What
Is,
If
He
Swallows
the
Bitter
Herb,
He
Will
Not
Come
Out,
in
the
Work?
Article
No.
23,
1989
It
is
written
in
Shaar
Hakavanot
[Gate
of
Intentions],
“This
is
the
meaning
of
the
Maror
[bitter
herb],
which
is
‘death,’
in
Gematria.
They
are
the
judgments
in
her,
in
which
the
Klipot
[shells/peels],
which
are
called
‘death,’
grip,
and
to
sweeten
her
by
drawing
of
life.
This
is
also
why
he
must
taste
bitterness,
and
if
he
swallows
it,
he
does
not
do
his
duty,
since
the
grinding
of
the
teeth
sweetens
through
the
thirty-two
teeth.”
We
should
understand
what
is
the
bitter
herb,
which
is
called
“death,”
in
the
work,
and
what
it
means
that
through
the
chewing
of
the
teeth,
which
are
thirty-two,
the
bitter
becomes
sweetened,
and
if
he
swallows
it,
he
no
longer
tastes
bitterness.
How
is
all
this
clarified
in
the
work?
To
understand
this,
we
first
need
to
know
why
we
need
work
in
the
first
place.
We
see
that
even
in
corporeality
a
person
does
not
achieve
anything
without
effort.
The
answer
to
this
is
known,
that
since
every
branch
wants
to
resemble
its
root,
and
since
our
root,
which
created
us
with
the
aim
to
do
good
to
His
creations,
meaning
to
bestow,
therefore,
when
the
created
being
receives,
it
feels
unpleasantness
when
receiving
the
abundance
from
another.
This
is
why
we
were
given
work.
When
a
person
receives
reward
for
his
work,
there
is
no
shame.
We
say
that
a
person
is
not
willing
to
eat
the
bread
of
shame
because
in
return
for
the
bread,
he
gives
work.
This
seems
like
a
tradeoff,
where
they
swap
with
one
another,
where
one
gives
work
and
the
other
gives
bread,
or
money,
and
so
forth.
In
corporeality,
among
people,
this
is
very
clear.
But
between
man
and
the
Creator,
how
can
we
say
that
the
person
works
in
Torah
and
Mitzvot
[commandments/good
deeds],
and
in
return,
He
rewards
him?
After
all,
our
sages
said
that
we
should
work
not
in
order
to
receive
reward.
Thus,
what
is
the
benefit
from
the
work
in
Torah
and
Mitzvot?
We
can
understand
that
in
corporeality,
we
need
to
work
because
reward
without
work
causes
shame.
Therefore,
when
he
wants
to
receive
reward,
there
is
a
correction
on
the
reward
that
a
person
works
for
the
reward
so
it
will
not
be
as
bread
of
shame
upon
the
reception
of
the
reward.
For
this
reason,
we
understand
that
the
work
is
a
correction
on
the
reward.
But
in
working
not
in
order
to
receive
reward,
why
do
we
need
the
work?
What
purpose
does
the
work
serve
if
there
is
nothing
to
correct,
since
he
is
not
receiving
any
reward,
so
why
the
work?
Concerning
the
work,
we
should
also
understand
that
in
corporeality,
when
a
person
needs
to
work,
it
is
because
the
work
that
one
does
for
another,
the
other
needs
that
work.
For
example,
a
bakery
owner
needs
employees,
or
he
will
not
be
able
to
produce
the
amount
of
bread
he
needs.
This
is
not
so
with
regard
to
the
Creator.
Is
He
deficient
and
needs
the
creatures
to
complement
what
He
is
lacking
by
their
work
for
Him?
It
follows
that
the
question
has
two
aspects:
1)
We
were
given
work
in
order
to
be
able
to
receive
reward
in
return
for
the
work.
By
this,
the
shame
will
be
corrected
so
it
is
not
as
though
he
eats
the
bread
of
shame.
This
cannot
be
said
regarding
the
work
of
the
Creator
because
we
work
not
in
order
to
receive
reward.
2)
This
can
be
said
between
man
and
man
because
his
friend
needs
his
work.
But
between
man
and
God,
how
can
we
say
that
the
Creator
needs
man’s
work?
The
answer
is
that
in
truth,
we
should
ask
why
our
sages
said
that
we
should
work
not
in
order
to
receive
reward,
since
the
whole
matter
of
the
work
was
established
so
there
would
not
be
the
bread
of
shame?
