What
Is,
“We
Have
No
Other
King
But
You,”
in
the
Work?
Article
No.
1,
1991
We
should
understand
what
it
means
when
we
say,
“We
have
no
other
king
but
You.”
It
implies
that
when
we
praise
the
Creator
that
“We
have
no
other
king
but
You,”
then
we
are
not
like
the
nations
of
the
world,
who
have
many
gods,
while
we
have
only
You
as
our
king.
It
follows
as
though
the
Creator
is
greater
than
them.
Why
is
this
so
important
if
the
Creator
is
more
important
than
they
are,
and
we
chose
the
Creator?
We
can
say
this
in
the
manner
that
is
written
in
The
Zohar
(“Introduction
of
The
Book
of
Zohar,”
Item
161),
“Rabbi
Aba
said,
‘It
is
written,
‘Who
would
not
fear
You,
King
of
the
nations,
for
it
is
Your
due?’’
What
kind
of
a
praise
is
this?
Rabbi
Shimon
said
to
him,
‘This
verse
does
not
give
Him
much
respect,
for
it
is
written,
‘For
among
all
the
sages
of
the
nations
and
in
all
their
kingdoms,
there
is
none
like
You.’
Why
this
comparison
to
people,
who
have
no
existence?’”
While
there
are
many
interpretations
to
this,
we
will
explain
it
in
the
work.
It
is
known
that
the
order
of
the
work
begins
first
of
all
on
the
basis
of
faith.
Right
at
the
beginning
of
the
work,
we
take
upon
ourselves
the
burden
of
the
kingdom
of
heaven,
which
is
to
believe
that
the
Creator
is
the
leader
of
the
world.
That
is,
He
watches
over
the
world
with
private
Providence,
as
said
in
the
article,
“The
Order
of
the
Work,
from
Baal
HaSulam.”
Afterward,
we
must
know
that
the
faith
we
take
upon
ourselves
is
of
inferior
importance,
meaning
that
if
everything
were
known
and
we
would
not
have
to
believe,
this
knowledge
would
be
more
important
to
a
person.
Now
a
person
must
believe
that
although
faith
is
of
little
importance
to
a
person,
he
still
chooses
to
go
specifically
in
this
path
of
faith
above
reason,
since
he
believes
in
the
sages,
in
what
they
attained
and
said.
But
one
who
has
no
faith
in
the
sages
says
that
if
knowledge
were
more
successful
for
man’s
work
than
faith,
as
one
thinks
and
says
that
if
serving
the
Creator
were
in
a
state
of
knowing
and
we
would
not
have
to
believe,
there
would
probably
be
many
more
servants
of
the
Creator,
and
many
people
would
dedicate
themselves
to
the
work.
But
when
a
person
must
believe
in
both
the
Creator
and
the
sages,
the
faith
that
people
must
believe
pushes
them
away
from
being
workers.
However,
a
person
who
wants
to
approach
the
Creator
must
believe
in
the
sages,
who
told
us
that
if
the
way
of
knowledge
were
truly
better
for
guiding
the
world,
the
Creator
would
give
us
the
work
in
a
manner
of
knowing.
Instead,
the
Creator
knows
that
the
most
successful
way
for
a
person
to
achieve
the
goal,
which
is
His
desire
to
do
good
to
His
creations—for
man
to
be
able
to
receive
the
delight
and
pleasure
without
the
bread
of
shame—is
specifically
through
faith.
However,
since
man
is
born
with
a
nature
of
self-love,
the
body
enjoys
that
which
is
closer
to
self-love.
For
this
reason,
when
a
person
is
told
that
he
must
observe
Torah
and
Mitzvot
[commandments/good
deeds]
on
the
basis
of
faith,
it
is
difficult
for
him.
He
would
be
happier
if
everything
were
known.
However,
there
are
many
discernments
concerning
faith,
meaning
what
a
person
should
believe.
