What
Is
Making
a
Covenant
in
the
Work?
Article
No.
31,
1987
It
is
written,
“that
you
may
enter
into
the
covenant
with
the
Lord
your
God,
which
the
Lord
your
God
is
making
with
you
today.”
RASHI
interprets
“that
you
may
enter
into
the
covenant”
as
“in
passing.”
“Thus
would
the
makers
of
a
covenant
do:
a
partition
from
here
and
a
partition
from
here,
and
they
pass
in
between.”
The
writing
also
says
there,
“And
not
with
you
alone
am
I
making
this
covenant,
but
with
those
who
stand
here
with
us
today
before
the
Lord
our
God
and
with
those
who
are
not
with
us
here
today.”
We
should
understand
the
following:
1)
What
is
the
meaning
of
making
a
covenant
in
the
work?
That
is,
what
does
making
a
covenant
give
us,
by
which
we
will
have
correction
in
the
work?
2)
Why
RASHI
interpreted
that
makers
of
a
covenant
would
make
a
partition
from
here?
What
does
this
mean
to
us
in
the
work?
3)
What
does
“those
who
stand
here
with
us
today
…
and
those
who
are
not
with
us
here
today”
mean
to
us
in
the
work?
What
are
the
two
times
in
the
work?
Baal
HaSulam
said,
“What
is
the
merit
of
making
a
covenant”?
It
seems
redundant,
for
why
are
they
making
a
covenant
between
them?
If
they
think
that
they
should
love
one
another,
then
because
they
love
one
another,
what
does
making
a
covenant
add
to
us?
He
said
that
sometimes,
they
might
come
to
a
state
where
each
one
sees
that
the
other
is
not
behaving
properly
with
him,
and
he
should
therefore
hate
the
other.
When
he
makes
the
covenant
with
him,
the
intention
is
that
even
if
he
sees
that
he
is
not
treating
him
properly,
he
will
go
above
reason
and
say,
“Since
I
made
a
covenant
with
him,
I
will
not
break
my
covenant.”
It
follows
that
the
covenant
is
not
for
the
present
but
for
the
future.
It
might
be
that
the
love
between
them
will
cool
off;
therefore,
they
make
a
covenant
so
that
the
future
will
be
as
it
is
now
in
the
present.
The
work
in
Torah
and
Mitzvot
[commandments]
is
primarily
when
beginning
to
walk
on
the
path
that
leads
to
Lishma
[for
Her
sake].
That
is,
when
a
person
begins
the
work,
he
begins
in
Lo
Lishma
[not
for
Her
sake],
as
our
sages
said,
“One
should
always
engage
in
Torah
Lo
Lishma,
and
from
Lo
Lishma
we
come
to
Lishma.”
For
this
reason,
the
beginning
of
his
work
was
with
enthusiasm
because
he
saw
that
by
observing
Torah
and
Mitzvot
he
would
achieve
happiness
in
life.
Otherwise,
he
would
not
begin.
Therefore,
in
the
beginning
of
his
work,
when
he
is
still
working
Lo
Lishma,
meaning
that
when
he
works,
he
constantly
looks
at
the
reward
he
will
receive
after
his
work,
he
has
the
strength
to
work.
As
in
corporeality,
a
person
is
used
to
working
in
a
place
where
he
knows
he
will
be
rewarded
for
his
work.
Otherwise,
a
person
cannot
work
for
free,
if
not
for
his
own
benefit.
Only
when
he
sees
that
self-benefit
will
come
from
this
work
does
he
have
the
strength
to
work
enthusiastically
and
willingly,
since
he
is
looking
at
the
reward
and
not
at
the
work.
The
work
does
not
matter
if
a
person
understands
that
here
he
will
receive
from
this
employer
twice
as
much
as
he
would
receive
from
working
for
the
previous
employer,
before
he
came
to
the
job
where
they
pay
twice
as
much.
This
means
that
according
to
the
salary,
so
the
work
becomes
easier
and
smaller.
