What
Is
a
Great
or
a
Small
Sin
in
the
Work?
Article
No.
2,
1989
First,
we
need
to
know
what
is
regarded
as
“work.”
That
is,
what
is
the
meaning
of
the
word
“work”
that
we
use?
We
should
know
that
we
were
given
the
613
Mitzvot
[commandments/good
deeds]
of
the
Torah
to
observe,
and
the
seven
Mitzvot
of
our
great
sages
[De
Rabanan].
We
should
also
observe
the
customs
of
Israel
that
the
sages
of
Israel
established,
each
place
according
to
its
custom.
They
determined
for
us
what
is
a
great
Mitzva
[singular
of
Mitzvot]
and
what
is
a
great
transgression.
For
example,
our
sages
said,
“Great
is
respect
of
the
father
and
mother,
for
the
Creator
was
more
strict
about
it
than
about
His
own
glory”
(Jerusalem
Talmud,
Chapter
1,
5:1).
Or,
“Almsgiving
is
greater
than
charity”
(Sukkah
49),
and
many
others
like
it
by
our
sages.
The
same
applies
to
transgressions.
Our
sages
said,
“The
punishment
for
slander
is
worse
than
the
punishment
for
idolatry”
(Midrash
Gadol
and
Gedolah,
Chapter
18).
It
follows
that
they
determined
what
is
a
great
Mitzva
and
what
is
a
small
Mitzva
by
comparing
one
to
the
other.
Also,
concerning
transgressions,
they
determined
which
is
a
grave
transgression,
and
opposite
it,
which
is
a
small
transgression.
We
must
believe
that
what
they
determined
is
really
so.
This
is
the
meaning
of
“faith
in
the
sages,”
that
we
must
believe
what
they
said
and
we
must
not
doubt
them.
All
this
is
called
“Torah,”
meaning
that
man’s
hand
has
no
connection
to
it.
“Work”
is
named
after
man,
after
what
he
does,
since
a
person
who
works
makes
the
measures,
how
to
keep
them.
That
is,
the
intention
over
the
act
is
not
in
one’s
hand
to
change
in
any
way.
Rather,
this
pertains
to
the
reason,
meaning
that
the
worker
has
measures
of
the
reason
for
which
he
observes
Torah
and
Mitzvot.
This
is
as
Maimonides
said
(Hilchot
Teshuva,
Chapter
11),
“Therefore,
when
teaching
little
ones,
women,
and
uneducated
people,
they
are
taught
to
work
only
out
of
fear
and
in
order
to
receive
reward.
Until
they
gain
much
knowledge
and
acquire
much
wisdom,
they
are
taught
that
secret
little-by-little.”
We
see
that
Maimonides
says
that
there
are
measures
in
the
reason,
meaning
that
“women,”
“little
ones,”
and
“uneducated
people”
have
the
reason
of
Lo
Lishma
[not
for
Her
sake].
But
those
who
have
already
gained
much
knowledge
and
acquired
much
wisdom
are
given
a
different
reason,
which
is
the
Lishma
[for
Her
sake],
which
is
that
they
must
work
in
order
to
bestow
contentment
upon
their
Maker,
and
not
for
their
own
sake.
It
follows
that
in
terms
of
the
act,
there
is
no
difference
between
small
and
great.
But
in
the
intention,
meaning
in
the
reason
for
observing
Torah
and
Mitzvot,
there
are
differences
between
types
of
people.
Some
people
belong
to
the
general
public,
or
as
Maimonides
says,
“uneducated
people.”
There
is
a
difference
between
the
general
public
and
the
individual.
That
is,
some
individuals
do
not
want
to
walk
in
the
path
of
the
general
public
and
work
for
their
own
sake,
but
a
passion
has
awakened
in
their
heart
to
work
in
order
to
bestow.
We
should
know
that
the
work
of
bestowal
means
that
the
person
is
the
giver,
while
in
the
work
in
order
to
receive
reward,
the
Creator
is
the
giver.
There
is
a
big
difference
between
them
because
the
reason
for
the
work
is
what
one
receives
for
it.
Thus,
a
person
evaluates
the
Mitzvot
according
to
the
reward.
If
there
is
a
great
and
important
reward
for
the
work,
a
person
regards
it
as
a
great
Mitzva,
since
he
is
examining
the
reward.
Conversely,
in
the
work
of
bestowal,
where
man
is
the
giver,
the
consideration
is
the
greatness
of
the
receiver,
meaning
to
whom
a
person
gives.
