I heard in 1943, Jerusalem<\/p>\n\n\n\n
Every person is remote from the Creator with the quality of reception in him. But he is remote simply because of the will to receive in him. However, since that person does not crave spirituality, but worldly pleasures, his distance from the Creator is one day, meaning a distance of a day, which means that he is far from Him in only one aspect\u2014in being immersed in the will to receive the desires of this world.<\/p>\n\n\n\n
However, when a person brings himself closer to the Creator, and dismisses reception in this world, he is then considered close to the Creator. But if he later fails in the reception of the next world, he is then far from the Creator because he wants to receive the pleasures of the next world, and also falls into reception of pleasures of this world, too. It follows that now he has become remote from the Creator by two days: 1) by receiving pleasures in this world, to which he has fallen again, and 2) since he now has the desire to receive the crown of the next world. This is because by engaging in Torah and Mitzvot<\/em>[commandments], he forces the Creator to reward him for his work in Torah and Mitzvot<\/em>.<\/p>\n\n\n\n It turns out that in the beginning he walked one day and drew closer to serving the Creator, and afterward he walked two days backwards. Thus, now that person has become needy of two types of reception: 1) of this world, 2) of the next world. Thus, he has been walking in the opposite state.<\/p>\n\n\n\n The advice for this is to always go by the path of Torah, which means to bestow. The order should be that first one must be careful with the two bases: 1) the making of the Mitzva<\/em> [commandment], 2) the sensation of pleasure from theMitzva<\/em>. One should believe that the Creator derives pleasure when we keep His commandments.<\/p>\n\n\n\n It therefore follows that one should keep the Mitzva<\/em> in practice, and believe that the Creator derives pleasure from the lower one keeping His Mitzvot<\/em>. In this there is no difference between a big Mitzva<\/em> and a small Mitzva<\/em>. That is, the Creator derives pleasure even from the smallest act that is done for Him.<\/p>\n\n\n\n Afterward, there is a result, which is the main goal that one should see to. In other words, a person should feel delight and pleasure in causing contentment to his Maker. This is the main emphasis of the work, and this is called \u201cserve the Lord with gladness.\u201d This should be the reward for one\u2019s work, to receive delight and pleasure in having been rewarded with delighting the Creator.<\/p>\n\n\n\n This is the meaning of \u201cThe stranger that is in the midst of you shall rise above you higher and higher; \u2026 He shall lend to you, and you shall not lend to him.\u201d The \u201cstranger\u201d is the will to receive (when beginning to serve the Creator, the will to receive is called \u201cstranger.\u201d And prior to that, it is a complete gentile).<\/p>\n\n\n\n \u201cHe shall lend to you.\u201d When he gives strength for work, he gives the strength by way of lending. This means that when a day in Torah and Mitzvot<\/em> has passed, although he did not receive the reward instantaneously, he still believed him that afterward he would pay for the powers for the work that he gave him.<\/p>\n\n\n\n Hence, after the day\u2019s work he comes to him and asks for the debt that he had promised him, the reward for the powers that the body gave him in order to engage in Torah and Mitzvot<\/em>. But he does not give him so the stranger cries, \u201cWhat is this work? Working without reward?\u201d Hence, afterward, the stranger does not want to give Israel the strength to work.<\/p>\n\n\n\n \u201cAnd you shall not lend to him.\u201d If you give him food and ask that he will give you strength to work, then he tells you that he has no debt to pay you for the food that you are giving him since \u201cPreviously, I gave you the strength for the work on condition that you would buy me possessions. Hence, what you are giving me now is all according to the previous condition. Therefore, now you come to me to give you more strength for the work, so that you will bring me new possessions?\u201d<\/p>\n\n\n\n So the will to receive has grown clever and uses its cleverness to calculate the profitability of the matter. Sometimes he says that he is content with little, that the possessions he has are enough, so he does not want to give him strength. And sometimes he says that the way you are going in now is dangerous, and perhaps your efforts will be in vain. Sometimes, he tells him that the effort is greater than the reward; hence, I will not give you strength to work.<\/p>\n\n\n\n Then, when one asks him for strength to walk in the path of the Creator, in order to bestow, and that everything will be only to increase the glory of Heaven, he says, \u201cWhat will I get out of it?\u201d Then he comes with the famous arguments, such as \u201cWho\u201d and \u201cWhat,\u201d meaning \u201cWho is the Lord that I should obey His voice?\u201d as Pharaoh\u2019s argument, or \u201cWhat is this work for you?\u201d as the argument of the wicked.<\/p>\n\n\n\n All this is because he has a just argument, that this is what they had agreed between them. And this is called, \u201cif you do not obey the voice of the Lord,\u201d then he complains because he does not keep the conditions.<\/p>\n\n\n\n But when you obey to the voice of the Creator, meaning right at the entrance (entrance is a constant thing because every time he has a descent he must begin anew. This is why it is called an \u201centrance.\u201d Naturally, there are many exits and many entrances) he tells his body, \u201cKnow that I want to begin to serve the Creator and my intention is only to bestow and not to receive any reward. You should not hope that you will receive anything for your efforts, but it is all in order to bestow.\u201d<\/p>\n\n\n\n And if the body asks, \u201cWhat is your benefit from this work?\u201d meaning, \u201cWho receives this work, that I want to exert and toil?\u201d Or he asks more simply, \u201cFor whose sake am I working so hard?\u201d The reply should be, \u201cI have faith in the sages, and they said that I should believe in abstract faith, above reason, that the Creator has so commanded us, to take upon ourselves faith, that He commanded us to keep Torah and Mitzvot<\/em>. And we should also believe that the Creator derives pleasure when we keep the Torah and Mitzvot<\/em> with faith above reason. Also, one should be glad at the Creator\u2019s pleasure from his work.\u201d<\/p>\n\n\n\n Thus, there are four things here:<\/p>\n\n\n\n It follows that when you obey the voice of the Creator, all the powers that he receives from the body are not considered receiving a loan from the body, which one should return, as in \u201cIf you do not obey the Lord.\u201d And if the body asks, \u201cWhy should I give you strength to work when you promise me nothing in return?\u201d he should answer, \u201cBecause this is what you were made for, and what can I do if the Creator hates you, as it is written in The Zohar<\/em>, that the Creator hates the bodies.\u201d<\/p>\n\n\n\n Moreover, when The Zohar<\/em> says that the Creator hates the bodies, this refers specifically to the bodies of the servants of the Creator, since they want to be eternal receivers, as they want to receive the crown of the next world, too.<\/p>\n\n\n\n And this is considered, \u201cand you shall not lend.\u201d This means that you do not have to give anything for the strength that the body gave you for the work. But if you lend it, if you give it any pleasure, it is only as a loan, and it should give you strength to work in return, but not for free.<\/p>\n\n\n\n It must always give you strength, meaning for free. You do not give it any pleasure and you always demand of it to have strength for the work, since \u201cthe borrower is servant to the lender.\u201d Thus, it will always be the servant and you will be the master.<\/p>\n","protected":false},"excerpt":{"rendered":" I heard in 1943, Jerusalem Every person is remote from the Creator with the quality of reception in him. But […]<\/p>\n","protected":false},"featured_media":0,"parent":6231,"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":[25],"class_list":["post-12923","book","type-book","status-publish","hentry","topic-baal-hasulam"],"acf":[],"yoast_head":"\n\n