The preceding two chapters described two modes of Divine service, one emphasizing joy and the other, humility.
וְהִנֵּה בִּשְׁתֵּי אוֹפַנֵּי הָעֲבוֹדָה הַנִּזְכָּרִים לְעֵיל
A person practicing either of the above-mentioned approaches to avodah
אֶפְשָׁר לִהְיוֹת בְּחִינַת הַיֵּשׁוּת וְהַגַּסּוּת כוּ'.
may still be blemished by yeshus (self-importance) and coarseness.
דִּבְאֹפֶן הָא' שֶׁהוּא הָעֲבוֹדָה בְּשִׂמְחָה
In the first approach, the avodah of joy,
בְּוַדַּאי אֶפְשָׁר לִהְיוֹת בְּחִינַת הַיֵּשׁוּת
yeshus can surely be present.
At the end of ch. 12, the Rebbe Rashab explains thatthe avodah of joy stems from the love of G‑d. The person attains happiness when his soul clings to G‑d and rejoices in its bond with Him. Now,
שֶׁהוּא יֵשׁ מִי שֶׁאוֹהֵב.
one who loves retains his self-identity.1His love does not motivate him to eclipse his feelings of self. Indeed, the opposite is true, he derives satisfaction from his relationship with G‑d.
כִּי הַשִּׂמְחָה וְהַהִתְפַּעֲלוּת הֲרֵי הוּא בְּמֻרְגָּשׁ בְּנַפְשׁוֹ כוּ'.
The joy and excitement produced by his relationship with the Divine are consciously felt within his soul.
וּכְמוֹ כֵן הָאַהֲבָה וְהָרָצוֹא
Similarly, his love and yearning for G‑d
הוּא לְמַלֹּאת חֶפְצוֹ וּרְצוֹנוֹ
are intended to fulfill his own desire and will —
שֶׁחָפֵץ לִהְיוֹת קָרוֹב וְדָבוּק בְּאֵין סוֹף בָּרוּךְ הוּא,
he desires to be close and to cling to the Infinite One.
אִם כֵּן הֲרֵי מְעֹרָב בְּזֶה אַהֲבַת עַצְמוֹ וְהַרְגָּשַׁת עַצְמוּתוֹ כוּ',
Self-love and self-consciousness are thus present in such a relationship. He feels immense pleasure in the expression of such love. His pleasure and satisfaction reflect his own self-awareness.
כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר
as explained elsewhere.1
(וּצְרִיכִים עֵצוֹת לְזֶה
(It is necessary to devise means
אֵיךְ שֶׁתִּהְיֶה הַשִּׂמְחָה וְהָאַהֲבָה בִּבְחִינַת בִּטּוּל.
to ensure that this joy and love are characterized by bittul.
שֶׁזֶּה הָיָה עֲבוֹדַת אַהֲרֹן כֹּהֵן גָּדוֹל בְּהַעֲלָאַת הַנֵּרוֹת
This was the service of Aharon the Kohen Gadol 2 who kindled the lights of the Menorah in the Sanctuary.
לְהַמְשִׁיךְ בְּחִינַת חָכְמָה בְּמִדּוֹת
His service was intended to draw down the attribute of Chochmah into the emotions,
בִּכְדֵי שֶׁיִּהְיוּ הַמִּדּוֹת בִּבְחִינַת בִּטּוּל כוּ'.
so that the emotive attributes would also be characterized by bittul.
As mentioned in ch. 5 above, Chochmah is identified with bittul. Moreover, not only is it itself identified with bittul, but it alsoengenders bittul in the qualities it influences.
