What
Is,
“There
Is
None
as
Holy
as
the
Lord,
for
There
Is
None
Besides
You,”
in
the
Work?
Article
No.
26,
1990
The
Zohar
says
(Tazria,
Item
37),
“‘If
a
woman
inseminates,
she
delivers
a
male
child.’
Rabbi
Yehuda
started,
‘There
is
none
as
holy
as
the
Lord,
for
there
is
none
besides
You,
and
there
is
no
rock
like
our
God.’
This
verse
is
perplexing.
It
is
written,
‘There
is
none
as
holy
as
the
Lord.’
This
implies
that
there
is
another
one
who
is
holy,
though
a
little
worse
than
the
Creator.
Also,
‘There
is
no
rock
like
our
God’
implies
that
there
is
another
rock,
but
is
a
little
worse
than
the
Creator.
He
replies
that
there
are
many
holy
ones.
There
are
holy
ones
above,
meaning
angels,
and
Israel
are
also
holy,
but
there
are
none
as
holy
as
the
Creator.
And
what
is
the
reason?
‘For
there
is
none
besides
You.’
Rather,
the
holiness
of
the
Creator
is
without
their
holiness,
of
the
angels
and
of
Israel,
for
He
does
not
need
their
holiness.
However,
they
are
not
holy
without
You.
‘And
there
is
no
rock
like
our
God’
means
that
the
Creator
forms
a
form
within
a
form,
meaning
the
form
of
the
Ubar
[embryo]
within
the
form
of
its
mother.”
We
should
understand
the
connection
between
“If
a
woman
inseminates,
she
delivers
a
male
child”
and
the
verse,
“There
is
none
as
holy
as
the
Lord,
and
there
is
no
rock
like
our
God.”
Also,
how
did
you
think
of
saying
that
the
people
of
Israel
impart
Kedusha
[holiness]
upon
the
Creator,
for
which
the
text
should
tell
us,
“There
is
none
as
holy
as
the
Lord”?
And
also,
what
is
the
meaning
in
the
work,
that
he
interprets
“There
is
no
rock
like
our
God,”
as
the
Creator
forming
a
form
within
a
form?
It
is
known
that
the
order
of
the
work
is
that
we
must
achieve
Dvekut
[adhesion]
with
the
Creator,
as
it
is
written,
“You
will
be
holy,
for
I
am
holy.”
This
means
that
as
the
Creator
is
holy
and
separated
from
reception,
for
the
Creator
only
bestows
and
does
not
receive,
we
must
also
be
holy
and
separated
from
reception,
and
all
our
actions
must
be
only
in
order
to
bestow
upon
the
Creator.
However,
since
we
were
born
with
a
nature
of
self-reception,
how
can
we
be
rewarded
with
Kedusha
and
be
separated
from
self-love?
This
quality
of
the
will
to
receive
for
oneself
is
called
“evil
inclination,”
and
our
sages
said
about
it,
“The
Creator
said,
‘I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.’”
In
other
words,
by
engaging
in
Torah
and
Mitzvot
[commandments/good
deeds]
in
order
to
achieve
Lishma
[for
Her
sake],
the
light
in
the
Torah
will
reform
him.
This
means
that
he
will
emerge
from
the
governance
of
evil
and
will
do
good.
That
is,
he
will
be
able
to
do
good
deeds,
which
are
called
“acts
of
bestowal.”
It
therefore
follows
that
only
man’s
actions
when
he
engages
in
Torah
and
Mitzvot
cause
him
to
be
rewarded
with
Kedusha,
meaning
to
be
holy
and
separated
from
acts
of
self-reception,
and
will
be
in
a
state
of
“As
He
is
merciful,
so
you
are
merciful,”
regarded
as
equivalence
of
form.
This
is
called
“You
will
be
holy,
for
I
am
holy.”
It
therefore
follows
that
a
person
has
been
rewarded
with
Kedusha
by
himself,
as
our
sages
said,
“If
I
am
not
for
me,
who
is
for
me?”
That
is,
“According
to
the
sorrow,
so
is
the
reward.”
This
means
that
according
to
the
labor
that
one
gives
in
order
to
be
awarded
with
the
reward,
to
that
extent
he
is
rewarded,
as
our
sages
said,
“He
who
comes
to
purify
is
aided.”
Therefore,
this
means
that
the
Creator
does
not
give
assistance
from
above,
meaning
Kedusha
from
above,
before
a
person
gives
Kedusha
from
below.
