What
Is
“He
Who
Enjoys
at
a
Groom’s
Meal,”
in
the
Work?
Article
No.
35,
1990
Our
sages
said
(Berachot
72),
“He
who
enjoys
at
a
groom’s
meal
and
does
not
delight
him
transgresses
in
five
voices.
And
if
he
delights
him,
what
is
his
reward?
Rabbi
Yehoshua
Ben
Levi
said,
‘He
is
rewarded
with
the
Torah,
which
was
given
in
five
voices.’”
We
should
understand
what
it
means
that
if
he
enjoys
at
a
groom’s
meal
he
must
delight
him.
If
he
does
not
enjoy
at
a
groom’s
meal,
should
he
not
delight
him?
Also,
what
does
it
mean
that
he
must
delight
him?
Is
the
groom
sad
that
he
became
a
groom,
that
he
should
try
to
delight
him?
We
should
also
understand
with
what
can
we
delight
the
groom,
so
that
by
delighting
him,
we
will
be
rewarded
with
the
Torah.
It
makes
sense
that
if
a
person
is
told
to
perform
some
commandment,
he
is
promised
the
next
world
as
a
reward.
But
here
they
said
that
his
reward
will
be
the
Torah.
Is
this
a
reward
that
obligates
one
to
delight
the
groom?
How
should
we
understand
all
this
in
the
work?
Also,
we
must
understand
why
it
is
not
required
to
delight
the
bride,
but
only
the
groom.
Concerning
the
bride,
we
find
another
requirement.
Concerning
the
bride,
it
was
said
(Ketubot
16b),
“How
does
one
dance
before
the
bride?
The
House
of
Shammai
say,
‘the
bride
as
she
is.’
The
House
of
Hillel
say,
‘a
fair
and
graceful
bride.’
The
House
of
Shammai
said
to
the
House
of
Hillel,
‘What
if
she
is
lame
or
blind,
is
she
told,
‘a
fair
and
graceful
bride’?
But
the
Torah
said,
‘Stay
far
from
false
words.’
The
House
of
Hillel
said
to
the
House
of
Shammai,
‘According
to
you,
one
who
makes
a
bad
bargain
in
the
market,
should
one
praise
it
before
him
or
criticize
it
before
him?
That
is,
he
should
praise
it
before
him.
Consequently,
the
sages
said,
‘One’s
view
should
always
be
mingled
with
people.’’’”
We
should
understand
why
concerning
the
bride,
we
are
speaking
only
of
dancing,
and
it
was
not
said
that
the
bride
should
be
made
happy
only
during
the
dance,
and
what
name
should
be
given
to
the
bride,
whether
as
she
is,
or
a
handsome
name,
even
if
it
is
not
the
truth.
Shabbat
[Sabbath]
is
also
called
“bride,”
as
it
is
written,
“Go
my
beloved,
toward
the
bride.”
Before
Shabbat
there
are
six
workdays.
During
those
six
days,
we
must
toil
in
order
to
prepare
everything
for
Shabbat,
and
we
also
eat
the
Shabbat
meal.
Shabbat
is
called
Malchut,
“bride”
is
called
Malchut,
and
the
“land
of
Israel”
is
also
called
Malchut.
Also,
“creation”
is
generally
called
Malchut.
This
means
that
in
general,
we
should
speak
of
two
subjects:
1)
Creator,
2)
created
beings.
The
Creator
is
called
the
“groom,”
and
the
created
beings
are
called
the
“bride.”
A
Hatan
[groom]
is
named
after
being
Nahut
Darga
[of
inferior
degree],
as
our
sages
said,
“Descend
in
degree
and
take
a
wife.”
It
means
that
the
Creator
can
be
called
a
“groom”
only
when
He
has
a
bride.
It
is
as
in
corporeality,
when
we
say
that
some
person
is
a
groom,
it
means
he
has
a
bride.
But
what
does
this
imply
to
us
in
spirituality?
Since
it
is
impossible
to
speak
of
a
Creator
without
created
beings,
one
who
says
that
there
is
a
Creator,
it
is
after
He
has
created
creatures
and
they
attain
Him,
that
He
created
them.
Then
the
creatures
say
that
there
is
a
Creator.
But
if
there
is
no
one
to
attain
Him,
then
there
is
no
one
to
speak
of
Him.
Therefore,
when
He
created
the
creatures,
it
was
by
restricting
Himself
several
times,
after
which
it
was
possible
for
created
beings
to
emerge.
