What
Is
the
Reward
in
the
Work
of
Bestowal?
Article
No.
20,
1988
Our
sages
said
(Avot,
Chapter
2:21),
“If
you
learned
much
Torah,
you
are
given
a
great
reward,
and
you
can
trust
your
landlord
to
pay
you
for
your
work.”
We
therefore
see
that
we
must
work
for
the
reward.
Moreover,
there
is
a
special
commandment
that
we
must
believe
that
the
Creator
will
pay
our
reward.
But
there,
in
Chapter
1,
they
said
the
complete
opposite:
“He
would
say,
‘Be
not
as
slaves
serving
the
Rav
[great
one]
in
order
to
receive
reward.
Rather,
be
as
slaves
serving
the
rav
not
in
order
to
receive
reward.’”
We
should
understand
how
these
two
statements
are
valid.
It
is
known
that
every
branch
wants
to
resemble
its
root.
Since
our
root,
which
is
the
Creator,
is
in
a
state
of
complete
rest,
the
creatures
cannot
make
a
single
movement
unless
it
improves
man’s
state
of
rest.
Otherwise,
a
person
chooses
rest,
as
it
is
written
in
The
Study
of
the
Ten
Sefirot
(Part
1,
Histaklut
Pnimit,
Item
19):
“It
is
known
that
the
nature
of
every
branch
is
equal
to
its
root.
Therefore,
every
conduct
in
the
root
is
desired
and
loved
and
coveted
by
the
branch,
as
well,
and
any
matter
that
is
not
in
the
root,
the
branch,
too,
distances
itself
from
them.
…For
example,
we
love
rest
and
vehemently
hate
movement,
to
the
point
that
we
do
not
make
a
single
movement
if
not
to
find
rest.”
In
other
words,
we
do
not
make
a
single
movement
unless
we
know
that
this
movement
will
improve
our
rest.
That
is,
this
improved
rest
that
we
receive
is
called
“reward.”
This
means
that
if
movement
causes
us
to
enjoy
rest
more,
we
can
move.
Otherwise,
we
stay
motionless.
Concerning
the
reward,
there
is
a
clear
statement
in
the
Torah:
“If
you
follow
My
laws
and
keep
My
commandments
and
do
them,
I
will
give
your
rains
in
their
time
and
the
land
will
yield
its
crop.”
Thus,
why
did
our
sages
say
that
we
should
work
without
reward,
called
“not
in
order
to
receive
reward”?
This
is
the
complete
opposite
of
what
is
written
in
the
Torah.
Also,
one
of
the
tenets
is
to
believe
in
reward
and
punishment.
So,
how
did
our
sages
say
that
a
person
should
work
not
in
order
to
receive
reward?
We
should
understand
why
our
sages
said,
“Be
as
slaves
serving
the
rav
not
in
order
to
receive
reward.”
This
seems
to
contradict
the
purpose
of
creation,
since
the
purpose
of
creation
is
to
do
good
to
His
creations,
and
this
is
why
the
Creator
created
the
creatures
with
vessels
of
reception,
meaning
to
have
a
desire
and
yearning
to
receive
delight
and
pleasure.
Thus,
why
must
we
relinquish
the
yearning
for
delight
and
pleasure
and
try
only
to
bestow
upon
the
Creator
and
not
satisfy
the
yearning
for
pleasures,
as
He
Himself
created
us
in
such
a
nature?
Also,
how
can
they
afterward
tell
us,
“No,
although
He
created
us
with
a
nature
for
reception
of
pleasures,
still,
it
is
currently
forbidden
to
use
these
Kelim
[vessels],
called
“will
to
receive
for
ourselves.”
The
answer
is
that
since
every
branch
wants
to
resemble
its
root,
as
said
above,
and
since
the
Creator
is
the
giver,
where
a
person
needs
to
receive
for
himself
there
is
the
issues
of
shame.
In
order
to
correct
the
shame,
there
was
a
correction
called
“receiving
in
order
to
bestow.”
It
therefore
follows
that
saying
that
it
is
forbidden
to
receive
for
oneself
is
not
because
it
is
forbidden
to
enjoy.
Rather,
it
is
a
correction:
When
a
person
receives
pleasure,
because
during
the
reception
of
pleasure
he
is
in
disparity
of
form
from
the
giver,
he
feels
unpleasantness
during
the
reception
of
the
pleasure.
However,
if
he
receives
the
pleasure
because
he
wants
to
delight
the
upper
one,
by
this
he
receives
equivalence
of
form.