וְהָעִנְיָן הוּא
The core of the idea is:
דְּהַבִּטּוּל הוּא מִצַּד הָאוֹר הָעֶלְיוֹן,
Bittul comes about as a result of exposure to a higher light. For example,
דְּהִנֵּה נִתְבָּאֵר לְעֵיל
as explained above,3
דִּכְשֶׁמִּתְבּוֹנֵן בִּגְדֻלַּת וְרוֹמְמוּת וְהַפְלָאַת אֵין סוֹף
when one meditates on the greatness, exaltedness, and wondrous nature of the Infinite One,
הֲרֵי מֵאִיר הָאוֹר הָאֱלֹקִי בְּנַפְשׁוֹ.
G‑dly light shines within his soul
וְהָאוֹר הַזֶּה יָכוֹל לִפְעוֹל הַבִּטּוּל בְּנַפְשׁוֹ.
and this light can bring about bittul in his soul.
אֶלָּא שֶׁצְּרִיכִים לְזֶה הֲכָנַת הַמְקַבֵּל.
However, the person meditating, the one who will receive this Divine light in his soul, must first undergo a process of preparation.
דְּהִנֵּה כַּאֲשֶׁר הֲכָנַת הַמְקַבֵּל הוּא
When he has prepared himself with the intent of
לְהַרְגִּישׁ אֶת הַטּוּב טַעַם בְּהָרוֹמְמוּת וְהַהַפְלָאָה בְּהָאֵין סוֹף
experiencing the delight produced by his awareness of the exaltedness and wondrous nature of the Infinite One,
אָז מִתְפָּעֵל בְּנַפְשׁוֹ בִּבְחִינַת שִׂמְחָה וּדְבֵקוּת הָאַהֲבָה כוּ' כַּנִּזְכָּר לְעֵיל.
his soul will be aroused in joy, clinging to Him with love, as mentioned above.
וְלָזֹאת צְרִיכָה
To prevent yeshus from tainting his Divine service and to achieve bittul, a different type of preparation is necessary.
לִהְיוֹת תְּחִלָּה הֲכָנַת הַמְקַבֵּל
The recipient must first prepare himself
לְהַרְגִּישׁ אֶת הָאוֹר הָאֱלֹקִי מִצַּד עַצְמוֹ
to sense the G‑dly light as it exists in and of itself and not merely the delight it produces.
וְאָז הָאוֹר הָאֱלֹקִי שֶׁמֵּאִיר בְּנַפְשׁוֹ פּוֹעֵל בּוֹ הַבִּטּוּל.
Then, the G‑dly light that shines within his soul will produce bittul.
וְאַחַר כָּךְ גַּם כְּשֶׁמַּרְגִּישׁ אֶת הַטּוּב טַעַם
Afterwards, even when he experiences the delight that accompanies the awareness of G‑d’s light
וּמִתְפָּעֵל בְּשִׂמְחָה וּבְאַהֲבָה
and therefore is aroused with joy and love,
הֲרֵי הוּא בִּבְחִינַת בִּטּוּל וְהַנָּחַת עַצְמוּתוֹ כוּ'.)
he will nonetheless be permeated with a sense of bittul and self-transcendence.)
Since the person’s goal is not his own satisfaction but rather oneness with G‑d, even when his emotions are aroused by G‑d’s light, he will still feel bittul.
אָמְנָם
What’s more,
The Rebbe Rashab introduces this portion of the chapter in this manner because, as he proceeds to mention, humility is generally associated with bittul, not yeshus.
גַּם בַּעֲבוֹדָה בִּבְחִינַת שִׁפְלוּת הַנִּזְכֶּרֶת לְעֵיל
even the second approach mentioned above, that of humility,4
עִם הֱיוֹת שֶׁבְּדֶרֶךְ כְּלָל הוּא עִנְיַן בִּטּוּל הַיֵּשׁ
although generally involving the negation of self,
מִכָּל מָקוֹם אֶפְשָׁר לִהְיוֹת גַּם בָּזֶה בְּחִינַת הַיֵּשׁוּת
can nevertheless be tinged with yeshus.