Therefore,
we
see
that
in
corporeality,
too,
between
man
and
man,
this
rule
of
not
eating
the
bread
of
shame
applies,
as
well,
because
of
the
shame.
Thus,
why
do
we
need
to
work
without
reward
with
respect
to
the
Creator,
if
the
work
corrects
the
delight
and
pleasure
so
there
will
not
be
shame
in
it
upon
reception,
for
then
it
is
no
longer
considered
a
gift
or
charity?
Rather,
now
the
delight
and
pleasure
acquire
a
new
name:
“reward.”
Accordingly,
why
do
we
need
to
work
not
in
order
to
receive
reward?
The
answer
to
this
is
brought
in
The
Study
of
the
Ten
Sefirot
(Part
1,
Histaklut
Pnimit,
Item
7),
where
he
asks
about
what
our
sages
said,
that
in
order
to
correct
the
bread
of
shame
there
was
a
correction
that
He
created
this
world.
Here,
there
is
a
reality
of
work,
“for
they
take
their
reward
from
the
Whole
One
in
return
for
their
work,
and
by
this
they
are
saved
from
the
blemish
of
shame.”
He
asks
there
about
this:
“But
their
answer
is
odd
indeed.
What
is
this
like?
It
is
like
a
person
who
says
to
his
friend,
‘Work
with
me
for
just
a
minute,
and
in
return,
I
will
give
you
every
pleasure
and
treasure
in
the
world
for
the
rest
of
your
life.’
There
is
indeed
no
greater
free
gift
than
this,
since
the
reward
is
utterly
incomparable
with
the
work,
since
the
work
is
in
this
world,
a
transient,
worthless
world
compared
to
the
reward
and
the
pleasure
in
the
eternal
world.”
And
there
(in
Item
20),
he
replies,
“Since
there
is
disparity
of
form
between
the
Creator
and
the
created
beings,
which
causes
the
shame,
through
engagement
in
Torah
and
Mitzvot
in
order
to
bring
contentment
to
his
Maker,
they
invert
the
vessels
of
reception
of
the
soul
into
vessels
of
bestowal.
That
is,
for
herself,
she
has
no
desire
for
the
momentous
abundance,
but
she
receives
the
abundance
in
order
to
bestow
contentment
upon
her
Maker,
who
wants
the
souls
to
enjoy
His
abundance.”
Now
we
can
understand
what
we
asked,
that
we
can
understand
that
between
man
and
man,
the
work
that
a
person
does
for
a
reward
is
in
order
for
him
not
to
eat
the
bread
of
shame,
as
it
is
known
that
this
causes
shame,
and
through
the
work,
the
blemish
of
shame
is
corrected
because
he
receives
reward
for
the
work.
But
with
respect
to
the
Creator,
what
is
the
correction
of
the
work,
if
we
must
work
not
in
order
to
receive
reward?
Also,
we
said
that
we
can
understand
that
between
man
and
man,
a
person
needs
his
friend’s
work,
but
as
for
the
Creator,
why
does
He
need
man’s
work?
Is
He
deficient
and
needs
man’s
work?
Indeed,
between
man
and
God,
it
cannot
be
said
that
the
work
corrects
the
reception
of
delight
and
pleasure
so
the
flaw
of
shame
will
not
be
felt.
This
is
so
only
between
man
and
man,
since
the
giver
of
the
work
pays
him
according
to
his
work.
It
follows
that
work
for
a
reward
is
a
kind
of
tradeoff
where
they
swap
with
one
another,
and
there
is
no
shame
here
anymore,
since
both
receive—one
receives
work
and
the
other
receives
reward.
But
with
respect
to
the
Creator,
there
is
no
equality
that
we
can
say
that
one
receives
work
and
the
other
receives
reward.
This
is
so
for
two
reasons:
1)
It
cannot
be
said
that
the
Creator
receives
work
from
man,
since
the
Creator
is
not
deficient
or
needs
man’s
work.
2)
As
he
says
there
in
The
Study
of
the
Ten
Sefirot,
the
reward
that
a
worker
of
the
Creator
receives
is
not
equal
to
the
work,
since
the
work,
compared
to
the
reward,
is
like
a
person
working
for
his
friend
for
one
minute,
and
in
return
receives
provision
for
the
rest
of
his
life,
for
the
worker
of
the
Creator
works
only
in
this
world,
and
in
return
receives
reward
in
eternity.
