Article No. 10, 1988<\/p>\n\n\n\n
Our sages said (Avot<\/em>, Chapter 5:17), \u201cThere are four qualities among those who go to the seminary: He who goes but does not do has the reward of going in his hand. He who does but does not go has the reward of doing in his hand. He who goes and does is a Hassid<\/em>. He who neither goes nor does is wicked.\u201d<\/p>\n\n\n\n We should understand the following: 1) Why does he not say about one who goes and does that he has the reward of going and doing, but merely calls him a Hassid<\/em>? 2) He says, \u201cFour qualities among those who go to the seminary, and counts one who neither goes nor does as one of the qualities of those who go to the seminary. But he is not doing anything, so why does he count him as one of the qualities?<\/p>\n\n\n\n First we need to understand the reward for going and the reward for doing. It is known that it is forbidden to work for a reward, as our sages said, \u201cServe the Rav [great one] not to receive reward.\u201d However, we should understand what is written (Avot<\/em> 2:1), \u201cCalculate the loss of a Mitzva<\/em> [commandment\/good deed] opposite its reward.\u201d Thus, we do need to work for a reward, as it is written, \u201cIf you learned much Torah, you are given a great reward, and you can trust your landlord to pay for your work.\u201d<\/p>\n\n\n\n We see that the whole world works for a reward. However, reward does not necessarily mean money, which is a return for the effort. Rather, anything that a person receives in return for his work, something he needs and which will make him happy, counts as a reward. For this reason, we see that a person might work and toil for money, but one might also pay money for respect. Sometimes, a person gives money and respect in order to get his life. In other words, a reward is that which a person needs, as it is written, \u201cMan will give all that he has for his life.\u201d<\/p>\n\n\n\n Thus, what is the reward we can receive in return for observing Torah and Mitzvot<\/em> [plural of Mitzva<\/em>]? It is Dvekut<\/em> [adhesion] with the Creator, as it is written, \u201cWhat does the Lord your God ask of you? To cling unto Him.\u201d It is written in the essay \u201cA Speech for the Completion of The Zohar\u201d: \u201cIt is known that the desired purpose of the work in Torah and Mitzvot<\/em> is to cleave unto the Creator, as it is written, \u2018and to cleave unto Him.\u2019\u201d<\/p>\n\n\n\n Dvekut<\/em> means repentance. Since man was created with an inherent desire to receive for himself, which is called \u201cseparation\u201d due to disparity of form, meaning that because of it, a person becomes far from Him, in order to achieve equivalence of form, called Dvekut<\/em>, he must make great efforts in order to struggle with his nature, which is a desire to receive for himself and not to bestow. Also, the measure of bestowal that a person much achieve is \u201cwith all your heart, and with all your soul, and with all your might.\u201d He must not leave any existence for himself, to the extent that a person cannot achieve equivalence of form by himself.<\/p>\n\n\n\n Instead, what one must do is only to be as \u201che who comes to purify.\u201d In other words, a person should prepare a Kli<\/em> [vessel] and a need for the Creator to help him. It is known that there is no light without a Kli<\/em>. It follows that the measure of the labor is that a person must install within him a lack, that he is deficient of equivalence of form, called \u201crepentance.\u201d He yearns to repent, but he is unable to achieve it by himself.<\/p>\n\n\n\n Thus, for what does he pray and labor in order to be rewarded for his labor? Only for yearning for repentance, since through the exertion he puts in order to achieve repentance, it gradually installs in him a lack and need by which a person sees that he needs the help of the Creator. At that time, \u201cHe who comes to purify is aided\u201d comes true. The Zohar<\/em> asks, \u201cWith what is he aided?\u201d It answers, \u201cWith a holy soul.\u201d At that time he is rewarded with a soul, as in, \u201cMan\u2019s soul will teach him.\u201d<\/p>\n\n\n\n By this we will understand what we asked, \u201cIs it permitted to work and toil in order for the Creator to reward us, since they said, \u2018Be as slaves serving the Rav [great one] in order not to be rewarded.\u2019\u201d However, we should understand why it is forbidden to receive reward. It is so because a person must work in order to achieve equivalence of form. If one asks for reward for his work, then he is under the authority of self-reception. This is the opposite of equivalence of form, and why it is forbidden to work for a reward.<\/p>\n\n\n\n But one who works and toils and prays for the Creator to reward his labor, what reward is he aiming for? The reward he wants is for the Creator to give him the strength to make all his thoughts and actions be only about bestowal upon the Creator, and not for his own sake. Thus, this reward he is asking brings him to equivalence of form, which is called \u201crepentance,\u201d when he returns to Dvekut<\/em> with the Creator, from whom he parted.<\/p>\n\n\n\n This is similar to what he says in the book A Sage\u2019s Fruit<\/em> (Part 1, p 116): \u201cIt is known that the soul is a part of God above. Before it comes in a body, it is as adhered as a branch to the root.