At
that
time,
he
has
two
things
upon
reception
of
the
pleasure:
1)
He
does
not
become
far
from
the
Creator
upon
receiving
the
pleasure.
2)
He
does
not
feel
any
deficiency
upon
receiving
the
pleasure.
It
follows
that
the
prohibition
to
receive
for
himself
is
for
the
sake
of
the
created
beings,
and
not
because
the
Creator
needs
to
be
bestowed
upon
or
loved.
Everything
is
only
for
the
sake
of
the
created
beings,
who
receive
the
pleasure
from
Him,
and
to
have
completeness
in
the
pleasure.
With
respect
to
the
correction
of
the
world,
two
systems
were
made:
1)
ABYA
de
[of]
Kedusha
[holiness/sanctity],
where
there
is
only
the
order
of
reception
in
order
to
bestow,
2)
ABYA
de
Tuma’a
[impurity],
where
there
is
reception
in
order
to
receive.
Hence,
before
a
person
corrects
his
actions
to
be
in
order
to
bestow,
he
is
fed
by
what
he
drew
from
ABYA
de
Tuma’a.
Now
we
can
understand
what
we
asked,
that
we
should
believe
in
reward
and
punishment,
yet
we
are
told
to
work
not
in
order
to
receive
reward,
meaning
to
work
for
no
reward
at
all.
The
answer
is
that
the
Creator
wants
to
give,
as
this
was
His
purpose—to
do
good
to
His
creations.
However,
there
was
a
correction:
“in
order
to
bring
to
light
the
perfection
of
His
deeds,”
that
we
will
work
not
in
order
to
receive
reward.
Only
on
this
correction,
not
to
receive
reward,
we
must
make
great
efforts
and
do
much
work,
as
it
is
against
our
nature.
Only
through
the
Segula
[power/merit]
of
Torah
and
Mitzvot
[commandments/good
deeds]
can
we
be
rewarded
with
these
Kelim,
called
“vessels
of
bestowal.”
Our
reward
is
that
we
should
believe
in
reward
and
punishment.
That
is,
if
we
observe
the
Torah
and
Mitzvot
we
will
be
rewarded
with
vessels
of
bestowal.
If
we
do
not
observe
the
Torah
and
Mitzvot,
we
will
remain
in
vessels
of
reception,
which
cannot
do
anything
in
Kedusha.
Hence,
how
will
it
be
possible
to
receive
the
delight
and
pleasure
that
the
Creator
wants
to
give
them?
Therefore,
as
soon
as
we
begin
to
walk
on
the
path
of
bestowal,
the
body
begins
to
resist,
and
we
must
believe
in
our
sages
who
said,
“He
who
comes
to
purify
is
aided,”
and
in
what
our
sages
also
said,
that
the
Creator
said,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice,”
since
through
the
Torah,
“the
light
in
it
reforms
him.”
We
should
believe
that
the
Creator
will
give
us
this
reward
in
return
for
our
work
in
Torah
and
Mitzvot.
Thus,
there
will
be
no
contradiction
between
what
they
say,
that
we
must
believe
in
reward
and
punishment,
and
what
they
say
on
the
other
hand,
that
we
must
be
as
“slaves
serving
the
rav
not
in
order
to
receive
reward.”
The
answer
is
that
since
we
should
work
not
in
order
to
receive
reward,
and
it
is
against
our
nature
and
we
cannot
correct
ourselves
in
this
correction,
this
is
why
they
said,
“Man’s
inclination
overcomes
him
every
day.
Were
it
not
for
the
help
of
the
Creator,
he
would
not
overcome
it.”
Thus,
only
the
Creator
can
help
him
by
giving
him
vessels
of
bestowal.
This
is
the
reward
for
which
man
should
pray
that
He
will
give
him,
since
by
himself,
he
cannot
obtain
vessels
of
bestowal.
Moreover,
one
must
believe
that
the
Creator
will
give
us
this
power
because
many
times
a
person
toils
and
labors
to
obtain
vessels
of
bestowal,
but
from
the
perspective
of
the
correction,
which
man
cannot
understand,
sometimes
a
person
begins
this
work
of
bestowal
but
sees
otherwise—that
he
is
regressing.
That
is,
now
that
he
has
begun
the
work
of
bestowal,
he
has
become
more
materialistic,
meaning
the
will
to
receive
for
himself
is
working
within
him
more
vigorously.