The
greater
the
receiver,
the
greater
and
more
important
is
the
giving.
It
is
as
our
sages
said,
“With
an
important
person,
if
she
gives
and
he
says,
‘You
are
hereby
dedicated
[wedded],’
it
is
as
though
he
has
given,
since
she
enjoyed
his
receiving
from
her.”
Thus,
we
see
that
the
greatness
of
the
giving
depends
on
whom
we
give.
By
this
we
measure
the
greatness
of
the
act.
That
is,
if
we
give
to
a
great
person,
it
is
considered
“great
giving.”
If
we
give
to
a
small
person,
it
is
“small
giving.”
From
this
we
can
gauge
the
measure
of
the
work
of
bestowal.
If
a
person
bestows
upon
a
small
king,
it
is
small
work,
since
the
giver
is
not
so
impressed
while
giving
to
a
small
king.
But
if
the
person
bestows
upon
a
great
king,
the
act
of
giving
is
great
because
“she
enjoyed
his
receiving
from
her.”
It
is
a
great
pleasure
because
he
is
bestowing
upon
a
great
king.
Thus,
we
see
that
the
greatness
or
smallness
of
the
giving
depends
on
the
worker
himself.
One
who
works
in
Torah
and
Mitzvot
determines
to
which
type
he
belongs.
If
he
is
still
in
the
education
called
“commandments
taught
by
people,”
it
means
he
is
still
working
in
Torah
and
Mitzvot
for
his
own
sake,
as
mentioned
in
the
words
of
Maimonides,
who
says,
“When
teaching
little
ones,
women,
and
uneducated
people,
they
are
taught
to
work
in
order
to
receive
reward,”
called
Lo
Lishma.
“Taught”
means
that
as
he
has
been
used
to
working
thus
far,
which
was
the
time
of
Lo
Lishma,
that
person
measures
smallness
and
greatness
according
to
the
measure
of
the
reward.
But
those
who
work
in
order
to
bestow,
measure
according
to
the
greatness
of
the
receiver
of
the
work.
Accordingly,
we
can
understand
that
there
might
be
two
people
performing
the
same
Mitzva.
To
one,
it
will
be
considered
a
great
Mitzva,
since
he
gives
his
work
to
a
great
king.
Thus,
he
feels
that
he
is
serving
a
great
king,
which
makes
him
delighted
and
elated
that
he
has
been
given
the
great
privilege
of
entering
and
serving
a
great
king,
and
there
is
no
end
to
his
joy.
Conversely,
the
other
one
does
not
think
that
in
everything
he
does,
he
is
serving
a
great
king,
but
rather
a
small
king.
That
is,
he
sees
that
no
one
appreciates
observing
his
commandments.
But
since
he
feels
sorry
for
this
king,
he
observes
his
commandments.
In
that
state,
a
person
understands
that
the
king
should
be
considerate
of
him
because
he
feels
sorry
for
the
king
when
no
else
wants
to
look
at
the
king.
In
that
state,
a
person
measures
what
the
king
pays
him
for
his
work.
If
the
reward
that
the
king
gives
him
does
not
shine
for
him,
although
he
does
everything
that
the
king
commanded
him,
then
he
does
it
lazily,
without
vitality,
since
the
reward
that
the
king
will
give
him
for
his
work
does
not
shine
for
him.
It
follows
that
those
two
people,
who
are
doing
the
same,
to
one
it
is
regarded
as
performing
a
great
commandment
because
he
receives
much
vitality
and
elation
in
serving
a
great
king,
while
the
other
has
no
elation
and
he
does
it
by
force,
since
the
reward
he
will
receive
later
does
not
shine
for
him
as
important.
Hence,
there
is
a
great
difference
between
them:
One
thinks
that
the
Mitzva
he
is
observing
is
a
small
Mitzva,
meaning
of
little
importance,
and
the
other
considers
it
a
great
Mitzva,
meaning
he
says
that
he
cannot
grasp
the
importance
and
greatness
of
the
Mitzva,
and
feels
that
he
does
not
need
to
be
given
any
reward
for
it
later.
Rather,
he
feels
right
now
the
reward
in
that
he
derives
great
pleasure
in
the
privilege
of
serving
a
great
king.
It
follows
that
he
is
delighted
because
he
has
already
received
the
reward.
