What
Is
the
Work
of
Man,
in
the
Work
that
Is
Attributed
to
the
Creator?
Article
No.
31,
1988
It
is
written
in
The
Zohar
(Ekev,
Item
1):
“‘And
you
shall
eat
and
be
satisfied,
and
bless
the
Lord
your
God.’
This
Mitzva
[commandment]
is
to
bless
the
Creator
for
all
that
he
has
eaten
and
drunk,
and
enjoyed
in
this
world.
If
he
does
not
bless,
he
is
called
‘a
thief
from
the
Creator.’
Concerning
the
verse,
‘He
who
robs
his
father
and
his
mother,’
the
friends
established
that
it
relates
to
the
Creator,
since
the
blessings
that
a
person
blesses
the
Creator
come
to
extend
life
from
the
source
of
life,
which
is
Bina,
to
the
holy
name
of
the
Creator.”
We
see
here
that
two
things
are
required:
1)
Pleasure,
which
a
person
enjoys.
2)
A
person
must
bless
on
the
pleasure
he
received.
He
says
that
otherwise,
if
a
person
does
not
bless,
he
is
regarded
as
stealing
from
the
Creator.
He
says
that
the
reason
is
that
through
the
blessing
he
extends
abundance
for
the
sake
of
the
Creator.
We
should
understand
why,
if
a
person
does
not
bless,
abundance
is
not
extended
for
the
sake
of
the
Creator.
That
is,
if
the
Creator
can
give
abundance,
why
does
He
need
an
awakening
through
the
blessing?
He
interprets
there
in
the
Sulam
[Ladder
Commentary]
that
his
father
is
the
Creator,
and
his
mother
is
the
Shechina
[Divinity],
and
through
the
blessing,
abundance
is
extended
to
the
Creator
and
the
Shechina.
However,
we
should
understand
the
importance
of
the
blessing
that
extending
the
abundance
from
above
causes.
And
if
he
does
not
bless,
he
robs
the
abundance
that
his
father
and
mother
should
receive.
These
words
of
our
sages
are
also
presented
in
the
Talmud
(Berachot
35b):
“Anyone
who
enjoys
this
world
without
a
blessing,
it
is
as
though
he
robs
the
Creator
and
the
assembly
of
Israel,
as
it
was
said,
‘He
who
steals
from
his
father
and
his
mother,
and
says,
‘there
is
no
crime,’
is
a
friend
of
a
pernicious
man.
His
father
is
the
Creator,
as
it
was
said,
‘For
He
is
your
father,
your
Maker.’
And
his
mother
is
the
assembly
of
Israel,
as
it
was
said,
‘Hear,
my
son,
your
father's
instruction
and
do
not
forsake
your
mother's
teaching.’
What
is,
‘a
friend
of
a
pernicious
man’?
Rabbi
Hanina
Bar
Papa
said,
‘He
is
a
friend
of
Jeroboam,
son
of
Nevat,
who
corrupted
Israel
to
their
Father
in
heaven.’”
This
text
is
also
difficult
to
understand.
Is
one
who
does
not
bless
for
a
pleasure
he
enjoys
a
friend
of
Jeroboam,
son
of
Nevat,
who
corrupted
Israel
to
their
Father
in
heaven?
We
should
understand
what
is
the
gravity
that
we
find
in
the
blessing,
and
why
it
is
worse
than
one
who
commits
a
transgression,
that
he
deserves
a
punishment
for
the
transgression
he
has
committed,
while
here,
it
is
as
though
the
transgression
of
avoiding
a
blessing
is
akin
to
corrupting
the
entire
world.
It
is
known
that
the
whole
world
was
created
only
for
the
fear
of
heaven,
as
our
sages
said
(Berachot
6b),
“Any
person
in
whom
there
is
fear
of
heaven,
his
words
are
heard,
as
it
was
said,
‘In
the
end,
all
is
heard,
fear
God.’
He
asks,
‘What
is,
‘For
this
is
the
whole
of
man’?
Rabbi
Elazar
said,
‘The
Creator
said,
‘The
whole
world
was
created
only
for
this.’’”
RASHI
interpreted
“for
this”
as
“to
create
this.”
We
should
understand
the
meaning
of
“The
whole
world
was
created
only
for
the
fear
of
heaven.”
It
seems
like
a
contradiction
to
the
known
rule,
that
in
the
creation
of
the
world,
it
is
written
(Midrash
Rabbah,
Beresheet)
that
the
Creator
said
to
the
ministering
angels
that
He
wants
to
create
the
world,
as
it
is
similar
to
a
king
who
has
a
tower
filled
abundantly
but
no
guests.
This
is
why
He
created
man,
to
give
him
delight
and
pleasure.
