What
Beginning
in
Lo
Lishma
Means
in
the
Work
Article
No.
23,
1988
It
is
written
in
Pesachim
(p
50),
“Rabbi
Yehuda
said,
‘Rav
said,
‘One
should
always
engage
in
Torah
and
Mitzvot
[commandments/good
deeds],
even
if
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
comes
to
Lishma
[for
Her
sake].’’”
Maimonides
said
(Hilchot
Teshuva,
Chapter
10:5),
“Sages
said,
‘One
should
always
engage
in
Torah,
even
if
Lo
Lishma,
since
from
Lo
Lishma
he
comes
to
Lishma.’
Therefore,
when
teaching
little
ones,
women,
and
uneducated
people,
they
are
taught
only
to
work
out
of
fear
and
in
order
to
receive
reward.
When
they
increase
knowledge
and
gain
much
wisdom,
they
will
be
told
that
secret
bit
by
bit
and
are
accustomed
to
this
matter
with
ease
until
they
attain
Him
and
know
Him
and
serve
Him
with
love.”
And
in
Pesachim
(p
50),
it
is
written
there
in
the
Tosfot,
“In
Chapter
Two
of
Berachot
it
is
said,
‘Anyone
who
engages
in
Torah
Lo
Lishma
is
better
off
not
being
born.’
And
Rabbi
Yehuda
says,
‘There
it
is
about
one
who
is
studying
in
order
to
brag
and
to
annoy.’”
And
in
Berachot,
the
Tosfot
explains,
“We
should
ask,
for
here
it
is
about
one
who
is
studying
only
to
annoy
his
friends,
and
there
it
is
about
one
who
is
studying
so
as
to
be
respected.”
With
the
above
said,
we
can
see
that
in
general,
we
should
make
two
discernments
in
the
work
of
the
Creator:
1)
Lishma,
2)
Lo
Lishma.
We
should
know
what
exactly
is
Lishma
and
what
exactly
is
Lo
Lishma.
In
Lo
Lishma,
we
see
that
we
have
five
discernments
to
make:
1)
As
Maimonides
said,
he
engages
in
Torah
and
Mitzvot
because
the
Creator
commanded
us,
and
he
wishes
to
keep
the
commandments
of
the
Creator,
and
this
is
why
he
engages
in
Torah
and
Mitzvot.
But
we
should
note
what
is
the
reason
that
commits
him
to
observe
the
commandments
of
the
Creator.
Maimonides
says
that
we
should
tell
him,
“Because
of
reward
and
punishment.”
In
other
words,
if
he
observes
the
commandments
of
the
Creator,
the
Creator
will
reward
him:
He
will
have
a
long
life,
wealth,
and
the
next
world.
And
if
he
does
not
observe
he
will
be
punished
for
not
wanting
to
observe
the
commandments
of
the
Creator.
However,
we
should
make
two
discernments
in
reward
and
punishment:
1)
As
Maimonides
says.
2)
There
is
reward
and
punishment
from
pleasures
in
the
Torah
and
Mitzvot.
These
matters,
too,
cannot
be
disclosed
to
beginners
in
the
work
or
to
little
ones
or
women.
2)
The
second
discernment
in
Lo
Lishma,
as
the
Tosfot
says,
is
that
he
is
studying
Torah
in
order
to
be
respected.
This
is
worse
than
the
first
manner
that
Maimonides
mentions,
since
here
he
does
not
demand
of
the
Creator
to
pay
his
reward
and
this
is
why
he
works.
Rather,
he
wants
people
to
respect
him—whether
with
wealth
or
with
honors—and
this
is
the
reason
that
commits
him
to
engage
in
Torah
and
Mitzvot.
We
could
say
that
it
appears
as
though
he
is
observing
Torah
and
Mitzvot
because
people
compel
him,
for
otherwise
the
people
will
not
reward
him,
and
not
because
the
Creator
commanded
to
observe
Torah
and
Mitzvot.
However,
that,
too,
falls
under
the
Lo
Lishma
that
brings
to
Lishma.
The
third
discernment
is
as
the
Tosfot
says,
“One
who
studies
Torah
in
order
to
annoy
his
friends.”
This
is
worse
than
the
previous
forms
of
Lo
Lishma.
It
is
said
about
it,
“Anyone
who
engages
in
Torah
Lo
Lishma
is
better
off
not
being
born.”
Let
us
explain
what
is
Lishma,
and
the
five
discernments
in
Lo
Lishma,
and
let
us
begin
from
the
bottom
up.
