What
Is
a
Flood
of
Water
in
the
Work?
Article
No.
4,
1989
The
Zohar,
Noah
(Item
148),
interprets
the
verse,
“Behold,
I
bring
the
flood
of
water
on
the
earth.”
These
are
its
words:
“Rabbi
Yehuda
opened:
‘These
are
the
waters
of
Merivah
[Hebrew:
quarreling],
where
the
children
of
Israel
quarreled.’
He
asks,
‘Did
the
children
of
Israel
not
quarrel
with
the
Creator
elsewhere?’
He
answers,
‘These
were
the
waters
of
quarreling,
which
gave
power
and
might
to
the
accuser
to
grow
stronger
because
there
is
sweet
water,
and
there
is
bitter
water,
Kedusha
[holiness]
and
the
opposite
of
the
right
line.
There
is
clear
water
and
there
is
murky
water,
the
Kedusha
and
the
opposite
of
the
left
line.
There
is
water
of
peace
and
water
of
quarreling,
Kedusha
and
the
opposite
of
the
middle
line.
Hence,
the
verse
says,
‘These
are
the
waters
of
Merivah,
where
the
children
of
Israel
quarreled
with
the
Creator,’
indicating
that
it
is
the
opposite
of
the
middle
line,
for
they
extended
on
themselves
what
they
should
not
have
extended—the
opposite,
called
‘waters
of
quarreling’—and
were
defiled
in
it,
as
it
is
written,
‘And
He
sanctified
in
them.’”
We
should
understand
the
meaning
of
the
three
types
of
water,
which
he
says
correspond
to
three
lines.
What
is
it
in
the
work?
The
Zohar
certainly
speaks
from
high
degrees,
where
there
is
the
matter
of
three
types
of
abundance
that
manifest
in
three
manners,
but
what
can
we
learn
from
this
in
the
work?
First,
we
must
know
what
is
“a
flood
of
water”
in
the
work.
This
flood
was
the
saboteur
who
“obliterated
every
living
thing.”
It
is
known
that
when
a
person
begins
to
work
in
the
work
of
bestowal,
the
body
complains,
“What
is
this
work
for
you?”
“What
point
is
there
in
it,
that
you
do
not
want
to
work
for
your
own
benefit?
since
you
must
see
that
you
will
enjoy
life,
and
bestowing
means
that
you
will
not
work
for
yourself.
What
benefit
will
you
derive
from
working
to
delight
the
Creator
by
observing
His
Torah
and
Mitzvot
[commandments/good
deeds],
which
He
has
commanded
us
through
Moses?
Will
He
reward
you
for
your
work,
that
you
labor
in
Torah
and
Mitzvot?”
“To
this,
you
tell
me
that
you
want
to
work
without
reward.
How
is
it
possible
to
understand
such
a
thing
as
working
for
no
reward?
It
makes
no
sense!
Our
inherent
nature
is
a
desire
to
receive
delight
and
pleasure,
and
if
we
exert
in
something,
it
must
be
that
we
are
receiving
delight
and
pleasure
in
return
for
our
efforts.
Thus,
it
is
against
our
nature!”
This
is
called
the
“What”
argument.
However,
there
is
another
argument
by
which
the
body
resists
the
work
of
the
Creator
when
a
person
tells
the
body,
“We
must
believe
in
the
Creator,
that
He
is
the
overseer
who
leads
the
world
as
The
Good
Who
Does
Good.”
At
that
time,
the
body
comes
to
the
person
and
makes
the
Pharaoh
argument,
who
said,
“Who
is
the
Lord
that
I
should
obey
His
voice?”
That
is,
it
is
hard
for
him
to
believe
in
the
Creator.
He
says
he
can
work
for
the
sake
of
the
Creator,
but
on
condition:
If
he
felt
the
greatness
of
the
Creator,
he
would
understand
that
it
is
worthwhile
to
work
for
Him.
It
is
as
we
see
in
corporeality:
If
a
great
person
comes
and
many
people
determine
that
he
is
great,
and
common
sense
agrees
with
those
who
say
that
he
is
great,
then
just
as
in
corporeality,
a
person
can
work
and
serve
the
great
one.
Clearly,
if
he
could
feel
this
greatness
about
the
Creator
he
would
also
be
able
to
work
and
serve
the
Creator.
Yet,
we
do
not
have
this
feeling
with
regard
to
the
Creator.
Rather,
as
we
see,
the
Shechina
[Divinity]
is
in
exile
and
there
is
no
sensation
whatsoever
of
the
greatness
of
the
Creator.
