What
Is
Unfounded
Hatred
in
the
Work?
Article
24,
1987
Our
sages
said
(Yoma
9b),
“The
Second
Temple,
when
they
engaged
in
Torah
and
Mitzvot
[commandments]
and
charity,
why
was
it
ruined?
Because
there
was
unfounded
hatred
in
it.”
We
should
understand
what
is
the
gravity
of
unfounded
hatred,
to
the
point
that
our
sages
said
that
even
though
there
were
Torah
and
Mitzvot
there,
and
charity
there,
since
there
was
unfounded
hatred,
it
is
powerless
to
protect
from
the
ruin
of
the
Temple.
We
should
also
understand
why
there
was
a
need
to
destroy
the
Temple
if
there
were
all
three
things
there.
That
is,
if
there
is
unfounded
hatred
there,
is
there
no
more
room
to
keep
the
Temple
standing
and
it
must
be
ruined?
Therefore,
we
must
understand
the
connection
between
unfounded
hatred
and
the
Temple.
Also,
we
must
understand
what
it
means
that
it
is
for
unfounded
hatred,
whereas
if
there
were
hatred
there
that
was
not
unfounded,
the
prohibition
would
not
have
been
so
grave
and
the
Temple
could
have
remained.
It
is
written
in
the
Torah
(Leviticus
19:17):
“You
shall
not
hate
your
brother
in
your
heart.”
There
it
means
as
RASHBAM
interprets
“If
he
does
you
harm.”
If
he
does
you
harm,
it
is
still
forbidden
to
hate
him,
much
less
for
nothing.
But
this
is
only
one
manner
of
prohibition.
If
that
prohibition
were
over
nothing,
the
Temple
would
not
have
the
right
to
exist
and
it
would
have
to
be
ruined.
That
is,
had
there
been
hatred
there,
but
the
hatred
was
not
unfounded,
the
Temple
would
not
have
been
ruined.
The
whole
reason
for
the
ruin
of
the
Temple
was
only
because
the
hatred
was
for
nothing.
Therefore,
we
should
understand
the
connection
between
unfounded
hatred
and
the
Temple.
In
the
prayer
“May
It
Please,”
which
we
say
before
saying
Psalms,
it
is
written,
“The
merit
of
King
David
will
protect,
so
You
will
be
patient
until
we
return
unto
You
with
complete
repentance
before
You,
and
grant
me
the
treasure
of
a
free
gift.”
We
should
understand
the
connection
between
asking
for
complete
repentance,
meaning
that
we
lack
nothing
and
we
ask
for
nothing
at
all,
and
immediately
after,
we
ask,
“Grant
me
the
treasure
of
a
free
gift,”
implying
we
want
something
more
besides
complete
repentance.
This
also
implies
that
we
actually
do
want
a
reward
for
our
work,
but
because
we
are
full
of
iniquities
and
crimes,
we
ask
that
You
will
atone
for
our
sins
and
we
want
to
repent.
This
is
why
we
do
not
deserve
a
reward.
This
is
why
we
are
not
asking
for
reward,
and
why
we
are
asking
You,
“Grant
me
the
treasure
of
a
free
gift.”
We
should
understand
this.
After
all,
we
should
work
for
the
sake
of
the
Creator
and
not
to
receive
reward,
yet
we
ask
Him
to
grant
us.
We
cannot
say,
“Reward
us,”
since
we
do
not
deserve
it
because
we
are
sinners.
Therefore,
we
want
a
free
gift.
Accordingly,
how
is
it
permitted
to
ask
that
He
will
give
us
for
free?
After
all,
we
need
nothing
for
ourselves,
but
only
for
the
sake
of
the
Creator.
Thus,
why
are
we
asking
Him
to
give
us
“the
treasure
of
a
free
gift”?
Is
receiving
for
ourselves
from
there
permitted?
However,
we
learned
that
the
essence
of
our
work
is
that
since
the
Creator
created
a
Kli
[vessel]
to
receive
the
delight
and
pleasure
called
“will
to
receive
for
oneself,”
meaning
that
without
yearning,
we
cannot
enjoy
anything
because
this
is
our
nature,
for
this
reason,
the
original
Kli
that
can
enjoy
is
called
“desire
to
receive
pleasure.”
