Article No. 47, 1991
The verse says (Deuteronomy 29:8), “Keep the words of this covenant and do them so you may be wise in all that you do.” We should understand why he says, “Keep and do them so you may be wise in all that you do.” This implies that doing is so that by this “you may be wise in all that you do.” It follows that doing is like a preparation, where by doing, we will be able to be wise in what we do.
This means that there are two matters to discern here in the work: 1) The act, as it is written, “and do them.” 2) The learning in the doing, as it is written, “so you may be wise in all that you do.” Ostensibly, this is a contradiction: On one hand, it means that the main thing is the act, as it is written, “and keep and do them.” But then, it is written, “so you may be wise in all that you do.” This implies that doing is only a means by which to achieve understanding with the intellect and knowledge.
The Zohar says that we should make two discernments in the 613 Mitzvot [commandments/good deeds]: 1) It calls the first discernments “613 Eitin [Aramaic: counsels].” 2) It calls the second discernments “613 Pekudin [Aramaic: deposits].”
The difference between them is that Eitin means that that thing is not the goal, but only advice how to achieve the goal. Thus, it is difficult to understand why he says that the 613 Mitzvot are only counsels, and then he says that they are called “613 Pekudin.”
He interprets in the Sulam [Ladder commentary on The Zohar] (“Introduction of The Book of Zohar,” “General Explanation for All Fourteen Commandments and How They Divide into the Seven Days of Creation,” Item 1), “When rewarded with hearing ‘the voice of His word,’ the 613 Mitzvot become Pekudin, from the word Pikadon [Hebrew: deposit], for in each Mitzva [singular of Mitzvot], the light of a unique degree is deposited, which corresponds to a unique organ in the 613 organs and tendons of the soul and the body. It follows that while performing the Mitzva, one extends to its corresponding organ in his soul and body the degree of light that belongs to that organ and tendon.”
Therefore, according to what he interprets there in the Sulam, we should interpret simply that he says that “In all things there are Panim [anterior/face] and Achor [posterior/back]. The preparation for something is called Achor, and the attainment of the matter is called Panim. Similarly, in Torah and Mitzvot there are ‘We shall do’ and ‘We shall hear.’ When observing Torah and Mitzvot as ‘doers of His word,’ prior to being rewarded with ‘hearing the voice of His word,’ the Mitzvot are called ‘613 Eitin,’ and are regarded as Achor.”
Accordingly, we can understand what we asked, Why does it say, “Keep and do them”? which implies that doing is the most important, and afterward he says, “so you may be wise.” That is, when I tell you, “Do them,” it is only a preparation to attain the actions. It follows that the main thing is the learning, the intellect, and the mind, and not the action.
The answer is that the main thing is the action, since without the actions we cannot obtain anything. But through the actions we can obtain Dvekut [adhesion], called “equivalence of form,” since from Lo Lishma [not for Her sake] we come to Lishma [for Her sake]. Hence, the actions are the most important.
In the actions themselves, we need to make two discernments:
1) The actions themselves, when they are still means. That is, they are only a preparation by which to obtain the vessels of bestowal. After he obtains through the actions the Kelim [vessels] called “desire to bestow,” he obtains the light that is clothed in the actions.
This means that all the actions that he did prior to being rewarded with vessels of bestowal, although then, too, the light was clothed in Torah and Mitzvot, but it was as a deposit that is clothed in Torah and Mitzvot. In other words, he was unable to see what was in the Torah and Mitzvot because he still did not have the Kelim that are suitable to the light. But afterward, when he is rewarded with vessels of bestowal, he receives the light that is clothed in Torah and Mitzvot, and then we see that before he was rewarded with seeing, the light was already clothed in the 613 Mitzvot, but it was there as a deposit.
Therefore, this is not a contradiction that first it says that the action is the most important, as it is written, “and do them,” since we begin with action and end with action, but there is a discernment in between, meaning before he is rewarded with vessels of bestowal or after he is rewarded with vessels of bestowal. This means that through the actions, he is rewarded with Kelim, and then, through the actions, he is rewarded with the light. This is called “so you may be wise in all that you do,” meaning that afterward he is rewarded with “Learn and know Me.”