But
between
man
and
man,
this
is
not
so.
Therefore,
as
it
is
written
there,
man’s
work
in
Torah
and
Mitzvot
is
not
for
the
purpose
of
tradeoff,
as
between
man
and
man.
Rather,
the
work
is
that
through
work
in
Torah
and
Mitzvot,
a
person
will
receive
something
new,
a
second
nature.
That
is,
instead
of
the
nature
of
wanting
to
receive
for
himself
with
which
he
was
born,
by
engaging
in
Torah
and
Mitzvot
in
order
to
bestow
and
not
receive
reward
at
all,
he
will
receive
reward
in
return
for
his
work.
Yet,
what
is
the
reward
he
expects
to
receive
for
his
work
in
Torah
and
Mitzvot?
It
is
that
the
Creator
will
give
him
a
second
nature:
vessels
of
bestowal.
Until
now
he
had
vessels
of
the
will
to
receive
in
order
to
receive.
Now
he
will
obtain
new
Kelim
[vessels]
called
“vessels
of
bestowal.”
Hence,
during
the
work
in
Torah
and
Mitzvot,
he
should
aim
to
engage
in
order
to
bestow.
That
is,
all
the
time
during
the
work,
he
must
aim
which
reward
he
hopes
that
the
Creator
will
give
him
in
return
for
his
work
in
Torah
and
Mitzvot.
There
are
two
things
in
this
intention
that
he
aims
in
order
to
bestow:
1)
to
know
which
reward
he
hopes
for,
2)
to
feel
a
good
taste
in
the
reward,
meaning
to
enjoy
this
reward.
That
is,
the
measure
of
the
reward
depends
on
the
yearning
for
it.
In
corporeality,
there
is
a
great
reward
and
a
small
reward,
which
is
measured
by
the
importance
of
the
matter,
since
normally,
something
that
is
rare,
that
not
many
people
have
and
is
difficult
to
obtain,
is
regarded
as
important
in
corporeality.
Likewise,
everyone
thinks
that
he
can
come
to
do
everything
for
the
sake
of
the
Creator
since
it
is
only
an
intention,
to
aim
during
the
work
that
he
wants
the
work
to
be
for
the
sake
of
the
Creator.
The
person
thinks
that
only
actions
are
hard
to
do,
but
intentions
are
very
easy,
and
depend
only
on
his
will,
and
if
he
wants
to,
then
he
can.
But
those
who
begin
to
walk
on
this
path,
who
want
their
actions
to
be
for
the
sake
of
the
Creator,
the
more
those
people
increase
their
efforts
in
actions
and
intentions
to
bestow,
the
more
they
discover
the
truth
that
they
are
far
from
it.
That
is,
there
is
a
Segula
[power/remedy/quality]
in
this
work—the
truth
is
revealed
to
him
from
above,
that
he
has
no
connection
to
acts
of
bestowal.
But
before
a
person
begins
the
work
of
bestowal,
there
is
a
correction
that
we
cannot
see
the
truth
that
a
person
is
far
from
this
path,
as
it
is
against
nature.
Man
is
born
to
do
everything
for
his
own
sake.
In
order
not
to
feel
shame,
he
must
do
everything
for
the
sake
of
the
Creator
and
annul
his
entire
being.
How
can
the
body
agree
to
this?
As
The
Zohar
says
about
the
verse
“Or
make
his
sin
known
to
him,”
the
Creator
makes
this
known
to
him,
meaning
that
from
above,
when
they
see
that
a
person
wants
to
correct
the
will
to
receive
for
himself,
they
alert
him
to
the
truth
that
he
is
far
from
it.
Then
he
begins
to
see
that
not
anyone
can
achieve
this
reward,
and
he
begins
to
see
the
importance
of
the
matter.
It
follows
that
only
then
does
he
begin
to
see
how
this
reward,
called
“vessels
of
bestowal,”
is
hard
to
merit,
and
only
the
Creator
can
give
him
these
Kelim.
As
a
result,
his
reward
becomes
important
in
his
eyes
since
it
is
a
precious
thing
that
not
just
anyone
can
achieve.
Accordingly,
we
see
the
importance
of
this
reward—to
be
rewarded
with
vessels
of
bestowal.
It
is
impossible
to
understand
the
importance
of
the
matter
before
one
sees
how
difficult
it
is
to
obtain.