However,
afterwards
there
was
a
correction
called
“equivalence
of
form,”
which
is
not
to
use
the
will
to
receive
for
oneself
but
to
the
extent
that
one
can
aim
to
bestow.
In
other
words,
the
Creator
created
the
world
called
“desire
to
receive
pleasure,”
and
that
desire
is
regarded
as
having
been
created
“existence
from
absence,”
since
the
desire
to
bestow
that
exists
in
Him
created
a
new
thing.
In
order
not
to
have
shame,
we
need
to
invent
for
ourselves
the
desire
to
bestow
that
He
has
had
before
He
created
us
with
the
will
to
receive.
But
since
the
desire
to
bestow
is
against
our
nature,
we
ask
Him
that
as
He
has
given
us
the
will
to
receive,
now
He
will
give
the
desire
to
bestow
that
He
has,
and
for
which
He
has
created
in
us
the
will
to
receive,
for
we
haven’t
the
power
to
go
against
nature,
but
the
Creator,
who
has
given
us
this
nature,
can
give
a
second
nature.
That
is,
only
He
can
make
us
use
the
vessels
of
bestowal.
By
this
we
should
interpret
that
when
we
are
asking
the
Creator,
“Grant
me
the
treasure
of
a
free
gift,”
it
means
that
the
will
of
the
Creator,
who
has
created
the
world,
was
a
free
gift,
since
to
whom
was
He
indebted?
Also,
we
ask
Him
to
grant
us
of
this
treasure
called
a
“free
gift,”
meaning
that
we,
too,
will
have
this
power
to
do
the
holy
work
for
free,
called
“not
in
order
to
receive
reward.”
By
this
we
will
understand
what
we
asked
about
the
connection
between
asking
and
saying,
“Be
patient
with
us
until
we
return
to
You
with
complete
repentance
before
You,”
and
then
we
ask
Him
to
give
us
the
treasure
of
a
free
gift.
He
begins
with
repentance,
which
is
all
that
we
lack,
and
we
promptly
say,
“Grant
us.”
Repentance
means
that
we
want
to
return
to
the
root,
as
it
is
written
about
it,
“Repentance
means,
‘The
Hey
returns
to
the
Vav.’”
This
means
that
the
Hey,
called
Malchut,
which
is
reception,
will
return
to
the
Vav,
called
the
“bestower.”
This
means
that
by
wanting
to
do
everything
in
order
to
bestow,
we
cause
the
root
of
the
soul
of
each
and
every
one,
which
is
Malchut,
to
be
completely
in
order
to
bestow.
It
therefore
follows
that
the
repentance
we
ask
is
that
we
want
to
work
only
in
order
to
bestow,
and
we
immediately
say,
“Give!”
meaning
that
we
are
asking,
“Grant
me
the
treasure
of
a
free
gift.”
According
to
what
we
explained
above,
the
meaning
of
a
“treasure
of
a
free
gift”
is
an
explanation
about
repentance,
meaning
which
repentance
we
are
seeking.
This
is
what
we
promptly
explain.
That
is,
we
want
You
to
give
us
the
desire
to
bestow,
called
“the
treasure
of
a
free
gift.”
That
is,
that
desire,
with
which
You
have
created
the
world,
called
“His
desire
to
do
good
to
His
creations,”
with
nothing
in
return,
but
only
for
free,
as
it
is
known
that
the
creation
of
the
world
was
“by
donation.”
Give
us
this
desire.
It
follows
that
asking
to
be
given
“the
treasure
of
a
free
gift”
explains
which
repentance
we
want,
as
it
is
written
in
The
Zohar,
“repentance
means
that
the
Hey
returns
to
the
Vav.”
Now
we
can
understand
what
we
asked
about
what
our
sages
said,
that
the
Second
Temple
was
ruined
although
there
were
Torah
and
Mitzvot
and
charity
there.
Still,
since
there
was
unfounded
hatred
there,
it
could
not
exist,
and
Torah
and
Mitzvot
and
charity
did
not
have
the
power
to
save
the
Temple
from
ruin.
We
explained
that
a
“free
gift”
means
that
we
need
Kelim
in
which
the
Kedusha
[holiness/sanctity]
can
be.
Otherwise,
the
Kedusha
must
depart
because
there
is
no
equivalence
of
form
between
the
light
and
the
Kli.
Kedusha
means
to
bestow.