The
matter
is
simple:
A
person
should
believe
only
in
reward
and
punishment.
That
is,
if
he
observes
Torah
and
Mitzvot
he
will
be
rewarded,
and
if
he
does
not
observe
he
will
be
punished.
There
is
reward
and
punishment
on
all
levels.
The
only
difference
lies
in
what
is
the
reward
and
what
is
the
punishment.
In
this
there
are
differences
between
the
degrees.
This
also
applies
to
corporeal
matters.
For
example,
a
child
is
told
that
if
he
does
not
want
to
eat
he
will
be
punished,
such
as
when
all
the
children
who
eat
go
on
a
trip,
the
child
who
does
not
want
to
eat
will
stay
home.
Sometimes
the
reward
and
punishment
are
expressed
in
the
eating
itself,
in
that
someone
who
does
not
do
what
the
parents
command
will
not
get
food
today
and
will
stay
hungry.
It
follows
that
it
is
the
same
for
all
people:
The
reward
and
punishment
give
man
the
push
to
advance.
For
this
reason,
sometimes
a
person
believes
that
by
observing
Torah
and
Mitzvot
he
will
be
rewarded
in
this
world,
as
it
is
written
in
The
Zohar,
“There
are
people
whose
fear
is
in
reward
and
punishment
of
this
world,
meaning
long
life,
health,
etc.,
and
there
are
those
whose
reward
and
punishment
are
in
the
next
world,
meaning
they
have
the
Garden
of
Eden.
Also,
there
are
people
whose
fear
is
Lishma
[for
Her
sake],
meaning
“because
He
is
great
and
ruling,”
who
are
privileged
that
they
are
serving
the
King,
and
this
is
their
reward,
and
they
do
not
need
any
other
reward.
In
other
words,
they
cancel
their
own
authority,
have
no
concern
for
themselves,
and
their
only
worry
is
to
bring
contentment
to
the
Maker.
Since
the
body,
called
“will
to
receive,”
does
not
accept
this,
it
resists
this
work.
Therefore,
precisely
here,
in
work
where
one
wants
to
work
in
order
to
bestow,
there
are
ascents
and
descents.
In
this
work,
“reward
and
punishment”
are
completely
different
from
those
applied
in
the
work
to
receive
reward.
When
a
person
has
some
flavor
in
the
work
and
he
feels
he
has
some
nearing
to
the
Creator,
this
is
his
reward.
If
he
feels
that
he
has
been
thrown
out
from
the
work
of
the
Creator,
meaning
he
does
not
feel
any
flavor
in
the
work,
a
person
considers
this
“the
biggest
punishment.”
In
other
words,
he
has
no
feeling
of
work.
Yet,
one
should
say
that
this
pushing
away
that
he
is
feeling
is
because
he
is
far
from
the
Creator,
since
a
person
understands
that
if
he
were
closer
to
the
Creator,
he
would
have
to
feel
differently
than
he
is
feeling
now,
as
it
is
written,
“Strength
and
joy
are
in
His
place.”
This
means
that
when
a
person
feels
that
he
is
in
a
place
of
Kedusha
[holiness],
and
it
is
written
about
Kedusha,
“Strength
and
joy,”
but
now
he
feels
that
he
has
no
vitality
and
sees
everything
as
black,
and
he
cannot
overcome
the
state
that
he
is
in,
to
a
person
who
wants
to
come
to
work
for
the
sake
of
the
Creator,
this
is
considered
the
biggest
punishment.
When
a
person
wants
to
overcome
the
state
that
he
is
in,
he
sees
that
it
is
impossible
to
approach
the
Creator.
Sometimes
he
falls
into
despair,
meaning
he
wants
to
escape
the
campaign
and
decides
that
he
will
never
be
able
to
achieve
a
degree
where
he
has
no
concern
for
his
own
benefit
but
only
for
the
benefit
of
the
Creator.
So,
the
question
is,
which
is
the
truth?