The
Lo
Lishma
in
order
to
annoy
is
the
worst.
It
is
so
much
so,
that
our
sages
said
that
one
who
walks
on
this
path
“is
better
off
not
being
born.”
We
should
understand
why
“in
order
to
annoy”
is
worse
than
one
who
studies
“in
order
to
be
respected.”
After
all,
he
is
studying
for
the
creatures
and
not
for
the
Creator,
similar
to
“in
order
to
annoy,”
which
is
for
the
creatures.
We
should
explain
the
difference
between
them.
It
is
known
that
we
were
given
the
commandment,
“love
thy
friend
as
thyself.”
Rabbi
Akiva
said
about
it
that
it
is
a
great
rule
in
the
Torah.
It
is
presented
in
the
essay
Matan
Torah
[“The
Giving
of
the
Torah”],
that
this
is
the
transition
to
emerge
from
self-love
to
love
of
others,
which
is
love
of
friends,
and
to
the
love
of
the
Creator.
This
means
that
it
is
impossible
to
work
Lishma
before
one
exits
self-love.
This
is
why
we
should
make
two
distinctions
concerning
love
of
others:
1)
when
he
has
love
of
others,
2)
when
he
hasn’t
love
of
others.
But
there
is
a
third
discernment,
which
is
hatred
of
others.
In
other
words,
he
does
things
in
order
to
hurt
the
other.
This
is
called,
“One
who
takes
honor
in
one’s
friend’s
disgrace.”
In
other
words,
he
enjoys
his
friend
being
disgraced
and
tormented,
and
derives
his
pleasure
from
it.
That
person
is
regarded
as
engaging
in
hatred
of
people.
With
this
we
can
distinguish
between
one
who
is
studying
in
order
to
be
respected
and
one
who
studies
in
order
to
annoy.
The
purpose
is
to
reach
Lishma,
and
we
were
given
the
advice
by
which
to
achieve
Lishma—through
love
of
others.
Hence,
although
one
who
studies
in
order
to
be
respected
is
not
engaging
in
love
of
others,
he
is
still
not
acting
toward
hatred
of
people,
since
those
who
respect
him
enjoy
him,
and
therefore
respect
him.
Hence,
he
still
has
a
chance
to
achieve
Lishma,
simply
because
of
the
doing—that
he
engages
in
Torah
and
Mitzvot,
since
the
Torah
and
Mitzvot
themselves
bring
him
a
spirit
of
purity
so
he
will
be
able
to
rise
in
the
degrees
and
reach
the
love
of
others
and
the
love
of
the
Creator.
This
is
why
they
said
about
it,
“From
Lo
Lishma
he
will
come
to
Lishma.”
But
one
who
is
studying
in
order
to
annoy,
which
is
an
act
that
brings
him
to
hatred
of
others,
yet
still
wishes
to
be
honored
with
his
friend’s
disgrace,
will
certainly
never
achieve
love
of
the
Creator,
since
his
actions
prevent
the
exit
from
self-love.
Thus,
how
will
he
exit
self-love
and
come
to
love
of
the
Creator?
And
yet,
there
is
one
more
discernment
to
make
in
Lo
Lishma:
by
way
of
coercion,
as
written
in
Article
No.
19,
1986/87.
For
example,
if
a
person
works
for
an
orthodox
person
and
receives
a
good
salary
from
him,
and
the
employer
tells
him,
“I
want
you
to
observe
Torah
and
Mitzvot.
Otherwise,
I
will
not
want
you
to
work
for
me.”
He
comes
home
and
tells
his
wife
that
the
employer
wants
to
fire
him.
His
wife
says,
“What
does
it
mean,
observing
Torah
and
Mitzvot
because
you
have
an
orthodox
employer?
We
don’t
believe
in
it.
Are
we
going
to
sell
our
conscience
for
money?”
But
when
he
says
to
his
wife,
“I’ve
been
to
several
other
places
and
it’s
very
hard
to
find
a
job
these
days,
so
if
we
don’t
accept
the
employer’s
condition,
we
will
starve.”
“Therefore,”
says
the
husband,
“We
shouldn’t
sacrifice
ourselves
for
our
conscience,
but
we
know
the
truth,
that
we
do
not
believe
in
Torah
and
Mitzvot.