Yet,
here
he
says
that
the
world
was
created
only
for
the
fear
of
heaven,
as
though
the
Creator
needs
to
be
feared
and
this
is
why
He
has
created
the
world.
To
understand
this,
we
first
need
to
understand
what
is
called
“world,”
and
what
is
called
“fear.”
According
to
the
rule
we
learned,
the
reason
for
the
creation
of
the
worlds
was
to
do
good
to
His
creations.
For
this
reason,
He
created
in
the
creatures
a
desire
and
yearning
to
receive
delight
and
pleasure.
This
is
called
Malchut
de
Ein
Sof
[infinity/no
end],
since
at
that
time,
Malchut
still
did
not
put
a
stop
on
the
expansion
of
the
abundance,
but
received
in
the
desire
to
delight
herself.
However,
afterward,
once
she
received
the
light,
we
learned
that
Malchut
craved
equivalence
of
form
because
every
branch
wants
to
resemble
its
root.
For
this
reason,
she
did
not
want
to
receive
because
of
her
own
benefit,
but
in
order
to
bring
contentment
to
the
Creator.
In
other
words,
because
the
Creator
wants
to
do
good
to
His
creations,
he
wants
to
receive.
In
the
words
of
the
ARI,
this
is
called
“Tzimtzum
[restriction],
“concealment,”
and
“hiding.”
In
the
book
Tree
of
Life,
he
says
that
before
the
worlds
were
created,
the
upper
light
had
filled
the
whole
of
reality,
and
there
was
no
Rosh
[head]
or
Sof
[end],
but
everything
was
completely
even.
However,
when
He
wished
to
emanate
the
emanations
and
create
the
creatures,
He
restricted
Himself,
leaving
a
vacant
space.
He
says
there,
“And
behold,
after
the
aforementioned
Tzimtzum,
there
was
a
place
where
the
emanated,
created,
fashioned,
and
made
could
be.”
We
see
that
prior
to
the
Tzimtzum,
there
was
no
matter
of
worlds,
for
Olam
[world]
comes
from
the
words
He’elem
and
Hester
[“concealment”
and
“hiding”].
The
concealment
and
hiding
that
took
place
then
were
as
it
is
written,
“In
order
to
bring
to
light
the
perfection
of
His
deeds.”
He
explains
there
in
Ohr
Pnimi
[“Inner
Light,”
Baal
HaSulam’s
commentary
on
the
words
of
the
ARI]
that
it
means
it
is
in
order
to
have
equivalence
of
form,
called
“receiving
in
order
to
bestow.”
Otherwise,
they
will
not
receive
any
abundance,
so
there
will
not
be
disparity
of
form
called
“separation,”
and
Malchut
de
Ein
Sof
desired
this.
Had
there
been
disclosure
of
light
in
the
vessels
of
reception,
there
would
not
be
any
room
for
work,
so
they
could
ever
achieve
equivalence
of
form.
This
is
why
there
was
the
departure
of
the
light,
called
“concealment
and
hiding.”
Afterward,
according
to
the
power
to
overcome,
called
“a
Masach
[screen]
on
the
upper
light,”
so
they
can
receive
in
order
to
bestow,
to
that
extent
the
light
appears.
Since
this
Kli
[vessel]
comes
from
the
lower
one,
meaning
that
the
lower
one
must
make
the
Kli,
hence,
the
lower
one
is
unable
to
receive
all
the
light
that
was
in
the
purpose
of
creation
when
the
Creator
placed
the
light
in
the
Kli
that
He
had
made,
called
“will
to
receive.”
Rather,
the
light
that
illuminated
in
the
vessels
of
reception
is
now
received
in
portions,
one
at
a
time,
called
“bit
by
bit,”
since
the
Kelim
[vessels]
that
the
creatures
make,
which
are
called
“in
order
to
bestow,”
cannot
do
everything
at
once.
For
this
reason,
many
worlds
emerged,
meaning
many
Masachim
[plural
of
Masach],
where
on
the
one
hand,
each
Masach
makes
a
concealment,
and
on
the
other
hand
through
it,
there
is
revelation.
Yet,
prior
to
the
Tzimtzum,
there
was
no
place
for
the
worlds,
meaning
that
there
was
no
place
for
the
concealment
simply
because
as
it
is
written,
“the
upper
light
had
filled
the
whole
of
reality.”
It
therefore
follows
that
there
are
two
actions
in
man:
1)
He
wants
to
receive
everything
for
his
own
benefit,
regarded
as
wanting
to
receive
every
delight
and
pleasure
that
he
sees
into
the
Kli
called
“receiving
for
himself.”
2)
He
wants
to
bestow
upon
others.