They
are
the
receivers,
and
they
are
far
from
Him
in
terms
of
oppositeness
of
form,
since
His
desire
is
only
to
bestow,
and
the
creatures
want
only
to
receive,
and
disparity
of
form
in
spirituality
creates
remoteness
and
separation.
It
follows
that
precisely
by
lowering
Himself
so
that
the
creatures
would
attain
Him,
it
is
possible
to
say
that
the
Creator
is
called
a
“groom,”
for
He
lowered
Himself
so
as
to
be
attained.
Those
who
attain
are
called
“bride,”
who
knows
that
there
is
a
“groom,”
and
if
the
creatures
would
not
attain
Him,
He
would
certainly
not
be
called
a
“groom,”
and
those
who
attain
would
not
be
called
a
“bride.”
When
we
speak
about
the
worlds
in
general,
we
distinguish
everything
into
two
discernments:
1)
The
bestowing
light,
called
a
“groom,”
which
shines
into
the
worlds
though
Tzimtzum
[restriction]
and
Masach
[screen].
This
is
called
a
“groom.”
2)
The
Kli
[vessel]
that
receives
the
light
and
abundance,
which
is
called
the
“general
Malchut
of
the
worlds.”
However,
in
person,
there
are
many
discernments
in
the
light,
and
the
proliferation
comes
because
of
the
Kli
that
receives
them.
That
is,
concerning
the
light,
we
say
that
there
are
no
changes
in
the
light,
but
all
the
changes
are
in
the
Kli.
This
is
so
because
the
light
shines
only
through
restrictions,
and
to
the
extent
that
there
is
equivalence
between
the
light
and
the
Kli.
For
this
reason,
it
depends
on
the
work
of
the
receiver,
how
much
he
can
correct
himself
so
as
to
have
equivalence
with
the
light.
Hence,
from
the
perspective
of
the
receiver,
who
is
called
a
Kli,
we
can
discern
many
discernments
in
the
light.
For
this
reason,
although
we
have
many
details,
it
is
still
generally
one
light
and
one
Kli,
as
we
learn
that
at
the
end
of
correction
“the
Lord
will
be
one
and
His
name,
One.”
Shabbat
is
called
a
“bride,”
and
there
are
six
workdays
before
her,
which
is
the
time
of
labor,
as
it
is
written,
“For
six
days,
the
Lord
made
the
heaven
and
the
earth,
and
on
the
seventh
day,
He
Shavat
[rested].”
Thus,
Shabbat
means
the
completion
of
the
work,
and
“bride”
also
means
the
completion
of
the
work,
as
it
is
written,
“Moses
finished”
[in
Hebrew,
Klot
(finished)
is
similar
to
Kalah
(bride)],
that
the
work
was
completed.
We
should
understand
the
meaning
of
“labor,”
and
the
meaning
of
“the
completion
of
the
work,”
which
is
called
“Shabbat”
in
the
work.
The
writing
says,
“Which
God
has
created
to
do.”
As
it
is
explained
in
the
Sulam
[Ladder
Commentary
on
The
Zohar],
the
six
workdays
are
the
correction
of
the
six
qualities
called
HGT
NHY,
since
the
Creator
created
the
world
with
a
desire
to
receive
for
oneself.
This
is
called
“created,”
meaning
existence
from
absence.
Since
it
is
of
different
form,
which
causes
remoteness
and
separation,
this
Kli,
which
the
Creator
created,
was
given
for
the
lower
ones
to
do,
meaning
to
correct,
namely
to
place
on
the
act
of
reception,
the
aim
to
bestow.
This
is
called
Dvekut
[adhesion],
“equivalence
of
form,”
by
which
creation,
called
“receiving
for
himself”
and
“separation,”
was
corrected
with
a
correction
of
Dvekut,
where
reception
acquires
the
form
of
bestowal.
When
the
lower
ones
give
this
Kli,
the
light
can
reach
the
lower
ones.
That
is,
at
that
time
comes
the
thought
of
creation,
which
is
“His
desire
to
do
good
to
His
creations,”
into
practice.
This
is
called
“the
completion
of
the
work”
of
the
Kli
that
is
fit
to
receive
the
abundance
that
belongs
to
the
Kli.
It
follows
that
the
six
workdays
are
regarded
as
work
to
do
the
intention
to
bestow,
and
Shabbat
means
that
the
Kli
that
will
work
in
order
to
bestow
has
been
prepared.
