What
“You
Have
Given
the
Strong
to
the
Hands
of
the
Weak”
Means
in
the
Work
Article
No.
13,
1991
Here
is
the
order
of
the
work:
When
a
person
wishes
to
do
everything
for
sake
of
the
Creator,
that
his
actions
will
be
in
order
to
bestow
and
not
to
receive
reward,
it
is
against
nature
because
man
was
created
with
a
desire
to
receive
for
his
own
benefit.
This
is
why
we
were
given
the
work
of
exiting
self-love
and
working
only
in
order
to
bestow
for
the
sake
of
the
Creator.
To
be
able
to
perform
this
work
of
exiting
the
domination
of
self-love,
we
were
given
the
Mitzva
[commandment/good
deed],
“love
your
neighbor
as
yourself,”
which,
as
Rabbi
Akiva
says,
“Is
a
great
rule
in
the
Torah.”
As
it
explains
in
the
book
The
Giving
of
the
Torah,
through
it
we
will
exit
the
domination
of
the
will
to
receive
for
ourselves
and
will
be
able
to
work
for
the
sake
of
the
Creator.
And
concerning
“love
your
neighbor
as
yourself,”
we
should
make
two
interpretations:
-
Literally,
between
a
man
and
his
friend.
-
Between
man
and
the
Creator,
as
our
sages
said,
(Midrash
Rabbah,
Yitro,
27:1),
“Do
not
leave
your
friend
and
the
friend
of
your
father.”
“Your
friend”
is
the
Creator,
as
it
is
written,
“For
the
sake
of
my
brothers
and
my
friends,”
which
is
interpreted
as
the
Creator,
who
called
them
“brothers”
and
“friends.”
It
follows
that
“love
your
neighbor
as
yourself”
refers
to
achieving
love
for
the
Creator
as
for
yourself.
Thus,
there
are
two
discernments
in
“love
your
neighbor
as
yourself”:
1)
We
should
say,
as
a
cure.
In
other
words,
the
reason
why
one
must
love
his
friend
is
only
because
through
it,
he
will
be
able
to
come
to
love
the
Creator,
too,
as
presented
in
the
book
The
Giving
of
the
Torah.
Hence,
as
with
love
of
friends,
when
a
person
wishes
to
cling
to
friends,
he
chooses
with
whom
to
bond.
In
other
words,
when
a
person
chooses
for
himself
friends,
he
searches
for
those
who
will
have
good
qualities.
Likewise,
when
one
wishes
to
love
the
Creator,
he
should
try
to
see
the
greatness
and
importance
of
the
Creator.
This
evokes
the
love
of
the
Creator
in
a
person.
If
he
cannot
see
the
greatness
and
importance
of
the
Creator
because
the
evil
in
man
slanders
the
Creator,
one
must
pray
for
the
Creator’s
help
to
have
the
strength
to
overcome
and
say
above
reason,
“I
want
to
believe
in
the
greatness
and
importance
of
the
Creator
so
that
I
can
love
Him,”
as
it
is
written,
“And
you
shall
love
the
Lord
your
God
with
all
your
heart
and
with
all
your
soul.”
In
other
words,
love
of
friends
is
a
means
by
which
to
attain
the
goal,
which
is
the
love
of
the
Creator.
By
this
we
can
interpret
what
our
sages
said,
“It
is
good
to
have
Torah
with
the
right
conduct,
since
toil
in
both
mitigates
iniquity.”
This
means
that
toiling
in
the
right
conduct,
which
is
the
work
between
a
man
and
his
friend,
is
a
cure
by
which
one
can
come
to
love
the
Creator,
who
is
called
“Torah.”
The
essence
of
the
Torah
is
that
through
the
Torah,
one
connects
to
the
giver
of
the
Torah.
Our
sages
said
about
this,
“The
Creator
said,
‘I
have
created
the
evil
inclination;
I
have
created
the
spice
of
Torah.’”
That
is,
through
the
Torah,
which
is
the
spice,
one
is
rewarded
with
Dvekut
[adhesion]
with
the
Creator,
and
this
is
regarded
as
“reforming
him.”
This
is
the
meaning
of,
“Toil
in
both
mitigates
iniquity.”
In
other
words,
through
labor
between
a
man
and
his
friend
and
between
man
and
the
Creator,
meaning
by
exerting
in
the
Torah,
it
mitigates
iniquity.