If
the
Kli
works
in
order
to
receive,
the
light
must
depart.
For
this
reason,
we
ask,
“Grant
me
the
treasure
of
a
free
gift.”
Since
there
was
unfounded
hatred
in
the
Second
Temple,
meaning
that
they
hated
the
“free,”
meaning
to
work
for
free,
without
any
reward,
but
rather
not
in
order
to
receive
reward,
hence,
even
though
they
engaged
in
Torah
and
Mitzvot
and
in
charity,
because
they
did
not
have
the
aim
to
bestow,
there
was
no
room
for
the
Kedusha
to
settle
there
due
to
the
oppositeness
of
form
between
them.
This
is
why
the
Temple
had
to
be
ruined.
The
order
of
the
work
is
that
we
need
Torah
and
Mitzvot
and
charity
so
they
will
bring
us
to
work
for
free.
That
is,
they
are
only
means
to
achieve
the
goal,
which
is
to
achieve
Dvekut
[adhesion]
with
the
Creator,
which
is
equivalence
of
form,
as
it
is
written,
“And
to
cleave
unto
Him,”
and
our
sages
said,
“As
He
is
merciful,
so
you
are
merciful.”
The
613
Mitzvot
in
that
state
are
the
means
by
which
to
achieve
Dvekut,
and
The
Zohar
calls
them
“613
counsels.”
This
is
as
it
is
written
(“Introduction
of
The
Book
of
Zohar,”
“Mirrors
of
the
Sulam,”
Item
1),
“The
Zohar
calls
the
Mitzvot
in
the
Torah
by
the
name
Pekudin
[deposits].
However,
they
are
also
called
‘613
Eitin
[counsels].’
The
difference
between
them
is
that
in
everything
there
is
Panim
[anterior]
and
Achor
[posterior].
The
preparation
for
something
is
called
Achor,
and
its
attainment
is
called
Panim.
When
observing
Torah
and
Mitzvot
as
“doers
of
His
word,”
before
we
are
rewarded
with
hearing,
the
Mitzvot
are
called
‘613
counsels’
and
they
are
regarded
as
Achor.
When
rewarded
with
hearing
the
voice
of
His
word,
the
613
Mitzvot
become
Pekudin,
from
the
word
‘deposit,’
since
there
are
613
Mitzvot
and
in
each
Mitzva,
the
light
of
a
special
degree
is
deposited.”
In
the
above-said,
it
is
explained
to
us
that
the
order
of
the
work
during
the
preparation
is
that
we
should
observe
Torah
and
Mitzvot.
This
is
an
advice
by
which
we
can
achieve
Dvekut,
called
“equivalence
of
form.”
Only
afterward,
when
they
have
Kelim
that
can
receive
the
upper
light,
the
613
Mitzvot
become
deposits
and
they
are
rewarded
with
all
the
lights
intended
for
each
and
every
Mitzva,
according
to
its
essence.
Since
there
was
unfounded
hatred
there,
when
they
hated
the
work
for
free,
without
reward,
meaning
that
they
had
no
need
to
work
not
in
order
to
receive
reward,
but
rather
the
Torah
and
Mitzvot
and
charity
were
all
in
order
to
receive
reward,
hence
this
work
is
called
“If
he
is
not
rewarded,
it
turns
for
him
into
the
potion
of
death.”
For
this
reason,
the
observing
of
Torah
and
Mitzvot
and
charity
during
the
Second
Temple
could
not
prevent
the
ruin
of
the
Temple,
for
in
order
to
maintain
the
Kedusha
there
is
a
need
for
vessels
of
bestowal.
Since
they
did
not
have
them,
the
Temple
was
ruined.
It
therefore
follows
that
man
is
born
out
of
the
Kli
that
the
Creator
has
given
him,
called
“will
to
receive
for
himself,”
and
all
his
work
and
profits
belong
to
the
receiver,
and
no
one
has
a
claim
over
what
man
has
acquired.
In
other
words,
both
the
man
and
the
possessions
belong
to
the
receiver
for
himself.
It
is
as
he
says
(“Introduction
to
The
Book
of
Zohar,”
Item
11),
“For
the
body,
which
is
the
will
to
receive
for
himself,
extends
from
its
root
in
the
thought
of
creation,
passes
through
the
system
of
the
worlds
of
Tuma’a,
and
remains
enslaved
to
that
system
for
the
first
thirteen
years.”
