What
Is,
“The
Wicked
Will
Prepare
and
the
Righteous
Will
Wear,”
in
the
Work?
Article
No.
3,
1991
The
Zohar
says
(Emor,
Item
232),
“From
good
deeds
that
a
person
does
in
this
world,
a
high,
stately
garment
is
made
for
him
in
that
world,
to
clothe
in.
When
a
person
has
established
good
deeds
but
bad
deeds
overcame
him,
then
he
is
wicked,
since
the
faults
are
greater
than
the
merits,
and
he
ponders
and
regrets
the
good
deeds
he
did
before.
At
that
time,
he
is
completely
doomed.
He
asks,
‘What
does
the
Creator
do
with
those
good
deeds
that
that
sinner
did
before?’
And
he
replies,
‘Even
though
that
wicked
one,
that
sinner,
was
lost,
those
good
deeds
and
the
merits
he
had
done
are
not
lost,
since
there
is
a
righteous
who
walks
in
the
ways
of
the
upper
King
and
fashions
garments
from
his
good
deeds,
but
before
he
completes
his
garments,
he
departs
from
the
world.
The
Creator
completes
his
garments
for
him
out
of
those
good
deeds
that
that
wicked
sinner
did.
This
is
the
meaning
of
the
words,
‘The
wicked
will
prepare
and
the
righteous
will
wear.’
That
sinner
corrected
and
the
righteous
is
covered
with
what
he
had
corrected.’”
We
should
understand
what
it
means
when
it
says
that
we
are
speaking
of
a
person
who
did
good
deeds,
and
why
the
bad
deeds
overcome
him.
After
all,
there
is
a
rule,
“A
Mitzva
[commandment/good
deed]
induces
a
Mitzva,”
so
why
did
the
bad
deeds
overcome
him
to
such
an
extent
that
he
came
to
a
state
where
he
pondered
the
beginning,
at
which
time
he
is
completely
lost,
since
he
doubts
the
beginning?
We
should
also
understand
why
if
the
a
righteous
is
deficient
of
garments
made
of
good
deeds,
he
should
receive
the
deeds
of
a
wicked.
He
says
that
this
is
the
meaning
of
“The
wicked
will
prepare
and
the
righteous
will
wear.”
From
the
literal
meaning
of
“the
wicked
will
prepare,”
it
seems
as
though
the
wicked
can
only
do
bad
deeds,
but
here
he
says
that
the
righteous
will
wear
the
good
deeds
of
the
wicked.
This
means
that
the
righteous
takes
good
deeds
and
not
bad
ones.
It
is
known
that
the
order
of
the
work
divides
into
two
kinds:
1)
Actions:
That
is,
one
who
engages
in
Torah
and
Mitzvot
[plural
of
Mitzva]
and
observes
the
commandments
of
the
King,
will
be
rewarded
in
return
both
in
this
world
and
in
the
next
world.
These
people
are
usually
fine
in
terms
of
their
qualities,
as
much
as
possible.
Each
of
them
tries
to
observe
Torah
and
Mitzvot
and
each
works
according
to
the
measure
of
faith
that
he
has.
This
is
called
“partial
faith,”
as
explained
in
the
“Introduction
to
The
Study
of
the
Ten
Sefirot”
(Item
14),
“And
each
one
feels
that
he
is
called
‘a
servant
of
the
Creator.’”
Normally,
each
one
always
sees
that
the
other
one
is
wrong,
where
concerning
himself,
he
always
has
excuses
why
he
is
fine.
He
feels
that
he
has
many
merits,
so
naturally,
that
person
can
never
come
to
such
bad
thoughts
that
he
will
doubt
the
beginning.
2)
These
are
people
who
want
to
achieve
Dvekut
[adhesion]
with
the
Creator,
namely
equivalence
of
form.
They
want
to
work
only
because
of
the
greatness
of
the
King,
where
to
the
extent
that
they
believe
in
the
greatness
of
the
King,
to
that
extent
they
have
the
strength
to
work
for
the
sake
of
the
King.