That
is,
the
iniquity
of
the
tree
of
knowledge,
from
which
the
iniquities
extend,
is
corrected
by
both.
The
writing
says
(Psalms
33,
Rejoice
...
You
Righteous),
“Behold,
the
eye
of
the
Lord
is
toward
those
who
fear
Him,
toward
those
who
await
His
mercy;
to
deliver
their
souls
from
death,
and
to
keep
them
alive
in
famine.”
We
must
understand
what
is
meant
by
“The
eye
of
the
Lord
is
[specifically]
toward
those
who
fear
Him.”
After
all,
the
eyes
of
the
Creator
roam
everywhere.
We
must
believe
that
the
Creator
watches
over
the
whole
world
in
private
Providence,
as
The
Good
Who
Does
Good,
and
not
necessarily
those
who
fear
Him.
We
should
interpret
that
we
speak
of
the
Creator
only
from
the
perspective
of
“By
your
actions,
we
know
You.”
This
means
that
it
is
specifically
those
who
fear
Him
who
feel
that
the
eye
of
the
Creator
watches
over
the
whole
world.
In
other
words,
only
those
who
fear
the
Creator
attain
that
the
Creator
watches
over
the
world
in
private
Providence,
as
The
Good
Who
Does
Good.
But
as
for
the
rest
of
the
world,
for
them
there
is
concealment
of
the
face
on
Providence,
since
they
cannot
attain
His
Providence
as
being
The
Good
Who
Does
Good.
It
is
written
in
the
“Introduction
of
The
Book
of
Zohar”
(Item
138),
“As
long
as
the
receivers
have
not
been
completed
so
they
can
receive
His
whole
benevolence,
which
He
had
contemplated
in
our
favor
in
the
thought
of
creation,
the
guidance
must
be
in
the
form
of
good
and
bad.”
In
other
words,
as
long
as
our
vessels
of
reception
are
littered
with
self-reception,
it
is
impossible
to
see
Providence
as
good
and
doing
good.
Rather,
those
who
can
see
the
eye
of
the
Creator,
that
His
guidance
is
good
and
doing
good,
are
only
those
who
“Await
His
mercy.”
This
is
because
“His
mercy”
means
that
they
yearn
to
receive
the
quality
of
Hesed
[mercy]
from
the
Creator—the
quality
of
bestowal—which
is
called
“equivalence
of
form,”
known
as
“Dvekut
[adhesion]
with
the
Creator.”
Therefore,
when
they
are
rewarded
with
the
quality
of
bestowal,
their
vessels
of
reception
are
no
longer
littered.
At
that
time,
they
are
rewarded
with
“The
eye
of
the
Lord,”
to
feel
that
His
Providence
is
one
good
and
doing
good.
But
those
who
do
not
wish
to
obtain
the
quality
of
Hesed,
meaning
vessels
of
bestowal,
are
under
the
influence
of
good
and
bad.
But
to
whom
does
the
Creator
give
the
Hesed,
called
“vessels
of
bestowal,”
which
is
the
second
nature?
Not
to
everyone.
There
are
many
people
who
await
His
mercy—for
the
Creator
to
give
them
the
quality
of
Hesed.
However,
the
Creator
does
not
give
the
Hesed,
called
“vessels
of
bestowal,”
to
those
people
who
think
that
the
matter
of
Hesed
is
only
an
addition,
meaning
those
who
consider
themselves
whole
and
need
the
Creator
to
give
them
the
quality
of
Hesed
as
a
good
supplement.
This
is
so
because
only
those
with
Kelim
[vessels]
for
the
filling
are
given
from
above.
In
other
words,
if
there
is
no
real
deficiency,
it
is
impossible
to
fill
it.
So
precisely
when
is
it
possible
to
satiate
a
need?
When
a
person
does
not
ask
for
luxuries
but
for
necessity.
Then
a
person
receives
because
luxuries
are
not
considered
a
deficiency.
When
it
is
written,
“The
eye
of
the
Lord
is
toward
those
who
fear
Him,
toward
those
who
await
His
mercy,”
who
are
these
above-mentioned
people
who
await
His
mercy?
That
is,
for
what
purpose
are
they
yearning
for
the
Creator
to
give
them
the
quality
of
Hesed?
It
is
specifically
such
people
who
feel
that
they
need
the
quality
of
Hesed,
“to
deliver
their
souls
from
death.”