\u201d It is also written there that \u201cthe purpose of the soul when it comes in the body is to be rewarded, while clothed in the body, with returning to its root and to clinging unto Him.\u201d<\/p>\n\n\n\n We therefore see that a person should try to be rewarded for his work, and the reward is repentance. That is, we do not say that a person should aim while working in Torah and Mitzvot<\/em>, that the work will be without an intention to be rewarded. On the contrary, a person must always have a clear goal before him, as it written in The Zohar<\/em>, \u201cMan\u2019s prayer should be sufficiently explicit and clear.\u201d In other words, a person must know what he needs, and he should try to obtain it through labor and prayer.<\/p>\n\n\n\n However, it is known that the prayer must come from the bottom of the heart. In other words, a person must clearly know that alone, he cannot achieve repentance, which is to adhere to the Creator in equivalence of form. This awareness comes to a person only when he has done everything he could do. Then it can be said that now he knows for certain that it is out of his hands, and only the Creator can help him.<\/p>\n\n\n\n Now we will explain what we asked concerning what our sages said about the four qualities among those who go to the seminary: 1) \u201cHe who goes but does not do has the reward of going in his hand.\u201d In the work, this means that he is going on the way to achieve Dvekut<\/em> with the Creator, called \u201cthe way of bestowal.\u201d However, he sees that he is not doing anything with the aim to bestow.<\/p>\n\n\n\n He \u201chas the reward of going in his hand,\u201d meaning that the fact that he wants to walk on the path of truth is already considered a reward. In other words, he should thank the Creator for rewarding him with a desire to walk on the path of truth, while others, who engage in Torah and Mitzvot<\/em>, do not have this desire. They settle for simply working, without considering their intention while engaging in Torah and Mitzvot<\/em>, as is the general public.<\/p>\n\n\n\n 2) \u201cHe who does but does not go has the reward of doing in his hand.\u201d This means that he engages in Torah and Mitzvot<\/em> in everything he can observe, in every detail and intricacy. However, he is not walking on the path that leads directly to Dvekut<\/em> with the Creator. Instead, he settles for what he does without the intention. He \u201chas the reward of doing in his hand.\u201d Although he is not going, his reward is that he should be pleased because the Creator has given him a desire and yearning to observe Torah and Mitzvot<\/em>. He does not see any merit in himself compared to other people, to whom the Creator did not give this desire and yearning, while he did receive from the Creator this desire. He believes that everything happens through private Providence.<\/p>\n\n\n\n For this reason, he gives many thanks to the Creator for being able to have a part in Torah and Mitzvot<\/em>, while the rest of the people were not privileged with this. This is considered that he \u201chas the reward of doing in his hand,\u201d that he thanks the Creator. This degree applies to both the general public and to individuals. That is, those who are advancing on the individual path also have times when they do not want to be among those who are \u201cgoing,\u201d so they should be happy with \u201cdoing.\u201d<\/p>\n\n\n\n 3) \u201cHe who goes and does is a Hassid<\/em>.\u201d We asked, Why in the first two discernments, it is written that he has a reward in his hand, while here in the third discernments, it does not say that he has a reward in his hand, but rather that he is a Hassid<\/em>?<\/p>\n\n\n\n We should interpret we must know that whether he \u201cgoes but does not do\u201d or \u201cdoes but does not go,\u201d a person still has his own authority. That is, he has still not been rewarded with annulling his self-authority and inclusion in the Creator, which is called \u201crepentance.\u201d Our sages said, \u201cThe Torah exists only in he who puts himself to death over it.\u201d We interpreted that he has annulled his self-authority and then he has only the singular authority, which is the authority of the Creator, while he himself does not even appear in reality.<\/p>\n\n\n\n Therefore, in a state of \u201cgoing and doing,\u201d it cannot be said that he has a reward in his hand, since he has no hand. That is, he has no self-authority of which we can say that there is he who can receive. This is why they said Hassid<\/em>, meaning he is in a state where he says, \u201cMine is Yours, and Yours is Yours.\u201d There can be reward between two authorities, similar to an employee working for an employer. The employer pays him for his work.<\/p>\n\n\n\n But if a son works for his father and the son is supported by his father, meaning he is still living in his father\u2019s house and has no independence, then the son does not receive a salary from his father. However, when the son begins to think that he wants to be independent and not be dependent on his father, his father begins to pay him a salary for his work.<\/p>\n\n\n\n The same applies here in the work, when a person is rewarded with \u201cgoing and doing\u201d everything for the sake of the Creator. At that time, he has no self-authority, but rather he annuls himself before the Creator. This is called \u201cDvekut<\/em> and equivalence of form,\u201d and it is called \u201crepentance.