When
he
obtains
vessels
of
bestowal,
he
sees
that
he
has
been
rewarded
with
a
great
reward,
which
is
such
a
precious
thing
since
he
cannot
obtain
this
great
thing
by
himself,
and
only
the
Creator
Himself
can
give
him
these
Kelim
as
a
gift.
Thus,
their
saying
that
it
is
forbidden
to
work
in
order
to
receive
reward
is
because
if
he
wants
reward
for
the
work
then
he
escapes
from
the
real
reward.
By
this
we
will
understand
why
we
need
to
work,
since
the
Creator
does
not
need
our
work,
to
help
Him
in
any
way.
The
answer
is
that
this
work
is
only
for
us.
That
is,
through
the
work,
we
obtain
the
importance
of
the
reward.
And
it
is
not
merely
importance,
but
through
the
work,
we
attain
that
the
importance
is
because
it
is
our
entire
life,
for
without
Dvekut
[adhesion]
with
the
Creator,
we
are
far
from
Him,
and
all
the
delight
and
pleasure
that
the
Creator
created
in
order
to
do
good
to
His
creations
depends
on
having
equivalence
with
the
light.
As
the
ARI
says,
the
reason
for
the
breaking
of
the
vessels
was
because
the
Kelim
could
not
tolerate
the
light.
Hence,
the
lights
departed
and
the
Kelim
broke.
This
means
that
there
is
an
inverse
relation
between
the
light,
which
is
the
giver,
and
the
Kli
[vessel],
which
is
the
receiver.
In
order
to
have
equivalence,
there
was
a
correction
that
the
receiver
does
not
receive
because
of
his
own
benefit,
but
because
he
wants
to
do
the
Creator’s
will,
who
wants
to
do
good
to
His
creations,
and
only
for
this
reason
does
he
receive
the
delight.
This
is
called
“equivalence,”
since
now
both
are
equal
for
they
are
both
considered
givers.
That
is,
as
the
light
gives
by
giving
to
the
Kli,
the
Kli
receives
only
because
it
wants
to
bestow
upon
the
Giver.
Now
we
can
understand
what
Baal
HaSulam
said
about
the
words
that
Moses
asked
of
the
Creator
(Exodus
33:18-21):
“And
he
said,
‘Show
me
please
Your
glory.’
And
the
Lord
said,
‘Here
is
a
place
with
Me.’”
He
said,
“What
is
the
meaning
of
‘Here
is
a
place
with
Me’?”
He
said,
“Iti
[with
me]
is
an
acronym
[in
Hebrew]
for
faith,
prayer,
and
labor.
That
is,
this
is
the
place
by
which
we
can
be
rewarded
with
the
glory
of
the
Creator.
We
can
interpret
the
glory
of
the
Creator
the
way
we
pray
(in
the
Eighteen
Prayer
of
Rosh
Hashanah)
“Give
glory
to
Your
people,”
which
means
that
the
glory
of
the
Creator
will
be
revealed
within
the
people
of
Israel,
so
each
and
every
one
will
feel
the
greatness
of
the
Creator
to
an
extent
that
people’s
only
worry
will
be
to
do
something,
to
bring
some
contentment
to
the
Creator,
and
nothing
else
will
interest
them.
Conversely,
when
it
is
the
opposite,
when
the
Shechina
[Divinity]
is
in
the
dust,
the
greatness
of
the
Creator
is
concealed
and
we
neither
see
nor
feel
the
importance
of
the
Commander,
who
commanded
us
to
observe
Torah
and
Mitzvot,
it
is
not
because
He
needs
our
work.
Rather,
He
wants
to
reward
us.
We
were
given
Torah
and
Mitzvot
because
as
our
sages
said,
“The
Creator
wanted
to
cleanse
Israel,
hence,
He
gave
them
plentiful
Torah
and
Mitzvot,”
as
it
is
written
in
the
beginning
of
the
essay,
“Preface
to
the
Wisdom
of
Kabbalah.”
Therefore,
to
achieve
the
glory
of
the
Creator,
we
can
interpret
that
this
is
why
he
said,
“Show
me
Your
glory.”
Although
there
are
many
interpretations
to
this,
in
the
work,
this
is
how
we
should
interpret
the
verse—“Show
me
Your
glory”
means
that
the
glory
of
the
Creator
will
be
revealed.