It
therefore
follows
that
indeed,
everything
belongs
to
the
receiver.
Thus,
how
is
he
told
after
thirteen
years,
“Know
that
although
until
now
everything
belonged
to
you,
but
henceforth,
you
and
all
the
property
you
see
should
be
handed
over
to
the
authority
of
the
Creator,
and
there
is
nothing
for
you.
In
other
words,
until
now
you
were
a
gentile,
and
now
everything
that
the
gentiles
have
is
taken
away
and
transferred
to
the
authority
of
Israel.”
But
what
is
“the
authority
of
Israel”?
It
is
the
authority
of
the
Creator,
called
Yashar-El
[straight
to
the
Creator].
This
means
that
everything
that
Israel
has
enters
the
singular
authority.
It
follows
that
everything
that
was
in
the
authority
of
the
receiver,
each
and
every
detail,
which
together
are
called
the
“nations
of
the
world,”
is
now
required,
since
everything
that
belonged
to
them,
now
they
are
told
that
the
receiver
for
himself
must
relinquish
everything
he
has
and
transfer
it
to
the
authority
of
Israel.
And
what
is
“the
authority
of
Israel”?
As
said
above,
the
Creator
is
the
authority
of
Israel,
for
they
have
no
authority
of
their
own,
but
rather
they
all
want
to
annul
before
the
Creator.
Now
we
can
interpret
the
words
of
RASHI
in
his
interpretation
on
the
word
Beresheet
[in
the
beginning]:
“Rabbi
Isaac
said,
‘The
Torah
should
have
begun
with,
‘This
month
is
to
you…’
which
is
the
first
Mitzva
that
Israel
were
commanded.
What
is
the
reason
that
he
began
with
Beresheet?
It
is
because
‘He
has
made
known
to
His
people
the
power
of
His
works,
to
give
them
the
inheritance
of
the
nations.’
Thus,
if
the
idolaters
should
tell
them,
‘You
are
robbers,
for
you
have
conquered
seven
nations,’
they
would
reply,
‘The
whole
of
the
Earth
belongs
to
the
Creator.
He
has
created
it
and
He
has
given
it
that
whom
He
saw
fit.
Upon
His
will,
He
gave
it
to
them,
and
upon
His
will,
He
has
taken
it
from
them
and
has
given
it
to
us.’’”
We
should
understand
what
this
teaches
us
in
the
work.
As
we
explained,
we
can
understand
this
simply.
The
Creator
created
the
world
with
the
aim
to
do
good
to
His
creations,
which
is
that
the
receiver
for
himself
will
enjoy.
In
order
to
have
Dvekut
with
the
Creator,
called
“equivalence
of
form,”
a
correction
was
made
not
to
work
for
the
receiver
for
himself
but
for
the
sake
of
the
Creator,
which
is
called
“in
order
to
bestow.”
It
is
known
that
in
order
to
bestow
is
called
“Israel,”
and
in
order
to
receive
is
called
the
“nations
of
the
world.”
Since
there
are
seven
qualities
of
Kedusha,
which
are
HGT
NHYM,
there
are
also
seven
bad
qualities
in
the
Klipot,
which
are
called
“seven
nations.”
Everything
must
be
taken
away
from
their
authority
and
transferred
to
Israel,
meaning
that
the
owners
of
the
seven
qualities
will
be
Israel
and
not
the
nations
of
the
world,
which
are
the
seven
nations
corresponding
to
seven
Klipot.
As
he
says
(there
in
the
introduction),
“Until
the
age
of
thirteen,
man
is
in
the
authority
of
the
Klipot.
Afterward,
he
must
come
out
of
the
Klipot,
and
this
is
the
time
called
‘idol-worshipping,’
and
enter
the
Kedusha,
called
‘Israel.’”
At
that
time,
the
Klipot
come
with
the
argument,
“But
the
Creator
has
created
us,
meaning
the
will
to
receive
for
ourselves,
and
has
placed
you
under
our
control,
so
why
after
thirteen
years
you
want
to
exit
our
control?
Moreover,
you
want
to
govern
us!”
This
is
the
grievance
of
the
body
against
a
person
when
he
wants
to
exit
being
an
idolater,
called
“self-reception,”
and
become
Israel,
which
is
to
do
everything
in
order
to
bestow
upon
the
Creator.