Accordingly,
we
should
interpret
in
the
work
that
making
a
covenant
means
that
when
a
person
takes
upon
himself
the
work,
even
if
in
Lo
Lishma,
he
must
make
a
covenant
with
the
Creator
to
serve
Him
whether
he
wants
to
or
not.
Yet,
we
should
understand
on
what
the
enthusiasm
depends.
It
depends
only
on
the
reward.
That
is,
when
there
is
a
big
reward,
the
desire
for
the
work
does
not
stop.
But
when
the
reward
is
doubtful,
the
desire
for
the
work
vanishes
and
he
shifts
to
rest.
That
is,
at
that
time
he
feels
more
pleasantness
in
rest.
It
is
so
much
so
that
he
says,
“I
relinquish
the
work,
and
anyone
who
wants
can
do
this
work
because
it
is
not
for
me.”
But
making
a
covenant
is
when
he
begins
to
work
even
in
Lo
Lishma.
And
since
now
he
wants
the
work,
for
who
would
force
him
to
come
into
the
work
of
the
Creator,
now
he
must
make
the
covenant
and
say,
“Even
if
there
comes
a
time
of
descent,”
meaning
that
he
will
have
no
desire
for
the
work,
“I
still
take
upon
myself
not
to
consider
my
desire
but
work
as
though
I
have
a
desire.”
This
is
called
“making
a
covenant.”
However,
we
should
understand
the
reason
that
he
comes
to
a
state
of
descent.
In
corporeality,
we
see
that
when
a
person
works
in
order
to
receive
reward,
are
there
ascents
and
descents
there?
So,
why
do
we
see
that
in
the
work
of
the
Creator
there
are
ascents
and
descents?
We
should
understand
this
matter
in
two
ways:
1)
Even
in
a
state
of
Lo
Lishma,
when
he
works
in
order
to
receive
reward,
we
can
understand
the
reward
only
by
way
of
faith,
since
“The
reward
for
a
Mitzva
[commandment]
is
not
in
this
world.”
This
means
that
the
reward
for
the
Mitzvot
is
not
given
in
this
world,
but
he
will
receive
the
reward
in
the
next
world,
as
it
is
written,
“To
do
them
today
and
to
receive
the
reward
for
them
tomorrow,”
meaning
in
the
next
world.
Since
the
basis
of
the
reward
depends
on
the
faith,
as
it
is
written
(Avot,
Chapter
2),
“You
can
trust
your
landlord
to
pay
for
your
work,
and
know
that
the
reward
for
the
righteous
is
given
in
the
future.”
It
is
known
that
concerning
faith,
there
are
ascents
and
descents,
since
the
whole
matter
of
faith
is
to
believe
above
reason.
This
means
that
sometimes
a
person
can
go
above
reason,
where
faith
contradicts
the
reason.
For
example,
twenty
percent
of
the
faith
are
against
reason,
and
he
can
overcome
twenty
percent.
But
sometimes
he
sees
that
there
has
been
a
change,
since
now
he
sees
that
faith
contradicts
by
thirty
percent,
and
to
such
an
extent
he
is
not
immune
and
has
the
power
to
overcome
and
go
with
faith.
Hence,
at
that
time
he
must
descend
from
his
state,
where
faith
illuminated
for
him.
This
causes
him
descents
and
ascents,
when
it
does
not
coincide
with
his
power
to
overcome.
This
is
not
so
with
a
corporeal
reward.
Faith
does
not
apply
to
the
reward;
therefore,
in
corporeality,
it
cannot
be
said
that
he
has
a
descent
in
corporeal
work,
since
the
reward
is
in
this
world
and
he
does
not
need
faith.
2)
In
a
state
of
Lishma,
he
does
not
need
anything
in
return
for
his
work.
The
cause
of
the
descents
is
also
the
reason
that
he
bases
his
entire
work
on
faith.
But
there
is
a
difference:
It
is
not
about
the
reward
but
about
the
landlord.
That
is,
to
the
extent
that
he
believes
in
his
landlord,
that
he
is
so
important
that
it
is
worthwhile
to
serve
Him,
meaning
that
it
is
a
great
privilege
to
serve
the
King
of
Kings,
who
will
pay
for
his
work.