That
is,
when
a
person
sanctifies
himself
and
comes
to
purify,
the
Creator
can
give
him
Kedusha
from
above.
It
therefore
follows
that
the
Creator
cannot
give
Kedusha
from
above
until
the
creatures
give
Kedusha
from
below.
Now
we
can
interpret
what
we
asked
about
how
The
Zohar
answers
the
question,
“There
is
none
as
holy
as
the
Lord,”
implying
that
there
is
another
one
who
is
holy,
but
is
a
little
worse
than
the
Creator.
He
replies
that
the
fact
that
it
is
written,
“There
is
none
as
holy
as
the
Lord,”
is
because
“There
is
none
besides
You.”
However,
the
Kedusha
of
the
Creator
is
without
their
Kedusha,
for
He
does
not
need
their
Kedusha.
“However,
they
are
not
holy
without
You.”
We
asked,
How
can
you
think
of
saying
that
the
Creator
takes
the
Kedusha
that
He
has
from
below,
from
Israel,
can
we
say
this?
However,
when
it
concerns
the
work,
although
it
is
implied
in
all
the
places
in
the
words
of
our
sages
that
the
fact
that
the
Creator
gave
Kedusha
to
the
people
of
Israel,
is
because
He
needed
them,
hence,
first
there
must
be
an
awakening
on
the
part
of
man,
meaning
that
he
should
have
a
desire
for
Kedusha,
then
the
Creator
can
give
Kedusha.
It
follows
that
the
Creator
needs
the
Kedusha
from
below,
and
then
he
can
give
them
Kedusha.
The
Zohar
tells
us
about
this,
“There
is
none
as
holy
as
the
Lord.”
This
means
that
man
has
no
Kedusha
at
all,
meaning
that
the
Kedusha
that
the
Creator
gives,
He
does
not
need
man’s
Kedusha.
In
other
words,
first
a
person
should
be
in
the
form
of
“He
who
comes
to
purify,”
and
then
the
Creator
can
give
him
Kedusha.
He
says
about
this,
“For
there
is
none
besides
You,”
for
there
is
no
one
to
assist
You,
to
give
of
their
Kedusha,
meaning
that
they
will
give
You
Kedusha
from
below,
since
“There
is
none
besides
You,”
there
is
no
other
force
in
the
world
but
the
Creator.
In
other
words,
we
must
believe
in
private
Providence,
as
it
is
written
(in
Thirteen
Tenets,
presented
in
the
prayer
book
after
“On
us”),
“I
believe
in
complete
faith,
that
the
Creator,
blessed
be
His
name,
creates
and
leads
all
creations,
and
He
alone
does,
is
doing,
and
will
do
all
the
deeds.”
This
means
that
after
a
person
has
done
good
deeds,
by
which
he
will
be
rewarded
with
Kedusha,
with
being
holy,
meaning
that
all
his
actions
will
be
only
to
bestow,
it
implies
as
though
man
helps
the
Creator.
The
Zohar
says
about
this,
“For
there
is
none
besides
You.”
Rather,
the
Creator
does
everything,
and
He
does
not
need
man’s
Kedusha
to
help
Him.
Instead,
“He
alone
does,
is
doing,
and
will
do
all
the
deeds,”
and
man
has
no
part
in
this.
Thus,
what
is
the
meaning
of
“He
who
comes
to
purify
is
aided”?
It
seems
as
though
man
does
do!
We
should
interpret
that
this
means
that
man
must
believe
that
now
he
has
come
to
purify
and
not
before.
This
action,
when
a
person
comes
now
to
purify,
comes
from
the
assistance
from
above.
In
other
words,
previously,
there
was
an
awakening
from
above,
which
gave
him
a
desire
and
yearning
to
come
purify
and
sanctify
himself.
It
follows
that
his
coming
to
purify
now
is
not
by
man’s
power,
but
rather
comes
from
above.
In
this
way,
we
should
interpret
what
our
sages
said
(Avot,
Chapter
5:27),
“Ben
Heh
Heh
says,
‘The
reward
is
according
to
the
sorrow.’”
This
means
that
to
the
extent
of
the
sorrow
that
a
person
suffers
while
observing
Torah
and
Mitzvot,
so
will
his
reward
increase.
This
implies
that
a
person
does
do
something,
and
for
doing
it,
he
is
rewarded.