However, we must remember that before we are rewarded with vessels of bestowal, when we want to be rewarded with working for the sake of the Creator and not for our own sake, there are many ups and downs in this work. It is known that the body objects to work that aims to achieve Dvekut with the Creator, and once the good within man prevails, and once the bad within man prevails. This is called “the war of the inclination.” In other words, there is work in action, which is the work of the general public, who should aim that the acts they do will not be for the purpose of respect, money, and so forth, but for the sake of the Creator.
Hence, those who want to work for the sake of the Creator do their deeds in concealment. The measure of concealment is as Baal HaSulam said, that a person should behave just like the people in his surroundings. In other words, he should not be conspicuous in his environment. If he shows that he slights customs that are practiced in his surroundings, or that he is stricter in some matters more than is customary in his surroundings, the work of that person is no longer in a state of concealment, since when people are in a certain environment, if one of them does something different from the environment, that person draws attention from the society and everyone looks at him. It follows that his work is not in concealment.
These people feel the taste in the work as Surrounding Light, which shines to the general public of Israel. This is as it is written, “I am the Lord, who dwells with them in the midst of their impurity.” This means that although a person has not been purified of self-love, and all his work is in order for the Creator to reward him in this world and in the next world, they are still regarded as working for the sake of the Creator.
In this work, a person can see his progress, since each day he adds Torah and Mitzvot. Naturally, he can derive from this vitality and joy and can observe what is written, “Serve the Lord with gladness.” It is known that this work is called “one line.” In other words, a person does not know that “for the sake of the Creator” is something that requires special attention. Rather, like the rest of the people, they have faith in our sages, who said, “One should always engage in Torah and Mitzvot, even if Lo Lishma [not for Her sake], since from Lo Lishma he comes to Lishma [for Her sake].” However, he does not think that these work and intention require time and work. He thinks that it comes naturally, without any special work, as our sages said, “From Lo Lishma we come to Lishma.” For this reason, this work is called “one line.”
But if a person comes to understand that for the sake of the Creator is special work, that this work does not pertain to the general public, but only to those who received an awakening from above that the intention should also be to bestow, that it is something special, and begins to examine whether he can work for the sake of the Creator and not for his own sake, to this work the body objects, since it is human nature that he does not understand anything that is not for his own benefit.
Here begin the above-mentioned ascents and descents. It follows that the examination that the person did on his actions, whether they are for the sake of the Creator or for his own sake, when he sees his lowliness and how far he is from this work, a person should pray to the Creator to give him the power to overcome the will to receive for oneself.
At that time, sometimes the body argues, “You saw how many times you prayed to the Creator to help but you did not receive any help. Therefore, it must be that this work is not for you.” A person cannot always overcome such complaints. In that state, one remains as though dead, completely lifeless, and naturally, he cannot persist and continue in this work.
This path is called “left line” in the work, since there is a rule that anything that requires correction is called “left.”
Therefore, in the work, a person must not engage in this manner, meaning to examine whether his work is in wholeness. Rather, as is said (“Order of the work,” Item 9), where he says, “In the work on the left, half an hour a day is enough.”
The majority of man’s work should be on the right line, called “wholeness.” In this work, a person should be without criticism, to see if his work is in wholeness. A person should say, “Even though my actions in Torah and Mitzvot are incomplete, I am still grateful to the Creator for giving me the intellect and will to have some grip on Kedusha [holiness]. That is, whatever grip I have, I regard as a great fortune, since I see that many people in the world have no connection to Torah and Mitzvot, so I am happy with my share, that I was given some contact. And since I believe that this is an important thing, the little bit of contact with spirituality is more important to me than my whole life in this world. I do not deserve to be given more than I have, and the rest of the time I am confused by all kinds of nonsense that I cannot overcome. Therefore, I am happy all day long and this gives me high spirits, since I know my lowliness. Therefore, I am thankful to the Creator for the small part with which I have been privileged.”