According
to
the
above,
we
should
say
that
the
act
of
wanting
to
receive
for
his
own
benefit
comes
to
him
from
the
Creator,
meaning
that
the
Creator
imprinted
in
the
creatures
a
Kli
called
“receiving
in
order
to
receive.”
A
person
does
not
need
to
work
on
this
Kli
or
acquire
it.
Rather,
it
comes
to
him
with
the
nature
that
the
Creator
created.
Conversely,
an
act
that
a
person
does
in
favor
of
another
comes
from
the
creatures,
meaning
that
a
person
must
make
an
effort
to
acquire
this
Kli,
since
the
Creator
did
not
intend
that
the
creatures
would
give
to
Him,
but
rather
that
the
Creator
would
give
to
the
creatures.
However,
in
order
to
avoid
shame,
the
lower
one
made
the
Tzimtzum
and
the
concealment
so
as
not
to
receive
any
light
except
according
to
what
it
can
receive
in
order
to
bestow.
For
this
reason,
since
the
lower
one
must
perform
this
act
by
itself,
the
lower
one
must
exert
great
efforts
to
acquire
this
Kli,
as
it
is
against
the
nature
in
which
the
creatures
were
created.
It
follows
that
the
question
we
asked,
Which
action
that
a
person
does
do
we
attribute
to
the
Creator,
meaning
that
the
Creator
created
it?
It
is
that
a
person
wanting
to
receive
abundance
for
his
own
benefit
comes
directly
from
the
Creator.
But
an
act
of
bestowal
we
attribute
to
the
creature.
Hence,
it
is
difficult
for
a
person
to
acquire
this
Kli
because
it
is
against
nature.
Accordingly,
we
can
interpret
what
we
asked
about
what
our
sages
said,
that
the
whole
world
was
created
for
this,
for
the
fear
of
heaven,
as
it
is
written,
(Ecclesiastes
3:14),
“And
God
made
it
that
He
would
be
feared.”
Yet,
this
contradicts
what
our
sages
said,
that
the
creation
of
the
world
was
in
order
to
do
good
to
His
creations,
and
not
in
order
to
have
fear,
and
this
is
why
the
world
was
created,
as
our
sages
said,
that
the
whole
world
was
created
only
for
this,
meaning
for
the
fear
of
heaven,
implying
that
the
Creator
needs
to
be
feared,
and
this
is
why
He
has
created
the
creatures.
As
we
explained,
Olam
[world]
means
He’elem
and
Hester
[“concealment”
and
“hiding”].
This
brings
up
the
question,
Why
did
the
Creator
create
concealment
and
hiding
when
the
reason
for
creating
the
world
was
to
do
good
to
His
creations?
However,
there
is
a
matter
of
correction
here.
In
the
book
Tree
of
Life,
the
ARI
refers
to
it
as
“In
order
to
bring
to
light
the
perfection
of
His
deeds,
He
restricted
Himself.”
We
see
that
the
concealment
and
hiding,
called
Tzimtzum,
was
so
they
could
receive
the
upper
light
and
remain
in
Dvekut,
called
“equivalence
of
form.”
In
other
words,
although
they
receive
delight
and
pleasure,
since
they
are
receiving
in
order
to
bestow,
it
is
called
“equivalence
of
form.”
This
means
that
from
the
perspective
of
the
desire
and
yearning
they
have
for
the
upper
abundance,
they
relinquish
the
reception
of
delight
and
pleasure.
However,
because
the
Creator
derives
delight
and
pleasure
from
their
joy,
as
this
was
the
purpose
of
creation,
they
receive,
since
the
Creator
wants
them
to
enjoy
and
not
because
they
want
to
receive
pleasure
for
themselves.
That
correction
is
specifically
through
the
concealment
and
hiding,
for
then
there
is
room
for
choice
to
say
that
without
the
aim
to
bestow,
he
does
not
want
to
receive.
But
if
the
light
were
revealed,
as
it
was
prior
to
the
Tzimtzum,
how
could
he
say
while
the
upper
light
fills
the
whole
of
reality,
that
there
is
room
for
choice,
meaning
that
if
he
cannot
aim
to
bestow,
he
will
not
receive?
It
would
have
been
impossible,
since
we
see
that
after
all
the
restrictions
that
took
place,
it
does
not
shine
openly
in
this
world.
The
ARI
says
that
only
a
slim
light
descended
from
the
Kedusha
[holiness/sanctity]
to
sustain
the
Klipot
[shells/peels].
This
means
that
all
the
pleasures
in
the
corporeal
world
are
but
a
slim
light
compared
to
the
lights
that
exist
in
Kedusha.