Thus,
how
can
he
annul
his
self-benefit
before
the
benefit
of
the
Creator?
When
those
two—Mi
and
MA
[“Who”
and
“What”
respectively]—connect,
it
creates
the
combination
Mayim
[in
Hebrew].
This
is
the
meaning
of
the
words
“a
flood
of
water
on
the
earth,”
by
which
they
died.
That
is,
all
the
spirituality,
which
is
called
“life,”
was
lost
due
to
these
waters,
which
are
the
two
questions,
“Who”
and
“What.”
The
spirit
of
life
of
Kedusha
departed
from
them
and
they
remained
dead,
as
it
is
written,
“The
wicked
in
their
lives
are
called
‘dead.’”
This
is
called
“the
waters
of
the
flood”
in
the
work.
Because
of
these
waters,
they
died
in
the
work
and
could
not
continue
the
work
of
the
Creator
due
to
the
arguments,
“Who”
and
“What.”
This
is
the
meaning
of
what
is
written
in
The
Zohar
(Item
200):
“Rabbi
Yosi
said,
‘He
saw
the
angel
of
death
coming
with
the
floodwater
and
therefore
went
into
the
ark.’”
This
means
that
the
saboteur,
who
is
the
angel
of
death,
is
within
the
arguments,
“Who”
and
“What.”
The
salvation
of
the
ark
from
the
flood
in
the
work
means
that
there
is
the
matter
of
above
reason.
This
is
regarded
as
wanting
to
walk
with
his
eyes
shut,
meaning
that
although
reason
and
the
senses
do
not
understand
what
our
sages
tell
us,
they
assume
upon
them
faith
in
the
sages
and
say
that
we
must
take
upon
ourselves
faith
in
the
sages,
as
it
is
written,
“And
they
believed
in
the
Lord
and
in
His
servant,
Moses.”
Without
faith,
nothing
can
be
achieved
in
spirituality.
This
discernment
is
called
Bina,
which
is
covered
Hassadim
and
is
called
“desiring
mercy.”
This
means
that
he
does
not
want
to
understand
anything,
and
says
about
everything
that
it
is
certainly
God’s
Hesed
[grace/mercy]
that
He
does
with
him.
Although
he
does
not
see
the
Hassadim
[plural
of
Hesed]
that
the
Creator
does
with
him
and
with
the
entire
world,
he
still
believes
that
the
Creator
leads
His
world
with
private
Providence
of
benevolence,
as
it
is
written,
“And
all
believe
that
He
is
good
to
all,
the
good
who
does
good
to
the
bad
and
to
the
good.”
This
is
covered
Hassadim,
meaning
that
although
he
does
not
see
that
it
is
Hassadim,
he
still
believes
above
reason
and
says,
“They
have
eyes
and
see
not.”
This
is
also
called
an
“ark,”
for
one
who
enters
covered
Hassadim
and
accepts
everything
above
reason,
in
that
place
there
is
no
control
to
the
Sitra
Achra
[other
side].
This
is
so
because
all
the
questions
that
the
Sitra
Achra
asks
can
control
only
within
reason,
but
above
reason,
that
territory
belongs
to
the
Kedusha,
for
all
the
questions
are
only
according
to
the
external
mind.
Conversely,
the
internal
mind
comes
after
a
person
has
been
rewarded
with
equivalence
of
form.
At
that
time
he
understands
within
the
internal
mind
and
sees
that
everything
that
the
external
mind
thought
that
it
was
right,
once
he
is
rewarded
with
the
internal
mind,
he
sees
that
everything
that
the
external
mind
argues
is
untrue,
as
Baal
HaSulam
wrote
in
an
essay
in
Tav-Shin-Gimel
[1942-43].
Accordingly,
“the
saboteur
being
inside
the
floodwater
and
puts
a
person
to
death”
means
that
within
the
water,
which
is
the
“Who”
and
“What,”
meaning
with
these
arguments,
he
kills
people.
This
is
the
meaning
of
what
The
Zohar
says,
“Rabbi
Yosi
said,
‘He
saw
the
angel
of
death
coming
with
the
floodwater
and
therefore
went
into
the
ark.’”
In
other
words,
he
saw
that
with
these
arguments
he
would
lose
his
spirit
of
life.
At
that
time,
he
went
into
the
quality
of
above
reason,
which
is
Bina,
which
desires
mercy,
meaning
that
he
wants
only
to
bestow
and
not
receive
a
thing.
