Similarly, in avodah, such [an attitude] prevents cooperation and unity. One will not value the Divine service of another person or consider him to be an oved [one who devotes himself earnestly to Divine service through worship and self-refinement]. He will minimize the worth of the other person's service and scorn and negate his positive qualities. When he sees that another person possesses a fault - albeit a superficial one which does not at all affect the main body of his service - he will magnify it, speaking about it often, and humiliating him. Should he discover a character flaw in his fellow - [which is inevitable,] for[49] "who is so righteous as to have no flaws?" - he will say that this [flaw] proves that any good his fellow possesses is really of no consequence. He will exaggerate the evil to the point where any good [the person possesses] will be unnoticeable.

This is simply not true, for that individual's Divine service in prayer, Torah study, and the fulfillment of mitzvos is in itself good, and constitutes his primary labor throughout the day. The negative character trait he possesses is merely one not yet corrected. "Man[50] is born like a wild young donkey." He is born in an unrefined state and he must strive to correct his character traits throughout his entire life. [This service is alluded to] in the verse,[51] "The days[52] of our years - there are seventy years in them." The Hebrew word for "in them" (Ba'Hem) is spelled almost the same as the word for "animal" (Be'Heima). A person is given seventy years in which to refine the seven evil character traits of his animal soul. This [process of] self-correction cannot be completed at once; rather,[53] "little by little will I drive [the heathen Canaanites] out from before you"; i.e., considerable effort is called for. [Only] after extensive endeavors in prayer, meditation on G-dliness, and strengthening of the attributes of one's G-dly soul, is it possible to weaken, refine, and purify the natural emotions of the animal soul. And since the above-mentioned individual serves G-d, he will surely refine and correct his character traits.

At times one needs help from others in order to achieve this goal, for one's own self-love will sometimes blind him from recognizing a negative character trait. A friend can make him aware of this [fault] and advise him [on how to correct it]. If one really loves another person, he will do so privately. If instead he dismisses him, scorns him, and humiliates him - particularly if he does so in public - this is a clear sign that he hates him and does not seek his good. (Nor does he genuinely want what every individual should desire - the service of G-d within the world, for this is G-d's will and desire.)

The reason [for this behavior] is [his own] lack of service; his own service is not sincere. Although he serves G-d in prayer and in study, he is not sincere, since he lacks bittul and selflessness, [possessed] as he is by yeshus and self-concern.

Summary: Divisiveness in avodah results from improper reasons. The cause is hatred and a lack of true service.

   

Notes:

49. (Back to text) [Koheles 7:20.]

50. (Back to text) [Iyov 11:12.]

51. (Back to text) [Tehillim 90:10.]

52. (Back to text) See Likkutei Torah on Parshas Seitzei, the maamar entitled Ki Sih'yenna LeIsh.

53. (Back to text) [Shmos 23:30.]