We
should
interpret
that
the
order
of
“a
place
Iti
[with
Me]”
is
that
one
should
take
upon
oneself
faith,
to
believe
that
each
and
every
one
can
be
rewarded
with
the
glory
of
the
Creator.
When
he
believes
this,
he
must
know
why
the
glory
of
the
Creator
is
not
revealed
even
before
he
begins
the
work,
and
only
the
concealment
is
revealed.
He
must
believe
the
words
of
our
sages
that
this
is
a
correction
so
that
man
will
be
able
to
acquire
equivalence
of
form,
regarded
as
“giving
to
the
Creator
and
not
for
himself.”
For
this
reason,
concerning
the
faith
that
one
should
take
upon
himself,
he
should
also
believe
that
it
is
impossible
to
be
rewarded
with
the
glory
of
the
Creator,
meaning
that
the
hiding
and
concealment
would
be
removed
from
him,
if
he
has
not
been
rewarded
with
“fear
of
heaven.”
Fear
means
as
it
is
written
(“Introduction
of
The
Book
of
Zohar”),
“He
cannot
have
faith
before
he
has
equivalence
of
form.”
In
order
to
have
equivalence
of
form,
he
must
try
to
have
fear
in
everything
he
does,
as
it
is
written
(there),
“Fear
means
that
he
is
afraid
lest
he
will
diminish
in
bringing
contentment
to
his
Maker.”
It
follows
that
when
one
begins
the
work,
he
begins
with
faith,
but
the
body
resists
this
work,
and
then
comes
a
state
of
labor,
when
he
must
overcome
the
body
and
seek
all
kinds
of
counsels,
as
our
sages
said,
“In
trickery
shall
you
conduct
war,”
since
the
body
does
not
want
to
relinquish
self-benefit.
To
the
extent
that
he
exerts,
to
that
extent
he
begins
to
feel
that
he
is
incapable
of
doing
anything
since
in
his
view,
he
has
done
everything
he
could.
After
the
labor,
he
comes
to
know
that
only
the
Creator
can
help,
and
it
is
out
of
his
hands.
Then
comes
the
third
state—a
prayer—and
then
the
prayer
is
from
the
bottom
of
the
heart,
since
it
is
utterly
clear
to
him
that
no
one
can
help
him
but
the
Creator.
However,
even
when
he
comes
to
know
that
the
Creator
can
help
him,
and
he
understands
that
the
real
advice
is
only
prayer,
the
body
comes
and
makes
him
see
that
“You
see
how
many
prayers
you
have
already
prayed
but
you
received
no
answer
from
above.
Therefore,
why
bother
praying
that
the
Creator
will
help
you?
You
see
that
you
are
not
getting
any
help
from
above.”
At
that
time,
he
cannot
pray.
Then
we
need
to
overcome
once
more
through
faith,
and
believe
that
the
Creator
does
hear
the
prayer
of
every
mouth,
and
it
does
not
matter
if
the
person
is
adept
and
has
good
qualities,
or
to
the
contrary.
Rather,
he
must
overcome
and
believe
above
reason,
although
his
reason
dictates
that
since
he
has
prayed
many
times
but
still
received
no
answer
from
above,
how
can
he
come
and
pray
once
more?
This,
too,
requires
overcoming,
meaning
to
exert
above
reason
and
pray
that
the
Creator
will
help
him
overcome
his
view
and
pray.
It
follows
that
although
faith,
prayer,
and
labor
are
three
successive
things,
in
truth,
they
are
indeed
three
things,
yet
these
three
things
are
intermingled.
That
is,
in
every
state,
he
works
with
all
three
together.
In
other
words,
although
we
begin
with
faith,
all
other
discernments
are
included
in
faith,
since
when
he
begins
to
overcome,
he
must
believe
in
the
sages,
who
said,
“Man
must
say,
‘If
I
am
not
for
me,
who
is
for
me?’”
In
other
words,
a
person
must
toil
and
achieve
the
goal
by
himself.
When
he
sees
that
he
cannot
overcome
and
exert,
he
must
believe
that
a
prayer
helps,
as
it
is
written,
“For
You
hear
the
prayer
of
every
mouth,”
although
he
sees
no
change
when
he
prays
for
the
Creator
to
help
him.
Thus,
here,
too,
there
is
the
matter
of
above
reason.
However,
the
general
order
is
to
begin
with
faith,
then
labor,
and
then
prayer.