וְהוּא מַה שֶּׁהוּא מֻרְגָּשׁ בְּנַפְשׁוֹ
The person remains conscious of his self
גַּם בְּעֵת הַמְּרִירוּת וְהַשִּׁפְלוּת כוּ'.
even while feeling bitterness and humility.
וּמִמֵּילָא אֵין הַשִּׁפְלוּת בִּבְחִינַת שִׁפְלוּת אֲמִתִּי
As a result, his humility is not genuine; he has not gone beyond his self-awareness
לִהְיוֹת כְּאַיִן וְאֶפֶס מַמָּשׁ כוּ'
to the point where he is like utter nothingness.
(דִי צוּבְּרָאכֶענְקַיְיט אִיז נִיט קֵיין אֲמִתִּית
(His tzubrochenkeit, “brokenness,” is not genuine;
עֶר זָאל בַּיְי זִיךְ זַיְין גָאר נִיט בֶּאֱמֶת,
it does not cause him to feel that he is truly gor nit, absolutely nothing,
פַארְלִירֶען זִיךְ לְגַמְרֵי מִכֹּל וָכֹל כוּ')
losing his self-concern entirely to the point that he has no sense of self at all.)
וְהַיְנוּ מִפְּנֵי שֶׁהַחֶשְׁבּוֹן הַנִּזְכָּר לְעֵיל
The lack of genuine feelings of humility results from the fact that the reckoning of thought, speech and action described in the previous chapter
אֵינוֹ נוֹגֵעַ לוֹ כָּל כָּךְ בִּפְנִימִיּוּת נַפְשׁוֹ.
does not matter so much to him; it does not affect the inner reaches of his soul.
דְּאִם הָיָה נוֹגֵעַ לוֹ בֶּאֱמֶת בְּנַפְשׁוֹ בִּפְנִימִיּוּתוֹ
If it would truly matter to him, touching the inner reaches of his soul,
הָיָה מִתְבַּטֵּל לְגַמְרֵי מִכֹּל וָכֹל וְהָיָה בִּבְחִינַת אַיִן וְאֶפֶס מַמָּשׁ.
he would lose his identity entirely and feel himself as utter nothingness.
אֲבָל כְּשֶׁאֵינוֹ נוֹגֵעַ כָּל כָּךְ
However, when it does not matter that much to him,
מִמֵּילָא אֵינוֹ בִּבְחִינַת שִׁפְלוּת וּבִטּוּל לְגַמְרֵי כוּ'.
his humility and bittul is incomplete.
וְעוֹד אֶפְשָׁר לִהְיוֹת שֶׁבְּהֶעְלֵם בְּנַפְשׁוֹ יֵשׁ בּוֹ הַגְבָּהָה וְשִׂמְחָה, (אַ צוּפְרִידֶענְקַיְיט)
Furthermore, it is possible that such a person feels a secret pride and joy, a sense of gratification
מֵהַמְּרִירוּת וְהַשִּׁפְלוּת
in his feelings of bitterness and humility
וְשֶׁהוּא עוֹבֵד ה' כוּ'.
and the fact that he is serving G‑d.
וַהֲגַם שֶׁזֶּה בְּהֶעְלֵם בְּנַפְשׁוֹ
Although these feelings are subconscious, hidden within his soul,
אֲבָל הוּא מֵעֶצֶם הַיֵּשׁוּת שֶׁלּוֹ
they emanate from his essential yeshus,
שֶׁנִּשְׁאָר קַיָּם עֲדַיִן.
which remains intact,
וּשְׁדָא תִּכְלָא בְּכֹלָּא
undermining the totality of his service.5
שֶׁהַמְּרִירוּת וְהַשִּׁפְלוּת אֵינוֹ פּוֹעֵל יְשׁוּעוֹת בְּנַפְשׁוֹ בְּזִכּוּךְ הַמִּדּוֹת
Consequently, this hidden yeshus prevents the bitterness and humility he feels frompositively affecting his soul, leading to the refinement of his character traits,
וְשֶׁיִּהְיֶה בְּדַרְכֵי הַתּוֹרָה וּמִצְווֹת כִּדְבָעֵי לְמֶהֱוֵי כוּ'.
and enabling him to carry out the Torah and mitzvos as desired.