Instead,
he
is
happy
with
his
share
and
regards
whatever
understanding
and
feeling
about
the
work
of
the
Creator
that
he
has
as
a
great
reward.
He
is
also
happy
about
all
the
arguments
he
heard
from
the
“Who”
and
“What”
because
now
he
can
go
above
reason.
By
this
he
is
saved
from
the
flood
of
water.
According
to
the
above,
we
can
interpret
what
The
Zohar
says
(Noah,
Item
196),
“A
person
should
certainly
hide
himself
so
as
not
to
be
seen
by
the
saboteur
when
he
is
in
the
world,
so
he
will
not
look
at
him,
for
he
has
permission
to
destroy
all
those
seen
by
him.”
(And
in
Item
200)
“This
is
why
the
Creator
sought
to
cover
Noah
and
hide
him
from
sight.
And
Noah
came
to
hide
from
the
eye,
from
the
water
of
the
flood,
for
the
water
pressed
him
into
the
ark.
He
saw
the
water
of
the
flood
and
feared
it,
hence
he
came
to
the
ark.”
We
should
understand
how
it
can
be
said
about
a
sabotaging
angel
that
if
Noah
enters
the
ark,
the
angel
cannot
see
him
because
he
is
in
the
ark.
How
can
we
understand
this
if
the
Creator
advised
Noah
to
enter
the
ark
so
the
sabotaging
angel
would
not
see
him?
Clearly,
when
he
saw
the
ark,
what
would
he
think,
that
this
is
an
empty
ark
without
people?
Even
if
the
saboteur
were
corporeal,
he
would
certainly
want
to
see
what
is
in
the
ark,
all
the
more
so
with
an
angel,
does
he
not
see
what
is
in
the
ark?
Is
this
possible?
In
the
work,
we
should
interpret
that
the
sabotaging
angel
sees
those
people
who
walk
within
reason.
With
them,
he
can
argue
with
arguments
of
“Who”
and
“What.”
But
when
the
Creator
told
him
to
go
into
Bina,
which
is
called
“the
covered
world,”
meaning
it
is
covered
from
external
ones,
who
are
those
who
go
with
the
external
mind,
the
saboteur
can
see
them
because
they
have
a
common
language,
meaning
externality.
But
those
who
go
above
reason,
who
do
everything
because
of
faith
in
the
Creator
and
through
faith
in
the
sages,
who
give
them
guidance
how
to
go
and
achieve
Dvekut
[adhesion]
with
the
Creator,
and
be
rewarded
with
the
internal
mind,
called
“the
mind
of
the
Torah,”
in
that
place
it
is
regarded
that
the
sabotaging
angel
has
no
means
to
see
because
his
vision
is
in
vessels
of
reception.
For
this
reason,
our
sages
said,
“Once
the
saboteur
is
given
permission,
it
does
not
distinguish
between
good
and
bad.”
We
interpreted
that
this
means
that
when
the
saboteur
is
given
permission,
even
people
who
engage
in
reception
in
order
to
bestow,
who
are
considered
good,
since
they
engage
in
reception,
there
can
be
slandering
by
him.
Hence,
they,
too,
enter
Bina,
which
is
vessels
of
bestowal,
where
the
Sitra
Achra
has
no
grip.
This
is
regarded
as
the
sabotaging
angel
not
being
able
to
see
who
is
in
the
ark,
since
his
grip
is
only
on
vessels
of
reception,
where
he
can
slander
and
accuse.
But
one
who
walks
into
the
ark,
which
is
Bina,
a
vessel
of
bestowal,
the
Sitra
Achra
does
not
see
them.
That
is,
they
have
no
common
language
making
it
possible
to
understand
what
the
Sitra
Achra
argues
against
the
work.
When
a
person
walks
on
the
path
of
bestowal,
which
is
regarded
as
above
reason,
faith,
until
the
point
of
faith
the
Sitra
Achra
can
argue
with
a
person.
But
as
soon
as
a
person
has
entered
the
ark
of
faith,
above
reason,
the
Sitra
Achra
remains
standing
by
the
gate
of
faith
and
cannot
continue.
It
is
as
it
is
written
in
The
Study
of
the
Ten
Sefirot
(Part
14),
“This
Bina
is
still
not
regarded
as
devoid
of
Rosh
[head]
(meaning
wholeness)
because
Bina
does
not
suffer
from
any
force
of
Tzimtzum
[restriction].”
This
means
that
since
Bina
is
regarded
as
desiring
mercy,
which
is
a
vessel
of
bestowal,
she
does
not
need
anything
for
herself,
and
anything
that
she
can
do
above
reason,
she
feels
that
she
has
something
to
give.