And
if
they
cannot
depict
to
themselves
the
greatness
and
importance
of
the
King,
then
they
have
no
fuel
to
be
able
to
work
for
the
sake
of
the
Creator.
At
that
time
he
sees
that
he
is
called
“a
sinner,”
meaning
that
to
the
extent
that
he
does
good
deeds,
to
the
extent
that
he
does
things
in
order
for
it
to
cause
him
an
“awakening
from
below,”
although
the
body
does
not
agree
to
work
in
order
to
bestow
and
resists
with
all
its
might,
he
hopes
that
through
coercion,
when
he
forces
this
work
of
bestowal
on
himself,
he
will
be
able
to
do
everything
for
the
sake
of
the
Creator.
But
in
the
meantime,
he
sees
that
according
to
the
good
deeds
that
he
has
done,
he
should
have
been
adhered
to
the
Creator,
but
in
fact,
he
sees
that
the
bad
deeds
have
increased,
meaning
that
he
regressed
and
has
come
to
a
state
of
despair
and
he
doubts
the
beginning.
The
Zohar
says
about
this
that
he
loses
everything,
and
this
is
why
he
now
feels
that
he
is
wicked.
Thus,
the
question
is,
What
good
deeds
does
he
have
if
he
doubts
the
beginning,
since
he
loses
everything?!
According
to
this,
it
is
perplexing
when
he
says,
“There
is
a
righteous
who
walks
in
the
ways
of
the
upper
King
and
fashions
garments
from
his
good
deeds,
but
before
he
completes
his
garments,
he
departs
from
the
world.
The
Creator
completes
his
garments
for
him
from
those
good
deeds
that
that
wicked
sinner
had
done.”
In
the
work,
we
should
interpret
this
in
one
person,
meaning
when
he
begins
to
walk
on
the
path
toward
achieving
Dvekut,
which
is
equivalence
of
form,
meaning
to
bestow,
and
he
did
good
deeds
in
the
manner
of
613
Eitin
[Aramaic:
counsels],
by
which
to
be
rewarded
with
the
desire
to
bestow.
However,
it
is
known
that
to
the
extent
of
one’s
work,
so
it
is
revealed
to
him
from
above
how
he
is
immersed
in
self-love.
At
that
time,
he
sees
the
truth—there
is
no
way
that
he
can
emerge
from
the
governance
of
the
will
to
receive
and
that
all
his
concerns
will
be
only
about
bringing
contentment
to
his
Maker,
and
that
in
all
that
he
does,
he
will
want
that
through
his
actions,
he
will
cause
His
great
name
to
grow
and
be
sanctified.
He
sees
that
all
this
is
far
from
him.
Finally,
he
decides
that
there
is
no
way
that
he
will
achieve
this
level.
As
a
result,
he
says,
“I
worked
in
vain,”
and
he
doubts
the
beginning.
At
that
time,
he
is
called
“a
sinner,”
“wicked.”
At
that
time
begins
a
procession
of
ascents,
since
each
time,
he
is
given
an
awakening
from
above
and
he
begins
to
do
good
deeds
once
more.
And
then,
once
more,
a
descent.
Such
is
the
order
until
all
the
bad
within
the
person
surfaces.
At
that
time,
he
prays
to
the
Creator
to
help
him
because
then,
too,
he
must
believe
above
reason
that
in
the
end,
he
will
receive
help
from
above,
meaning
the
Creator
will
give
him
the
desire
to
bestow,
which
is
called
“a
second
nature,”
meaning
he
will
emerge
from
the
governance
of
the
will
to
receive
for
himself
and
will
want
only
to
bestow
contentment
upon
his
Maker.
It
follows
that
there
are
three
stages
here:
1)
In
the
beginning
of
the
work,
when
he
begins
to
do
good
deeds,
the
bad
deeds
overcome
him
and
then
he
is
a
“wicked.”