Instead,
we
will
observe
Torah
and
Mitzvot
not
because
the
Creator
commanded
us
to
observe
Torah
and
Mitzvot,
but
because
the
owner
of
the
factory
instructed
us,
and
this
is
why
we
observe
Torah
and
Mitzvot.
We
don’t
have
to
believe
in
the
employer.
So
what
if
we
observe
Torah
and
Mitzvot?
The
act
does
not
blemish
our
conscience
or
suddenly
makes
us
believers.
We
remain
nonbelievers
in
the
Creator
even
when
we
do
those
deeds.”
On
the
face
of
it,
what
is
the
importance
of
such
Torah
and
Mitzvot,
when
he
explicitly
says
that
he
remains
in
his
views
like
the
rest
of
the
secular?
What
is
the
value
of
such
deeds
in
our
mind?
However,
from
the
perspective
of
the
Halachah
[religious
law],
we
must
force
him
even
if
he
says
that
he
does
not
want
to.
It
means
that
by
that,
he
still
observes
the
commandments
of
the
Creator,
but
it
is
called
Lo
Lishma.
It
is
as
Maimonides
wrote
(Hilchot
De’ot,
Chapter
6),
“But
in
matters
of
holiness,
if
he
does
not
repent
in
secret,
he
is
shamed
in
public,
and
he
is
disgraced
and
cursed
until
he
reforms.”
This
means
that
even
this
manner
is
called
Lo
Lishma,
since
from
that
Lo
Lishma,
one
also
comes
to
Lishma,
more
than
one
who
studies
in
order
to
annoy—of
whom
our
sages
said,
“He
is
better
off
not
being
born.”
And
here
we
should
interpret
that
by
observing
Torah
and
Mitzvot
Lo
Lishma,
he
isn’t
doing
something
against
the
love
of
others.
Rather,
this
does
give
pleasure
to
others.
That
is,
the
orthodox,
who
see
that
now
he
has
become
observant
of
Torah
and
Mitzvot,
do
not
look
at
the
reason,
but
at
the
act.
Thus,
they
enjoy
it.
But
one
who
studies
in
order
to
annoy
acts
contrary
to
what
one
should
do.
By
that,
we
explained
the
difference
between
one
who
studies
in
order
to
annoy,
which
is
the
worst,
and
one
who
works
by
coercion,
who
is
forced
to
work
by
others,
which
is
Lo
Lishma,
and
stands
above
the
one
who
is
studying
in
order
to
annoy.
And
although
it
is
difficult
to
say
so,
he
is
observing
Torah
and
Mitzvot
voluntarily,
and
not
by
coercion,
but
his
will
is
to
annoy,
which
is
only
a
thought
and
not
an
act.
But
why
is
one
who
is
observing
Torah
and
Mitzvot
by
coercion,
who
is
pressured
by
the
public,
better
than
one
who
is
studying
in
order
to
annoy,
if
he
acts
not
of
his
own
free
will?
Perhaps
we
should
say
that
nevertheless,
through
the
deed
that
he
is
doing,
albeit
coercively,
the
act
itself
has
the
power
to
bring
him
a
good
will
and
thought,
as
our
sages
said
about
the
verse,
“Will
offer
him
at
his
will
before
the
Lord.”
And
they
said
(Arachin
20a),
“Will
offer
him”
implies
that
he
is
forced,
and
you
can
say
it
is
against
his
will.
The
Talmud
says
it
is
of
his
own
will.
How
is
he
forced?
Until
he
says,
“I
want.”
For
this
reason,
we
can
say
that
he
is
more
important
than
one
who
is
studying
in
order
to
annoy.
However,
we
should
ask,
“At
the
end
of
the
day,
he
is
performing
the
act
in
full,
but
thinks
that
by
that
he
will
receive
honors
from
showing
that
he
knows
and
the
other
does
not.
Why
is
it
so
difficult
to
achieve
the
goal
called
Lishma
with
Lo
Lishma
that
is
in
order
to
annoy,
to
the
point
that
they
said
that
he
would
be
better
off
not
being
born?”
We
could
say
that
one
who
is
studying
in
order
to
annoy
must
be
completely
immersed
in
the
Torah
and
probably
considers
himself
a
complete
man
in
the
Torah.
If
so,
he
will
never
think
about
the
matter
of
Lishma
because
he
sees
that
he
delves
in
the
Torah
more
than
his
friends,
who
are
not
putting
in
that
much
time
or
quality.
