What
Are
Truth
and
Falsehood
in
the
Work?
Article
No.
40,
1991
We
should
understand
how
truth
and
falsehood
pertain
to
the
work
of
the
Creator.
This
implies
that
one
can
be
a
servant
of
the
Creator
even
though
it
is
a
lie.
How
can
such
a
thing
be
said?
It
is
written
in
The
Zohar
(“Introduction
of
The
Book
of
Zohar,”
Item
175),
“The
share
of
the
Creator
is
to
delight
the
poor,
for
on
these
days,
the
holidays,
the
Creator
comes
to
see
His
broken
Kelim
[vessels],
and
sees
that
they
have
nothing
with
which
to
rejoice.
He
weeps
for
them.”
He
interprets
these
words
in
the
Sulam
[Ladder
commentary
on
The
Zohar]
as
follows:
First
we
need
to
understand
the
interpretation
of
our
sages
(Midrash
Rabbah,
Portion
6),
that
at
the
time
of
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
Hassadim
[mercies];
Truth
said,
“Let
him
not
be
created,
for
he
is
all
lies”;
Tzedek
[justice]
said,
“Let
him
be
created,
for
he
does
righteousness”;
Peace
said,
“Let
him
not
be
created,
for
he
is
all
strife.”
What
did
the
Creator
do?
He
took
Truth,
and
cast
it
to
the
earth.
We
know
the
words
of
our
sages,
“One
should
always
engage
in
Torah
and
Mitzvot
[commandments/good
deeds],
even
if
Lo
Lishma
[not
for
Her
sake],
since
from
Lo
Lishma
he
comes
to
Lishma
[for
Her
sake].”
Because
of
his
lowliness,
a
person
cannot
engage
in
His
Mitzvot
right
away
in
order
to
bring
contentment
to
his
Maker.
By
nature,
he
cannot
make
a
move
if
not
for
his
own
sake.
Hence,
first
he
must
engage
in
Mitzvot
Lo
Lishma,
meaning
out
of
self-benefit.
However,
he
still
draws
abundance
of
Kedusha
[holiness]
while
performing
the
Mitzvot,
and
through
the
abundance
that
he
draws,
he
will
eventually
come
to
engage
in
Mitzvot
Lishma.
Truth
complained
about
the
creation
of
man,
saying
“He
is
all
lies,”
etc.,
how
can
such
a
man
be
created,
who
from
the
beginning
engages
in
Torah
and
Mitzvot
in
complete
falsehood,
meaning
Lo
Lishma?
But
Hesed
said,
“Let
him
be
created,
for
he
does
mercies,”
etc.,
by
which
he
will
gradually
be
corrected
until
he
can
engage
in
all
the
Mitzvot
in
order
to
bestow.
Likewise,
Peace
complained
that
“He
is
all
strife,”
but
Tzedek
said,
“Let
him
be
created”
because
through
the
Mitzva
[singular
of
Mitzvot]
of
charity
to
the
poor
that
he
does,
he
will
gradually
approach
the
quality
of
bestowal
until
he
comes
to
engage
Lishma.
Once
all
of
their
arguments
were
heard,
the
Creator
agreed
with
the
angels
Hesed
and
Tzedakah,
and
threw
Truth
to
the
ground,
meaning
permitted
engaging
in
Mitzvot
initially
in
Lo
Lishma,
for
even
though
it
is
a
lie,
it
will
eventually
become
Lishma,
and
then
Truth
will
rise
up
from
the
earth.
Maimonides
says
there
(Hilchot
Teshuva,
Chapter
5),
“Therefore,
when
teaching
little
ones,
women,
and
uneducated
people,
they
are
taught
to
work
only
out
of
fear
and
in
order
to
receive
reward.
Until
they
gain
much
knowledge
and
acquire
much
wisdom,
they
are
taught
that
secret
little-by-little.”
From
the
words
of
Maimonides,
we
see
that
we
must
begin
the
work
of
the
Creator
in
Lo
Lishma,
and
we
must
not
even
reveal
that
there
is
such
a
matter
as
Lishma
to
them.
Rather,
they
must
know
that
they’re
observing
Torah
and
Mitzvot
in
order
to
receive
reward
is
real
wholeness,
and
there
is
nothing
to
add
to
this,
other
than
in
quantity,
meaning
to
dedicate
more
time
and
effort
to
observe
Torah
and
Mitzvot.
