Lesson on the topic of “Reaching Lishma through Envy”

Reaching Lishma through Envy

1. Baal HaSulam, Article No. 119, “From Lo Lishma to Lishma“

There must always be a beginning; otherwise, it is impossible to achieve Lishma [for Her sake]. That is, one must believe that in all the corporeal lusts, meaning eating, drinking, and the rest of the lusts, as well as in pleasures found in learning external teachings, control, vengeance, and so forth, as it is written in general, “Envy, lust, and honor take a person out of the world,” in those pleasures there is nothing more than a thin light, as The Zohar says.

Conversely, great lights are deposited in Torah and Mitzvot [commandments], unlike corporeal pleasures, in which only sparks of the light of Kedusha fell.

Hence, Klipot [shells/peels] give one an awakening to enter Kedusha because they want to be rewarded with great lights. This is called Lo Lishma [not for Her sake]. Afterward, from this Lo Lishma, he can be rewarded with Lishma.

2. RABASH, Article No. 4 (1990), “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

“Envy,” “lust,” and “honor,” bring man out of the world (Avot, Chapter 4:28). He says there that through the envy and respect, it is possible to change the inclinations to lust into the degree of vegetative, where he begins to work for the sake of others for the purpose of Lo Lishma [not for Her sake]. Likewise, through envy, he can shift to the level of knowledge, as our sages said, “Authors’ envy increases knowledge.” And likewise, through Lo Lishma they can also shift from the animate level to the speaking.

Yet, how does the Lo Lishma help if one does not have the real inclination to the degree to which he enters? Our sages said about this, with respect to the Torah, “The light in it reforms him.” It turns out that through Lo Lishma, we come to Lishma [for Her sake]. This is why they said, “One should always learn Lo Lishma, as from Lo Lishma we come to Lishma.”

3. Baal HaSulam, “Introduction to the Book Panim Meirot uMasbirot”, No. 3

It is the nature of the fire of envy to be general, encompassing all times and the whole reality. This is because it is the conduct of envy: If one had not seen the object in one’s friend’s possession, the desire for it would not have awakened in one at all.

You find that the sensation of absence is not for what one does not have, but for what one’s friends have, who are the entire progeny of Adam and Eve throughout the generations. Thus, this force is unlimited and therefore fit for its sublime and elated role.

4. RABASH, Article No. 21 (1986), “Concerning Above Reason”

A person has qualities that his parents bequeathed to their children, and he has qualities that he acquired from the society, which is a new possession. And this comes to him only through bonding with the society and the envy that he feels toward the friends when he sees that they have better qualities than his own. It motivates him to acquire their good qualities, which he doesn’t have and of which he is jealous.

Thus, through the society, he gains new qualities that he adopts by seeing that they are at a higher degree than his, and he is envious of them. This is the reason why now he can be greater than when he didn’t have a society, since he acquires new powers through the society.

5. RABASH, Article No. 21 (1986), “Concerning Above Reason”

Our sages said, “Counters’ envy increases wisdom.” In other words, when all the friends look at the society as being at a high level, both in thoughts and in actions, it is natural that each and every one must raise his degree to a higher level than he has by the qualities of his own body.

6. Baal HaSulam, Shamati, Article No. 99, “He did Not Say Wicked or Righteous”

If one does not have any desire or craving for spirituality, if he is among people who have a desire and craving for spirituality, if he likes these people, he, too, will take their strength to prevail, and their desires and aspirations, although by his own quality, he does not have these desires and cravings and the power to overcome. But according to the grace and the importance he ascribes to these people, he will receive new powers.

7. Maor VaShemesh, Portion Yitro

One should depict his friend as serving the Creator more than him, […] and “authors’ [also counters’] envy will increase wisdom.” By this, he will grow increasingly stronger in the work of the Creator. This is the meaning of “Each one is burned by his friend’s canopy,” from the word “fervor.” By seeing that his friend’s canopy is bigger than his, a fire will burn in him and his soul will further ignite toward the work of the Creator, and he will attain more attainments of Godliness.

8. RABASH, Article No. 21 (1986), “Concerning Above Reason”

When the evil inclination comes and shows him the lowliness of the friends, he should go above reason. But certainly, it would be better and more successful if he could see within reason that the friends are at a higher degree than his own. With that we can understand the prayer that Rabbi Elimelech had written for us, “Let our hearts see the virtues of our friends, and not their faults.”

9. RABASH, Article No. 21 (1986), “Concerning Above Reason”

A person should feel that he is worse than others because this is indeed the truth. And we should also understand what our sages said, “Counters’ envy increases wisdom.” This is precisely within reason. But above reason, his friend’s merit is not evident enough to say that he is envious of his friend, so it would cause him to work and toil because his friend compels him, due to envy.

10. RABASH, Article No. 21 (1986), “Concerning Above Reason”

If he sees that the friends are at a higher degree than his own, he sees within reason how he is in utter lowliness compared to the friends, that all the friends keep the schedule […], and take greater interest in all that is happening among the friends, to help anyone in any way they can, and immediately implement every advice for the work from the teachers in actual fact, etc., it certainly affects him and gives him strength to overcome his laziness, both when he needs to wake up before dawn and when he is awakened.

Also, during the lesson, his body is more interested in the lessons, since otherwise he will lag behind his friends. Also, with anything that concerns Kedusha [holiness/sanctity], he must take it more seriously because the body cannot tolerate lowliness. Moreover, when his body looks at the friends, it sees within reason that they are all working for the Creator, and then his body, too, lets him work for the Creator.

And the reason why the body helps him shift to in order to bestow is as mentioned—the body is unwilling to tolerate lowliness. Instead, everybody has pride, and he is unwilling to accept a situation where his friend is greater than him. Thus, when he sees that his friends are at a higher level than his own, this causes him to ascend in every way.

11. Rabbi Elimelech of Lizhensk, Noam Elimelech [The Pleasantness of Elimelech]

Do save us from envy of one another, and let no envy of others come into our hearts, nor our envy of others. On the contrary, let our hearts see the virtues of our friends and not their faults, and let us speak to each other in a way that is seemly and worthy before You, and let no hatred rise in one towards another. Brace our ties of love to You, as it is known to You that all will be for bringing contentment to You, and this is our main intention. And should we not have the wit to aim our hearts to You, You will teach us, so we may truly know the aim of Your good will.