That
is,
Tzimtzum
is
called
“lack,”
and
the
lack
always
comes
by
one’s
desire
to
receive
something.
If
he
needs
to
receive
and
someone
interferes,
meaning
that
the
giver
says,
“Yes,
I
will
give
you,
but
only
on
my
terms.
If
you
agree
to
my
terms,
you
will
receive.
Otherwise,
you
will
not.”
Here
there
is
room
for
interferences.
That
is,
if
the
receiver
is
unfit
to
meet
the
terms
that
the
giver
requires
then
the
giver
is
deficient.
That
is,
the
conditions
that
the
giver
requires
are
called
“limitations
and
restrictions,”
and
the
receiver
is
not
always
willing
to
meet
these
terms.
But
if
he
does
not
want
to
receive
anything
from
the
giver,
he
does
not
mind
that
the
giver
wants
to
give
only
according
to
restrictions,
since
he
has
no
business
with
the
giving
of
the
giver.
This
is
called
Bina,
a
vessel
of
bestowal.
She
wants
to
give
and
not
receive
anything.
However,
there
is
great
depth
here
in
Bina
wanting
to
give
and
not
receive
anything.
Here,
there
is
already
a
condition
on
the
part
of
the
lower
one,
the
giver.
That
is,
the
fact
that
the
lower
one
wants
to
bestow,
the
lower
one
says,
“Only
according
to
the
term
I
will
present
to
You,
I
am
willing
to
bestow
upon
You.
Otherwise,
I
cannot
give
You
anything.”
What
is
the
condition?
“I
want
to
see
if
You
are
really
important.
And
not
simply
important,
but
in
order
for
me
to
be
able
to
give
You
everything
and
leave
nothing
for
myself,
but
observe
‘with
all
your
heart
and
with
all
your
soul,’
I
can
give
You
this
only
on
condition
that
I
feel
Your
greatness
and
importance.
Then
I
will
be
ready
for
anything.
Otherwise,
I
cannot
give
You
what
You
ask
of
me.”
It
follows
that
when
a
person
does
not
feel
the
greatness
of
the
Creator,
the
body
cannot
annul
before
Him
“with
all
your
heart
and
with
all
your
soul.”
However,
in
truth,
by
presenting
a
condition
that
says,
“I
agree
to
work
for
You
only
on
condition
that
I
see
Your
importance
and
greatness,”
he
already
wants
to
receive
from
the
Creator—the
greatness
of
the
Creator—or
he
will
not
want
to
work
with
all
his
heart.
Thus,
a
person
is
already
limited
and
placed
under
the
governance
of
concealment,
and
he
is
not
free
to
say
that
he
wants
nothing
but
to
bestow.
This
is
not
true
since
he
does
want
something
before
he
observes
“that
all
your
works
will
be
for
the
sake
of
the
Creator.”
That
is,
he
first
wants
to
receive
the
greatness
of
the
Creator,
and
then
say
that
he
will
annul
before
the
Creator.
Certainly,
this
is
not
regarded
as
Bina
because
Bina
desires
mercy
and
wants
nothing,
for
she
does
want.
It
follows
that
Bina,
whose
quality
is
desiring
mercy,
meaning
that
she
does
not
need
to
receive
anything,
is
therefore
free,
since
only
one
who
needs
to
receive
is
limited
and
dependent
on
the
view
of
others.
But
one
who
goes
with
his
eyes
shut
and
does
not
need
any
greatness
or
anything
else,
this
is
called
“freedom.”
However,
we
must
know
that
it
is
a
lot
of
work
before
we
attain
the
quality
of
Bina.
That
is,
to
be
content
with
little
with
his
feeling
and
his
mind,
and
be
happy
with
his
share,
with
what
he
has.
That
person
can
always
be
in
wholeness
because
he
is
happy
with
his
share.
But
what
can
one
do
if
he
has
not
yet
obtained
this
quality,
and
he
sees
that
he
cannot
overcome
his
will
to
receive.
At
that
time,
he
must
pray
to
the
Creator
to
help
him
so
he
can
go
in
the
work
with
his
eyes
shut,
and
will
not
need
anything,
and
will
be
able
to
do
everything
for
the
sake
of
the
Creator
despite
the
resistance
of
the
body
to
this.
That
is,
he
does
not
tell
the
Creator
how
He
should
help
him.
Rather,
he
must
subjugate
himself
and
annul
before
the
Creator
unconditionally.