They
should
be
happy
that
by
observing
Torah
and
Mitzvot
they
will
have
plentiful
reward.
It
follows
that
in
order
for
them
to
be
complete
servants
of
the
Creator,
they
must
not
know
that
there
is
the
matter
of
Lishma,
since
they
are
still
not
ready
to
begin
to
work
Lishma.
Hence,
should
they
be
told
that
the
main
work
is
Lishma,
they
will
say,
“How
can
we
observe
Torah
and
Mitzvot
Lo
Lishma
if
this
is
not
the
real
work?”
And
since
they
still
cannot
work
Lishma,
they
will
remain
empty
handed
both
ways.
In
other
words,
Lo
Lishma
will
not
be
important
to
them,
and
they
will
see
that
they
cannot
work
Lishma.
For
this
reason,
it
is
forbidden
to
reveal
to
them
that
there
is
a
matter
that
we
must
work
in
order
to
bestow.
But
when
they
do
not
know,
they
think
that
they
are
true
servants
of
the
Creator
and
that
they
are
righteous.
Hence,
from
this
they
will
have
strength
to
work,
since
they
are
happy
that
they
are
servants
of
the
Creator,
and
they
consider
other
people,
who
do
not
observe
Torah
and
Mitzvot
as
they
do,
as
beasts
and
animals,
and
that
they
have
no
more
brains
than
that
of
beasts
and
animals.
Concerning
the
scrutinies,
he
wrote
in
Tree
of
Life
(presented
in
Beit
Shaar
HaKavanot,
Item
107):
“The
Creator
gave
the
Torah
and
Mitzvot
to
Israel
only
in
order
to
sort,
cleanse,
and
remove
the
dross
from
the
silver,
which
is
the
dressing
for
the
soul.
Through
man’s
intention
in
Torah
and
Mitzvot,
the
clothing
of
the
soul
is
completed.
Through
the
Torah,
Noga
of
Yetzira
is
cleansed,
a
clothing
of
Ruach,
and
through
practical
Mitzvot,
Noga
of
Assiya
is
cleansed,
and
becomes
a
clothing
of
Nefesh.”
This
means
that
we
cannot
say
that
the
performance
of
Mitzvot
and
Torah
without
an
intention
are
not
true.
Rather,
it
is
implied
from
the
words
of
the
ARI
that
through
all
of
man’s
actions,
the
scrutinies
of
Kedusha
are
sorted
out
of
the
Klipot
[shells/peels],
to
which
they
descended
at
the
time
of
the
breaking
of
the
vessels.
However,
we
should
distinguish
between
Mitzvot
without
an
intention
and
Torah
without
an
intention,
and
between
Torah
and
Mitzvot
with
an
intention,
as
was
said,
“and
through
the
practical
Mitzvot,
Noga
of
Assiya
is
cleansed
and
becomes
a
clothing
for
the
Nefesh.”
Concerning
Lo
Lishma,
which
is
called
“a
lie,”
we
should
interpret
that
since
the
purpose
of
creation
is
to
do
good
to
His
creations,
and
in
order
for
man
to
obtain
this
in
practice,
meaning
to
see
that
the
delight
and
pleasure
are
revealed
in
the
world,
the
creatures
cannot
see
this
before
they
have
the
real
Kelim
by
which
to
see
the
delight
and
pleasure
revealed
in
the
world.
Therefore,
to
the
creatures,
it
is
still
not
revealed
that
the
purpose
of
creation
is
really
to
do
good
to
His
creations,
since
they
see
that
they
are
suffering
torments
in
the
world,
each
in
his
own
way.
Thus,
we
can
interpret
that
as
long
as
the
creatures
observe
Torah
and
Mitzvot
not
with
the
aim
to
bestow,
they
are
unable
to
see
the
truth
that
there
is
in
the
purpose
of
creation—to
do
good.
Therefore,
this
means
that
concerning
those
who
observe
Torah
and
Mitzvot
and
have
not
been
rewarded
with
aiming
to
bestow,
although
in
truth
scrutinies
were
made
for
the
Kedusha
by
observing
Torah
and
Mitzvot
even
if
without
the
intention,
meaning
that
the
Kedusha
increases
through
their
actions,
this
is
only
with
respect
to
the
existence
of
Kedusha.