And
he
observes
himself,
that
he
is
making
greater
efforts
in
Torah
than
the
friends
by
delving
in,
to
know
the
right
meaning
that
should
be
understood
in
the
Torah,
and
he
is
not
studying
superficially
like
the
others,
but
straining
his
brain.
Thus,
how
can
he
think
of
himself
as
lacking?
He
can
never
come
to
the
recognition
of
evil,
to
know
that
he
should
achieve
Lishma.
For
this
reason,
he
is
doomed.
This
is
why
they
said
about
him,
“He
is
better
off
not
being
born.”
And
the
most
important
in
the
Lo
Lishma
is
that
it
brings
to
Lishma.
It
is
as
Maimonides
said,
“To
receive
reward
and
not
be
punished.”
The
Lo
Lishma
that
the
Tosfot
speaks
of,
which
is
to
be
respected,
does
things
so
people
will
see
him
and
appreciate
him.
Thus,
it
seems
as
though
he
is
observing
the
commandments
of
people,
that
he
is
working
for
them,
and
that
people
will
pay
his
reward.
But
one
who
works
with
the
intention
of
reward
and
punishment
is
working
for
the
Creator,
except
he
wants
the
Creator
to
pay
his
reward
for
his
labor
in
Torah
and
Mitzvot.
He
does
not
want
people
to
pay
his
reward
because
he
isn’t
working
for
people
to
pay
his
reward.
Rather,
he
is
working
and
observing
Torah
and
Mitzvot
because
the
Creator
has
given
us
Torah
and
Mitzvot
to
observe.
And
by
that,
we
will
receive
reward
for
our
labor
in
Torah
and
Mitzvot.
Hence,
this
is
certainly
a
higher
degree
than
the
one
the
Tosfot
speaks
of,
the
Lo
Lishma
in
order
to
be
respected.
This
is
because
there
he
is
working
for
people
to
respect
him,
but
in
reward
and
punishment,
he
is
working
for
the
Creator,
which
is
called
Lishma,
meaning
for
the
Creator,
except
he
wants
reward
for
his
work,
and
this
is
why
it
is
still
not
considered
“actual
Lishma.”
However,
we
should
note
another
discernment
that
is
called
Lo
Lishma,
as
Maimonides
said,
though
the
reward
and
punishment
are
of
a
different
form.
Normally,
we
understand
reward
and
punishment
as
being
clothed
in
corporeal
dresses,
such
as
eating,
drinking,
etc.
The
Zohar
says
that
our
ability
to
enjoy
corporeal
desires
is
only
a
slim
light
from
what
had
fallen
from
the
world
of
shattering,
the
breaking
of
holy
sparks
into
the
Klipot
[shells],
and
this
is
all
the
pleasure
that
is
in
them.
And
the
whole
world
chases
these
pleasures.
When
it
is
written
that
the
majority
of
the
light
is
clothed
in
Torah
and
Mitzvot,
this
is
the
kind
of
reward
and
punishment
that
he
wants.
And
we
should
always
pay
attention,
while
speaking
to
someone
about
observing
Torah
and
Mitzvot,
we
should
first
think
which
reason
is
suitable
for
that
person.
Everyone
has
his
own
thing
that
interests
him,
a
reason
for
which
he
sees
that
it
is
worthwhile
to
observe
Torah
and
Mitzvot,
since
by
that
he
will
receive
something
that
is
worth
a
great
effort
and
toil.
And
he
will
be
willing
to
give
anything
to
obtain
what
he
sees
as
worthwhile
for
him.
For
this
reason,
we
should
always
say
to
a
person
that
which
is
important
for
him
to
an
extent
that
it
is
worth
his
giving
everything
that
he
is
asked
for.
Otherwise,
without
providing
a
reason
that
will
make
him
see
the
profitability,
he
will
not
hear
what
is
being
said
to
him.
Man
settles
for
what
he
has
and
it
is
hard
to
change
habits,
unless
he
gains
from
it
something
that
is
important
enough
to
give
him
the
energy
to
change
his
ways
and
to
start
working
differently
than
what
he
is
accustomed
to.
Hence,
there
are
five
discernments
in
Lo
Lishma
before
us:
1)
by
coercion,
2)
one
who
studies
in
order
to
annoy,
3)
one
who
studies
in
order
to
be
respected,
as
mentioned
in
the
words
of
the
Tosfot,
4)
for
reward
and
punishment,
as
in
the
words
of
Maimonides,
5)
reward
and
punishment
from
non-corporeal
things,
which
is
something
that
everyone
understands.