Therefore,
“the
coming
of
Shabbat”
implies
that
the
light
has
come
to
a
Kli
that
is
ready
for
the
light.
Then
it
is
called
“Shabbat,”
meaning
that
He
already
Shavat
[rested]
from
His
work
of
making
the
Kli,
since
He
already
corrected
the
Kli.
When
the
light
shines
in
the
Kelim
[vessels],
the
Kli
has
nothing
to
do
but
only
to
enjoy
the
light,
as
this
is
the
purpose
of
creation,
“to
do
good
to
His
creations.”
This
is
the
meaning
of
what
our
sages
said,
“When
Shabbat
comes,
rest
comes.”
This
is
so
because
when
the
light
shines
in
the
Kelim,
there
is
no
more
room
for
work.
Rather,
this
is
called
“enjoying
the
meal
of
Shabbat.”
This
is
what
our
sages
said,
“He
who
did
not
toil
on
the
eve
of
Shabbat
(to
make
Kelim),
what
will
he
eat
on
Shabbat?”
In
other
words,
Shabbat
is
called
“a
meal,”
which
is
a
time
of
reception
of
delight
and
pleasure.
If
he
has
no
Kelim
that
have
been
prepared
on
the
eve
of
Shabbat,
when
the
light
comes,
he
hasn’t
the
Kelim
in
which
to
receive
the
meal.
This
is
why
Shabbat
is
called
Kallah
[bride/finished],
from
the
words
“concluded,”
“ending,”
“completion.”
It
is
as
it
is
written,
“And
on
the
seventh
day,
God
concluded
the
work
that
He
had
done.”
This
means
that
the
meal
is
already
prepared,
since
the
Kelim
for
reception
of
the
meal
have
already
been
completed,
and
it
is
known
that
it
cannot
be
said
that
the
light
is
missing,
as
it
is
written,
“The
whole
earth
is
full
of
His
glory.”
Rather,
when
there
are
Kelim
that
are
ready,
we
see
the
light,
meaning
the
light
is
revealed
inside
the
Kelim.
The
land
of
Israel
is
also
called
a
“bride,”
since
she
has
a
groom,
as
it
is
written,
“A
land
that
the
eyes
of
the
Lord
your
God
are
upon
it
from
the
beginning
of
the
year
to
the
end
of
the
year.”
This
is
seemingly
difficult
to
understand
why
specifically
the
land
of
Israel
is
like
that.
After
all,
it
is
written,
“The
eyes
of
the
Lord
roam
in
everything,”
and
not
specifically
in
the
land
of
Israel.
We
should
interpret
that
the
Torah
gives
us
a
sign,
to
those
who
work
for
the
Creator
and
want
to
know
if
they
have
already
been
rewarded
with
the
quality
of
the
“land
of
Israel.”
The
sign
is
that
the
person
feels
that
“the
eyes
of
the
Lord,”
meaning
His
Providence,
is
in
the
form
of
good
and
doing
good.
This
is
regarded
as
a
person
being
in
the
land
of
Israel.
At
that
time,
the
land
of
Israel
is
called
“bride,”
since
she
knows
she
has
a
groom.
Likewise,
in
whom
is
there
a
groom?
That
is,
who
knows
that
there
is
a
groom?
It
is
the
one
who
attains
the
groom.
This
degree
is
called
“bride,”
meaning
one
who
has
attained
Godliness.
The
light
is
considered
Godliness,
and
the
receiver
of
the
light
is
the
one
who
attains.
For
this
reason,
the
“land
of
Israel”
is
called
a
“bride,”
meaning
that
the
groom
is
revealed
in
her,
that
the
Creator
is
the
Overseer.
In
order
to
attain
the
land
of
Israel,
called
“a
land
that
is
regarded
as
a
bride,”
it
is
customary
that
as
in
corporeality,
we
go
to
look
for
a
bride
in
whom
there
are
no
flaws,
as
it
is
written
about
the
spies,
who
slandered
the
land
of
Israel
saying
that
the
bride,
meaning
the
land,
is
not
worth
taking
for
many
reasons.
Some
said
that
she
was
proud
and
had
many
demands
from
a
person,
meaning
that
one
should
annul
his
reason
and
will
before
her,
and
only
those
who
can
walk
with
eyes
shut
and
obey
all
her
demands,
with
him
she
can
speak.