2)
When
he
is
rewarded
with
help
from
above,
meaning
the
desire
to
bestow,
and
begins
to
do
good
deeds
in
order
to
bestow.
At
that
time,
he
is
called
“righteous,
who
walks
in
the
ways
of
the
upper
King.”
But
before
he
completes
his
garments,
he
departs
from
the
world.
He
completes
his
garments
for
him
out
of
the
good
deeds
that
that
wicked
sinner
did.
We
should
interpret
that
“Before
he
completes
his
garments,
he
departs
from
the
world”
means
before
he
fashioned
the
garments
from
the
time
when
he
was
wicked.
“Departs
from
the
world”
means
that
he
has
departed
from
the
world
called
“will
to
receive,”
and
ascended
to
the
level
of
the
“desire
to
bestow.”
It
follows
that
although
now
when
he
does
good
deeds
in
order
to
bestow,
those
deeds
are
fine,
he
lacks
the
completion
in
order
to
correct
the
Kelim
[vessels]
that
were
in
the
form
of
“pondering
the
beginning.”
He
calls
them
“good
deeds”
because
only
those
deeds
that
he
did
caused
to
make
all
the
efforts
so
the
Creator
would
bring
him
closer,
meaning
give
him
the
desire
to
bestow.
It
follows
that
the
deeds
on
which
there
was
the
state
of
“pondering
the
beginning”
were
now
corrected
in
that
through
them,
the
desire
to
bestow
has
now
been
revealed.
This
is
why
now
the
deeds—when
he
said
he
doubted
the
beginning—are
now
good
deeds,
since
now
their
benefit
is
apparent,
namely
that
they
caused
him
to
make
efforts
to
ask
the
Creator
to
bring
him
closer;
otherwise,
he
sees
that
he
is
lost.
Through
them,
he
ascended
to
Kedusha
[holiness].
This
is
as
it
is
written
in
the
“Introduction
of
The
Book
of
Zohar”
(Item
140),
“Yet,
sometimes
the
thoughts
prevail
over
a
person
until
he
wonders
about
all
the
good
deeds
he
has
done
and
says,
‘What
profit
is
it
that
we
have
kept
His
charge,
and
that
we
have
walked
in
mourning
before
the
Lord
of
hosts?’
At
that
time,
he
becomes
a
complete
wicked
and
loses
all
the
good
deeds
he
had
done
by
this
bad
thought,
for
they
will
complete
the
correction
of
all
the
vessels
of
reception,
so
they
will
be
only
in
order
to
bestow
contentment
upon
the
Creator.
At
that
time,
we
will
evidently
see
that
all
those
punishments
from
the
time
of
descents,
which
brought
us
into
pondering
the
beginning,
were
purifying
us
since
now
they
have
been
turned
into
merits.
This
is
why
those
who
speak
those
words
are
regarded
as
‘Those
who
fear
the
Lord
and
esteem
His
name.’”
According
to
the
above,
we
can
see
how
the
deeds
when
they
were
in
a
state
where
the
bad
deeds
overcame
them,
when
they
said,
“We
served
the
Lord
in
vain,”
and
“we
have
walked
in
mourning
before
the
Lord
of
hosts,”
meaning
in
low
spirit
because
of
the
Creator,
and
all
those
things
that
they
experienced
during
the
descent,
all
join
the
good
deeds
and
become
garments
for
the
righteous
who
walks
in
the
ways
of
the
upper
King.
Once
he
has
departed
from
this
world,
meaning
from
a
state
of
reception,
into
the
next
world,
called
Bina,
which
is
bestowal,
now
he
has
good
deeds
only
from
vessels
of
bestowal.
Yet,
he
lacks
the
wholeness,
meaning
the
deeds
he
did
before
he
was
rewarded
with
the
next
world.
Those
deeds
should
also
come
into
Kedusha
and
should
not
remain
without
correction.
