531. The Essence of the Correction

June 1977

Rabbi Yannai says, “We have neither the tranquility of the wicked nor the afflictions of the righteous” (Avot, Chapter 4). We should interpret this similar to what Raba said to our great sages, “I beseech you, do not inherit a double Hell” (Yoma 72b).

It is known that the matter of the afflictions of the righteous is regarded that he wants to work only in order to bestow. If he does not succeed, this is called “suffering.” It is called “recognition of evil,” meaning he comes to a clear realization that there is nothing worse in the world than the evil inclination because this is what obstructs from achieving the delight and pleasure that the Creator has prepared for the created beings.

The essence of the correction we should do is to achieve equivalence of form, and on this was the Tzimtzum [restriction]. When one comes to feel that only this is the obstructor, he repents, meaning attempts to achieve equivalence. To the extent of the suffering he feels, so he moves away from it.

It was about said it, “Happy is the man whom the Lord afflicts,” and also “He whom the Lord loves, He admonishes.” In other words, to come to feel this, we need assistance from the Creator.

This is the meaning of what Rabbi Yannai says, that we do not have the tranquility of the wicked. That is, when the wicked satisfy their deficiency, they are at peace and do not need more. But one who wants to walk on the path of truth is not satisfied with this, since he knows that the essence of life is to achieve Dvekut [adhesion] with the Creator, which is bestowal.

Thus, when a person receives the satisfaction of his deficiencies, it does not make him tranquil, so it does not awaken him because this is not wholeness. However, he also does not suffer from the fact that the body received satisfactions. Thus, he can remain in the state he is in.

Conversely, if the righteous fall into a state of self-love, they suffer from it and want to run away from the suffering, so they move to the side of Kedusha [holiness], while the wicked are to the contrary, now they achieve complete satisfaction.

However, in the middle, he is empty-handed both ways, and this is called “double Hell.” This is the meaning of what he said, that we do not have the tranquility of the wicked, who are satisfied, or the afflictions of the righteous, for we have not achieved the state of “He whom the Lord loves, He admonishes.”

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