He
does
not
have
to
believe
he
will
receive
reward,
and
he
has
no
doubts
about
the
reward,
that
we
can
say
that
he
is
unhappy
since
he
doubts
the
matter
of
reward
and
punishment
because
he
has
received
the
reward
right
on
the
spot,
and
he
does
not
expect
any
other
reward.
Rather,
he
believes
that
in
serving
a
great
king,
this
gives
him
pleasure,
and
for
this,
it
is
worthwhile
to
be
born,
to
have
the
privilege
of
serving
a
great
king.
It
follows
that
the
person
himself
determines
what
is
regarded
as
a
great
Mitzva
or
a
small
Mitzva.
However,
sometimes
it
might
be
to
the
contrary,
meaning
that
he
is
walking
on
one
line,
where
all
his
actions
are
only
to
aim
that
the
act
will
be
in
order
in
its
every
detail
and
subtlety.
He
engages
in
Torah
and
Mitzvot
in
order
to
later
receive
reward
in
this
world
or
in
the
next
world,
and
he
believes
in
reward
and
punishment
when
he
performs
the
Mitzva,
and
is
meticulous
in
doing
the
most
important
Mitzvot
that
our
sages
determined
which
is
a
great
Mitzva
and
which
is
a
less
important
one.
When
he
performs
the
Mitzva
that
he
has
chosen
as
a
great
Mitzva,
he
is
happy
and
feels
that
he
is
the
most
important
person,
since
he
has
a
greater
reward
than
the
rest
of
the
people.
Naturally,
he
performs
the
Mitzva
with
great
enthusiasm.
But
his
friend,
who
is
doing
the
same
great
Mitzva
as
he,
does
not
want
to
work
in
order
to
receive
reward.
Rather,
he
wants
to
work
in
order
to
bestow.
And
in
order
to
work
in
order
to
bestow
he
must
believe
that
he
is
serving
a
great
and
important
king,
worth
serving
without
anything
in
return.
If
the
faith
he
has
in
the
Creator
cannot
make
him
feel
that
he
is
serving
a
great
King
then
he
has
no
power
to
work
joyfully.
Instead,
at
that
time
he
works
compulsively,
overcoming
resistance,
since
the
body
makes
him
see
that
it
is
not
worthwhile
to
work
in
order
to
bestow
upon
a
small
king.
It
tells
him,
“I
can
understand
your
friend,
who
is
working
in
order
to
receive
reward,
so
it
does
not
matter
if
he
is
serving
a
great
king
or
a
small
one,
since
he
looks
mainly
at
the
reward.”
Thus,
it
makes
no
difference
whether
he
is
a
great
or
a
small
king,
since
what
makes
him
a
great
king
is
mainly
the
reward.
If
he
gives
a
small
reward,
he
is
a
small
king.
It
follows
that
here
there
is
a
different
order
than
in
bestowing
contentment
upon
his
Maker,
which
is
the
only
reason
obligating
him
to
engage
in
Torah
and
Mitzvot,
compared
to
the
reason
obliging
him
to
engage
in
Torah
and
Mitzvot
being
to
receive
reward.
We
see
that
it
is
impossible
to
determine
the
truth
according
to
man’s
feelings.
When
a
person
sees
that
he
is
working
gladly
and
enthusiastically,
it
still
does
not
mean
that
he
is
on
the
right
path.
This
is
why
our
sages
said,
“Make
for
yourself
a
rav
[great
one/teacher],”
for
only
the
rav
can
guide
him
and
determine
which
way
he
is
going.
But
a
working
person,
although
he
feels
which
is
good
and
which
is
bad,
he
still
cannot
know
the
truth
because
he
still
can
understand
only
one
scrutiny—the
scrutiny
of
“bitter
and
sweet.”
This
is
so
because
when
he
is
happy
and
works
with
enthusiasm,
he
feels
a
sweet
taste.
Therefore,
he
says
that
he
is
on
the
right
path.
But
when
a
person
has
to
work
coercively,
he
tastes
a
bitter
flavor.
Then,
a
person
understands
that
he
is
in
a
state
of
descent,
and
a
person
takes
this
discernment
to
know
that
this
is
a
true
scrutiny.
However,
the
scrutiny
of
“bitter
and
sweet”
was
before
the
sin
of
the
tree
of
knowledge.
After
the
sin
of
the
tree
of
knowledge
we
were
given
a
different
scrutiny
called
“true
and
false.”
That
is,
a
person
might
taste
sweetness
in
a
state
but
it
is
a
lie,
and
he
might
taste
bitterness
but
it
is
true.