But
he
wants
reward
and
punishment
of
spiritual
pleasures,
as
written
in
the
“Introduction
to
The
Book
of
Zohar”
(Item
30),
“And
the
final
degree
in
this
division
(in
Lo
Lishma)
is
that
he
falls
passionately
in
love
with
the
Creator,
as
one
falls
passionately
for
a
corporeal
love,
until
the
object
of
passion
remains
before
one’s
eyes
all
day
and
all
night,
as
the
poet
says,
‘When
I
remember
Him,
He
does
not
let
me
sleep.’”
But
with
the
fifth
discernment
in
Lo
Lishma,
we
cannot
tell
a
person
to
begin
in
this
Lo
Lishma,
since
not
every
person
can
understand
it,
meaning
believe
that
there
is
pleasure
in
the
light
that
is
clothed
in
Torah
and
Mitzvot,
more
than
one
can
enjoy
the
pleasure
that
is
clothed
in
corporeal
pleasures.
That
is,
if
the
light
of
the
pleasure
that
is
clothed
in
Torah
and
Mitzvot
would
be
immediately
apparent,
it
would
be
called
“open
Providence.”
In
that
state,
it
would
be
impossible
for
a
person
to
be
able
to
work
Lishma
because
the
pleasure
he
would
feel
in
Torah
and
Mitzvot
would
force
him
to
do
everything,
and
not
because
the
Creator
commanded
to
observe.
It
is
as
he
says
in
the
“Introduction
to
The
Study
of
the
Ten
Sefirot”
(Item
43),
“If,
for
example,
the
Creator
were
to
establish
open
Providence
with
His
creations
in
that,
for
instance,
anyone
who
eats
a
forbidden
thing
would
immediately
choke,
and
anyone
who
performed
a
commandment
would
discover
wonderful
pleasures
in
it,
similar
to
the
finest
delights
in
this
corporeal
world.
Then,
what
fool
would
even
think
of
tasting
a
forbidden
thing,
knowing
that
he
would
immediately
lose
his
life
because
of
it?
...Also,
what
fool
would
leave
any
commandment
without
performing
it
as
quickly
as
possible,
as
one
who
cannot
retire
from
or
linger
with
a
great
corporeal
pleasure
that
comes
into
his
hand,
without
receiving
it
as
quickly
as
he
can?”
It
follows
that
then
there
would
be
no
possibility
for
choice,
since
the
great
pleasures
that
are
clothed
in
Torah
and
Mitzvot
are
great
lights.
This
is
why
this
pleasure
is
concealed.
Conversely,
in
corporeality,
the
pleasure
in
each
act
is
revealed,
which
makes
us
crave
any
place
where
we
see
that
there
is
some
pleasure.
And
the
body
does
not
tell
whether
it
is
forbidden
or
permitted.
Because
of
it,
there
is
the
matter
of
choice
and
the
matter
of
reward
and
punishment.
It
follows
that
while
speaking
to
someone
about
taking
on
the
burden
of
Torah
and
Mitzvot,
one
should
thoughtfully
consider
which
type
of
Lo
Lishma
to
tell
him,
since,
as
said
above,
each
one
should
be
given
the
Lo
Lishma
that
suits
his
character,
so
he
will
see
that
this
Lo
Lishma
is
worth
taking
upon
himself
the
Torah
and
Mitzvot.
For
example,
the
first
discernment
[by
coercion]
is
suitable
for
everyone.
In
other
words,
if
one
can
force
another,
in
coercion,
it
makes
no
difference
whether
the
other
understands
or
does
not
understand.
In
any
case,
it
is
called
“coercion,”
meaning
that
one
can
do
it
even
if
he
understands
one
hundred
percent
that
he
is
right,
but
he
has
no
choice.
This
is
called
“coercion.”
But
with
the
other
forms
of
Lo
Lishma,
each
one
has
a
different
character,
and
it’s
important
to
say
what
is
acceptable.
We
can
understand
the
three
other
forms
of
Lo
Lishma—1)
in
order
to
annoy,
2)
in
order
to
be
respected,
and
3)
to
receive
corporeal
reward
and
punishment.
However,
each
person
has
a
different
nature,
so
one
should
pay
close
attention
to
know
which
type
of
Lo
Lishma
he
should
tell
him,
meaning
which
Lo
Lishma
that
person
can
see
as
worth
toiling
for.