Yet,
we
see
that
when
a
person
receives
pleasure
in
the
corporeal
world,
which
is
a
tiny
pleasure
compared
to
spirituality,
where
the
bulk
of
the
pleasure
is
found,
how
difficult
it
is
for
him
to
say,
“If
I
cannot
aim
to
bestow,
I
relinquish
the
pleasure.”
Thus,
we
can
imagine
that
if
the
light
were
revealed,
such
as
the
light
clothed
in
the
commandment
of
Tzitzit
[prayer
shawl],
how
could
a
person
say
that
he
relinquishes
the
pleasure
if
he
cannot
aim
to
bestow?
Now
we
can
understand
that
the
word
“world”
means
“concealment,”
and
by
this
we
can
interpret
what
they
said,
“The
world
was
created
only
for
this,”
meaning
for
the
fear
of
heaven.
However,
what
does
“fear
of
heaven”
mean
in
the
work
of
achieving
the
truth?
It
means
as
it
is
said
in
the
“Introduction
of
The
Book
of
Zohar”
(Item
203),
“Both
the
first
fear
and
the
second
fear
are
not
for
his
own
benefit,
but
only
for
fear
that
he
will
decline
in
bringing
contentment
to
his
Maker.”
By
this
we
will
understand
what
was
written,
“The
whole
world
was
created
only
for
fear
of
heaven.”
This
means
that
the
whole
matter
of
concealment,
which
is
called
“world,”
was
created
only
in
order
to
make
it
possible
to
achieve
bestowal.
That
is,
if
there
were
no
concealment,
there
would
be
no
room
for
us
to
work
in
order
to
bestow.
Accordingly,
the
meaning
of
what
we
asked
about
what
is
written,
that
the
world
was
created
in
order
to
do
good
to
His
creations,
this
refers
to
the
purpose
of
creation,
as
was
said,
that
the
Creator
said
that
it
is
like
a
king
who
has
a
tower
filled
abundantly.
And
then
comes
the
correction
of
creation,
which
is
to
work
in
order
to
bestow,
which
is
Dvekut
[adhesion],
equivalence
of
form,
called
“fear,”
and
on
this
correction
was
the
world
made,
meaning
that
there
would
be
concealment
and
hiding.
It
turns
out
that
the
world,
which
is
concealment,
was
done
so
that
He
would
be
feared.
This
means
that
fear
is
for
man’s
sake,
so
he
would
be
able
to
work
for
the
sake
of
the
Creator.
We
should
not
say
that
the
Creator
needs
to
be
feared,
but
that
the
fear
is
that
a
person
fears
he
might
not
be
able
to
work
in
order
to
bestow.
This
is
why
the
concealment
took
place.
This
work
pertains
to
man,
who
should
make
great
efforts
to
acquire
these
Kelim,
as
it
is
against
nature
because
the
Creator
placed
in
the
creatures
a
desire
to
receive
delight
and
pleasure.
Now
we
can
interpret
what
is
written,
“And
God
made
it
that
He
would
be
feared.”
That
is,
in
order
for
a
person
to
maintain
the
fear,
called
“kingdom
of
heaven,”
He
had
made
a
correction.
As
soon
as
a
person
leaves
the
kingdom
of
heaven,
called
“faith
above
reason,”
the
Creator
made
it
so
that
man
will
immediately
descend
from
his
state,
where
he
thought
about
spirituality,
and
fall
into
the
corporeal
world,
where
there
is
no
connection
between
them.
These
falls
cause
man
to
keep
himself
from
changing
the
order
of
the
work
of
faith
above
reason.
See
in
the
“Introduction
of
The
Book
of
Zohar”:
“The
whole
matter
of
fear
is
only
for
man’s
sake,
and
not
that
the
Creator
needs
to
be
respected,
such
as
a
flesh
and
blood
king.
Instead,
all
that
He
has
done
is
in
man’s
favor,
for
these
corrections
that
the
Creator
has
performed
will
guide
a
person
on
the
right
path
to
lead
him
to
the
purpose
of
creation,
namely
for
the
creatures
to
receive
delight
and
pleasure.”
Now
we
will
explain
what
we
asked
about
the
blessing,
where
it
is
written,
“He
who
enjoys
in
this
world
without
a
blessing,
is
as
Jeroboam,
son
of
Nevat.”
We
asked,
Why
is
the
transgression
of
enjoying
without
blessing
so
much
graver
than
other
transgressions?
It
is
as
though
with
other
transgressions
that
a
person
performs,
he
is
not
as
Jeroboam,
son
of
Nevat,
who
was
a
sinner
who
made
the
public
sin.
But
one
who
enjoys
without
a
blessing
is
similar
to
Jeroboam,
son
of
Nevat,
who
corrupted
Israel
to
their
Father
in
heaven?