That
is,
is
he
wrong,
and
it
is
actually
possible
to
come
to
a
state
where
all
his
actions
are
for
the
sake
of
the
Creator,
or
is
it
not?
That
is,
does
overcoming
help,
and
a
person
does
have
the
strength
to
do
by
himself
everything
for
the
sake
of
the
Creator?
The
answer
is
as
it
is
written,
“We
have
no
other
king
but
You,”
for
we
are
powerless
to
overcome
and
take
upon
ourselves
Your
being
our
king
and
that
we
will
serve
You
only
because
of
the
importance
of
the
King,
and
we
will
not
do
anything
for
ourselves
except
that
which
is
beneficial
to
You.
Only
You
can
give
us
this
power,
the
second
nature,
which
is
the
desire
to
bestow.
Therefore,
first
we
say,
“Our
Father,
our
King,
we
have
sinned
before
You.”
That
is,
a
person
cannot
say,
“We
have
no
other
king
but
You,”
meaning
that
only
the
Creator
can
give
this
power.
And
how
does
one
know
that
it
is
not
within
his
power?
Therefore,
first
he
must
do
all
that
he
can,
as
it
is
written,
“Everything
that
you
can
do
with
your
hand
and
strength,
do.”
At
that
time,
a
person
comes
to
a
state
where
he
feels
how
remote
he
is
from
the
Creator,
meaning
that
he
cannot
do
anything
for
the
sake
of
the
Creator.
Then,
the
person
feels
that
although
he
is
observing
Torah
and
Mitzvot,
he
is
still
regarded
as
a
sinner
because
he
sees
that
he
is
not
working
for
the
sake
of
the
Creator.
Therefore,
first,
a
person
must
say,
“Our
Father,
our
King,
we
have
sinned
before
You.”
Even
though
he
is
observing
Torah
and
Mitzvot,
he
feels
that
he
has
sinned
by
not
doing
anything
for
the
sake
of
the
Creator.
Afterward,
he
says
wholeheartedly,
“Our
Father,
our
King,
we
have
no
other
king
but
You.”
In
other
words,
only
the
Creator
can
help
make
Him
our
king,
so
we
can
work
because
we
are
serving
the
King,
and
this
is
our
reward,
that
we
have
the
privilege
of
serving
the
King.
This
means
that
only
then
can
we
do
everything
for
the
sake
of
the
Creator.
In
other
words,
if
the
Creator
does
not
give
him
this
power,
to
feel
that
“we
have
a
great
King,”
he
has
no
strength
to
work
for
the
sake
of
the
Creator,
for
the
body
claims,
“What
will
you
get
from
bestowing
upon
the
Creator?”
In
other
words,
as
long
as
the
will
to
receive
dominates,
a
person
is
powerless.
Sometimes
he
doubts
the
beginning,
meaning
says
that
now
he
sees
that
he
has
worked
in
vain
and
did
not
gain
anything
by
his
labor.
Now
he
really
sees
that
all
his
work
was
to
no
avail.
Therefore,
when
the
Creator
helps
him
and
gives
him
the
desire
to
bestow,
and
he
feels
that
he
has
a
great
King,
only
the
Creator
can
give
this.
This
is
the
meaning
of
what
is
written,
“Our
Father,
our
King,
we
have
no
other
king
but
You.”
Namely,
“Only
You
can
make
us
feel
that
we
have
a
great
King
and
it
is
worthwhile
to
work
for
Him,
to
bring
Him
contentment.”
According
to
the
above,
we
should
interpret
what
is
written
in
The
Zohar
(Haazinu,
Item
210),
“Happy
is
he
who
calls
on
the
King
and
knows
how
to
call
on
Him
properly.
If
he
calls
but
does
not
know
Whom
he
has
called,
the
Creator
moves
away
from
him,
as
it
is
written,
‘The
Lord
is
near
to
all
who
call
upon
Him.’