But
since
he
cannot
overcome
his
body,
he
asks
the
Creator
to
help
him
win
the
war
against
the
inclination,
since
he
understands
his
lowliness.
For
this
reason,
he
asks
the
Creator
to
have
mercy
on
him
because
he
is
worse
than
other
people,
who
can
be
servants
of
the
Creator,
whereas
he
is
worse
than
them.
He
sees
that
he
has
a
desire
to
receive
in
self-love
more
than
all
of
them.
Therefore,
he
is
ashamed
of
himself
that
he
can
be
so
lowly.
For
this
reason,
he
asks
the
Creator
to
have
mercy
on
him
and
deliver
him
from
the
governance
of
the
evil
inclination.
Yet,
he
does
not
ask
for
help
because
he
is
more
important
than
other
people.
Rather,
he
is
worse
than
the
rest
of
the
people
because
his
will
to
receive
is
more
developed
and
works
within
him
more
vigorously.
However,
he
is
not
asking
to
be
given
more
knowledge
about
the
greatness
of
the
Creator,
and
then
he
will
be
able
to
emerge
from
the
governance
of
evil.
Although
this
is
true,
he
does
not
want
to
tell
the
Creator
that
he
wants
to
present
Him
with
conditions
and
only
then
he
will
annul
before
the
Creator.
Rather,
he
agrees
to
remain
with
little
understanding
and
little
feeling,
not
more
than
he
has
now.
But
since
he
does
not
have
the
power
to
overcome,
he
asks
the
Creator
to
give
him
the
power
to
overcome,
and
not
brains,
mind,
or
feeling.
Any
advice
that
a
person
gives
to
the
Creator
seems
as
though
he
is
setting
conditions,
as
though
he
has
a
status
and
a
view.
But
this
is
insolence
of
a
person
to
present
the
Creator
with
conditions
and
say,
“If
You
give
me,
for
example,
good
taste
in
the
work,
I
will
be
able
to
work
for
You.
Otherwise,
I
cannot.”
Instead,
one
should
say,
“I
want
to
annul
myself
and
surrender
unconditionally,
just
give
me
the
strength
to
really
be
able
to
emerge
from
self-love
and
love
the
Lord
‘with
all
your
heart.’”
If
a
person
presents
conditions,
it
does
not
point
to
one’s
lowliness.
On
the
contrary,
it
shows
that
this
person
considers
himself
worthy
and
proud.
It
is
as
though
he
says,
“The
rest
of
the
people
are
mindless;
they
can
work
for
You.
But
I
am
not
like
other
people;
I
know
better
what
it
means
to
be
Jewish
and
what
is
the
work
of
the
Creator.”
Therefore,
he
says
to
the
Creator
that
He
should
treat
him
as
he
understands
it,
and
not
as
the
Creator
understands
it.
Accordingly,
we
can
understand
the
matter
of
three
lines,
where
The
Zohar
introduces
three
discernments:
1)
Sweet
water,
and
the
opposite
of
Kedusha,
which
is
bitter
water.
It
is
known
that
“right”
means
wholeness,
as
it
is
written
in
Baal
HaSulam’s
essay
from
Tav-Shin-Gimel
[1942-43],
that
one
must
believe
above
reason
that
he
is
complete.
The
opposite
of
complete
is
that
the
Sitra
Achra
comes
and
shows
him
all
the
deficiencies,
how
he
is
not
following
the
path
of
the
Creator,
thus
dropping
a
person
into
a
state
of
sadness
to
the
point
that
the
person
wishes
to
escape
the
campaign.
At
that
time
he
only
wishes
to
kill
time
and
sees
everything
as
black.
2)
The
“left
line”
is
when
a
person
wants
to
introspect
within
reason
to
see
what
he
is
truly
like
according
to
his
eyes,
whether
he
is
whole
or
lacking.
Since
he
has
prepared
himself
for
this
scrutiny
and
shifted
to
the
left
line
because
now
he
wants
to
pray
to
the
Creator
to
help
him
love
the
Lord
with
heart
and
soul,
this
is
called
“clear
water,”
since
there
is
no
waste
or
mixture
here.
Rather,
he
wants
to
find
a
place
where
he
can
pray
to
the
Creator.
Conversely,
the
opposite
of
Kedusha
comes
with
complaints
and
makes
him
see
that
he
is
just
fine
and
has
nothing
to
pray
for.
This
is
called
“murky
water,”
for
“clear”
means
that
there
are
no
mixtures
there.