In
other
words,
it
is
precisely
in
those
people
who
wish
to
achieve
Dvekut
with
the
Creator,
to
adhere
to
the
Life
of
Lives.
Otherwise,
if
they
have
no
Dvekut,
they
feel
that
they
are
tantamount
to
the
dead,
as
our
sages
said,
“The
wicked,
in
their
lives,
are
called
‘dead.’”
For
this
reason,
they
ask
of
the
Creator
to
deliver
them
from
death
because
disparity
of
form
separates
them
from
the
Life
of
Lives.
Dvekut
with
the
Creator
is
considered
life,
as
it
is
written,
“But
you
who
cleave
unto
the
Lord
your
God
are
alive
every
one
of
you
this
day.”
It
follows
that
the
reason
they
are
asking
for
the
quality
of
Hesed
is
because
they
do
not
wish
to
be
as
“The
wicked,
in
their
lives,
are
called
‘dead,’”
and
it
is
to
them
that
the
Creator
gives
the
quality
of
Hesed,
meaning
vessels
of
bestowal.
When
it
is
written,
“To
deliver
their
souls
from
death,”
meaning
his
request
of
the
Creator
to
give
him
the
quality
of
Hesed
is
in
order
to
“Deliver
their
souls
from
death,”
this
is
called
“a
deficiency,”
which
is
a
Kli
[vessel]
that
can
receive
the
filling.
But
those
people
who
need
the
help
of
the
Creator
as
a
luxury
have
no
real
Kelim
[plural
of
Kli],
no
real
need
for
the
Creator
to
give
them
the
Kelim
“to
deliver
their
souls
from
death,”
but
as
a
luxury.
Hence,
they
remain
with
the
vessels
of
reception,
caring
only
for
their
own
benefit.
They
do
not
feel
that
they
have
soiled
Kelim,
that
it
is
impossible
to
insert
Kedusha
[holiness]
into
these
Kelim,
since
Kedusha
and
self-benefit
are
opposites.
It
therefore
follows
that
only
those
who
understand
that
if
they
cannot
perform
acts
of
bestowal
they
will
become
separate
from
the
Life
of
Lives
will
ask
the
Creator
to
give
them
the
power
to
bestow.
This
is
a
second
nature,
as
Baal
HaSulam
said
that
as
the
Creator
gave
the
first
nature,
the
desire
to
receive,
it
is
impossible
to
change
the
first
nature
into
a
second
one.
Rather,
only
the
Creator
can
do
this.
As
in
the
exodus
from
Egypt,
the
Creator
Himself
delivered
them
from
the
dominion
of
Pharaoh,
King
of
Egypt,
as
our
sages
said
in
the
Passover
Haggadah
[Passover
narrative],
“The
Lord
brought
us
forth
from
Egypt,
not
by
an
angel,
not
by
a
seraph,
and
not
by
a
messenger,
but
the
Creator
Himself.”
However,
when
does
one
receive
the
help
that
the
Creator
will
deliver
him
from
the
rule
of
Egypt,
which
is
the
will
to
receive
for
himself?
It
is
precisely
when
a
person
has
a
real
need
and
not
a
luxury.
Hence,
if
one
wishes
to
achieve
Dvekut
with
the
Creator,
one
receives
help
for
the
need.
In
other
words,
he
should
feel
that
he
is
lacking,
meaning
not
lacking
completeness,
but
lacking
life,
since
the
evil
in
him
is
so
extensive.
Hence,
he
is
informed
from
above
that
he
is
a
sinner,
as
it
is
written
in
The
Zohar
about
what
is
said,
“Or
make
his
sin
known
to
him.”
It
asks,
“Who
made
it
known
to
him?”
And
it
replies,
“The
Creator
made
it
known
to
him
that
he
has
sinned.”
This
means
that
the
Creator
shows
him
the
truth
of
how
remote
he
is
from
the
Creator
and
that
he
is
in
real
need
of
a
life
of
Kedusha.
Thus,
then
one
asks
of
the
Creator
to
help
him
and
give
him
the
desire
to
bestow
because
he
is
deficient
of
life.
And
then,
since
he
already
has
a
real
need,
the
Creator
gives
him
the
desire
to
bestow,
which
is
the
second
nature.
According
to
the
above,
we
should
interpret
what
is
written
(in
“And
of
the
Miracles”),
“And
You,
in
Your
great
mercy,
have
placed
the
strong
in
the
hands
of
the
weak,
the
many
in
the
hands
of
the
few,
and
the
impure
in
the
hands
of
the
pure.”