To
whom
is
He
close?
He
reiterated
and
said,
‘To
all
who
call
upon
Him
in
truth.’
But
does
anyone
call
upon
Him
falsely?
Rabbi
Aba
said,
‘Yes,
it
is
he
who
calls
but
does
not
know
whom
he
calls.’
It
is
written,
‘to
all
who
call
on
Him
in
truth.’
What
is
‘in
truth’?
It
is
with
the
King’s
signet
ring.”
We
should
understand
what
he
says
about
“in
truth”
and
“falsely,”
that
only
those
who
call
“in
truth”
are
heard.
He
asks,
“What
is
‘in
truth’?”
Also,
we
should
know
what
is
“falsely,”
meaning
what
it
means
that
a
person
calls
on
the
Creator
falsely
in
the
work.
The
Sulam
[Ladder
commentary
on
The
Zohar]
(“Introduction
of
The
Book
of
Zohar,”
Item
175)
brings
the
words
of
our
sages
as
follows:
“Upon
the
creation
of
the
world,
when
He
said
to
the
angels,
‘Let
us
make
man
in
our
image,’
Hesed
[mercy]
said,
‘Let
him
be
created,
for
he
does
mercies.’
Emet
[truth]
said,
‘Let
him
not
be
created,
for
‘he
is
all
lies.’’
What
did
the
Creator
do?
He
took
Truth
and
cast
it
to
the
earth,
as
it
is
written,
‘cast
truth
to
the
earth.’”
Interpretation:
It
is
known
that
our
sages
said,
“One
should
always
engage
in
Torah
and
Mitzvot
even
if
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
comes
to
Lishma
[for
Her
sake].”
Because
of
his
lowliness,
man
cannot
engage
in
His
Mitzvot
right
away
in
order
to
bring
contentment
to
his
Maker.
For
this
reason,
he
must
first
engage
in
Mitzvot
Lo
Lishma,
meaning
for
his
own
benefit.
And
yet,
he
still
draws
abundant
Kedusha
while
performing
the
Mitzvot.
Through
the
abundance
he
extends,
he
will
eventually
come
to
engage
in
Mitzvot
Lishma.
This
is
what
the
truth
complained
about
man’s
creation,
who
said
that
he
is
all
lies.
According
to
the
above,
we
see
that
“truth”
means
Lishma,
meaning
for
the
sake
of
the
Creator,
and
“falsely”
means
Lo
Lishma,
meaning
for
his
own
sake.
By
this
we
can
interpret
what
The
Zohar
says,
“near
to
all
who
call
upon
Him
in
truth.”
It
is
known
that
“far
and
near”
in
spirituality
mean
that
equivalence
of
form
is
called
“near,”
and
disparity
of
form
is
called
“far.”
It
follows
that
a
person
who
comes
to
a
state
of
“truth,”
where
he
feels
that
unless
the
Creator
helps
him
come
to
work
for
the
sake
of
the
Creator,
he
has
no
hope
of
ever
achieving
the
degree
of
Lishma
by
himself,
meaning
to
do
everything
only
for
the
sake
of
the
Creator.
Therefore,
he
calls
on
the
Creator
to
help
him
and
give
him
the
quality
of
truth,
called
“for
the
sake
of
the
Creator.”
In
other
words,
he
asks
the
Creator
to
give
him
the
quality
of
truth,
called
“equivalence
of
form.”
To
that
man,
the
Creator
is
near.
In
other
words,
he
wants
to
be
in
equivalence
of
form
with
the
Creator,
who
is
called
“as
He
is
merciful,
so
you
are
merciful.”
This
is
called,
“The
Lord
is
near
to
those
who
want
to
be
near,”
which
is
called
“equivalence
of
form.”
Conversely,
to
those
people
who
call
on
the
Creator
falsely,
meaning
who
want
the
Creator
to
help
them
with
Lo
Lishma,
which
is
called
“disparity
of
form,”
the
Creator
is
far
from
them,
since
they
do
not
want
to
draw
near
to
the
Creator,
which
is
called
Dvekut,
“equivalence
of
form.”