This
means
that
the
reward
for
the
work
coincides
with
the
measure
of
faith
in
the
greatness
of
the
Creator.
Since
by
the
nature
of
creation,
man
derives
great
pleasure
from
serving
an
important
person,
as
in
the
famous
allegory
that
if
an
important
rabbi
comes
and
wants
to
let
someone
carry
his
suitcase
to
the
taxi,
a
porter
will
certainly
take
money
for
it.
But
if
the
rabbi
were
to
give
it
to
a
student,
the
student
would
certainly
take
no
charge
for
the
work,
since
the
service
he
is
giving
to
the
rabbi
is
his
reward
and
he
would
need
nothing
more.
Accordingly,
“You
can
trust
your
landlord”
means
that
to
the
extent
of
the
faith,
that
he
believes
in
the
greatness
of
the
Creator,
to
that
extent
is
the
measure
of
the
reward,
which
is
measured
by
the
amount
of
faith
he
has
in
the
greatness
of
the
Creator.
It
turns
out
that
when
he
believes
that
the
Creator
is
great
indeed,
his
reward
is
great
indeed.
If
his
faith
in
the
Creator
is
not
so
great,
his
reward
will
not
be
so
great
either.
It
therefore
follows
that
whether
he
works
Lishma
or
Lo
Lishma,
the
whole
basis
is
only
faith.
But
the
difference
is
this:
In
Lo
Lishma,
the
faith
relates
to
the
reward;
in
Lishma,
the
faith
relates
to
whom
we
serve.
In
other
words,
the
amount
of
pleasure
depends
on
the
greatness
of
the
Creator,
as
our
sages
said
(Avot,
Chapter
2),
“Rabbi
Elazar
says,
‘Know
before
whom
you
toil,
and
who
is
the
owner
of
your
work,
who
will
pay
you
the
reward
for
your
work.’”
As
said
above,
we
must
believe
in
the
greatness
of
the
owner
of
the
work,
for
upon
this
depends
His
paying
the
reward
for
the
work.
That
is,
the
measure
of
the
reward
depends
on
the
greatness
of
the
owner
of
the
work,
who
is
the
Creator.
In
other
words,
there
is
a
difference
in
the
pleasure
between
serving
the
greatest
in
the
city,
the
greatest
in
the
country,
or
the
greatest
in
the
world.
Upon
this
depends
the
reward,
meaning
according
to
the
greatness
of
the
King.
Since
the
basis
is
faith,
there
are
ascents
and
descents
here
because
as
long
as
one
has
not
been
awarded
permanent
faith,
there
must
be
ascents
and
descents.
It
follows
that
there
could
be
a
time
when
the
love
between
them
cools.
For
this
reason,
now,
in
the
beginning
of
his
work,
he
takes
upon
himself
the
burden
of
the
kingdom
of
heaven,
to
make
a
covenant,
so
that
whether
or
not
the
body
agrees
to
be
a
servant
of
the
Creator,
he
takes
upon
himself
not
to
change
a
thing.
Instead,
he
will
say,
“I
spoke
once
and
I
will
not
change.”
Instead,
I
will
go
above
reason
as
I
have
taken
upon
myself
when
making
the
covenant
in
the
beginning
of
the
work.
By
this
we
will
understand
what
RASHI
interpreted,
“that
you
may
enter
into
the
covenant”
in
passing.
Thus
would
the
makers
of
a
covenant
do:
a
partition
from
here
and
a
partition
from
here,
and
they
pass
in
between.”
Accordingly,
we
should
interpret
that
through
the
making
of
the
covenant
they
would
imply
that
sometimes
there
will
come
a
time
when
there
is
a
partition
from
here,
meaning
a
partition
that
separates
this
one,
and
a
partition
from
here,
meaning
that
the
other
one
would
also
have
a
separating
partition.
In
other
words,
even
if
both
of
them
have
a
partition
that
stops
the
love
that
was
between
them,
still,
now
they
are
taking
it
upon
themselves
not
to
part
from
one
another.
Instead,
they
will
remind
themselves
the
covenant
that
they
had
made,
and
this
will
make
it
possible
not
to
break
the
covenant.