According to the above, we should interpret what is written (Deuteronomy 26:11), “You shall rejoice in all the good which the Lord your God has given you.” We should understand this. Should one be commanded to rejoice if he has abundance? Naturally, when one has abundance, he is happy. If it is otherwise, if he does not have abundance, then it can be said that he should be ordered to be happy. Therefore, what does it imply that it says, “You shall rejoice in all the good which He has given you”?
We should interpret this in the work. There is a matter of work of the right and of the left. “Right” is called “wholeness,” when one has already begun to walk on the path toward obtaining vessels of bestowal, when he has already entered the left line, meaning that he wants to see the truth, whether he can work for the sake of the Creator and not for himself. This causes one ascents and descents in the work, and as a result, a person has no fuel to continue the work. Rather, the left line shows him the truth, that he should not fool himself that he has already achieved his wholeness.
However, in order to have motivation to work, a person can receive this only when he feels wholeness in the work. At that time, he has joy from what he is doing. However, since the right and left contradict one another, meaning that either one feels that he has wholeness, or that he is deficient, but how can there be two opposites in one subject?
The answer is that although they are in one subject, they are still in two times. That is, there is a time when a person should be in lowliness, and there is a time when one should be in pride. This is as Baal HaSulam said, that in the work, there are always two opposites: 1) Our sages said, “Be very, very humble.” It follows that the essence of man’s work is to try to be low in his spirit. 2) It is written, “And his heart was high in the ways of the Lord.” This means that a person should be proud, meaning to try to be proud and not look at the general public. Instead, he should try to be higher than the general public. It follows that we should ask about this, too, how can there be two opposites in one subject? Here, too, we must answer that this refers to two times, one after the other, for then both can exist.
However, we should ask why we need these opposites. That is, why do we need this oppositeness, and why is one way—either lowliness or pride—not enough?
The answer is that we must walk on two lines, the right, as well as the left, even though they contradict one another. That is, precisely when they contradict one another, they yield the result that we need in order to obtain the purpose of creation, which is His desire to do good to His creations. That is, it is impossible to receive the delight and pleasure from the Creator before we have corrected ourselves with vessels of bestowal, which is the meaning of equivalence of form.
Therefore, although by nature, man is born with a desire to receive for his own benefit, when a person is told to observe Torah and Mitzvot, we must say that by observing Torah and Mitzvot, you will be rewarded in this world and in the next world. To the extent of his faith in reward and punishment, he observes Torah and Mitzvot. Although he is working for the sake of the Creator, meaning he wants to receive reward from the Creator and not from people, since he does not engage in Torah and Mitzvot for people to see how he works, but his work is only for the sake of the Creator, because of the commandment of the Creator, this is still called Lo Lishma.
That is, although in practice he engages in Torah and Mitzvot only for the sake of the Creator, his intention is his own benefit. Hence, this is called Lo Lishma. Yet, our sages said, “One should always engage in Torah and Mitzvot Lo Lishma, since from Lo Lishma he comes to Lishma.” A person should say, “I dwell among my own people,” meaning that each one should work like the rest of the public. But without special attention, the person will remain in Lo Lishma and will never achieve the purpose of creation.
For this reason, at that time a person should say, “And his heart was high in the ways of the Lord,” meaning “I do not want to be at the degree of lowliness like the general public. I do need to achieve the purpose of creation.” This is considered that he begins work in criticism to see how much he prefers the love of the Creator over his love of self. This criticism makes him deficient, and he begins to seek advice how to emerge from the governance of self-love.
However, here, in this state, when there is a war between the will to receive in a person and the desire that is now within him, which wants to acquire the desire to bestow, sometimes the desire to bestow prevails, and sometimes to the contrary, and the will to receive prevails. This is why at that time there are ascents and descents. A person should know that while he is in a state of deficiency, he has nothing from which to draw vitality, and then he has no fuel to continue the work in Torah and Mitzvot. This is why he must shift to the right line.
