Chasidut zu Mischlej 18:32

Leviticus 21,1. “speak to the priests, the sons of ‎Aaron.” The subject here deals with four different (parts) ‎universes named ‎עולם האצילות, עולם הבריאה, עולם היצירה, עולם ‏העשיה‎, respectively. In each of these “worlds” there is “life” and ‎G’d forbid, it’s opposite. We in our world of ‎עשיה‎, a domain ‎representing the physical material world after it had been ‎completed, experience both life and G’d forbid its opposite, death. ‎Similarly, we can visualize “life” and “death” in the ‎עולם היצירה‎, ‎which for want of a better term we will call the world of speech, ‎דבור‎, seeing that according to the Torah G’d had created it with ‎verbal directives. When man abuses the power of speech, uttering ‎vain things or lies, he is perceived of “killing” life in that domain. ‎When man employs the power of speech constructively, he is ‎considered as giving life to that domain. This condition is called ‎חיים‎, “life,” and has been alluded to by Solomon in Proverbs 18,21 ‎where he wrote: ‎חיים ומות ביד לשון‎, “life and death are within the ‎power of one’s tongue.” Abuse of the power of speech is the most ‎important element to guard against when serving the Lord. The ‎same rule applies to the world known as ‎עולם הבריאה‎, “the world ‎of creation,” i.e. a physically undeveloped world. This may be ‎described best as the world of thought, a world in which the ‎products of thought and mouth have not yet produced a finished ‎product. When man is constantly preoccupied in his heart and ‎mind how best to serve the Lord, he is considered alive, whereas ‎if, G’d forbid he is preoccupied with the opposite he is considered ‎as “dead.”‎
There is another world, on a higher plane than the three ‎we have already defined, the world of ‎יראה‎, awe, (referred to above ‎as ‎אצילות‎) this world is completely abstract when compared with ‎the other three worlds. Even in that world, however, the concepts ‎of “life” and “death” exist.‎
At any rate, the thing we have to concern ourselves with first ‎and foremost is the use we make of the power of speech G’d has ‎granted to us, the ability to communicate with our peers and to ‎convey our most intimate thoughts. The influence of this gift ‎cannot be overestimated, and that is why the Torah when ‎speaking to the priests, begins with ‎אמור אל הכהנים ואמרת להם ‏לנפש לא יטמא‎, “speak to the priests and say to them that the ‎priest must not defile himself on pain of death;” the meaning is ‎that the priest, through misuse of the power of speech, must not ‎commit a capital offence.‎

Any work is measured by the value of what it can acquire. Cheap and silly things can be acquired with almost no work. Things more expensive than that are acquired with more work. So one can only acquire Torah and be in His holy shade with hard work; but not with work that is too hard or too much for man's capabilities. For God, may He be blessed, did not give us work that is beyond our strength and our abilities. Yet we must redouble our efforts and exert ourselves in it - not to just work in it when it comes to us; but rather to be a worker in one's essence, and not be lax. And King Solomon said (Proverbs 18:9), "Even one who is lax in his work is a brother to him who destroys." The lazy one does not want to work at all, so he is one who destroys. While the lax one does work when something that must be done comes to his attention, he, himself, is not a true worker. He falls asleep on the job and takes his time for no reason. He wants to do a superficial job and does not exert himself or invest himself in it. But the industrious person is himself a true worker. He seeks to work because it is impossible for him to walk around idly. And when he has no control over it and a few hours - and all the more so, a whole day - go by without work, he is disgusted with himself and sees himself as contaminated. Work is his life and his pleasure. He is not satisfied with easy work, nor will superficiality soothe his work-hungry spirit. He works with alacrity and happily invests of himself. He is like a stream of water that builds up when impeded and gains strength when stopped, in order to break through and surge. [The true worker] too becomes more resolved with each impediment; and each delay only furthers his anticipation to surge and work more.