This
is
the
meaning
of
the
deeds
becoming
garments.
3)
It
follows
that
the
third
state
is
when
the
good
deeds
that
he
regretted
have
already
joined.
That
is,
he
came
to
a
state
of
pondering
the
beginning.
After
he
has
departed
from
this
world,
meaning
from
the
will
to
receive,
and
has
received
the
next
world,
meaning
Bina,
which
is
the
desire
to
bestow,
and
once
he
has
the
desire
to
bestow
comes
the
third
state,
namely
that
the
deeds
that
were
lost
for
him
because
he
doubted
the
beginning
now
join
as
good
deeds.
According
to
the
above,
we
can
understand
what
is
written,
“The
wicked
will
prepare
and
the
righteous
will
wear.”
This
refers
to
the
good
deeds
that
the
person
did,
and
for
which
he
was
rewarded
with
a
revelation
from
above
that
showed
him
the
bad
in
him,
but
which
was
concealed
because
“He
who
is
greater
than
his
friend,
his
desire
is
greater
than
him.”
In
other
words,
a
person
is
not
shown
more
evil
than
he
is
able
to
correct.
This
means
that
the
good
and
the
bad
should
be
balanced.
Otherwise,
if
a
person
sees
all
the
bad
in
him
before
he
has
good,
that
person
will
escape
the
campaign
and
will
say
that
this
work
is
not
for
him.
It
follows
that
only
according
to
his
work
and
labor
in
doing
good
deeds,
which
he
wants
to
do,
called
“all
his
works
will
be
for
the
sake
of
the
Creator,”
this
is
called
“good
deeds.”
But
if
a
person
works
for
his
own
benefit,
this
is
called
“bad
deeds,”
since
self-benefit
is
called
“receiving
for
oneself,”
and
is
in
disparity
of
form
from
the
Creator.
It
turns
out
that
these
deeds
remove
him
from
the
Creator.
The
good
deeds
that
a
person
does,
wanting
to
achieve
Dvekut
with
the
Creator,
cause
him
to
see
the
truth
each
time,
that
in
truth,
he
is
far
from
the
Creator
in
terms
of
disparity
of
form,
to
the
point
that
sometimes
he
comes
to
a
state
where
he
says
that
it
is
impossible
that
he
will
have
the
strength
to
defeat
the
distance,
that
he
is
so
far
from
the
Creator,
to
the
point
that
he
doubts
the
beginning.
Our
sages
said
about
this
in
The
Zohar,
“When
a
person
has
established
good
deeds
but
bad
deeds
overcame
him,
then
he
is
wicked.”
This
means
that
by
doing
good
deeds,
he
was
shown
from
above
that
there
is
evil
in
him
and
he
is
wicked.
This
is
the
meaning
of
the
words
“but
bad
deeds
overcame
him,”
meaning
that
from
above
he
was
given
additional
bad
deeds.
This
is
the
meaning
of
the
words,
“The
wicked
will
prepare
and
the
righteous
will
wear.”
In
other
words,
the
fact
that
the
bad
deeds
grew,
for
which
he
is
called
“wicked,”
this
was
a
preparation
so
that
he
would
know
that
no
one
can
help
him
but
the
Creator
Himself.
It
follows
that
those
bad
deeds
became
garments
that
the
righteous
wears
once
he
has
become
righteous,
meaning
after
he
has
corrected
his
deeds,
meaning
after
he
has
been
rewarded
with
Dvekut
with
the
Creator.
At
that
time,
the
causes,
meaning
those
revelations
of
evil
that
he
had,
for
which
he
is
called
“wicked,”
now
receive
correction,
too.
There
are
two
things
to
discern
here:
1)
The
good
deeds
that
a
person
does,
meaning
the
exertion
to
reach
a
state
where
all
his
works
are
for
the
sake
of
the
Creator.
2)
The
bad
deeds.