Nevertheless,
the
creatures
are
still
unable
to
see
what
happens
through
their
actions,
meaning
what
corrections
are
done
by
their
work
even
if
Lo
Lishma.
It
follows
that
when
we
speak
of
falsehood,
that
we
say
that
Lo
Lishma
is
called
“a
lie,”
it
is
with
respect
to
the
creatures.
That
is,
they
are
still
unable
to
see
the
truth
about
observing
Torah
and
Mitzvot
without
the
intention.
But
in
truth,
corrections
and
scrutinies
are
made
in
Kedusha.
We
must
believe
the
words
of
the
ARI
that
each
and
every
act
in
Torah
and
Mitzvot
makes
corrections
to
such
an
extent
that
we
should
ask,
concerning
what
we
see,
that
the
rule
is
that
if
a
person
can
make
his
neighbor
not
desecrate
the
Shabbat
[Sabbath],
if
for
example,
the
neighbor
needs
his
help,
and
because
of
it
the
neighbor
will
observe
Shabbat,
then
a
person
must
act
so
he
will
not
desecrate
the
Shabbat.
We
should
ask,
But
if
there
is
no
intention
here
to
observe
the
Shabbat,
and
he
observes
the
commandment
that
his
friend
imposes
on
him,
so
what
good
can
emerge
from
such
work?
However,
every
single
act
we
do,
even
without
an
intention,
does
its
thing.
That
is,
it
makes
scrutinies
for
Kedusha,
except
the
creatures
still
cannot
see
the
corrections
because
they
might
blemish,
since
they
are
still
under
the
governance
of
the
will
to
receive.
For
this
reason,
before
he
sees
the
corrections
that
are
done
by
him,
he
still
cannot
receive
from
the
abundance
that
is
revealed
through
his
actions.
Hence,
when
they
do
not
see
the
abundance
that
is
revealed,
they
cannot
blemish
since
they
do
not
see
that
there
is
something
to
receive.
However,
one
must
believe
that
each
and
every
act
in
Torah
and
work
is
important,
and
so
he
must
believe.
Only
after
one
is
rewarded
with
receiving
the
second
nature,
called
“desire
to
bestow,”
he
will
be
rewarded
with
seeing
the
truth,
that
the
purpose
of
creation
is
to
do
good
to
His
creations.
It
follows
that
when
we
say
that
Lo
Lishma
is
called
“a
lie,”
it
is
from
man’s
perspective,
for
man
still
does
not
see
that
the
purpose
of
creation
is
to
do
good
to
His
creations.
Accordingly,
we
can
understand
why
Lishma
is
called
“truth,”
since
by
being
rewarded
with
Lishma,
a
person
should
achieve
the
degree
of
“love
of
the
Creator,”
by
His
behavior
with
the
person
himself.
That
is,
when
a
person
receives
abundance
from
the
Creator,
he
sees
the
truth,
that
the
purpose
of
creation
is
to
do
good
to
His
creations.
Moreover,
a
person
should
be
rewarded
with
seeing
that
Providence
behaves
with
all
creations
in
a
manner
of
good
and
doing
good.
This
is
a
great
degree,
when
a
person
sees
how
the
Creator
behaves
with
him
in
person
in
a
manner
of
good
and
doing
good.
However,
a
person
must
see
that
the
Creator
behaves
this
way
with
all
creations—in
a
manner
of
good
and
doing
good.
Because
of
this,
Lishma
is
called
“truth,”
for
by
work
in
the
state
of
Lishma,
a
person
is
rewarded
with
seeing
the
truth,
that
the
Creator
behaves
with
all
creations
in
a
manner
of
good
and
doing
good.
This
is
as
it
is
written
in
the
“Introduction
to
The
Study
of
the
Ten
Sefirot”
(Item
97):
“For
this
reason,
our
sages
warned
us
concerning
the
necessary
condition
in
the
practice
of
Torah,
that
it
will
be
specifically
Lishma,
in
a
way
that
one
will
be
awarded
life
through
it,
for
it
is
a
Torah
of
life,
and
set
his
mind
and
heart
to
find
‘the
light
of
the
King's
face’
in
it,
that
is,
the
attainment
of
open
Providence,
called
‘light
of
the
face.’”
In
other
words,
as
long
as
one
has
not
been
rewarded
with
Lishma,
he
is
in
concealment
of
the
face,
meaning
that
he
still
does
not
see
how
the
Creator
leads
the
world
as
The
Good
Who
Does
Good.