The right line is actually one line. That is, the same order of work that he had while working only in action, called Lo Lishma, should be applied now. That is, he needn’t pay attention whether his work is Lishma, rather now he should say that he is not more important than other people, and as the rest of the people who work in Lo Lishma are satisfied with the work and are high-spirited, likewise, he, who is worse than they are, certainly does not deserve a more important place in the work.
In other words, even compared to the rest of the workers, he is at a lower degree than they are in both quantity and quality, and he must thank the Creator for giving him a thought and desire to do something in spirituality, as this is a gift from the Creator, who has rewarded him with a little bit of work in Torah and Mitzvot, for he does not even deserve this much, as he sees that there are many people who have no connection to Torah and Mitzvot. At that time, when one feels himself in wholeness, that person is called “blessed.” Baal HaSulam said about this that when one feels blessed, he can adhere to the Blessed, as it is written, “The blessed clings to the Blessed.”
Therefore, precisely from this state, a person receives fuel for the work. When a person works on the left line, he is in a state where he should say, “and his heart was high in the ways of the Lord.” That is, he must not regard the general public, but rather be at a higher degree than the general public. This applies only when he works on the left line.
Afterward, he should shift to the right line, of which our sages said, “Be very, very humble.” For this reason, he truly is humble. At that time, a person should know that he is not more important than others, and he is happy that he was given from above the desire and yearning to do something in Torah and Mitzvot. This is the meaning of the words “rejoice in all the good,” meaning even anything, from this a person should receive joy.
Now we can understand why the right and the left must be in contrast in the work. It is so because a person must work in two manners: 1) in wholeness. At that time he can receive fuel for the work, since it is impossible to live on negation. Hence, the majority of one’s time, he should be in the work of the right. But when one feels satisfaction in one’s work, who causes him to advance? After all, there is a rule that if a person feels no deficiency, he does not change his way, since he is satisfied.
For this reason, we must shift to the left line, to examine his actions, whether they are done in order to bestow. From this he can see what there is to correct, so he will achieve the purpose of creation, and the deficiency that a person sees in his work makes him advance.
In other words, if he sees that he is not walking on the right path, he will certainly want to correct himself, since during the examination, a person can see the truth, since if he is not walking on the path of truth, a curse befalls him, as it is written (Deuteronomy 28:41), “You shall have sons and daughters but they will not be yours, for they will go into captivity.”
We should interpret that in the work, “sons and daughters” are the good deeds of the righteous, as was said about what is written, “These are the generations of Noah; Noah was a righteous man.” They asked, “‘These are the generations [offspring],’ it should have mentioned the names of his sons. Why does it say ‘Noah was a righteous man’? Rather, we learn that the primary offspring of the righteous are good deeds.”
Accordingly we should interpret “You shall have sons and daughters.” This means that you will do good deeds, but when you want to see what good deeds you did, you will have nothing to see. But, you engaged in Torah and Mitzvot, and yet you do not feel that you did something in the work. We should ask, “But you engaged in Torah and Mitzvot, so where did the good deeds that you did disappear?”
The answer is that they went “into captivity.” That is, they were taken captive by the Klipot [shells/peels]. This is why they disappeared from the horizon and you cannot see them. This pushes a man to seek advice how to emerge from the governance of the will to receive for himself. Baal HaSulam said that after a person has repented, he brings back out to Kedusha all his work that fell into the Klipot, as it is written, “He swallowed down riches, and he will vomit it out.”
But before one repents, his work makes the sea of the Sitra Achra [other side], as it is written, “There is the sea, great and broad, in which are swarms without number, animals both small and great.” He said that they are small animals and big animals that the person had and which were lost from him, fell into that sea. But afterward, he takes it all back.
It therefore follows that both lines are required. Precisely by being in contrast, they yield the required result in order to achieve the purpose of creation, which is “to do good to His creations.” We should also know that concerning “right,” which is wholeness, a person can use it only when he can lower himself. But as for the left line, he can use it precisely when he is in a state of pride.