This
comes
to
tell
us
that
before
a
person
comes
to
a
state
where
he
sees
how
weak
he
is,
how
the
evil
in
him
is
in
such
profusion
that
he
cannot
overcome,
and
how
impure
he
is,
it
is
impossible
to
receive
the
filling
from
above.
This
is
because
he
still
does
not
have
a
complete
Kli
that
can
receive
the
filling,
which
relates
to
the
deficiency
of
the
Kli.
This
is
why
it
is
written,
“For
you
were
the
fewest
of
all
peoples.”
In
other
words,
“The
Lord
did
not
set
His
love
upon
you,
nor
choose
you
because
you
were
more
in
number
than
any
people,
for
you
were
the
least
of
all
peoples.”
Thus,
when
a
person
sees
that
he
is
worse
than
the
whole
world,
specifically
in
the
state
of
lowliness
does
the
Creator
choose
you
and
deliver
you
from
the
domination
of
Egypt,
as
it
is
written,
“I
am
the
Lord
your
God,
who
brought
you
forth
from
the
land
of
Egypt,
...to
be
your
God.”
It
is
written
(in
the
psalm,
Hanukkah
Song),
“I
will
extol
You,
O
Lord,
for
You
have
lifted
me
up,
and
have
not
let
my
enemies
rejoice
over
me.”
We
must
understand
who
are
David’s
enemies,
of
which
David
said,
“And
have
not
let
my
enemies
rejoice
over
me.”
We
should
interpret
that
it
is
known
that
David
is
considered
Malchut,
meaning
the
kingdom
of
heaven.
That
is,
the
creatures
should
take
upon
themselves
the
burden
of
the
kingdom
of
heaven
with
the
aim
not
to
receive
reward,
but
because
“He
is
great
and
ruling,”
and
not
for
self-benefit.
But
the
whole
world
resists
this
and
hates
doing
everything
for
the
Creator
and
not
for
self-benefit.
Therefore,
Kedusha
is
entirely
to
bestow,
meaning
to
benefit
the
Creator,
as
it
is
written,
“You
shall
be
holy
for
I
the
Lord
am
holy.”
Thus,
as
the
Creator
only
bestows
upon
the
creatures,
the
creatures
should
bestow
upon
the
Creator,
for
this
is
called
“equivalence
of
form,”
which
is
considered
Dvekut
with
the
Creator.
It
turns
out
that
all
those
who
wish
to
work
only
for
themselves
and
not
for
the
Creator
are
called
“the
Creator’s
enemies,”
meaning
the
enemies
of
the
kingdom
of
heaven.
By
this
they
are
called
“David’s
enemies,”
and
this
is
the
meaning
of
David’s
words,
“And
have
not
let
my
enemies
rejoice
over
me.”
Generally
speaking,
there
are
only
two
discernments
to
speak
of:
1)
the
Creator,
2)
the
creatures.
In
other
words,
the
Creator
created
the
creatures
to
impart
them
with
delight
and
pleasure,
as
it
is
written,
“His
desire
to
do
good
to
His
creations.”
Prior
to
the
sin,
Adam
HaRishon
had
wholeness
of
his
Neshama,
for
at
that
time,
he
had
NRN
from
BYA
and
NRN
from
Atzilut.
Only
after
the
sin
was
there
departure
of
his
NRN
and
he
remained
only
with
Nefesh.
Then
he
had
to
repent,
to
raise
all
of
his
Kelim,
which
fell
to
the
Klipot,
and
reunite
them
with
the
Kedusha,
meaning
to
adhere
unto
Him
once
more
in
order
to
bestow.
This
is
called
“repentance”
[Hebrew—“to
return”],
as
it
is
written
in
The
Zohar,
“The
Hey
shall
return
to
the
Vav.”
Hey
means
Malchut,
which
receives
in
order
to
receive
and
all
the
souls
extend
from
her.
This
is
why
Malchut
is
called
“the
assembly
of
Israel,”
which
contains
all
the
souls.
A
correction
was
placed
over
this
Malchut,
to
correct
her
into
working
in
order
to
bestow.
This
work
was
given
to
the
creatures,
where
by
engaging
in
Torah
and
Mitzvot
[commandments]
in
order
to
bestow,
they
cause
each
one
to
work
in
order
to
bestow
at
the
root
of
his
soul
in
Malchut
of
Atzilut.