However,
this,
too,
we
should
interpret
in
the
above
manner,
that
man
must
believe
that
the
sorrow
and
labor
that
a
person
has
in
feeling
that
he
is
far
from
Dvekut
with
the
Creator
and
that
he
is
immersed
in
self-love,
this
sorrow
is
called
“reward.”
In
other
words,
the
Creator
gave
him
an
awakening
not
to
want
to
remain
in
the
state
of
the
general
public,
who
go
with
the
flow
of
the
world
and
do
not
reflect
on
what
makes
them
higher
in
degree
than
any
other
animal.
That
is,
they
feed
on
the
same
things
that
animals
feed,
and
do
not
feel
that
they
were
created
in
God’s
image,
meaning
that
they
have
any
connection
to
Godliness
and
that
they
must
receive
nourishment
from
spirituality,
which
is
suitable
for
the
speaking
level
and
not
for
the
animate
level.
This
is
a
reward.
That
is,
the
labor
and
sorrow
that
they
feel
is
that
actual
reward
that
the
Creator
gives
them.
We
should
not
think
that
this
is
labor
that
comes
by
itself
when
a
person
exerts.
Rather,
this
is
a
reward
that
the
Creator
calls
them
to
the
work
of
the
Creator,
whereas
others,
He
does
not
call.
Thus,
along
with
the
sorrow
and
suffering
they
feel,
they
should
be
happy
that
the
Creator
wants
to
connect
with
them.
According
to
the
above,
we
should
interpret
“According
to
the
sorrow,
so
is
the
reward,”
meaning
to
what
extent
should
one
appreciate
the
Creator
rewarding
him?
The
answer
is
that
according
to
the
sorrow
and
labor
he
can
feel
from
being
far
from
the
Creator,
this
is
the
measure
of
the
reward.
This
means
that
when
we
want
to
know
how
much
was
the
profit
of
the
reward,
a
person
should
evaluate
how
much
suffering
and
sorrow
he
had
had
from
being
far
from
the
work
of
the
Creator.
This
is
the
measure
of
the
reward.
In
other
words,
it
is
impossible
to
appreciate
the
lack
of
spirituality
before
one
feels
the
importance
of
spirituality.
To
the
extent
of
the
importance
of
spirituality,
to
that
extent
a
person
can
feel
the
need
for
it.
It
follows
that
the
sensation
of
the
lack
is
already
a
reward.
Hence,
we
should
interpret
the
words
of
Ben
Heh
Heh,
who
says,
“According
to
the
sorrow.”
When
a
person
regrets
being
far
from
the
Creator,
it
does
not
come
from
the
person,
but
the
Creator
gave
him
this
feeling,
and
not
the
person
by
himself.
This
means
that
by
the
Creator
illuminating
for
him
the
importance
of
spirituality,
to
that
extent
he
is
sorry
that
he
is
far
from
spirituality.
For
this
reason,
we
must
not
say
that
what
a
person
comes
to
purify
is
work
that
comes
from
a
person.
Rather,
the
Creator
gave
him
a
thought
and
desire
to
come
and
purify.
It
follows
that
this
is
not
out
of
man’s
work
that
we
can
say
that
the
Kedusha
that
the
Creator
has
given
him,
Kedusha
from
above,
the
person
helped
Him,
too.
Rather,
“There
is
none
besides
You.”
As
in
the
words
of
The
Zohar,
the
Creator
does
not
need
any
Kedusha
of
theirs,
meaning
of
the
lower
ones,
but
He
does
everything.
In
this
manner,
we
should
interpret
the
words
of
our
sages
about
the
verse
(Exodus
32:10),
“And
now
leave
Me
alone.”
RASHI
interpreted
that
“We
still
did
not
hear
that
Moses
prayed
for
them,
and
He
says,
‘And
now
leave
Me
alone.’
However,
here
He
opened
for
him
an
opening
and
notified
him
that
the
matter
was
up
to
him,
that
if
he
prayed
for
them,
He
would
not
destroy
them”
(Gate
of
the
Words
of
Our
Sages).
We
should
interpret
the
words
of
our
sages,
who
said,
“Here
He
opened
for
him
an
opening
and
notified
him
that
the
matter
was
up
to
him,
that
if
he
prayed
for
them,
He
would
not
destroy
them.”
It
means
that
the
Creator
notified
him,
meaning
gave
him
a
desire
to
pray
for
Israel
that
He
will
forgive
them
the
sin
of
the
calf.