This
is
the
meaning
of
what
he
says,
“Truth
is
called
‘the
King’s
ring,’”
which
is
truth,
meaning
that
the
kingdom
of
heaven
that
they
take
upon
themselves
is
regarded
as
“truth,”
meaning
for
the
sake
of
the
Creator.
However,
man
must
first
prepare
a
Kli
for
this
light,
called
“desire
to
bestow.”
A
Kli
is
called
“a
need,”
meaning
that
a
person
does
not
call
on
the
Creator
to
help
him
before
he
has
begun
the
work
of
bestowal
and
sees
that
he
is
utterly
incapable
of
attaining
this
by
himself.
At
that
time,
a
person
asks
to
be
given
help
from
above.
For
this
reason,
once
a
person
has
done
all
that
he
could
and
saw
that
he
is
utterly
incapable
of
obtaining
this
desire,
he
comes
to
realize
that
no
one
can
help
him
but
the
Creator.
Then,
a
person
says,
“Our
Father,
our
King,
We
have
no
King,
meaning
that
there
is
no
way
that
we
will
have
faith
in
a
king
whom
we
will
be
able
to
serve
‘because
He
is
great
and
ruling,’
but
You,”
meaning
that
only
the
Creator
can
help
him.
There,
in
The
Zohar,
he
interprets
that
the
King’s
ring
is
called
the
“middle
line,”
and
the
middle
line
is
called
“truth.”
In
other
words,
each
line
in
itself
is
incomplete.
We
can
understand
this
with
an
allegory:
Two
people
prepared
a
meal
for
guests.
One
prepared
meat
and
fish,
and
other
things,
and
the
other
prepared
only
spices,
salt,
and
vinegar,
and
so
forth.
But
then,
a
dispute
broke
out
between
them,
and
each
one
said
that
he
will
call
the
guests
over
to
him
and
will
give
them
the
meal.
When
the
one
who
promised
to
provide
only
spices
let
them
eat
the
spices,
meaning
to
drink
the
vinegar
and
eat
the
salt,
etc.,
who
could
eat?
And
the
other
one,
who
gave
meat,
fish,
and
other
things
to
eat,
who
could
eat
meat
and
fish
without
salt,
etc.?
Since
people
could
not
eat
at
either
place,
they
had
to
make
peace
between
them
and
mix
the
food
with
the
spices,
and
out
of
the
two,
a
good
meal
emerged.
Likewise,
when
a
person
begins
to
walk
in
Lo
Lishma,
he
is
in
a
state
of
wholeness.
This
is
called
“one
line.”
But
when
he
shifts
to
the
left
line
and
begins
to
criticize
the
order
of
his
work,
meaning
with
what
intention
he
is
working,
namely
what
reward
he
wants
for
his
work,
he
feels
a
bitter
taste.
In
other
words,
he
sees
that
he
is
not
all
right.
Put
differently,
he
sees
that
he
cannot
do
anything
for
the
sake
of
the
Creator.
In
that
state,
each
line
in
itself
is
incomplete,
since
the
completion
of
the
“right”
is
only
because
he
is
content
with
his
lot,
meaning
says
that
he
is
very
privileged
that
he
has
a
small
grip
on
spirituality,
even
if
it
is
Lo
Lishma,
for
in
terms
of
actions,
he
has
something,
in
that
he
observes
the
Mitzvot
of
the
Creator.
Although
the
faith
in
the
Creator
is
only
partial
faith
(as
it
is
written
in
the
“Introduction
to
The
Study
of
the
Ten
Sefirot,”
Item
14),
that
part
is
still
important
to
him.
This
is
not
so
with
the
left
line,
where
he
sees
that
he
is
full
of
faults
and
feels
a
bitter
taste
in
his
life.