In
so
doing,
they
cause
unification
above,
called
“the
unification
of
the
Creator
and
His
Shechina
[Divinity],”
meaning
Malchut,
who
is
called
Shechina,
with
ZA,
who
is
called
“Vav
of
HaVaYaH.”
This
is
the
meaning
of
“repentance”
when
The
Zohar
says,
“The
Hey
shall
return
to
the
Vav.”
In
general,
we
should
make
three
distinctions:
“one,”
“unique,”
and
“unified.”
It
is
written
in
The
Study
of
the
Ten
Sefirot
(Part
1,
Item
1),
“One
indicates
that
He
is
in
uniform
equivalence.
Unique
indicates
what
extends
from
Him,
that
in
Him,
all
those
multiplicities
are
uniform,
like
His
essence.
And
Unified
indicates
that
although
He
affects
the
many
actions,
a
single
force
operates
all
of
them
and
they
all
return
and
unite
in
the
form
of
unique.”
The
meaning
of
One
is
that
He
is
in
uniform
equivalence,
meaning
that
He
created
creation
with
a
single
desire—to
do
good
to
His
creations.
Unique
means
that
although
we
see
that
there
are
many
actions,
meaning
good
and
bad,
that
is,
He
appears
as
doing
good
and
bad,
He
is
called
“Unique”
because
His
various
actions
all
have
a
single
result—doing
good.
It
follows
that
He
is
unique
in
every
single
action
and
does
not
change
through
all
His
various
actions.
Over
each
act,
there
rides
a
single
form—doing
good.
One
must
believe
that.
In
other
words,
even
though
a
person
feels
that
this
action
comes
from
the
Creator
and
it
is
not
a
favorable
action,
one
should
still
believe
that
this
action
will
enable
him
to
attain
the
good.
This
is
man’s
work,
to
believe
that
this
is
so,
even
though
he
does
not
understand
it,
and
to
give
thanks
to
the
Creator
for
it.
Our
sages
said,
“One
should
bless
for
the
bad
as
one
blesses
for
the
good.”
In
other
words,
a
person
must
believe
that
it
is
for
his
own
good,
or
the
Creator
would
not
let
him
feel
those
states,
since
His
desire
is
to
do
good
to
the
creatures,
for
this
was
the
thought
of
creation.
“Unified”
means
that
a
person
has
already
been
rewarded
with
seeing
how
all
the
many
singular
ones
have
adopted
the
shape
of
the
Unique,
meaning
he
was
rewarded
with
seeing
how
for
each
bad,
he
already
received
the
good
that
belongs
to
it.
One
is
rewarded
with
being
unified
only
after
he
has
corrected
his
Kelim
to
work
in
order
to
bestow.
At
that
time,
a
person
is
rewarded
with
the
purpose
of
creation,
which
is
all
good.
This
is
the
meaning
of
what
is
written
in
the
psalm,
The
Opening
of
the
House
for
David.
The
“opening
of
the
house”
refers
to
the
Temple.
In
the
work,
a
man’s
heart
should
be
a
Temple
for
the
Creator,
as
it
is
written,
“And
let
them
make
Me
a
sanctuary,
that
I
may
dwell
among
them.”
One
should
be
rewarded
with
the
presence
of
the
Shechina,
as
our
sages
said,
“The
Merciful
one
needs
the
heart,”
meaning
that
all
the
Creator
needs
is
man’s
heart,
so
as
to
give
him
what
He
wishes
to
give
him.
And
when
a
person
is
rewarded
with
being
Unified,
he
sees
that
he
has
been
rewarded
with
the
construction
of
the
Temple.
David
said
about
that,
“I
will
extol
You,
O
Lord,
for
You
have
lifted
me
up,
and
have
not
let
my
enemies
rejoice
over
me.”
This
means
that
all
the
enemies—which
are
desires
for
self-reception—who
were
obstructing
the
Kedusha,
the
Creator
saved
him
from
all
the
enemies
and
he
was
rewarded
with
admittance
into
Kedusha.
This
is
the
meaning
of
the
words,
“O
Lord,
You
have
brought
up
my
soul
from
the
nether-world;
You
have
kept
me
alive,
that
I
would
not
go
down
to
the
pit.”
We
say
(in
“Help
of
Our
Fathers”),
“You
are
the
first;
You
are
the
last;
and
besides
You,
we
have
no
King
who
redeems
and
delivers.”