It
follows
that
the
fact
that
the
Creator
told
him
to
pray
means
that
He
gave
him
the
strength
to
pray.
That
is,
unless
the
Creator
gives
the
strength
to
pray,
a
person
cannot
pray.
It
therefore
follows
that
the
fact
that
a
person
prays
to
the
Creator
to
forgive
his
sins,
that,
too,
comes
from
the
Creator,
for
the
Creator
gives
him
the
strength
and
desire
to
pray.
It
follows
that
the
Creator
does
everything.
In
other
words,
even
when
a
person
prays
to
the
Creator
to
forgive
his
sins,
they
implied
about
this
too,
“There
is
none
as
holy
as
the
Lord,”
since
“There
is
none
besides
You,”
to
have
power
of
Kedusha.
Rather,
everything
comes
from
the
Creator.
However,
we
must
not
forget
that
although
we
say,
“Everything
comes
from
the
Creator,”
a
person
should
say,
“If
I
am
not
for
me,
who
is
for
me?”
Rather,
everything
depends
on
the
acts
of
people.
Although
this
is
in
contradiction
to
the
above-said,
we
must
believe
that
so
it
is,
as
Maimonides
says
(as
said
in
Article
No.
25,
Tav-Shin-Nun).
According
to
the
above,
we
should
interpret
what
is
said
on
Shabbat
[Sabbath]
in
the
song,
“Anyone
who
sanctifies
the
seventh
properly,
anyone
who
observes
Shabbat
according
to
the
law,
so
as
not
to
desecrates
it,
his
reward
is
great,
according
to
his
work.”
This
is
difficult
to
understand.
What
is
the
novelty
in
saying,
“His
reward
is
great,
according
to
his
work”?
This
is
a
straightforward
matter;
it
is
customary
that
one
is
paid
according
to
the
value
of
one’s
work.
So,
what
is
he
telling
us
by
saying,
“His
reward
is
great,
according
to
his
work”?
Can
it
be
otherwise?
If
he
had
said
that
one
who
observes
Torah
and
Mitzvot,
even
though
he
transgresses
a
little,
receives
a
great
reward,
if
this
were
so
then
there
would
be
a
novelty
to
hear.
But
if
he
does
not
receive
reward
more
than
he
works,
this
is
natural
and
so
it
is
in
corporeality.
However,
the
novelty
is
that
when
Shabbat
comes,
when
a
person
is
rewarded
with
the
quality
of
Shabbat,
he
feels
the
truth,
that
the
work
itself
is
the
reward
that
the
Creator
gives
to
a
person,
meaning
that
He
gives
a
person
a
thought
and
desire
to
observe
Torah
and
Mitzvot
and
to
come
and
purify
himself,
as
it
is
written,
“He
who
comes
to
purify.”
The
question
is,
Why
did
he
come
to
purify
now,
at
this
time,
and
not
before?
When
a
person
receives
assistance
from
above,
the
person
comes
to
purify
and
not
before.
It
follows
that
the
meaning
of
“His
reward
is
great
according
to
his
work”
is
that
the
fact
that
a
person
works
and
labors
in
Torah
and
Mitzvot
is
his
reward.
It
turns
out
that
if
he
works
a
lot,
this
is
the
reward
that
the
Creator
has
given
him.
That
is,
He
gave
a
thought
and
desire
to
do
the
holy
work.
Thus,
this
is
not
as
it
is
in
corporeality,
where
to
the
extent
that
a
person
works,
any
worker
receives
a
salary,
meaning
a
reward
in
return
for
his
work.
Rather,
here
the
innovation
is
that
the
reward
is
the
work.
Accordingly,
the
meaning
of
“His
reward
is
great,”
is
that
how
much
is
the
reward?
There
is
no
matter
here
of
giving
him
more
reward
or
less
reward.
This
can
be
said
when
a
person
works
in
order
to
receive
reward
in
return
for
his
work,
where
there
is
the
matter
of
surpluses
and
deficits.
But
if
the
reward
is
the
work
itself,
there
is
no
issue
of
being
rewarded
for
the
work.
Therefore,
to
imply
this,
he
says,
“His
reward
is
great,”
specifically
“according
to
his
work,”
since
only
the
work
is
the
reward.
