,
it
will
not
be,
for
his
heart
is
with
his
desire.”
For
this
reason,
he
will
make
up
many
excuses
why
he
cannot
be
as
a
“man,”
called
“fearing
the
Creator,”
which
is
in
order
to
bestow.
It
is
as
Maimonides
wrote,
“One
should
not
say,
‘I
am
observing
the
Mitzvot
of
the
Torah
in
order
to
receive
the
blessings
written
in
it,
or
in
order
to
be
awarded
with
the
life
of
the
next
world.’
Only
uneducated
people,
women,
and
children
serve
the
Creator
in
this
manner,
for
they
are
taught
to
work
out
of
fear
until
they
gain
more
knowledge
and
serve
Him
with
love.”
We
explained
that
the
meaning
of
“until
they
gain
more
knowledge”
is
until
he
is
born
in
the
discernment
of
a
man,
meaning
until
thoughts
and
desires
that
he
should
work
the
true
work,
meaning
in
order
to
bestow,
come
to
his
mind.
It
is
as
Maimonides
writes,
that
we
must
serve
the
Creator
only
in
order
to
bestow
upon
the
Creator,
as
he
phrased
it,
“He
does
the
truth
because
it
is
the
truth,”
for
“truth”
means
Lishma
and
not
for
one’s
own
sake.
He
says
that
this
truth
must
not
be
revealed
to
the
general
public
because
they
will
not
understand
it,
as
RASHI
interpreted,
“for
his
heart
is
with
his
desire,”
hence
he
cannot
understand
otherwise.
However,
when
he
is
born
as
a
man,
when
thoughts
and
desires
of
being
a
man
appear
in
his
mind
and
heart,
when
he
understands
he
needs
to
walk
on
the
path
of
truth,
although
he
still
cannot
walk,
since
he
was
born
just
now,
meaning
that
now
he
has
begun
this
work.
Although
he
understands
he
must
achieve
it,
meaning
to
do
everything
in
order
to
bestow,
though
when
he
is
born
he
has
nothing,
as
The
Zohar
says,
“When
a
person
is
born,
a
force
from
above
is
not
appointed
over
him
until
he
is
circumcised.”
This
means
that
when
he
begins
to
walk
on
a
line
of
bestowal,
called
“giving
birth,”
he
always
sees
the
opposite
value.
In
other
words,
he
sees
that
after
all
his
exertion,
he
has
made
no
progress.
Rather,
he
always
sees
that
he
has
regressed.
This
order,
meaning
the
state
of
concealment
that
he
feels,
continues
until
he
is
rewarded
with
circumcising
himself.
Afterward,
he
goes
forward
until
he
obtains
the
four
degrees
called
Haya,
Neshama,
Ruach,
Nefesh.
This
is
the
difference
between
the
general
public
and
the
individual,
such
as
the
difference
in
corporeality
between
man
and
beast.