It
follows
that
he
sees
that
the
will
to
receive
in
him
is
working
more
vigorously
each
time,
until
a
person
despairs
and
says
that
he
sees
that
there
is
no
chance
that
he
will
ever
be
rewarded
with
the
desire
to
bestow.
At
that
point,
he
says,
“I
have
worked
for
nothing.
That
is,
I
thought
that
through
my
labor
in
Torah
and
Mitzvot
I
would
be
rewarded
and
it
would
be
as
a
gift
for
me
to
receive
that
which
I
have
hoped
for
all
the
time—to
be
rewarded
with
bringing
contentment
to
the
Creator
and
emerging
from
self-love.
But
now
I
see
that
this
is
not
for
me,
as
I
am
more
materialistic
than
the
rest
of
the
people.
In
the
beginning
of
my
work,
I
thought
that
I
was
not
so
immersed
in
self-love,
so
I
thought
that
this
work
of
achieving
the
aim
to
bestow
would
take
as
long
as
any
profession
we
learn.
It
is
not
easy
to
learn
a
profession,
and
requires
much
learning
until
one
acquires
the
profession
he
is
learning,
regardless
of
the
craft—carpentry
or
a
locksmith's
work,
or
even
medicine
and
so
forth.
They
all
require
time.
Some
professions
require
three
years
to
learn,
or
five
years,
but
there
is
patience
to
wait
until
the
time
is
up.
There,
a
person
can
work
because
he
sees
that
each
day
he
is
progressing,
so
he
understands
that
there
will
come
a
time,
at
the
end
of
the
three
or
five
years,
when
he
receives
his
diploma
and
can
get
a
job
in
his
profession.”
But
in
the
work
of
bestowal,
he
sees
that
each
day
he
is
regressing.
A
year
or
two
may
pass
and
he
sees
that
he
has
not
moved
one
bit.
At
that
time,
he
despairs
and
says
that
he
will
never
be
able
to
get
a
diploma
that
he
is
working
in
order
to
bestow.
Naturally,
he
will
not
be
able
to
receive
the
Torah,
for
only
faithful
people
are
admitted
there,
who
will
not
spoil
the
Torah
that
they
are
given.
Since
he
sees
that
he
cannot
get
a
diploma
that
he
is
working
Lishma
[for
Her
sake],
he
will
never
be
rewarded
with
the
secrets
of
Torah,
as
our
sages
said,
“He
who
learns
Torah
Lishma
is
shown
the
secrets
of
Torah.”
For
this
reason,
he
wants
to
escape
the
campaign.
Our
sages
said
about
this
state
that
a
person
must
brace
himself
and
believe
that
“You
can
trust
your
landlord
to
pay
you
for
your
work.”
That
is,
if
a
person
exerts
in
Torah
and
Mitzvot
in
order
to
receive
reward,
to
be
given
the
power
of
bestowal,
he
should
not
pay
attention
to
his
stalled
progress.
He
must
believe
that
if
a
person
makes
an
effort
to
be
rewarded
with
vessels
of
bestowal,
the
Creator
will
certainly
give
him.
It
follows
that
this
is
the
reward
that
we
ask
for
our
work:
to
be
able
to
work
without
reward,
but
because
“He
is
great
and
ruling.”
Accordingly,
we
should
interpret
what
is
written
(in
the
prayer,
“May
it
please,”
before
Psalms):
“Grant
me
the
treasure
of
a
free
gift.”
That
is,
we
pray
and
say
psalms
with
the
intention
that
we
are
not
only
asking
for
a
reward,
but
we
also
want
You
to
give
us
from
the
treasure
of
a
free
gift.
We
should
understand,
since
it
is
known
that
one
must
do
everything
not
in
order
to
receive
reward.
However,
we
should
interpret
that
we
want
You
to
give
us
abundance
from
the
treasure
of
a
free
gift
because
if
we
receive
abundance
from
there,
we
will
be
able
to
work
for
nothing,
not
in
order
to
receive
reward.
Similarly,
when
someone
needs
healing,
we
ask
the
Creator
to
send
healing
from
the
treasure
of
healings.
Or,
if
someone
needs
strength,
he
asks
to
be
sent
strength
from
the
treasure
of
strengths.
Therefore,
one
who
wants
to
receive
strength
from
above
so
he
can
work
for
free,
without
any
reward,
asks
the
Creator
to
give
him
strength
“from
the
treasure
of
a
free
gift,”
meaning
to
be
given
strength,
which
to
him
is
a
great
gift,
meaning
to
be
able
to
do
things
for
free.