By
this
we
should
interpret
what
is
written
(Deuteronomy
4:2),
“You
shall
not
add
to
the
thing
which
I
command
you,
nor
will
you
take
away
from
it,
to
keep
the
commandments
of
the
Lord
your
God
that
I
command
you.”
In
the
work,
we
should
interpret
what
he
says.
We
understand
“Nor
will
you
take
away,”
but
why
is
it
forbidden
to
add?
In
the
work,
we
should
interpret
that
if
a
person
wants
to
receive
more
reward,
his
way
can
be
by
adding
more
Torah
and
Mitzvot.
But
rather,
“Do
not
add
and
do
not
take
away,”
since
the
reward
is
the
work
itself
that
the
Creator
gives
to
a
person
a
place
to
serve
the
King.
And
that
power
is
the
reward.
Hence,
there
is
the
intimation,
“Do
not
add
and
do
not
take
away,”
meaning
that
it
is
impossible
to
add
more,
to
receive
more
reward,
but
that
it
is
precise,
meaning
the
work
and
the
reward
are
as
two
drops
in
a
pond.
This
is
so
particularly
in
the
work.
That
is,
when
a
person
wants
to
work
on
the
path
of
truth,
which
is
work
in
order
to
bestow,
although
the
literal
meaning
pertains
to
practical
Mitzvot,
that
in
practice,
it
means
you
should
not
add
or
take
away,
but
in
terms
of
the
intention,
meaning
when
a
person
works
in
order
to
bestow,
there
is
also
the
matter
of
“Do
not
add.”
In
other
words,
it
is
impossible
to
add
to
the
reward
more
than
he
works,
since
what
he
wants
to
receive
more
from
the
work
is
that
he
wants
a
reward,
meaning
that
besides
the
work,
he
will
be
given
a
reward.
It
follows
that
he
is
working
Lo
Lishma
[not
for
Her
sake].
But
as
said
above,
the
reward
and
the
work
are
equal,
and
it
is
impossible
to
receive
more
reward,
but
only
according
to
the
work.
According
to
the
above,
we
should
interpret
what
The
Zohar
explains
about
the
verse,
“There
is
no
rock
like
our
God.”
It
means
that
the
Creator
forms
a
form
within
a
form,
meaning
the
form
of
the
Ubar
[embryo]
within
the
form
of
its
mother.
What
is
“forms
a
form
within
a
form”
in
the
work?
It
is
that
a
person
sanctifies
himself,
meaning
wants
to
work
in
order
to
bestow.
This
Kedusha
does
not
come
from
man,
so
that
man
helps
the
Creator
in
any
way,
for
the
Creator
to
impart
Kedusha
upon
him,
as
it
is
written,
“He
who
comes
to
purify
is
aided.”
Rather,
the
Creator
does
everything,
for
“He
alone
does,
is
doing,
and
will
do
all
the
deeds.”
This
is
the
meaning
of
what
is
written,
“forms
a
form
within
a
form,”
meaning
the
form
of
the
Ubar
within
the
form
of
its
mother.
This
means
that
the
form
of
the
mother
is
the
basis,
and
with
this
form,
the
man
is
born.
This
is
called
“the
form
of
its
mother.”
Afterward,
when
a
person
begins
the
work
and
wants
to
walk
on
the
path
of
bestowal,
he
begins
with
the
first
degree
of
Kedusha.
It
is
known
that
there
are
three
discernments
called
1)
Ibur,
2)
Yenika,
3)
Mochin.
The
first
beginning,
when
a
person
enters
the
Kedusha,
is
the
Ubar.
This
is
the
meaning
of
the
Creator
forming
a
form
of
bestowal
within
the
previous
form,
which
is
the
mother,
who
is
called
“vessels
of
reception.”
In
the
vessels
of
reception,
the
man
is
born.
Afterward,
the
man
shifts
to
Kedusha,
which
is
that
all
his
actions
are
for
the
sake
of
the
Creator.
Thus,
who
gave
him
the
vessels
of
bestowal?
It
is
as
we
learn,
that
Aviut
[thickness]
de
Keter
is
called
Aviut
de
Shoresh,
and
is
called
Aviut
of
the
Ubar.
The
Shoresh
[root]
is
the
Creator,
whose
desire
is
to
do
good
to
His
creations.
When
a
person
receives
the
first
quality
of
Kedusha,
he
receives
vessels
of
bestowal,
meaning
he
can
aim
to
bestow
in
vessels
of
bestowal.