In
the
work,
we
should
interpret
that
when
a
person
enjoys
something
and
blesses
for
it,
there
is
a
matter
of
renewing
the
faith
here.
That
is,
when
a
person
says
the
blessing,
he
must
believe
that
the
Creator
has
given
him
the
pleasure,
which
falls
into
the
category
of
“His
desire
to
do
good
to
His
creations.”
Therefore,
in
corporeal
pleasures,
too,
the
pleasure
that
the
Creator
wants
to
give
to
the
creatures
is
clothed,
as
well,
since
only
the
Creator
sustains
everything,
as
it
is
written,
“And
you
sustain
them
all.”
However,
as
long
as
a
person
is
unfit
to
feel
who
is
his
provider,
the
Creator
dresses
in
corporeal
dresses,
meaning
that
only
in
inferior
dresses,
which
animals,
too,
can
enjoy
in
these
dresses,
and
the
speaking
can
also
feel
pleasure
in
them.
In
these
corporeal
pleasures,
in
which
man
feels
delight
and
pleasure
like
animals,
there
is
room
for
choice.
That
is,
it
is
possible
to
say
here
that
all
the
pleasures
in
these
dresses
are
nature.
That
is,
they
say
that
there
is
no
leader
to
nature,
and
from
this
it
follows
that
all
the
secular
people
do
not
want
to
believe
that
there
is
a
leader
to
nature,
since
they
have
clear
proof
within
reason
that
it
is
as
they
say.
Some
believers
say
that
they
are
going
above
reason.
That
is,
although
it
makes
sense
to
say
that
everything
is
only
nature,
still,
they
are
devout
believers
and
have
faith
in
the
sages,
who
say
that
there
is
a
Creator
who
leads
the
good.
It
follows
that
the
fact
that
the
Creator
dresses
in
corporeal
pleasures
and
they
receive
delight
and
pleasure
is
enough
for
them
to
lead
a
happy
life,
and
they
have
no
need
to
know
if
there
is
a
leader
to
nature,
for
what
will
this
add
to
our
pleasures?
Instead,
they
want
to
increase
the
pleasures
by
increasing
the
dresses,
such
as
more
money,
more
respect,
and
more
food
and
drink.
The
reason
they
have
no
need
to
search
perhaps
there
is
a
leader
to
nature
extends
from
the
verse,
“A
slave
in
abandonment
is
content,”
as
our
sages
said,
that
one
does
not
want
to
take
upon
himself
any
enslavement
from
anyone.
Rather,
a
person
wants
to
be
free
and
not
be
enslaved
to
any
person.
It
follows
that
when
a
person
seeks
to
find
tactics
to
know
that
there
is
a
leader
to
nature,
if
he
takes
upon
himself
the
view
that
there
is
a
leader,
then
he
must
follow
the
commandments
of
the
leader
and
will
have
to
say
that
there
is
reward
and
punishment.
Thus,
it
is
better
to
say
that
nature
is
without
a
leader.
By
this
he
can
lead
a
life
of
abandonment.
It
follows
that
the
fact
that
the
delight
and
pleasure
in
Torah
and
Mitzvot
are
hidden
from
us
is
deliberate,
so
there
will
be
room
for
choice,
since
in
Torah
and
Mitzvot,
it
cannot
be
said
that
there
is
no
leader,
for
who
is
the
Giver
of
the
Torah
and
Mitzvot?
However,
who
awakens
to
choose
and
believe
there
is
a
leader
to
nature?
When
a
person
calculates
that
it
is
impossible
that
a
person,
who
is
the
speaking
level,
will
have
the
same
level
of
life
as
animals,
that
is,
they
cannot
accept
that
they
do
not
have
a
more
important
role
in
life
than
animals,
they
begin
to
search
for
a
purpose
to
their
lives.
It
is
as
our
sages
said
about
Abraham,
who
asked,
“Is
there
a
city
without
a
leader?
Promptly,
the
leader
of
the
city
appeared
before
him
and
said
to
him,
‘I
am
the
leader
of
the
city.’”
That
is,
he
saw
a
city
lit
up,
meaning
he
saw
the
world,
which
is
called
‘a
city,’
where
everyone
was
suffering.
He
said
about
this,
“Is
there
a
city
without
a
leader?”
Certainly,
nature
does
not
afflict
the
world
without
a
leader
to
nature.
Thus,
he
began
to
search
for
the
leader.
Promptly,
the
leader
appeared
before
him
and
said,
“I
am
the
landlord
of
the
World.”
We
see
that
there
must
be
an
awakening
by
the
lower
one.