This
is
similar
to
what
is
written
in
the
“Introduction
to
Panim
Masbirot”
(Item
16):
We
should
thoroughly
know
the
two
types
of
scrutiny
applied
in
us:
The
first
scrutiny
is
called
“scrutinies
of
good
and
bad,”
and
the
second
scrutiny
is
called
“scrutinies
of
true
and
false.”
The
first
scrutiny
is
a
physical
active
force,
which
works
through
the
sensation
of
bitter
and
sweet.
It
loathes
and
rejects
the
form
of
bitterness
because
it
feels
bad,
and
loves
and
attracts
the
form
of
sweetness
because
it
feels
good.
In
addition
to
them
there
is
the
human
species,
in
whom
the
Creator
has
imprinted
an
intellectual
active
power,
which
works
in
the
second
scrutiny:
rejecting
falsehood
and
vanity
by
loathing
to
the
point
of
nausea,
and
attracts
true
matters
and
any
benefit
with
great
love.
This
scrutiny
is
called
“the
scrutiny
of
true
and
false.”
This
applies
only
to
the
human
species,
each
according
to
his
own
extent.
Know
that
this
second
active
force
was
created
and
came
to
man
because
of
the
serpent.
By
creation,
he
had
only
the
first
active
force
from
the
scrutinies
of
good
and
bad,
which
was
enough
to
serve
him
at
that
time.
Accordingly,
we
see
that
when
a
person
wants
to
go
by
“bitter
and
sweet,”
that
scrutiny
is
no
longer
true
after
the
sin
of
the
tree
of
knowledge.
Instead,
it
might
be
that
a
person
feels
sweetness
in
the
work,
while
he
is
immersed
in
falsehood,
or
the
other
way
around.
For
this
reason,
they
said,
“Make
for
yourself
a
rav
and
depart
from
doubt”
(Avot,
Chapter
1:16).
Although
the
person
himself
determines
how
he
feels,
he
might
still
feel
sweetness
though
it
is
not
on
the
path
of
truth
that
enables
us
to
achieve
Dvekut
[adhesion]
with
the
Creator,
since
he
might
be
walking
in
the
opposite
direction
than
the
track
that
leads
to
Dvekut
with
the
Creator,
where
all
his
labor
is
in
order
to
achieve
equivalence
of
form,
which
applies
to
all
the
degrees,
as
this
is
the
meaning
of
the
Masach
[screen]
that
is
on
the
Aviut
[thickness],
where
specifically
by
placing
the
Masach,
the
delight
and
pleasure
are
revealed.
By
this
we
should
interpret
what
our
sages
said
(Avot,
Chapter
2:1),
“Be
careful
with
a
light
Mitzva
as
with
a
grave
one,
for
you
do
not
know
the
reward
for
the
Mitzvot.”
There
is
seemingly
a
contradiction
in
the
words
of
our
sages,
who
said,
“Great
is
respect
of
the
father
and
mother,
for
the
Creator
was
more
strict
about
it
than
about
His
own
glory,”
or
“Almsgiving
is
greater
than
charity,”
and
many
others
like
them.
If
they
said,
“Be
careful
with
a
light
Mitzva
as
with
a
grave
one,”
what
does
it
mean
that
it
is
great,
how
is
it
expressed
that
one
Mitzva
is
greater
than
another?
While
performing
the
Mitzvot,
it
is
impossible
to
know
whose
Mitzvot
he
is
observing.
Certainly,
one
who
observes
the
Mitzvot
of
a
great
king,
who
commanded
us
to
observe,
is
certainly
more
important
than
one
who
observes
the
Torah
and
Mitzvot
of
a
small
king.
It
follows
that
a
light
Mitzva,
but
one
that
a
great
king
commanded
to
do,
is
certainly
more
important
than
one
who
observes
a
grave
Mitzva
of
a
small
king.
Man
is
always
in
ascents
and
descents,
meaning
that
sometimes
he
believes
that
he
is
serving
a
great
king,
and
sometimes
to
the
contrary.
Therefore,
our
sages
instructed
us
that
we
should
know
that
greatness
or
smallness
do
not
depend
on
the
commandment,
but
on
the
greatness
of
the
one
who
gives
the
commandments.
This
is
what
a
person
should
mind,
that
he
believes
each
time
that
there
is
a
great
king.
In
other
words,
a
person
should
try
to
obtain
the
greatness
of
the
Creator.
This
is
the
most
important
thing,
and
not
other
things.