This
is
called
that
the
Creator
“forms
a
form,”
meaning
the
form
of
bestowal,
which
is
that
He
gives
him
the
power
to
be
able
to
bestow
within
the
form
of
his
mother,
who
is
the
previous
state,
before
he
came
to
connect
with
the
Kedusha.
The
previous
state
is
called
“mother,”
and
the
next
state
is
called
Ibur.
After
the
Ubar
there
is
birth,
until
the
newborn
grows
and
through
corrections
becomes
Gadol
[big/grownup],
regarded
as
having
been
rewarded
with
Mochin
of
Kedusha.
We
should
interpret
Ubar
from
the
word
Over
[passing],
which
is
the
first
state,
when
he
passes
from
using
the
vessels
of
reception
into
the
degree
of
Kedusha,
where
he
uses
only
Kelim
[vessels]
that
can
aim
to
bestow.
Otherwise,
the
Kelim
are
not
used.
It
follows
that
Ibur
is
the
most
important.
As
in
corporeality,
when
a
woman
conceives,
she
is
certain
to
also
deliver.
Thus,
all
the
concern
is
for
the
woman
to
conceive.
Afterward,
the
woman
will
usually
deliver,
too.
However,
sometimes
there
are
exceptions
and
the
woman
has
a
miscarriage
due
to
some
corruption.
Likewise,
in
the
work,
the
main
thing
that
is
hard
for
us
is
to
enter
the
Ubar,
meaning
that
the
will
to
receive
will
receive
within
it
a
different
desire
called
“desire
to
bestow.”
When
a
person
is
rewarded
with
the
state
of
Ubar,
meaning
that
within
the
desire
to
receive
enters
a
desire
to
bestow,
this
is
considered
that
the
Creator
forms
a
form
within
a
form.
We
should
understand
this
wonder
of
forming
a
form
within
a
form.
According
to
what
we
interpreted,
this
is
a
great
novelty,
a
real
miracle,
since
it
is
against
nature,
for
only
the
Creator
can
change
nature,
and
it
is
out
of
man’s
hands.
This
is
the
novelty,
that
the
Creator
forms
the
form
of
bestowal
within
the
form
of
the
mother,
which
is
the
form
of
reception.
This
is
called
the
Kedusha
that
the
Creator
gives.
It
is
said,
“There
is
none
as
holy
as
the
Lord,
for
there
is
none
besides
You,”
as
there
is
no
one
in
the
world
who
can
change
nature
and
make
within
the
Kli
[vessel]
that
comes
to
a
person
by
nature,
the
desire
to
receive,
that
it
will
later
have
a
different
nature,
called
“desire
to
bestow.”
This
is
all
the
innovation
of
forming
a
form
within
a
form.
Now
we
should
interpret
the
meaning
of
the
proximity
of
“If
a
woman
inseminates,
she
delivers
a
male
child.”
Rabbi
Yehuda
started
with
what
is
written,
“There
is
none
as
holy
as
the
Lord,
for
there
is
none
besides
You.”
It
is
known
that
sowing
is
like,
for
instance,
taking
wheat
or
barley
and
so
forth,
and
placing
them
in
the
ground
until
they
decay.
Afterward,
the
grain
that
we
need
comes
out
of
them.
In
the
work,
a
woman
is
considered
the
one
who
works,
the
one
who
should
deliver.
For
this
reason,
if
the
woman,
who
is
a
female,
meaning
a
vessel
of
reception,
if
one
sows
the
quality
of
a
“woman,”
meaning
a
female—which
is
the
will
to
receive—in
the
ground,
to
decay,
this
will
later
yield
a
male.
In
other
words,
if
a
person
sows
his
female
in
the
ground,
meaning
the
vessels
of
reception,
it
will
yield
vessels
of
bestowal,
called
“male.”
And
if
the
man
inseminates
first,
meaning
that
he
wants
the
vessels
of
bestowal
in
him
to
decay
in
the
earth,
meaning
that
when
he
engages
in
Torah
and
Mitzvot,
his
intention
is
that
by
bestowing
and
engaging
in
Torah
and
Mitzvot,
his
aim
is
for
the
acts
of
bestowal
to
come
into
the
earth
and
decay,
then
she
delivers
a
female.
That
is,
his
will
to
receive
grows.
This
is
the
meaning
of
delivering
a
female.
In
other
words,
the
acts
of
bestowal
will
bring
him
self-benefit,
called
“female.”