And
if
he
wants
to
understand
what
she
is
saying
within
reason,
she
promptly
runs
away
from
him.
Therefore,
they
say,
how
can
one
annul
his
entire
being
for
her?
That
is,
she
is
so
firm-minded
that
if
he
disobeys
what
she
tells
him
once,
she
will
immediately
run
away
from
him.
In
other
words,
the
“land
of
Israel”
is
the
kingdom
of
heaven,
and
one
must
accept
the
kingdom
above
reason,
and
not
wait
for
the
body
to
agree
to
assume
the
burden
of
the
kingdom
of
heaven.
Acceptance
of
the
kingdom
of
heaven
must
be
so
that
a
person
comes
to
love
the
Creator
“with
all
your
heart,
and
with
all
your
soul,
and
with
all
your
might,”
and
all
on
the
basis
of
above
reason,
meaning
unconditional
surrender,
namely
that
the
body,
too,
does
not
understand.
The
person
must
go
and
assume
the
land
with
his
eyes
shut,
meaning
above
reason.
If,
in
the
middle
of
the
work,
when
he
is
awarded
some
ascent
in
spirituality,
a
person
feels
a
good
taste
in
the
work
and
says,
“Now
I
do
not
have
to
believe
in
faith
in
the
Creator
because
I
already
feel
a
good
taste
in
the
work,
and
I
take
the
taste
I
feel
in
the
work
as
a
basis,”
at
that
time
it
is
as
in
the
allegory,
that
the
minute
he
wants
to
understand
faith
above
reason,
“Why
should
I?”
and
says,
“Now
I
already
have
a
basis
for
believing
in
the
Creator,”
she
immediately
runs
away
from
him.
In
other
words,
the
whole
ascent
that
he
is
feeling,
he
immediately
descends
from
his
state.
This
is
regarded
as
Malchut,
called
the
“land
of
Israel,”
runs
away
from
him,
and
he
remains
in
a
state
of
“abroad.”
This
is
as
our
sages
said,
“The
land
of
the
nations,
their
air
is
impure.”
This
means
that
during
a
decline,
a
person
descends
from
the
land
of
Israel
and
enters
the
“land
of
the
nations,”
whose
air
is
impure,
meaning
that
all
the
thoughts
of
the
“nations
of
the
world”
enter
his
mind
and
heart,
and
the
desires
of
“Israel,”
called
“desire
Yashar-El
[straight
to
the
Creator],”
depart
from
him,
and
instead
comes
the
desire
of
the
“nations
of
the
world,”
which
are
the
opposite
of
Kedusha
[holiness].
It
turns
out
that
in
a
state
of
descent,
a
person
says,
“What
have
I
gained
from
all
the
efforts
I
made
in
order
to
obtain
Kedusha?
Now
I
see
that
not
only
did
I
gain
nothing,
I
am
even
worse
than
before
I
began
the
work
of
obtaining
the
aim
for
the
sake
of
the
Creator.”
In
other
words,
he
says,
“Not
only
do
I
not
have
the
aim
to
bestow,
but
even
in
practice,
the
situation
has
become
harder
to
observe,
meaning
in
the
act
without
an
intention.
Conversely,
before
I
wanted
to
come
into
the
‘land
of
Israel,’
I
could
easily
observe
Torah
and
Mitzvot.”
This
is
as
it
is
written
in
The
Zohar
(Shlach,
Item
63),
“It
is
written,
‘And
they
returned
from
touring
the
land.’
‘And
they
returned’
means
that
they
returned
to
the
side
of
evil,
and
returned
from
the
path
of
truth.
They
said,
‘What
have
we
gained?
To
this
day,
we
have
not
seen
good
in
the
world.
We
have
toiled
in
the
Torah
but
the
house
is
empty.
And
who
will
be
rewarded
with
that
world?
Who
will
come
into
it?
It
would
be
better
if
we
did
not
toil
so.
We
toiled
and
learned
in
order
to
know
the
part
of
that
world,
as
you
advised
us,
and
it
is
also
flowing
with
milk
and
honey.
That
upper
world
is
good,
as
we
know
from
the
Torah,
but
who
can
be
rewarded
with
it?’
The
faithful
ones,
what
did
they
say?
‘If
the
Lord
desires
us,
He
will
give
it
to
us.’