It
follows
that
he
is
in
a
state
of
falsehood.
That
is,
when
he
says
what
they
said,
that
the
purpose
of
creation
is
to
do
good
to
His
creations,
it
is
a
lie,
since
we
see
the
opposite.
But
one
who
learns
Torah
Lishma
is
rewarded
with
seeing
the
truth
because
he
himself
has
been
rewarded
with
seeing
the
delight
and
pleasure
he
is
receiving
from
the
Creator.
Moreover,
he
must
come
to
a
state
of
wholeness
and
see
how
the
Creator
behaves
with
the
whole
world
with
the
purpose
of
doing
good
to
His
creations.
It
follows
that
truth
and
falsehood
pertain
to
the
attainment
of
the
person
himself.
Accordingly,
it
follows
that
one
who
learns
Torah
Lo
Lishma,
which
is
considered
a
lie,
is
only
because
he
is
unfit
to
see
the
truth,
that
the
Creator
leads
the
world
in
a
manner
of
good
and
doing
good.
This
is
as
the
ARI
says,
that
all
of
man’s
actions
in
Kedusha
make
corrections,
but
a
person
still
cannot
see
what
is
done
with
the
Torah
and
Mitzvot
that
the
creatures
do
even
without
the
intention,
meaning
even
in
Lo
Lishma,
but
for
their
own
sake.
For
this
reason,
Maimonides
says
that
we
must
begin
the
order
of
the
work
with
children
and
women
in
order
to
receive
reward,
since
the
performance
of
Mitzvot
in
themselves
make
corrections.
Baal
HaSulam
said
about
what
our
sages
said
(Avot,
Chapter
3:18),
“Israel
are
beloved,
for
they
are
called
‘The
children
of
the
Creator.’
They
are
greatly
favored,
for
they
are
called
‘The
children
of
the
Creator,’
as
was
said,
‘You
are
the
children
of
the
Lord
your
God.’
He
said
that
being
called
‘The
children
of
the
Creator’
is
in
general,
but
being
greatly
favored
is
in
person.
He
asks,
what
is
being
‘greatly
favored’?
He
replied,
‘The
great
favor
is
in
that
it
is
known
to
them,
meaning
that
they
know
and
feel
that
they
are
called
‘The
children
of
the
Creator.’”
Here
we
can
interpret
similarly.
That
is,
in
terms
of
the
action
without
the
intention
to
bestow,
called
Lo
Lishma,
the
people
of
Israel
are
called
“children
of
the
Creator,”
because
they
engage
in
Torah
and
Mitzvot
in
practice,
this,
too,
makes
great
corrections,
as
the
ARI
said.
However,
it
is
not
known
to
them.
In
other
words,
they
cannot
see
what
corrections
are
done
by
their
work.
Conversely,
after
they
are
rewarded
with
Lishma,
it
becomes
known
to
them
what
they
are
doing.
This
is
as
it
is
written,
“Rabbi
Meir
says,
‘Anyone
who
engages
in
Torah
Lishma
is
rewarded
with
many
things.
Moreover,
the
whole
world
is
worthwhile
for
him,
and
the
secrets
of
Torah
are
revealed
to
him.’”
We
should
interpret
that
“the
whole
world
is
worthwhile
for
him”
means
that
he
already
see
the
truth
about
the
purpose
of
creation,
that
it
is
to
do
good
to
His
creations.
The
evidence
of
this
is
that
at
that
time,
he
sees
that
“the
whole
world
is
worthwhile
for
him,”
since
he
feels
the
delight
and
pleasure.
Also,
we
should
interpret
the
meaning
of
“the
secrets
of
Torah
are
revealed
to
him.”
This
means
that
he
is
rewarded
with
seeing
how
through
his
work
in
Torah
and
Mitzvot,
corrections
are
done
above.
But
before
he
is
rewarded
with
engaging
in
Torah
and
Mitzvot
Lishma,
although
corrections
are
done
through
his
work
in
Torah
and
Mitzvot,
he
cannot
see
it
before
he
is
rewarded
with
vessels
of
bestowal.
Accordingly,
we
should
interpret
what
our
sages
said
(Avot
1:17),
“It
is
not
the
learning
that
is
the
most
important,
but
the
work.”