וְזֹאת הַסִבָּה שֶׁעִם הֱיוֹתוֹ עוֹבֵד הוי',
This is the reason that, although he is committed to Divine service,
מִכָּל מָקוֹם לִהְיוֹת שֶׁהָעֲבוֹדָה אֵינָהּ כִּדְבָעֵי לְמֶהֱוֵי בִּבְחִינַת בִּטּוּל
nevertheless, since his avodah is not sufficient to bring him to a state of bittul,
כִּי אִם בִּבְחִינַת יֵשׁ וּמֻרְגָּשׁ כַּנִּזְכָּר לְעֵיל,
he remains characterized by yeshus and self-consciousness, as mentioned above.
In the preceding two and a half chapters, the Rebbe Rashab explained the two general paths of Divine service and how, despite being involved with them, one can still feel yeshus. He now returns to the primary theme of this maamar — that yeshus will lead to strife and friction between people.
וְלָזֹאת אֵינוֹ יָכוֹל לִסְבּוֹל אֶת חֲבֵרוֹ
For this reason, he cannot tolerate a colleague
שֶׁעוֹמֵד גַּם כֵּן בְּאֵיזֶה מַעֲלָה וּמַדְרֵגָה בַּעֲבוֹדָה,
who has also attained a certain standing and level of Divine service.
Since he is more concerned with his own identity than with the service of G‑d, he feels challenged by another person.
וְאִם כֵּן הֲרֵי הוּא דוֹמֶה אֵלָיו וּמְמַעֵט הַיֵּשׁוּת שֶׁלּוֹ,
The latter’s achievements establish a parity to him that impinges on his yeshus.
לֹא יוּכַל לִסְבּוֹל זֶה וְלֹא יוּכַל לְהִתְחַבֵּר עִמּוֹ
Hence, he cannot tolerate or join together with him.
וְשׂוֹנֵא אוֹתוֹ.
Instead, he hates him
וּמִשְׁתַּדֵּל לְהַגְדִּיל וּלְהַרְאוֹת לְעֵין כֹּל שִׁפְלוּת זוּלָתוֹ
and tries to exaggerate and publicly expose that person’s lowness,
וְאֵיךְ שֶׁהוּא לֹא טוֹב,
and present him to others as bad.
וּמְבַזֶּה עֲבוֹדָתוֹ כוּ'
He denigrates the other person’s avodah
בִּכְדֵי שֶׁלֹּא יְדַמּוּ אוֹתוֹ אֵלָיו אוֹ שֶׁלֹּא יִתְגַּדֵּל עָלָיו.
so that the other person will not be considered comparable or superior to him.
אוֹ גַם שֶׁאֵינוֹ נוֹגֵעַ אֵלָיו,
Furthermore, even when it does not affect him,
הַיְנוּ מַה שֶּׁיְּדַמּוּ אֵלָיו
i.e., others will not compare his colleague to him
אוֹ יִתְגַּדֵּל עָלָיו,
or consider that person greater than him, he will still denigrate that person
כִּי אִם שֶׁמִּצַּד הַיֵּשׁוּת שֶׁלּוֹ אֵינוֹ יָכוֹל לִסְבּוֹל מַעֲלַת זוּלָתוֹ
because his yeshus prevents him from tolerating the positive qualities of anyone else.
וְלָכֵן יִשְׂנָא אוֹתוֹ וִיבַזֶּה אוֹתוֹ וְלֹא יוּכַל לְדַבְּרוֹ בְּשָׁלוֹם וּלְהִתְחַבֵּר עִמּוֹ כוּ'.