They
will
pass
in
between,
meaning
that
they
pass
over
the
separation
that
was
made
between
them,
and
it
is
all
by
the
power
of
the
covenant
that
they
had
made.
In
this
work,
this
means
that
a
person
must
make
a
covenant
with
the
Creator.
As
he
began
the
work
now,
and
now
he
certainly
has
love
for
the
Creator,
otherwise
who
would
make
him
take
upon
himself
the
burden
of
the
kingdom
of
heaven?
So
now
he
must
make
a
covenant
with
the
Creator
forever.
That
is,
even
if
there
is
a
time
when
he
feels
that
the
love
of
the
Creator
has
cooled
in
him,
he
will
remember
the
covenant
that
he
had
made
with
the
Creator.
But
in
the
work,
we
must
remember
that
in
the
matter
of
making
a
covenant
between
the
Creator
and
a
person,
it
might
be
that
the
love
will
cool
only
between
man
and
the
Creator.
But
how
can
it
be
said
that
the
love
will
grow
cold
in
the
Creator?
That
is,
since
the
covenant
applies
to
both,
it
means
that
there
could
be
a
descent
between
the
two
of
them
concerning
the
making
of
the
covenant,
but
how
can
we
speak
of
changes
or
a
descent
in
the
Creator?
Baal
HaSulam
said
that
in
both
man
and
the
Creator
there
is
the
matter
of
“As
in
water,
face
reflects
face,
so
the
heart
of
man
reflects
man.”
He
interpreted
about
what
is
written
(Exodus
33:13),
“And
now,
if
I
have
found
favor
in
Your
eyes,
let
me
know
Your
way
that
I
may
know
You,
so
that
I
may
find
favor
in
Your
eyes.”
He
asked,
How
did
Moses
know,
when
he
said,
“If
I
have
found
favor
in
Your
eyes”?
He
replied
that
it
is
because
beforehand,
it
is
written,
“You
have
said,
‘I
have
known
you
by
name,
and
you
have
also
found
favor
in
My
eyes.’”
By
this
Moses
knew
that
the
Creator
favored
him,
since
Moses
favored
the
Creator,
following
the
rule,
“As
in
water,
face
reflects
face,
so
the
heart
of
man
reflects
man”
(Proverbs
27).
According
to
the
above,
we
should
interpret
that
when
we
say
that
the
love
cools
within
a
person
and
he
feels
that
he
is
in
a
state
of
descent,
meaning
that
now
he
does
not
have
such
love
for
the
Creator
as
he
had
in
the
beginning
of
his
work,
this
causes
him
to
feel
that
the
Creator,
too,
does
not
love
him
and
does
not
listen
to
his
prayer,
to
what
the
person
asks
of
the
Creator.
This
causes
the
person
an
even
greater
descent
because
he
begins
to
doubt
what
is
written,
“For
You
hear
the
prayer
of
every
mouth.”
At
that
time,
he
thinks
that
the
Creator
has
no
connection
with
the
creatures,
which
causes
him
great
descents
as
his
faith
grows
weaker
every
time.
It
follows
that
although
there
are
no
changes
in
the
Creator,
a
person
feels
this
way
because
“As
in
water,
face
reflects
face,”
he
feels
this
way.
This
follows
the
rule
that
all
the
changes
we
learn
in
spirituality
are
according
to
the
receivers.
Now
we
can
understand
what
we
asked,
What
does
it
mean
in
the
work,
“those
who
stand
here
with
us
today
before
the
Lord”?
The
making
of
the
covenant
is
whether
he
is
standing
today
before
the
Creator,
when
he
is
at
a
time
of
ascent.
However,
he
is
taking
it
upon
himself
that
even
should
a
time
of
descent
come,
called
“and
those
who
are
not
with
us
here
today”
before
the
Lord
our
God,
when
he
does
not
feel
that
he
is
standing
before
the
Lord
our
God,
he
still
takes
upon
himself,
above
reason,
not
to
mind
anything,
but
to
remember
the
making
of
the
covenant,
and
this
will
be
unwavering.