He
saw
that
because
he
did
good
deeds
before,
he
was
later
notified
from
above
that
there
are
bad
deeds
within
him,
meaning
that
within
him
there
is
not
a
spark
of
desire
to
do
everything
for
the
sake
of
the
Creator
and
not
for
his
own
sake.
This
is
regarded
as
“the
good
deeds
that
he
did
caused
him
bad
deeds,”
as
was
said,
“When
a
person
has
established
good
deeds
but
bad
deeds
overcame
him.”
And
since
he
has
come
to
a
state
where
the
bad
deeds
caused
him
to
come
to
a
state
of
pondering
the
beginning,
now
both
have
become
bad
deeds,
since
he
lost
all
the
deeds
and
they
were
included
in
the
bad
deeds.
Now
that
he
has
been
rewarded
with
entering
the
Kedusha,
meaning
with
the
desire
to
bestow,
they
were
all
corrected
and
everything
was
made
into
garments
of
Kedusha.
This
is
the
meaning
of
what
he
says,
“The
wicked
will
prepare.”
That
is,
the
state
where
everything
becomes
bad
by
coming
to
a
state
of
pondering
the
beginning,
but
without
the
previous
states,
he
would
not
be
able
to
come
into
Kedusha.
It
follows
that
“The
wicked
will
prepare,”
meaning
without
the
preparation
of
the
two
above-mentioned
discernments,
where
everything
became
bad,
which
is
called
“wicked,”
from
this
“the
righteous
will
wear”
is
made.
By
this
we
will
understand
what
is
written
(in
the
concluding
prayer),
“And
You
desire
the
repentance
of
the
wicked,
and
You
have
no
wish
for
their
death.
‘I
do
not
want
the
death
of
the
wicked,
but
rather
that
the
wicked
turn
back
from
his
way
and
live.’”
This
means
that
when
a
person
does
good
deeds,
meaning
wants
to
achieve
Dvekut
with
the
Creator,
he
is
shown
from
above
the
evil
within
him,
and
he
reaches
the
degree
of
wicked.
At
that
time,
a
person
wants
to
escape
the
campaign
and
says
that
this
work
is
not
for
him,
since
he
sees
the
truth
each
time,
that
by
nature,
the
will
to
receive
cannot
agree
that
the
person
will
cast
it
out
and
take
instead
the
desire
to
bestow.
And
who
revealed
to
him
this
state,
that
he
is
wicked?
It
was
the
Creator
who
revealed
it
to
him.
The
question
is,
Why
did
the
Creator
reveal
it
to
him?
Is
it
in
order
for
him
to
die
wicked?
But
the
Creator
does
not
want
the
death
of
the
wicked.
Thus,
why
did
He
reveal
to
him
that
he
is
wicked?
It
is
only
in
order
for
him
to
repent,
as
it
is
written,
“that
the
wicked
turn
back
from
his
way
and
live.”
For
this
reason,
a
person
should
not
be
alarmed
when
foreign
thoughts
come
to
him,
which
are
not
in
the
spirit
of
Kedusha.
A
person
should
believe
that
the
Creator
has
sent
him
the
awareness
that
he
is
wicked
so
that
he
may
repent,
meaning
return
to
the
will
of
the
Creator,
called
“desire
to
bestow.”
In
other
words,
the
person,
too,
will
ask
the
Creator
to
give
him
the
desire
to
bestow,
as
we
explained,
“Annul
your
will
before
His
will,”
meaning
that
the
person
will
annul
his
will
to
receive
before
the
will
of
the
Creator,
which
is
the
desire
to
bestow.
In
other
words,
a
person
should
throw
and
revoke
the
will
to
receive
before
the
will
to
bestow,
meaning
take
the
desire
to
bestow
in
its
stead.
It
therefore
follows
that
during
the
descents,
when
a
person
often
comes
to
a
state
of
despair
where
he
doubts
the
beginning,
he
should
take
upon
himself
faith
and
believe
in
the
Creator,
that
the
Creator
sends
him
these
thoughts
so
that
through
them
he
will
repent.