It
is
like
a
spice
given
in
order
to
sweeten
the
food.
But
a
spice
without
food
is
not
a
dish.
It
follows
that
each
line
in
itself
is
incomplete,
but
when
using
both
lines,
right
and
left,
from
this
we
come
to
the
middle
line.
In
other
words,
the
Creator
gives
the
soul,
as
our
sages
said,
“There
are
three
partners
in
a
person:
his
father,
his
mother,
and
the
Creator.”
The
father
is
called
“right.”
He
gives
the
white.
“White”
means
that
there
is
no
lack
there.
Mother
is
called
the
“left
line.”
She
gives
the
red,
which
is
called
“lacks.”
From
the
two
of
them
together
there
can
emerge
the
middle
line,
which
is
called
“The
Creator
gives
the
soul.”
At
that
time,
the
quality
of
“man”
emerges.
We
should
know
that
when
a
person
shifts
to
the
left
line
and
begins
to
see
how
far
he
is
from
the
desire
to
bestow,
and
that
he
is
immersed
in
self-love,
and
sees
his
faults
to
an
extent
that
he
had
never
imagined—that
he
would
be
so
removed
from
working
for
the
sake
of
the
Creator—he
begins
to
think
that
foreign
thoughts
must
have
come
to
him
from
the
Sitra
Achra
[other
side],
who
gives
him
these
thoughts
and
desires
that
are
inappropriate
for
someone
who
wishes
to
be
a
servant
of
the
Creator.
Even
for
an
ordinary
person,
who
is
not
working,
it
is
inappropriate
to
have
such
thoughts
and
desires.
At
that
time,
a
person
must
overcome
through
faith
in
the
sages,
and
believe
that
all
those
thoughts
come
from
above,
as
it
is
written
in
the
essay,
“Other
Gods.”
In
other
words,
the
Creator
sends
them
to
a
person,
but
he
should
not
think
that
these
are
new
thoughts
and
desires
that
did
not
previously
exist
in
the
person
but
came
now.
This
is
not
so.
Rather,
they
were
previously
within
man’s
body
but
were
not
revealed
because
nothing
is
done
without
a
reason.
Now
that
he
wants
to
walk
on
the
path
of
truth
and
wants
to
correct
himself,
he
is
shown
from
above
what
he
has
in
his
body,
and
which
is
not
apparent
outwards.
Now
that
a
person
wants
to
correct
himself,
these
thoughts
are
shown
to
him
so
he
will
know
what
to
correct.
To
understand
this,
we
should
look
in
the
book
A
Sage’s
Fruit
(Part
1,
p
55),
where
it
is
written,
“I
admit
that
you
are
right
about
that;
I
do
not
feel
those
pains
that
you
feel
whatsoever.
On
the
contrary,
I
rejoice
in
those
revealed
corruptions
and
the
ones
that
are
being
revealed.
I
do,
however,
regret
and
complain
about
the
corruptions
that
have
not
been
revealed.
If
they
appeared
now,
there
is
no
doubt
that
they
were
here
to
begin
with,
but
were
hidden.
This
is
why
I
am
happy
when
they
come
out
of
their
holes.
I
remember
discussing
similarly
with
you
on
the
first
day
of
Rosh
Hashanah
[the
first
day
of
the
Jewish
year],
Tav-Reish-Peh-Aleph
[September
13,
1920],
upon
our
return
from
the
house
of
A.M.
You
shared
with
me
very
sad
things
that
you
saw
that
morning
during
the
morning
service
[prayer]
(he
was
the
prayer-leader
of
the
morning
service).
I
was
filled
with
joy
before
you
and
you
asked
me,
‘Why
the
joy?’
I
replied
to
you
the
same
then,
that
when
buried
wicked
appear,
although
they
have
not
been
fully
conquered,
their
very
appearance
is
regarded
as
a
great
salvation
and
causes
the
sanctity
of
the
day.”