But
with
the
fifth
type
of
Lo
Lishma,
craving
the
love
of
the
Creator
because
he
feels
pleasure
in
Torah
and
Mitzvot,
this
we
cannot
understand
because
it
depends
on
the
feeling.
And
before
a
person
begins
to
taste,
there
is
no
point
speaking
to
him.
This
is
why
it
is
called
“the
final
form
of
Lo
Lishma,”
meaning
that
afterwards
one
enters
the
degree
of
Lishma.
However,
we
should
understand
that
if
a
person
reaches
the
degree
where
he
craves
Torah
and
Mitzvot
in
the
measure
that
was
said
above,
“When
I
remember
Him,
He
does
not
let
me
sleep,”
why
is
this
still
considered
Lo
Lishma?
Indeed,
it
is
because
the
pleasure
in
Torah
and
Mitzvot
is
what
compels
him
to
observe
the
Torah
and
Mitzvot.
Lishma
means
that
the
greatness
of
the
Creator,
because
He
is
great
and
ruling,
causes
him
to
observe
Torah
and
Mitzvot.
Thus,
it
is
not
the
pleasure
that
is
the
reason
that
compels
him,
but
the
Creator
is
the
reason
that
makes
him
observe
Torah
and
Mitzvot.
Lishma
is
described
in
the
“Introduction
to
The
Book
of
Zohar”
(Item
32),
“The
work
in
Torah
and
Mitzvot
Lishma,
in
order
to
bestow
and
not
to
receive
reward,
and
he
becomes
worthy
of
receiving
the
five
parts
of
the
soul
called
NRNHY.”
However,
according
to
the
rule
that
man
is
a
small
world,
comprised
of
seventy
nations,
he
is
comprised
of
Israel,
too.
Thus,
we
said
that
there
are
five
discernments
in
Lo
Lishma,
that
there
are
people
who
belong
to
a
special
type
of
Lo
Lishma,
but
we
should
also
say
that
all
these
types
of
Lo
Lishma
exist
within
one
person,
but
come
one
at
a
time.
Sometimes,
the
Lo
Lishma
“in
order
to
annoy”
acts
in
a
person.
Sometimes,
he
is
working
with
the
Lo
Lishma
in
order
to
be
respected,
and
sometimes
he
is
using
the
Lo
Lishma
by
coercion,
as
Maimonides
said,
“He
is
shamed
in
public,
disgraced,
and
cursed
until
he
reforms.”
In
other
words,
when
a
person
comes
to
pray
in
the
synagogue
or
comes
to
study
Torah
so
that
the
friends
will
not
despise
him,
since
everyone
will
despise
him
in
their
hearts
although
no
one
will
tell
him,
“Why
are
you
not
coming
to
the
Torah
lessons
at
the
synagogue?”
But
he
will
know
for
certain
that
everyone
is
looking
at
him
as
inferior.
Thus,
the
disgrace
that
he
will
feel
makes
him
come
to
the
synagogue.
It
follows
that
the
cause
of
Lo
Lishma
that
forces
him
is
the
coercion,
as
Maimonides
says.
It
is
easier
to
use
this
Lo
Lishma
as
an
effective
Lo
Lishma,
since
Lo
Lishma
that
is
connected
to
suffering—the
disgrace—gives
more
energy
to
overcome
the
obstructions
that
he
has.
Therefore,
at
times
when
a
person
is
in
the
lowest
decline,
the
Lo
Lishma
of
shame
can
still
act
in
him.
It
is
considered
coercion
because
of
the
shame,
meaning
the
shame—which
is
the
suffering—forces
him
to
do
things
even
though
the
body
disagrees.
And
sometimes
a
person
strengthens
himself
with
the
Lo
Lishma
of
reward
and
punishment,
as
Maimonides
said.
And
sometimes
he
has
reward
and
punishment
from
finding
meaning
in
the
work,
while
if
he
does
not
observe
the
Torah
and
Mitzvot
he
lacks
the
meaning,
and
this
is
the
end
of
the
Lo
Lishma.
Reward
and
punishment
of
pleasure
in
the
work:
When
he
engages
in
Torah
and
Mitzvot,
he
feels
pleasure.
And
if
he
does
not
observe
Torah
and
Mitzvot,
he
suffers.
It
is
like
a
person
who
feels
the
taste
of
a
meal
and
this
is
the
reason
that
he
goes
to
the
meal,
since
he
wants
the
pleasure
of
the
food.
It
follows
that
the
pleasure
of
the
food
is
the
cause
for
going
to
the
meal.