He
needs
to
want
to
know
and
feel
that
there
is
a
leader
to
nature,
and
crave
Dvekut
with
Him,
and
do
whatever
he
can,
although
he
sees
that
it
is
hard
for
him
to
see
this
within
reason
that
nature’s
leader
is
good
and
does
good,
since
he
sees
that
he
himself
is
devoid
of
delight
and
pleasure.
Also,
when
he
examines
the
world,
he
sees
that
the
whole
world
is
in
suffering
and
poverty,
both
in
corporeality
and
in
spirituality.
Yet,
he
must
believe
with
faith
above
reason
that
the
Creator
leads
the
world
and
that
He
gives
to
the
whole
world
only
good.
It
is
as
Baal
HaSulam
says
(Shamati,
Article
No.
1),
that
one
must
believe
above
reason
that
the
Creator
leads
the
world
in
private
Providence
by
way
of
“The
Good
Who
Does
Good.”
Although
within
reason
he
sees
the
opposite,
he
should
know,
“They
have
eyes
and
see
not.”
As
long
as
one
has
not
been
rewarded
with
entering
the
authority
of
the
Creator
and
annuls
his
own
authority,
a
person
cannot
see
the
truth.
Thus,
we
see
that
when
a
person
enjoys
in
this
world,
meaning
in
the
will
to
receive
pleasure
for
himself,
although
this
desire
comes
from
the
Creator,
meaning
that
this
was
the
only
desire
of
the
Creator—that
the
creatures
will
enjoy
abundance—it
follows
that
when
a
person
enjoys,
he
does
the
will
of
the
Creator.
Therefore,
why
does
he
need
to
bless
the
Creator?
Was
the
intention
of
doing
good
to
His
creations
because
the
Creator
needs
to
be
blessed?
where
blessing
is
about
blessing
the
Giver
that
there
will
be
blessing
in
everything
he
does.
We
should
ask,
Does
the
Creator
need
to
be
given
blessing
and
success?
This
applies
only
to
the
creatures,
who
are
weak,
and
therefore
need
blessing
and
success
in
what
they
cannot
obtain
through
their
own
work,
for
they
are
powerless.
But
how
can
you
say
this
about
the
Creator?
Yet,
as
we
learned,
with
respect
to
the
correction
of
creation,
there
was
the
matter
of
Tzimtzum
and
concealment
so
the
lower
ones
could
receive
and
there
would
be
no
shame
upon
the
reception
of
the
pleasures.
In
this
regard,
we
can
discern
two
things:
1)
the
act,
meaning
a
person
receives
pleasure;
2)
the
intention,
meaning
the
reason.
That
is,
who
makes
him
receive
the
pleasure,
which
is
called
“an
act”?
At
that
time
a
person
contemplates
so
as
to
see
who
and
what
caused
him
pleasure,
his
enjoyment.
He
sees
that
any
pleasure
depends
on
the
yearning
for
the
matter.
We
attribute
this
to
our
nature,
meaning
that
the
Creator
has
given
us
a
desire
and
yearning
to
receive
pleasure
from
something
from
which
we
can
derive
pleasure.
When
a
person
calculates,
he
sees
that
this
separates
him
from
the
Creator.
That
is,
he
sees
that
reception
removes
him
from
the
work
of
the
Creator
because
of
the
disparity
of
form.
This,
in
turn,
forces
him
to
draw
nearer
to
corporeality,
and
the
main
meaning
of
corporeality
is
that
he
takes
upon
himself
to
work
for
his
own
benefit.
Man
is
called
“corporeal,”
and
not
for
the
sake
of
the
Creator,
and
the
Creator
is
regarded
as
“spiritual.”
For
this
reason,
it
is
upon
man
to
put
an
aim
on
the
act
of
pleasure:
1)
He
should
believe
that
this
pleasure
he
is
receiving
comes
from
the
Creator
and
from
no
other
source.
2)
He
should
intend
to
bestow,
and
say
that
since
the
Creator
wants
the
creatures
to
receive
pleasure,
he
is
doing
the
Creator’s
will.
Otherwise,
if
he
cannot
aim
to
benefit
the
Creator,
he
is
willing
to
relinquish
this
pleasure.
However,
one
does
not
achieve
this
work
at
once.
This
is
called
“blessing
the
Creator.”
That
is,
through
the
work
of
bestowal,
it
is
considered
that
a
person
gives
the
Creator
Kelim
[vessels]
so
He
can
bestow
pleasure
upon
the
person.
Since
the
Tzimtzum
was
not
to
bestow
into
the
vessels
of
reception,
now
it
will
be
possible
for
the
Creator
to
bestow,
since
the
Tzimtzum
has
been
removed
from
them
because
now
he
is
receiving
not
for
his
own
sake,
but
for
the
sake
of
the
Creator.