Therefore,
we
should
not
be
alarmed
if
a
person
feels
that
he
has
suffered
a
descent,
as
though
he
were
thrown
from
above.
On
the
contrary,
at
that
time
a
person
should
believe
that
the
Creator
is
tending
to
him
and
guides
him
so
he
will
be
able
to
achieve
Dvekut
[adhesion]
with
Him,
as
it
is
written,
“And
to
cleave
unto
Him.”
At
that
time,
a
person
comes
to
a
state
where
he
feels
that
he
has
sinned.
That
is,
before
he
began
the
work
of
bestowal,
he
thought
that
he
was
incomplete,
but
that
in
general,
he
was
fine,
since
he
saw
the
lowliness
of
other
people,
whereas
he,
thank
God,
was
not
as
bad.
But
now
he
sees
that
he
is
the
worst.
That
is,
no
one
has
such
thoughts
and
desires.
The
answer
is
that
in
order
for
a
person
to
be
able
to
receive
a
complete
thing,
he
must
have
a
complete
lack.
Hence,
from
above,
he
is
shown
his
deficiencies
each
time,
which
were
concealed
within
his
body.
It
therefore
follows
that
a
person
must
say
that
the
Creator
was
merciful
with
him
in
that
He
revealed
to
him
his
faults,
just
as
He
is
giving
him
the
filling,
for
“There
is
no
filling
without
a
lack.”
By
this
we
can
interpret
what
is
written
(Psalms
89),
“I
will
sing
of
the
mercies
of
the
Lord
forever,
generation
after
generation
I
will
make
known
Your
faith
with
my
mouth.”
We
should
understand
the
meaning
of
“sing
forever.”
How
can
one
sing
to
the
Creator
when
he
sees
that
he
is
full
of
faults
and
his
heart
is
not
whole
with
the
Creator,
and
he
feels
far
from
the
Creator?
And
sometimes,
he
even
wants
to
escape
the
campaign.
How
can
he
say
that
this
is
the
Lord’s
mercies
and
he
is
singing
about
this
to
the
Creator?
According
to
the
above,
a
person
should
say
that
the
fact
that
he
is
in
a
lowly
state
is
not
because
now
he
has
become
worse.
Rather,
now,
since
he
wants
to
correct
himself
so
that
all
his
actions
will
be
for
the
sake
of
the
Creator,
from
above
he
is
shown
his
true
state—what
is
in
his
body,
which
until
now
was
concealed
and
was
not
apparent.
Now
the
Creator
has
revealed
them,
as
it
is
written
in
the
book
A
Sage’s
Fruit.
A
person
says
about
this
that
it
is
mercy
that
the
Creator
has
revealed
to
him
the
bad
in
him
so
he
would
know
the
truth
and
would
be
able
to
ask
of
the
Creator
for
a
real
prayer.
It
follows
that
on
one
hand,
now
he
sees
that
he
is
far
from
the
Creator.
On
the
other
hand,
a
person
should
say
that
the
Creator
is
close
to
him
and
tends
to
him,
and
shows
him
the
faults.
Hence,
he
should
say
that
they
are
mercies.
This
is
the
meaning
of
the
words,
“I
will
sing
of
the
mercies
of
the
Lord
forever.”
That
is,
on
one
hand,
he
is
happy
and
is
singing
about
this.
On
the
other
hand,
he
sees
that
he
must
repent.
In
other
words,
he
must
ask
of
the
Creator
to
bring
him
closer
and
give
him
the
desire
to
bestow,
which
is
a
second
nature.
This
is
the
meaning
of
the
words,
“generation
after
generation
I
will
make
known
Your
faith.”
“Generation
after
generation”
means
that
there
is
cessation
in
the
middle,
which
is
the
meaning
of
ascents
and
descents.
A
generation
is
positive,
and
the
cessation
is
negative.
However,
specifically
by
this,
the
light
of
faith
appears.