We
also
say,
“You
are
before
the
world
was
created;
You
are
after
the
world
was
created;
You
are
in
this
world;
and
You
are
for
the
next
world.”
We
understand
it
literally
as
relating
to
the
greatness
of
the
Creator.
However,
what
does
this
come
to
tell
us
in
the
work?
It
is
known
that
the
order
of
the
work
is
that
one
must
correct
his
vessels
of
reception
so
as
to
have
the
strength
to
do
everything
in
order
to
bestow.
And
one
should
exert
and
do
all
that
he
can.
At
that
time,
he
comes
to
a
resolution
that
without
the
help
of
the
Creator,
there
is
no
way
that
he
will
exit
the
control
of
the
will
to
receive
for
himself.
This
is
called
“redemption,”
when
he
emerges
from
the
exile
in
Egypt,
that
is,
the
control
of
the
will
to
receive.
Everyone
understands
that
redemption
is
a
matter
for
the
Creator,
since
a
person
sees
that
it
is
utterly
impossible
to
emerge
from
exile
by
himself.
And
yet,
we
should
ask,
“How
does
one
know
that
emerging
from
the
exile
of
the
will
to
receive
depends
solely
on
the
Creator
and
is
beyond
man’s
capabilities?”
The
answer
is
that
in
his
view,
he
has
already
done
what
he
could
do
but
did
not
move
an
inch
from
his
will
to
receive.
On
the
contrary,
he
sees
that
since
he
started
the
work,
in
order
to
reach
the
degree
where
all
his
actions
will
be
for
the
Creator,
now
he
sees
completely
differently—that
he
is
regressing!
In
other
words,
he
sees
that
now
he
is
more
immersed
in
self-love
than
ever.
For
this
reason,
when
a
person
is
rewarded
with
redemption,
with
emerging
from
this
exile,
he
says
that
only
the
Creator
can
deliver
the
people
of
Israel
from
Egypt,
meaning
that
redemption
belongs
to
the
Creator.
However,
entering
the
exile,
meaning
surrendering
to
the
dominion
of
the
will
to
receive,
this
certainly
belongs
to
man.
In
other
words,
it
is
man’s
fault
that
he
cannot
overcome
the
will
to
receive
for
himself.
Thus,
a
person
goes
into
exile
by
himself.
To
that,
the
writings
tell
us
that
this
is
not
as
we
understand
it.
And
although
one
should
say,
“If
I
am
not
for
me,
who
is
for
me?”
meaning
that
everything
depends
on
man’s
decision,
one
should
still
believe
that
everything
is
under
Providence,
meaning
that
everything
depends
on
the
Creator.
It
is
said
about
that,
“You
are
before
the
world
was
created.”
It
is
known
that
Olam
[world]
comes
from
the
word
He’elem
[disappearance]
and
concealment.
And
we
should
know
that
concerning
the
exile,
there
are
two
discernments
to
make:
1)
when
a
person
does
not
feel
that
there
are
disappearance
and
concealment,
and
2)
when
a
person
feels
that
he
is
in
a
state
of
disappearance
and
concealment.
This
is
the
meaning
of
the
words,
“You
are
before
the
world
was
created.”
In
other
words,
the
fact
that
a
person
does
not
feel
that
he
is
in
a
state
of
concealment
is
the
Creator’s
doing.
This
is
for
man’s
benefit,
since
before
a
person
can
correct
the
evil
in
him,
there
is
a
correction
of
not
seeing
the
bad.
Thus,
the
Creator
created
the
situation
that
precedes
man’s
entrance
into
the
disappearance
and
concealment.
This
is
the
meaning
of
“You
are
before
the
world
was
created,”
meaning
before
the
concealment
was
created.
Afterward,
a
person
comes
to
a
state
of
disappearance
and
concealment.
One
comes
into
that
state
precisely
according
to
his
effort
in
Torah
and
Mitzvot
to
achieve
a
degree
where
all
his
actions
are
in
order
to
bestow.
This
is
the
meaning
of
the
words,
“You
are
after
the
world
was
created.”
Thus,
the
fact
that
one
came
into
disappearance
and
concealment
was
from
You.
This
is
the
meaning
of
“You
are
after
the
world
was
created.”
And
after
he
is
already
in
exile,
then
comes
redemption,
and
this
is,
“You
are
the
first,
and
You
are
the
last.”