In
other
words,
a
person
should
try
to
take
upon
himself
the
kingdom
of
heaven
whether
at
a
time
of
ascent
or
at
a
time
of
descent.
This
is
as
it
is
written
in
“Introduction
of
The
Book
of
Zohar”
(Item
202),
“Rabbi
Elazar
replied,
‘Certainly,
this
fear
must
not
be
forgotten
in
all
the
Mitzvot,
much
less
in
the
Mitzva
of
love—fear
should
be
attached
to
it,
since
love
is
good
on
one
side,
when
He
gives
him
wealth
and
bounty,
long
life,
sons,
and
nourishments.’
At
that
time,
fear
should
be
awakened,
to
fear
lest
he
will
cause
the
sin.
It
is
written
about
this,
‘Happy
is
he
who
is
always
fearful.’
Thus
one
should
evoke
the
fear
on
the
other
side,
of
harsh
judgment.
It
follows
that
fear
clings
to
both
sides,
the
side
of
good
and
love,
and
the
side
of
harsh
judgment.”
Here,
too,
we
should
interpret
similarly,
meaning
that
one
should
assume
the
kingdom
of
heaven
whether
he
feels
good
about
engaging
in
Torah
and
Mitzvot,
meaning
whether
he
is
in
a
state
of
ascent,
at
which
time
it
is
called
“The
side
of
the
good”
(meaning
a
state
where
he
is
happy),
or
from
the
side
of
harsh
judgment
(meaning
when
he
feels
bad).
A
person
should
believe
in
the
Creator,
that
He
watches
in
a
manner
of
good
and
doing
good.
That
is,
the
state
in
which
a
person
feels
bad
is
also
for
his
best.
Hence,
during
the
descents
he
should
still
take
upon
himself
the
matter
of
fear.
For
this
reason,
a
person
should
be
careful
during
the
descent,
and
think
about
who
is
giving
him
the
descents.
If
he
believes
that
the
Creator
has
given
him
the
descent,
then
he
is
already
close
to
the
Creator,
according
to
the
famous
rule,
“In
the
place
where
a
person
thinks,
there
he
is.”
Hence,
when
he
thinks
that
the
Creator
has
given
him
the
descent,
he
already
has
contact
with
the
Creator.
If
he
believes
in
this,
this
faith,
when
he
thinks
about
the
Creator,
that
connection
can
lift
him
from
the
state
of
descent.
But
if
a
person
thinks
about
himself,
that
he
is
in
a
descent,
then
he
is
in
a
descent
together
with
his
body,
since
he
is
attached
to
the
descending
person
and
does
not
think
of
the
Creator,
and
no
longer
has
any
connection
with
the
Creator.
However,
we
must
understand
why
the
Creator
gave
him
the
descents.
We
can
understand
this
through
an
allegory.
Two
students
came
to
learn
a
trade
from
a
craftsman.
To
one
student,
the
teacher
did
not
pay
attention
whether
he
was
working
well.
To
the
other
one,
he
kept
commenting
on
his
mistakes
all
day.
That
student
went
and
said
to
his
father,
“Why
does
the
teacher
yell
at
me
all
day
that
I
do
not
know
how
to
work,
and
to
the
other
one,
who
works
worse
than
me,
he
says
nothing?
It
must
be
that
his
father
pays
him
more,
and
this
is
why
he
never
criticizes
him.
Therefore,
I
am
asking
my
father
to
also
pay
him
more
than
other
students
pay,
and
then
the
teacher
will
not
tell
me
my
faults,
just
as
he
does
not
criticize
other
students.”
His
father
went
to
the
teacher
and
said,
“Why
have
you
no
mercy
on
my
son?
Is
it
because
I
am
not
paying
as
much
as
other
people,
so
you
are
taking
revenge
on
my
son?”