That
is,
he
sees
the
truth,
as
he
sees
according
to
his
view
and
mind.
He
sees
that
he
is
wrong
and
has
the
power
and
desire
to
pray
to
the
Creator
to
help
him
be
rewarded
with
loving
the
Creator
“with
all
your
heart.”
At
that
time
comes
the
opposite
of
Kedusha
and
mixes
falsehood
there,
telling
him
that
he
is
fine
and
has
nothing
to
pray
for.
This
is
murky
water,
where
falsehood
is
intermingled
in
that
they
say
that
he
is
fine
and
has
nothing
to
pray
for.
We
should
also
interpret
what
The
Zohar
says,
“There
is
water
of
peace
and
water
of
quarreling,
Kedusha
and
the
opposite
of
the
middle
line.”
The
law
is
that
the
middle
line
is
a
merger
of
the
two
lines.
Since
the
right
line
of
Kedusha
is
wholeness,
with
respect
to
above
reason,
and
the
left
line
means
that
he
sees
within
reason
that
he
is
incomplete,
but
quite
the
contrary,
he
is
full
of
deficiencies.
For
this
reason,
the
middle
line
consists
of
two
lines.
That
is,
it
is
impossible
to
go
above
reason
before
he
has
reason
that
shows
him
the
situation,
how
it
seems
to
him
within
reason.
Then
it
can
be
said
that
he
is
not
looking
at
what
the
mind
obligates
him
to
do.
Rather,
he
goes
above
the
intellect
and
believes
in
the
sages,
in
what
the
sages
tell
him,
and
does
not
use
his
own
mind.
But
if
he
has
no
mind
and
reason
to
tell
him
something,
it
cannot
be
said
that
he
is
going
above
reason.
This
is
why
the
middle
line
is
called
“peace,”
since
he
needs
the
two
lines.
That
is,
by
having
two
opposite
lines
and
needing
both.
But
why
is
it
called
“peace”?
We
should
interpret
that
when
he
has
two
lines
together,
he
must
raise
the
right
line
over
the
left
line,
as
it
is
written
in
The
Zohar.
It
means
that
the
line
of
wholeness
is
built
on
the
above
reason,
on
the
left
line,
and
by
this
we
acquire
the
desire
to
love
the
Creator.
This
is
the
Segula
[virtue/remedy/quality]
of
above
reason.
It
is
as
Baal
HaSulam
said,
that
the
fact
that
the
Creator
wants
us
to
serve
Him
above
reason,
the
Creator
chose
this
way
since
this
is
the
most
successful
way
for
the
created
beings
to
be
rewarded
with
Dvekut,
and
then
they
are
rewarded
with
peace.
It
is
as
it
is
written
(Psalms
85),
“I
will
hear
what
the
Lord
God
shall
speak,
for
He
shall
speak
peace
unto
His
people
and
unto
His
followers,
and
let
them
not
turn
back
to
folly.”
It
follows
that
the
merging
of
two
lines
is
called
“peace,”
and
this
is
the
middle
line
in
Kedusha.
Conversely,
the
opposite
of
Kedusha
is
called
“waters
of
quarreling,”
since
they
extended
upon
themselves
that
which
they
should
not
have
extended,
called
“waters
of
quarreling,”
and
were
defiled
in
it.
This
means
that
the
opposite
of
Kedusha
raised
the
left
line
over
the
right
line,
meaning
said
the
exact
opposite
of
Kedusha.
The
path
of
Kedusha
is
that
we
need
the
“within
reason,”
which
resists
what
the
“above
reason”
says.
The
reason
why
they
need
to
use
and
engage
in
the
left
line
is
not
that
they
want
to
walk
in
the
left
line
and
listen
to
it.
On
the
contrary,
they
need
to
use
and
engage
with
the
reason
so
as
to
have
room
to
go
above
reason.
But
what
did
the
opposite
of
Kedusha
do?
They
extended
the
left
line
so
as
to
control
the
right
line,
meaning
go
within
reason.
This
is
real
Tuma’a
[impurity],
for
Tuma’a
in
the
work
is
called
“the
denseness
of
the
heart.”
That
is,
the
will
to
receive
blocks
the
heart
so
the
Kedusha
cannot
enter
the
heart
due
to
disparity
of
form.
Thus,
a
quarrel
with
the
Creator
ensued
over
why
the
Creator
is
not
giving
them
delight
and
pleasure,
which
is
the
opposite
of
peace.
For
this
reason,
we
must
try
to
go
with
faith
above
reason.