For
this
reason,
now
we
can
say
that
a
person
who
blesses,
meaning
that
while
receiving
pleasure,
he
intends
that
his
pleasure
is
that
by
doing
the
Creator’s
will,
whose
desire
is
to
do
good
to
His
creations,
this
is
regarded
as
blessing
the
work
of
the
Creator.
In
other
words,
since
the
work
of
the
Creator
is
to
bestow
upon
the
creatures,
by
aiming
to
bestow,
there
is
power
above
to
bestow
unto
the
lower
ones,
since
now
the
lower
ones
are
not
removed
by
the
reception.
On
the
contrary,
now
it
is
apparent
that
they
are
adhered
to
the
Creator.
The
proof
of
this
is
that
the
abundance
can
spread
in
the
Kelim
that
are
fit
to
receive,
since
the
Kelim
will
remain
in
Kedusha.
It
follows
that
through
the
blessing,
he
causes
the
expansion
of
abundance
to
the
lower
ones.
By
this
we
will
understand
what
we
asked,
What
is
the
gravity
of
the
blessing?
Apparently,
he
does
more
harm
than
other
transgressions.
But
according
to
the
above,
the
meaning
of
the
blessing
pertains
to
the
qualification
of
the
Kelim,
so
the
Creator
will
be
able
to
give
to
the
lower
ones
delight
and
pleasure,
and
that
abundance
will
not
be
detrimental
to
them.
That
is,
they
will
not
be
pushed
away
by
the
reception
of
delight
and
pleasure
from
Him,
due
to
disparity
of
form,
as
it
is
known
that
disparity
of
form
causes
moving
away
from
the
Creator.
It
follows
that
one
who
does
not
bless
for
the
pleasure,
meaning
he
does
not
aim
that
it
will
be
in
order
to
bestow,
causes
the
prevention
of
the
abundance
from
above.
It
follows
that
it
is
as
though
he
causes
the
Creator
not
to
be
able
to
carry
out
the
purpose
of
creation,
which
is
to
do
good
to
His
creation.
As
said
above,
there
are
two
actions
in
man:
1)
that
which
comes
from
the
Creator,
which
is
the
desire
and
yearning
for
pleasures,
2)
the
act
that
we
attribute
to
the
creature,
which
is
the
intention
to
bestow.
We
attribute
this
to
the
lower
one,
who
should
aim
in
order
to
bestow.
It
therefore
follows
that
there
are
two
conditions
under
which
the
Kli
will
be
fit
to
receive
the
abundance
and
remain
in
Dvekut
while
receiving
the
abundance:
the
act
and
the
aim.
Also,
there
is
partnership
in
building
the
wholeness
of
the
Kli:
1)
the
Creator,
2)
the
creatures.
This
is
as
it
is
written
in
The
Zohar
(“Introduction
to
The
Book
of
Zohar,”
Item
67):
“‘And
to
say
to
Zion,
‘You
are
My
people.’’
Do
not
pronounce
‘You
are
My
people
[Ami]’
with
a
Patach
in
the
Ayin,
but
‘You
are
with
Me
[Imi],’
with
a
Hirik
in
the
Ayin,
which
means
partnering
with
Me.
As
I
made
heaven
and
earth
with
My
words,
as
it
is
written,
‘By
the
word
of
the
Lord
the
heavens
were
made,’
you,
with
your
words
of
wisdom,
have
made
new
heaven
and
earth.
Happy
are
those
who
exert
in
Torah.”
This
means
that
through
the
Torah,
whose
light
reforms
him,
they
can
achieve
the
degree
of
annulling
their
own
authority,
and
everything
a
person
does
will
all
be
in
order
to
bestow
contentment
upon
his
Maker.
Accordingly,
if
a
person
does
not
give
his
part
to
the
Kli,
which
is
the
second
part,
called
“desire
to
bestow,”
he
thereby
causes
the
abundance
that
should
come
to
the
lower
ones
through
the
work
of
the
lower
one,
by
not
giving
the
intention,
the
abundance
delays
because
of
him.
In
other
words,
by
not
giving
the
blessing,
the
connection
of
upper
and
lower
is
missing,
since
the
upper
one
is
the
giver
and
the
lower
one
is
the
receiver.
Hence,
there
is
disparity
of
form
between
them
and
they
have
no
Dvekut,
so
how
can
the
abundance
come
to
the
lower
one?
Therefore,
when
there
is
a
connector,
meaning
that
the
lower
one
also
wants
to
be
a
giver
like
the
upper
one,
the
abundance
can
flow
onto
the
lower
one
because
of
the
connection
that
exists
between
them.