So
the
teacher
said
to
him,
“Know
that
of
all
the
students,
I
enjoy
only
your
son,
since
I
see
that
he
is
gifted
and
can
be
a
star
in
the
world.
This
is
why
I
make
such
efforts
with
him,
since
it
is
worth
my
while,
since
my
work
will
not
go
to
waste.
As
for
other
students,
I
teach
them
more
generally,
since
they
are
not
as
gifted
as
your
son.
This
is
why
I
criticize
him
on
every
detail.
“Therefore,
you
are
wrong
when
you
think
that
I
want
to
fail
your
son
because
I
am
angry
with
you
because
you
pay
me
little
money.
Know
that
if
I
did
not
want
to
embarrass
you
by
teaching
your
son
for
free,
believe
me,
I
would
teach
him
for
nothing,
since
I
enjoy
him
and
it
is
worth
my
while
to
make
all
the
effort
that
I
exert
in
him.”
The
lesson
is
that
all
the
descents
that
the
Creator
gives
to
those
who
want
to
walk
on
the
path
of
bestowal
for
the
sake
of
the
Creator,
specifically
with
them
the
Creator
pays
attention
to
how
they
work.
Each
time
a
person
tries
to
do
good
deeds,
the
Creator
shows
him
the
faults—how
immersed
he
is
in
self-love
and
cannot
work
for
the
sake
of
the
Creator.
It
follows
that
the
criticism
that
the
Creator
is
showing
him,
that
his
actions
are
improper,
is
because
the
Creator
sees
that
he
is
trying
to
work
for
the
sake
of
the
Creator,
called
“good
deeds,”
so
the
Creator
shows
him
that
they
are
not
all
right,
as
in
the
allegory.
Conversely,
those
who
work
in
the
manner
of
the
general
public,
the
Creator
does
not
show
them
criticism,
that
their
deeds
are
not
in
order,
since
they
are
still
unfit
for
individual
work.
It
follows
that
when
the
general
public
work
and
their
faults
are
not
revealed,
it
is
because
it
is
pointless.
Hence,
a
person
should
not
complain
when
the
Creator
always
gives
him
descents,
which
show
him
that
he
is
wicked.
It
is
not
because
he
is
worse
than
other
people.
On
the
contrary,
he
is
given
a
personal
treatment,
called
“special
treatment,”
since
only
he
is
fit
to
come
into
the
holy
work.
Therefore,
a
person
should
not
say
that
now
he
sees
that
he
is
not
being
looked
after
although
he
prays
to
the
Creator
to
help
him.
On
the
contrary,
he
must
believe
that
he
is
given
a
special
treatment
since
he
is
worthy
of
this
work
of
bestowal.
It
therefore
follows
that
he
cannot
receive
the
good
from
the
Creator,
called
“desire
to
bestow,”
before
he
has
a
real
need
for
it.
That
is,
when
he
sees
that
he
is
wicked,
he
cries
out
to
the
Creator,
“Save
my
soul
from
the
netherworld,
for
I
see
that
I
am
totally
and
utterly
lost.”
By
this
we
can
interpret
what
is
written,
“There
is
not
a
righteous
man
on
earth
who
will
do
good
and
will
not
sin.”
We
should
explain
that
“There
is
not
a
righteous
man
on
earth”
means
that
it
is
impossible
to
be
righteous,
and
for
the
Creator
to
help
him,
unless
he
sins
first.
In
other
words,
first
he
must
come
to
a
state
of
sin,
meaning
see,
as
it
is
written
in
The
Zohar,
that
once
he
has
done
good
deeds,
the
bad
deeds
overcome
him.
Then
he
cries
out
to
the
Creator
to
help
him,
he
receives
the
help
of
the
Creator,
and
the
Creator
delivers
him
from
the
hand
of
the
wicked,
and
he
becomes
righteous.
In
other
words,
the
Creator
gives
him
the
second
nature,
called
“desire
to
bestow.”