It
is
written,
“You
are
robbers,
for
you
have
conquered
seven
nations.”
They
reply,
“The
whole
of
the
Earth
belongs
to
the
Creator,”
meaning
that
He
is
the
owner
of
the
world.
That
is,
the
Creator,
who
has
created
the
world
in
order
to
do
good
to
His
creations,
first
created
the
receiver
for
himself
to
receive
from
Him
the
delight
and
pleasure.
Later,
in
order
for
the
creatures
not
to
feel
any
flaw
in
receiving
the
delight
and
pleasure,
a
judgment
was
passed
and
the
light
departed
from
the
receiver
for
himself.
Instead,
the
light
was
given
to
the
receiver
in
order
to
bestow,
and
the
receiver
for
himself
remained
in
the
dark,
without
light.
Later,
upon
the
creation
of
the
souls
and
in
the
world
of
Tikkun
[correction],
two
systems
extended
from
this:
ABYA
of
Kedusha
[sanctity/holiness]
and
ABYA
of
Tuma’a
[impurity],
and
man
comes
out
and
is
born.
For
thirteen
years,
he
is
under
the
authority
of
ABYA
of
Tuma’a.
Afterward,
through
the
power
of
Torah
and
Mitzvot,
he
exits
their
control
and
takes
everything
along
with
him
to
the
side
of
Kedusha.
This
is
the
meaning
of
the
nations’
complaint,
“You
are
robbers,
for
you
have
conquered
seven
nations.”
It
means
that
the
nations
of
the
world
in
a
person
complain
to
him:
“Why
are
you
making
a
fuss?
You
can
see
that
the
Creator
has
created
the
will
to
receive
for
itself,
and
He
must
want
the
will
to
receive
to
enjoy
the
world.
Why
do
you
want
to
do
the
opposite,
meaning
take
all
the
pleasure
from
self-reception
and
give
it
all
to
‘Israel,’
called
‘in
order
to
bestow’?
In
other
words,
you
want
to
be
a
thief,
and
you
are
saying
that
the
Creator
agrees
to
this.
Is
this
possible?”
To
this
comes
the
answer
that
it
is
as
it
is
written,
“Stolen
water
is
sweet”
(Proverbs
9).
Through
the
stealing,
they
will
be
mitigated
[sweetened],
when
everything
is
taken
away
from
the
receiver
for
himself,
called
“idol-worshipper,”
which
are
the
seven
nations.
“Sweet”
means
that
specifically
through
Israel,
who
take
parts
from
the
Klipot
and
raise
them
to
Kedusha,
this
will
be
their
correction.
Only
by
stealing,
when
they
think
that
what
they
have
is
taken
away
from
them—they
will
receive
correction.
This
is
so
because
in
their
Kelim,
meaning
in
idol-worshipping,
which
are
the
seven
nations,
they
want
to
receive.
And
they
do
receive,
but
it
is
only
a
tiny
light
compared
to
what
the
Creator
wants
to
give.
It
is
written
about
it,
“To
do
good
to
His
creations,
is
generously,
not
with
a
very
thin
light.”
This
was
given
to
them
only
so
they
would
persist
until
they
truly
receive
all
the
light
that
was
intended
in
the
thought
of
creation.
At
the
end
of
all
the
corrections,
says
The
Zohar,
“The
angel
of
death
will
become
a
holy
angel.”
It
also
says,
“SAM
is
destined
to
become
a
holy
angel.”
It
follows
that
specifically
by
stealing,
when
the
nations
of
the
world
say,
“You
are
robbers,”
they
receive
mitigation,
when
each
time
a
part
of
them
is
transferred
to
the
Kedusha.
By
this
they
receive
correction.
This
is
the
meaning
of
the
words,
“Stolen
water
is
sweet.”
What
does
this
verse
tell
us
in
the
work?
We
should
know
that
to
the
extent
that
we
can
take
possessions
away
from
the
Sitra
Achra
[other
side]
and
the
Klipot,
which
are
reception,
to
that
extent
we
mitigate
the
bad
and
it
receives
complete
correction.
When
all
the
discernments
that
have
fallen
into
the
Klipot
enter
the
Kedusha,
then
will
be
the
end
of
correction
and
everything
will
be
completed.