When
a
man
exerts
with
the
desire
in
the
heart
for
the
Creator,
he
will
be
rewarded
with
it,
for
all
He
wants
of
us
is
the
heart.”
Thus,
we
see
that
the
“land
of
Israel”
is
Malchut,
meaning
a
bride.
People
are
sent
to
see
if
the
bride
is
good
or
if
she
is
proud.
Also,
Shabbat
is
called
a
“bride,”
with
respect
to
the
completion
of
the
work.
Therefore,
before
Shabbat
there
are
the
six
workdays,
where
the
work
and
toil
are
in
order
to
adjust
to
the
terms
that
the
bride
presents,
if
we
want
to
accept
her.
The
labor
during
the
six
workdays
is
as
it
was
with
the
spies:
Sometimes
they
think
that
the
bride
is
good,
and
the
one
who
takes
her
is
the
happiest
man
in
the
world,
and
it
is
worth
doing
anything,
meaning
accept
all
the
terms
that
she
demands.
But
what
does
she
say?
Only
after
a
person
says
that
he
annuls
all
his
needs,
which
a
person’s
body
demands,
meaning
his
desires
that
are
for
his
own
sake—he
relinquishes
them
and
cares
only
for
the
benefit
of
the
“bride,”
who
is
called
Malchut,
the
“bride,”
which
is
the
kingdom
of
heaven,
only
then,
when
he
cancels
his
self,
as
our
sages
said,
“The
Torah
exists
only
in
one
who
puts
himself
to
death
over
it,”
this
means
that
all
the
thoughts
and
desires
pertaining
to
his
own
needs,
he
puts
to
death
and
cares
only
for
the
sake
of
the
Creator.
Likewise,
during
the
six
workdays,
a
person
has
ascents
and
descents.
In
other
words,
sometimes
a
person
says
that
the
spies
are
right
in
saying
that
we
should
escape
the
campaign,
that
this
is
not
for
us.
Sometimes,
they
overcome
and
say
that
Joshua
and
Caleb,
who
said,
“If
the
Lord
desires
us,
He
will
give
it
to
us,”
are
right.
After
we
complete
the
work,
when
a
person
agrees
to
all
of
the
bride’s
terms,
a
person
is
rewarded
with
Shabbat
being
called
“Shabbat
the
Queen.”
That
is,
she
gives
to
the
man
who
annuls
himself
before
her
all
the
delight
and
pleasure
she
receives
from
the
groom.
These
are
the
demands
she
presents—that
specifically
after
he
accepts
all
of
her
terms,
she
shows
what
a
person
gains
in
his
life
if
he
can
accept
her
as
a
“bride.”
And
then
the
“bride”
gets
a
name,
which
is
“the
King’s
daughter,”
and
nothing
is
missing
in
the
King’s
house.
Now
we
can
interpret
what
we
asked,
Why
is
it
required
to
delight
the
groom?
The
answer
is
that
since
from
the
perspective
of
branch
and
root,
the
“groom”
is
the
Creator
and
the
“bride”
is
the
created
beings,
who
should
receive
from
the
Creator,
and
since
the
Creator
created
the
world
in
order
to
do
good
to
His
creations,
when
the
creatures
receive
delight
and
pleasure,
this
is
called
“the
groom’s
joy.”
It
is
as
our
sages
said,
“There
has
never
been
joy
before
Him
as
in
the
day
when
heaven
and
earth
were
created.”
It
follows
that
every
person
enjoys
a
groom’s
meal,
meaning
that
all
the
pleasures
in
the
world
come
from
the
Creator,
which
is
called
“a
groom’s
meal.”
“Not
delighting
Him”
means
that
he
slanders
the
“bride,”
meaning
says
that
the
“bride”
is
not
fair
and
is
full
of
flaws.
The
“bride”
is
the
created
beings,
who
should
receive
the
delight
and
pleasure
from
the
Creator.
They
say
that
the
bride,
called
Malchut,
who
contains
all
the
soul,
does
not
give
to
the
created
beings
delight
and
pleasure.
It
follows
that
it
is
as
though
the
Creator
does
not
give
her
anything.
Thus,
if
a
person
says
that
Malchut
has
nothing
to
give
to
the
created
beings,
he
is
slandering
the
bride—that
she
is
poor
and
meager—as
well
as
slanders
the
Creator
because
the
Creator
is
not
giving
her
anything
so
she
has
what
to
give
to
the
created
beings.