Without
this
connection,
it
is
as
though
he
steals
the
nourishments
that
his
father
and
mother
should
give
to
the
children—that
man
steals
and
the
children
have
nothing
to
sustain
them.
In
other
words,
if
he
enjoys
and
does
not
bless,
it
means
that
he
did
not
give
the
intention
for
the
sake
of
the
Creator.
Therefore,
he
has
taken
the
pleasure,
which
is
reception,
and
gave
it
to
the
Sitra
Achra
[other
side],
who
take
all
the
reception
in
order
to
receive,
and
this
nourishes
them.
Had
he
aimed
to
bestow
through
the
blessing,
the
Kedusha
would
have
been
nourished
by
this,
meaning
that
through
it,
abundance
would
be
added
to
the
worlds
of
Kedusha.
By
acting
without
the
aim,
he
has
given
strength
to
the
Klipot.
We
could
ask,
What
does
it
mean
that
he
corrupted
the
world,
since
he
did
not
corrupt
his
self?
Also,
what
is
the
connection
between
him
and
the
entire
world?
We
should
interpret
as
our
sages
said
(Kidushin
40b),
“Rabbi
Elazar
Bar
Rabbi
Shimon
says,
‘Since
the
world
is
judged
by
its
majority,
and
the
individual
is
judged
by
its
majority,
if
he
performs
one
Mitzva
[commandment/good
deed],
happy
is
he,
for
he
has
sentenced
himself
and
the
entire
world
to
the
side
of
merit.
If
he
commits
one
transgression,
woe
unto
him
for
he
has
sentenced
himself
and
the
entire
world
to
the
side
of
sin.’”
We
therefore
see
that
through
his
sin,
one
person
robs
the
nourishments
that
should
reach
the
entire
world.
For
this
reason,
one
who
does
not
bless
robs
his
father
and
his
mother.
That
is,
the
abundance
that
they
should
give
him,
and
what
his
father
and
mother
should
give
to
the
entire
world,
he
prevents
this
from
them.
It
follows
that
he
has
corrupted
the
world
to
their
Father
in
heaven.
This
means
the
abundance
and
nourishment
that
their
father
in
heaven
should
have
given
to
the
whole
world,
he
robs
this
force
that
should
have
been
received
in
order
to
add
Kedusha
throughout
the
world,
and
hands
that
power
to
the
Sitra
Achra.
Every
reception
in
order
to
receive
that
the
lower
ones
perform
adds
power
to
the
Sitra
Achra,
and
every
aim
on
an
act
that
he
intends
in
order
to
bestow
causes
addition
of
abundance
in
the
Kedusha.
Now
we
can
understand
the
gravity
of
“He
who
enjoys
in
this
world
and
does
not
bless.”
As
said
above,
it
is
the
intention,
for
only
through
the
blessing,
abundance
is
added
in
all
the
worlds
and
abundance
reaches
the
whole
world.
Hence,
if
a
person’s
intention
is
only
to
bring
contentment
to
the
Creator
and
not
for
his
own
benefit,
he
does
not
mind
the
amount
of
pleasure.
He
only
looks
at
the
amount
of
passion
with
which
he
wants
to
delight
the
Creator,
since
through
the
yearning
to
delight
the
Creator,
he
causes
equivalence
of
form
at
the
root
of
his
soul.
This,
in
turn,
causes
more
abundance
to
be
drawn,
since
the
upper
one
wants
to
give
more
than
the
lower
one
wants
to
receive,
and
only
vessels
of
bestowal
are
missing.
It
follows
that
by
overcoming
in
bestowal,
great
abundance
is
extended.
For
this
reason,
we
need
not
ask
to
have
great
lights,
only
try
to
have
big
vessels,
which
are
vessels
of
bestowal.
It
is
as
we
interpreted,
that
our
sages
said,
“Why
is
it
written,
‘For
this
is
the
whole
of
man’”?
And
he
replies,
“Rabbi
said,
‘The
whole
world
was
created
only
for
this,’”
meaning
for
fear
of
heaven,
as
it
is
written,
“What
does
the
Lord
your
God
ask
of
you?
Only
fear.”
Fear
is
as
he
says
in
the
Sulam
[Ladder
Commentary
on
The
Zohar],
that
he
is
afraid
he
will
not
be
able
to
bestow
upon
the
Creator.
“And
this
is
the
whole
of
man,”
meaning
this
is
all
that
man
should
do,
meaning
offer
Him
vessels
of
bestowal.
The
rest,
meaning
the
lights,
the
Creator
gives.
This
is
the
meaning
of
“Everything
is
in
the
hands
of
heaven
but
the
fear
of
heaven.”