For this reason alone, he will hate the other person, denigrate him, and find no way of communicating amicably with him, or joining with him in any endeavor.
וּבִפְרָט שֶׁרוֹאֶה בַּחֲבֵרוֹ אֵיזֶה מַעֲלָה יְתֵרָה
Particularly when he sees his colleague possesses a superior quality,
הֵן אֵיזֶה יִתְרוֹן בְּשֵׂכֶל
whether in the area of intellect,
אוֹ אֵיזֶה זְהִירוּת וּפְרִישׁוּת יְתֵרָה אוֹ אֵיזֶה טָהֳרָה כוּ',
or an extra measure of vigilance and piety or purity,
יִכְעוֹס וְיִקְצוֹף מְאֹד שֶׁאֵינוֹ יָכוֹל זֹאת לִנְשׂוֹא כְּלָל כוּ'.
he will be very enraged and infuriated, finding this more than he can bear.
וּבָזֶה יֵשׁ גַּם תַּעֲרוּבוֹת קִנְאָה
Such hatred is also compounded by envy,
אֲשֶׁר קָשָׁה כִשְׁאוֹל קִנְאָה.
about which the verse states,6 “Envy is as cruel as the grave.”
(וְהִיא גַם כֵּן בִּכְלַל שִׂנְאַת חִנָּם,
(Envy is also included in the category of baseless hatred
שֶׁהֲרֵי לֹא עָשָׂה לוֹ מְאוּמָה וְלֹא לָקַח מִשֶּׁלּוֹ
because there is no reason for such envy. The other person has not done anything to him, nor has he taken anything from him.
כִּי אִם עוֹשֶׂה לְעַצְמוֹ,
Whatever he achieved, he accomplished on his own and for himself.
וּבְיָדוֹ גַם כֵּן לַעֲשׂוֹת כָּמוֹהוּ
The envious person has the potential to do the same.
וְאֵינוֹ מוֹנֵעַ לוֹ.
His colleague is not preventing him from emulating those achievements.
The above refers to envy and jealousy regarding spiritual achievements. There is no basis for negative feelings to be aroused from another person’s success in attaining spiritual prowess, because it does not detract at all from one’s own potential.
וְכֵן גַּם הַקִּנְאָה בְּגַשְׁמִיּוּת
The same applies to jealousy regarding material matters,
שֶׁמְּקַנֵּא הַצְלָחָתוֹ וְרֹב עָשְׁרוֹ,
when one envies another’s success and great wealth.
הֲלֹא לֹא לָקַח אֶת שֶׁלּוֹ
Why? Did the wealthy man take anything belonging to him? There is no reason to be jealous of his prosperity,
וּבִרְכַּת הוי' הִיא תַעֲשִׁיר כוּ')
which is granted solely from Above, as it is written,7 it is “G‑d’s blessing that brings wealth.”)
וְכַיָּדוּעַ דְּשִׂנְאָה מֵחֲמַת קִנְאָה אֵין לָהּ תַּקָּנָה כוּ'.
As is well-known, in our Rabbis’ words,8 “Hate born of envy defies correction.” Thus, envy compounds the friction his yeshus causes, making the situation virtually irredeemable.
קִצּוּר.
Summary:
Even though a person is involved in Divine service, he may nevertheless manifest
יֵשׁוּת בַּעֲבוֹדָה בְּשִׂמְחָה וְהָעֵצָה לָזֶה,
yeshus when his Divine service is motivated by joy. Advice on how to cope with such feelings was offered. Similarly, a person may manifest
יֵשׁוּת בַּעֲבוֹדָה בְּשִׁפְלוּת וְהַסִּבָּה לָזֶה.
yeshus in Divine service that is motivated by humility. The reason for such feelings are explained.
הַיֵּשׁוּת גּוֹרֶמֶת שִׂנְאָה וְקִנְאָה.
Yeshus can cause hatred and envy, even though the other person has done nothing to warrant such feelings being directed at him.