For
this
reason,
any
person
“who
enjoys
at
a
groom’s
meal
and
does
not
delight
him
transgresses
in
five
voices.”
Concerning
“five,”
it
is
known
that
in
spirituality,
anything
complete
is
called
“five
Sefirot,”
“five
worlds.”
This
is
why
he
is
called
Ubar
[embryo],
meaning
Over
[passing
over]
them
and
does
not
receive
them.
“If
he
delights
him,”
asks
the
Gemara,
“What
is
his
reward?
Rabbi
Yehoshua
Ben
Levi
says,
‘He
is
rewarded
with
the
Torah,
which
was
given
in
five
voices.’”
We
should
understand
why
he
is
not
promised
to
be
rewarded
with
the
next
world,
as
is
promised
in
all
the
places.
The
answer
is
that
it
is
because
he
delights
the
groom,
meaning
he
believes
in
the
kingdom
of
heaven,
who
is
the
“bride.”
He
says
that
she
is
a
fair
and
good
bride,
and
he
believes
with
faith
that
she
has
a
groom,
and
we
can
already
see
that
He
is
with
the
bride.
This
is
called
a
“Shabbat
meal.”
It
means
that
then,
on
Shabbat,
Malchut,
which
is
the
collection
of
the
souls,
already
has
what
the
Creator,
who
is
called
the
“groom,”
wants
to
give
to
the
souls.
This
is
the
meaning
of
Shabbat
being
a
“similitude
of
the
next
world,”
for
then
is
the
time
when
we
enjoy
the
groom’s
meal.
Now
we
can
understand
what
we
asked,
Why
does
he
say
that
the
reward
of
one
who
delights
the
groom
is
the
Torah,
and
does
not
say
that
he
is
rewarded
with
the
next
world,
as
it
is
written
in
many
places?
The
answer
is,
With
what
can
a
person
delight
the
groom
in
the
work,
when
the
groom
is
the
Creator?
It
is
when
a
person
says
that
the
bride
is
beautiful
and
flawless.
From
this,
the
groom
enjoys,
meaning
that
the
bride
is
called
Malchut
from
the
perspective
of
faith
above
reason.
He
says
that
Malchut,
who
leads
the
world
with
her
governance,
leads
in
the
form
of
good
and
doing
good.
This
is
as
it
is
written
(Song
of
Songs,
4),
“You
are
all
beautiful,
my
wife;
there
is
not
a
flaw
in
you.”
At
that
time,
a
person
is
rewarded
with
the
Torah,
which
is
called
“the
king’s
meal,”
which
is
the
Torah,
with
respect
to
the
names
of
the
Creator.
This
Torah
does
not
appear
before
a
person
is
rewarded
with
“faith,”
called
“kingdom
of
heaven.”
However,
before
one
is
rewarded
with
faith,
called
Malchut,
a
“bride,”
there
are
ascents
and
descents
there.
This
is
called
a
“dance.”
There
is
where
all
the
work
to
be
rewarded
with
taking
upon
himself
the
kingdom
of
heaven
is
found,
so
he
will
not
do
anything
that
concerns
his
own
benefit,
but
all
his
actions
will
be
for
the
sake
of
the
Creator.
Our
sages
said
about
this,
“How
does
one
dance
before
the
bride?”
meaning
in
order
to
be
rewarded
with
the
quality
of
“bride.”
In
this
there
is
a
dispute
between
the
House
of
Shammai
and
the
House
of
Hillel.
The
House
of
Shammai
say
“A
bride
as
she
is.”
That
is,
however
a
person
feels,
whether
he
feels
good
or
bad.
About
everything,
he
should
believe
above
reason
that
all
his
sensations
are
for
his
sake.
This
is
very
difficult.
But
the
House
of
Hillel
says
that
a
person
should
say
that
what
he
feels
in
the
state
he
is
in,
that
he
does
not
feel
good,
he
should
believe
that
it
is
good,
but
he
cannot
see
the
good
because
he
is
still
unworthy
of
seeing.
Therefore,
what
he
feels
is
untrue
because
“They
have
eyes
and
see
not.”
But
everyone
says
that
a
person
should
go
above
reason
and
delight
the
groom.
Therefore,
there
are
two
kinds
of
work:
1)
during
the
six
workdays,
which
is
the
time
of
work,
and
2)
during
Shabbat,
which
is
the
time
of
the
meal
(see
Article
No.
12,
Tav-Shin-Mem-Tet).