It
follows
that
the
most
important
is
faith,
since
with
it
we
must
work
in
everything
we
do.
That
is,
the
basis
of
all
the
Kelim
with
which
one
works
is
faith.
This
is
why
the
light
that
is
revealed
is
called
“light
of
faith,”
after
the
Kli.
This
Kli
is
built
on
the
basis
of
faith
in
the
sages
and
faith
in
the
Creator,
as
it
is
written,
“And
they
believed
in
the
Lord
and
in
His
servant,
Moses.”
Now
we
can
understand
what
our
sages
said,
“If
he
swallows
the
bitter
herb,
he
will
not
come
out.”
The
ARI
said
that
Maror
[bitter
herb]
is
death
in
Gematria.
We
should
understand
what
this
implies
to
us
that
Maror
is
death
in
Gematria,
that
it
is
the
judgments
in
her,
to
which
the
Klipot
grip.
We
should
interpret
that
it
is
as
we
say
(in
the
Passover
Haggadah
[story]),
“This
Maror
that
we
eat,
what
for?
For
the
hard
work
with
which
the
Egyptians
made
their
lives
bitter.”
The
hard
work
was
that
the
people
of
Israel
wanted
to
emerge
from
the
control
of
the
Egyptians,
called
“self-love,”
that
when
they
overcame
to
do
something
in
order
to
bestow,
thoughts
of
the
Egyptians
immediately
came
to
them,
asking
the
wicked
man’s
question:
“What
is
this
work
for
you?”
To
work
for
the
sake
of
the
Creator.
Every
time
they
prevailed,
the
questions
of
the
Egyptians
immediately
came.
This
is
called
“hard
labor,”
that
it
was
difficult
for
them
to
emerge
from
their
control
because
the
Egyptians
made
their
lives
bitter.
The
ARI
says
about
this,
that
Maror
in
Gematria
is
death,
meaning
that
the
Egyptians
did
not
want
to
let
them
out
of
their
control,
but
to
remain
as
they
wanted,
as
the
wicked
man’s
question.
This
is
the
meaning
of
staying
in
the
form
of
“The
wicked
in
their
lives
are
called
‘dead.’”
It
follows
that
this
is
not
just
bitter,
but
it
is
actual
death.
Thus,
“made
their
lives
bitter”
means
that
they
wanted
the
people
of
Israel
to
remain
dead.
It
therefore
follows
that
hard
labor,
when
they
tasted
bitterness,
means
that
they
tasted
the
taste
of
death
by
working
for
their
own
sake.
This
is
the
meaning
of
what
he
says,
that
Maror
is
regarded
as
death,
and
judgments
to
which
the
Klipot
grip,
where
judgment
means
that
they
were
under
judgment,
meaning
forbidden
to
use
the
vessels
of
reception,
and
all
the
nursing
of
the
Klipot
comes
from
the
vessels
of
reception,
which
want
to
receive
in
order
to
receive.
Then,
when
a
person
is
in
a
state
of
reception,
the
person
is
in
a
state
of
concealment
and
hiding
from
spirituality.
Its
correction
is
as
it
is
written,
“This
is
the
reason
why
he
should
taste
bitterness,
and
if
he
swallows
it,
he
does
not
do
his
duty,
since
the
grinding
of
the
teeth
sweetens
through
the
thirty-two
teeth.”
We
should
interpret
that
it
is
known
that
the
thirty-two
teeth
imply
the
thirty-two
paths
of
wisdom,
meaning
that
specifically
by
a
person
achieving
a
state
of
ascent,
regarded
as
being
in
a
state
of
life
and
wisdom,
then
he
should
chew
the
bitter
herb,
so
as
to
taste
bitterness,
for
only
during
an
ascent
can
we
feel
what
is
Maror,
meaning
what
descent
tastes
like,
as
in,
“the
advantage
of
the
light
from
within
the
darkness.”
That
is,
it
is
impossible
to
taste
a
real
taste
in
life
and
light
unless
he
has
the
taste
of
darkness
and
death.
Thus,
the
Maror
is
sweetened
through
the
ascent,
for
only
through
the
darkness,
which
is
a
descent,
does
he
feel
a
taste
in
the
light.
It
follows
that
the
darkness
has
now
been
corrected.
This
is
the
meaning
of
the
words,
“And
to
sweeten
her
by
extending
life.”