\u201d At that time, it cannot be said that he has a reward in his hand because he has no hand to buy, meaning his own authority. This is why they did not say, \u201creward in his hand,\u201d but said that he is regarded as a Hassid<\/em>.<\/p>\n\n\n\n Now we will explain what we asked when he says, \u201cfour qualities among those who go to the seminary,\u201d and one of them is \u201che who neither goes nor does.\u201d If he does not do anything, why is it regarded among the four qualities of those who go to the seminary?<\/p>\n\n\n\n It is known that when a person wants to work on the path to achieve Dvekut<\/em> with the Creator, which is equivalence of form, the body objects to everything. He might come to a state where he feels that he has come to the worst lowliness, meaning he sees that he is \u201cnot going,\u201d meaning he is not advancing in bestowal, and he is \u201cnot doing\u201d either, meaning he is unable to do good deeds, and anything he does requires tremendous efforts.<\/p>\n\n\n\n That is, now he sees that he is worse than when he began to work on the path of bestowal. Previously, he was very happy when he was doing good deeds, and especially during prayer. But now he has come to such lowliness that it is very difficult for him to pray. That is, all the things he would do with joy before he began to work on bestowal, now he sees them as lowly.<\/p>\n\n\n\n Now he feels the meaning of \u201cShechina<\/em> [Divinity] in the dust,\u201d meaning that all the sacred things have the form of dust, namely they taste like dust. Every little thing he does is unbearably hard because it has lost its value. Thus, now he sees that he has regressed, meaning he is neither going nor doing. It is about this that our sages said that he is wicked.<\/p>\n\n\n\n However, the question is, Why has he come to this state after all the efforts he has made because he wanted to walk on the path of truth? According to what Baal HaSulam said, the time of answering the prayer, for man to receive permission to enter the King\u2019s palace so that He will bring him closer to Him and he will be rewarded with Dvekut<\/em> with the Creator, is specifically when a person sees that, he is lost and powerless to do anything. At that time a person gives a real prayer, since he sees that he is simply wicked. That is, he has no grip on Kedusha<\/em> [holiness\/sanctity].<\/p>\n\n\n\n For this reason, when a person comes into a descent, he should not be startled and escape the campaign. On the contrary, this is the time to make a heartfelt prayer.<\/p>\n\n\n\n In this regard, we should interpret what our sages said (Hulin<\/em> 7b), \u201cIsrael are holy. Some want and do not have.\u201d RASHI interprets that some want to please others with what he has but is unable to, and from him, I do not want to enjoy. \u201cSome have and do not want.\u201d RASHI interprets that he has the ability but does not want to delight others. \u201cSo said Rabbi Pinhas to Rabbi.\u201d<\/p>\n\n\n\n The question is, Why is the one who has but does not want to give to others regarded as holy? The Tosfot<\/em> explains, \u201cHe who has but does not want, even so they are called \u2018holy,\u2019 for he invites his friend to eat at his place because of shame.\u201d<\/p>\n\n\n\n We should interpret \u201cIsrael are holy\u201d in the work. There is he who wants to work in order to bestow but does not have. When he considers his actions, he sees that he is immersed in self-love and cannot do anything in order to bestow. He is called \u201choly\u201d because he is walking on the path of truth. Although he sees that he is regressing, he still clings to the path of truth. In the end, he will touch the truth, meaning that he is truly in Dvekut<\/em> with the Creator. Because the most important are the Kelim<\/em> [vessels], called \u201cdesire,\u201d and since he wants to achieve Dvekut<\/em>, he will be rewarded.<\/p>\n\n\n\n It is as Baal HaSulam said about what is written, \u201cWill give wisdom to the wise.\u201d He asked, \u201cIt should have said, \u2018Will give wisdom to the fools.\u2019 However, \u2018wise\u2019 is he who desires wisdom. Then he has a Kli<\/em> [vessel] in which to bestow. But fools have no desire for wisdom whatsoever, as it is written, \u2018the fool has no desire for understanding.\u2019\u201d<\/p>\n\n\n\n It follows that one who wants to walk on the path of Kedusha<\/em> is called holy. \u201cHoly\u201d means as it is written, \u201cYou will be holy,\u201d which means that they retire from self-reception. For this reason, he is holy. This is the meaning of the words, \u201cIsrael are holy; there is he who wants but does not have.\u201d And there are also those who have but do not want. This means that he has Mitzvot<\/em> and good deeds, but he does not want to walk on the path that leads to \u201cin order to bestow.\u201d Instead, he settles for Lo<\/em> Lishma<\/em> [not for Her sake]. He, too, is called \u201choly,\u201d since the act is fine and he has nothing to add in actions.<\/p>\n","protected":false},"excerpt":{"rendered":" Article No. 10, 1988 Our sages said (Avot, Chapter 5:17), \u201cThere are four qualities among those who go to the […]<\/p>\n","protected":false},"featured_media":0,"parent":6243,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[26],"class_list":["post-10699","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\n