He
regards
this
as
a
gift,
as
it
is
written,
“As
I
am
for
nothing,
so
you
are
for
nothing.”
Now
we
can
interpret
what
is
written
(Psalms
121),
“I
will
lift
up
my
eyes
to
the
mountains;
from
where
shall
my
help
come?
My
help
is
from
the
Lord,
Maker
of
heaven
and
earth.”
We
should
understand
David’s
question,
“From
where
shall
my
help
come?”
and
afterward
his
finding
that
“My
help
is
from
the
Lord.”
But
every
believing
Jew
says
that
a
person
has
no
other
place
to
receive
help
but
the
Creator,
so
what
is
the
novelty?
We
should
interpret
in
the
above
that
it
comes
to
tell
us
that
in
order
to
receive
delight
and
pleasure,
we
lack
nothing
but
vessels
of
bestowal,
for
then
we
will
have
equivalence
of
form
with
the
Creator,
as
in,
“As
He
is
merciful,
so
you
are
merciful.”
Then
we
will
be
fit
to
receive
the
delight
and
pleasure.
For
this
reason,
we
should
interpret
according
to
the
known
rule
that
all
of
creation,
which
we
define
by
the
name
“creation,”
is
only
the
will
to
receive
for
oneself
that
was
created
existence
from
absence.
That
is,
concerning
the
Creator,
we
should
say
that
He
is
the
giver
and
the
bestower.
But
reception
is
a
new
thing
that
the
Creator
created
from
nothing.
That
is,
“nothing”
means
that
there
is
no
reception
there.
This
is
why
it
is
written,
“from
absence,”
meaning
that
what
exists
in
the
Creator
is
that
He
only
bestows.
If
a
person
can
come
to
that
state,
called
“nothing,”
then
“my
help
shall
come.”
At
that
time,
a
person
is
ready
to
receive
the
delight
and
pleasure.
This
is
the
meaning
of
the
words,
“My
help
is
from
the
Lord,
Maker
of
heaven
and
earth.”
Here
he
interprets
the
meaning
of
“nothing,”
meaning
the
opposite
of
reception,
but
rather
bestowal.
This
is
the
meaning
of
the
words,
“Maker
of
heaven
and
earth.”
It
means
that
He
has
made
heaven
and
earth,
meaning
that
He
bestowed
and
engendered
heaven
and
earth.
When
a
person
achieves
the
state
of
“absence,”
called
“the
power
of
bestowal,”
he
will
be
fit
to
receive
delight
and
pleasure,
since
nothing
is
missing
from
the
perspective
of
the
Creator,
except
for
Kelim—for
the
lower
one
to
be
able
to
receive.
This
is
the
meaning
of
the
words,
“From
where
shall
my
help
come?”
It
is
written
that
one
should
not
think
that
anything
big
is
missing
in
order
to
receive
this
delight
and
pleasure
that
the
Creator
wants
to
give
to
the
created
beings.
That
is,
when
a
person
exerts
to
complete
the
purpose
for
which
he
was
created,
yet
sees
that
he
has
still
not
risen
higher
than
the
level
at
which
he
was
when
he
was
nine
years
old,
and
he
understands
the
work
of
the
Creator
as
he
understood
when
he
was
nine,
when
he
examines
the
reason,
he
says,
“I
must
have
been
born
untalented
and
I
am
powerless
to
overcome.
If
I
were
more
talented,
I
would
be
more
noble
and
I
would
achieve
wholeness.”
It
follows
that
he
thinks
that
he
is
missing
many
things.
But
in
truth,
man
lacks
nothing
but
equivalence
of
form,
called
“vessels
of
bestowal,”
as
it
is
written,
“As
He
is
merciful,
so
you
are
merciful,”
for
bestowal
is
regarded
as
“absence.”
This
is
what
he
wants
to
tells
us
when
he
says,
“From
where
shall
my
help
come?”
that
all
we
lack
is
this,
and
not
any
talent
or
nobility.
Rather,
“My
help
is
from
the
Lord,”
for
the
Creator
made
heaven
and
earth
in
order
to
bestow
upon
people.
This
is
what
I
need
the
Creator
to
help
me
attain,
as
this
is
the
Kli
[vessel].
After
a
person
has
this
Kli,
called
“vessel
of
bestowal,”
the
light
will
come
by
itself,
for
such
was
the
purpose
of
creation—to
do
good
to
His
creations.