Here
before
us
are
two
things:
1)
actions,
2)
intentions.
On
one
hand,
we
understand
that
the
intention
matters
most.
In
other
words,
when
a
person
does
something,
good
or
bad,
we
should
regard
the
intention,
not
the
act.
For
example,
in
a
conflict
between
two
people,
one
took
a
knife
and
stabbed
the
other.
Of
course,
this
is
a
bad
deed.
The
victim
sued
him
and
the
offender
was
fined
for
it.
The
offender
claimed,
“I
only
stabbed
this
man
in
the
hand,
and
I
only
scratched
him,
but
I
have
to
pay
him
a
fine.
And
yet,
I
saw
that
not
long
ago,
this
man
went
into
a
hospital
and
a
doctor
cut
open
his
stomach
and
took
something
out,
and
he
paid
the
doctor
a
lot
of
money.
And
I,
for
the
tiny
cut
I
caused
him,
I
have
to
pay
him,
the
opposite
of
what
happened
with
that
doctor?!”
“The
answer
is
simple,”
said
the
judge.
“We
follow
the
intention.
Since
you
stabbed
him
because
you
wanted
to
enjoy,
you
have
to
pay
for
the
pleasure
you
had.
But
when
the
surgeon
cut
his
flesh
with
a
knife,
he
wanted
the
patient
to
enjoy.
Therefore,
the
patient
should
pay
the
doctor.”
We
therefore
see
that
what
counts
is
the
aim
and
not
the
act.
Thus,
why
did
our
sages
say,
“It
is
not
the
learning
that
matters
most,
but
the
action”?
In
spirituality,
concerning
Torah
and
Mitzvot,
the
work
matters
most,
as
in
the
words
of
the
ARI,
that
through
performance
of
Mitzvot,
scrutinies
of
holy
sparks
are
sorted
out
of
the
Klipot
[shells/peels].
However,
a
person
cannot
see
this
before
he
has
vessels
of
bestowal,
or
he
will
see
what
is
done
with
his
work
and
it
will
go
to
his
vessels
of
reception,
and
he
will
send
it
all
back
to
the
Klipot.
It
follows
that
the
work
is
what
matters
most.
But
if
he
can
make
the
intention
in
order
to
bestow,
as
well,
then
through
the
intention
that
lies
over
the
action
he
ascends
to
a
higher
degree,
as
was
said
above,
“Through
man’s
intention
in
Torah
and
Mitzvot,
the
clothing
of
the
soul
is
completed.
Through
the
Torah,
Noga
of
Yetzira
is
cleansed,
a
clothing
of
Ruach,
and
through
practical
Mitzvot,
Noga
of
Assiya
is
cleansed,
and
becomes
a
clothing
of
Nefesh.”
For
this
reason,
the
act
is
what
matters
most,
and
to
the
act,
we
must
also
add
the
intention.
We
must
believe
that
as
far
as
branch
and
root
go,
all
the
corporeal
things
that
happen
here
derive
from
upper
roots.
That
is,
as
corporeal
actions
correct
the
body,
and
without
them
the
body
cannot
exist,
it
is
likewise
in
matters
of
the
soul:
Without
performance
of
Torah
and
Mitzvot,
there
is
no
nourishment
to
the
soul
so
it
can
exist.
This
is
as
presented
in
the
book
Beit
Shaar
HaKavanot
(Item
83),
“Know
that
in
Adam
HaRishon,
all
the
scrutinies
of
all
the
worlds
and
all
the
souls
were
sorted,
and
all
the
beasts
were
sorted.
But
the
still
and
vegetative
were
not
fully
sorted;
this
is
why
they
eat,
in
order
to
sort
them.
When
they
sinned,
the
souls
and
beasts
returned
to
the
depth
of
the
Klipot,
and
only
the
pure
beasts
are
sorted
through
our
eating,
and
likewise
the
still
and
vegetative.”
It
therefore
follows
that
specifically
through
our
eating
in
practice,
the
still,
vegetative,
and
animate
are
sorted,
and
all
we
need
is
to
add
to
it
the
aim.
But
without
the
act,
the
aim
does
not
help.
Therefore,
we
should
not
say,
“Why
put
Tefillin
if
the
intention
is
what
matters?
He
can
aim
the
intention
of
the
Tefillin
and
does
not
need
to
observe
in
practice.”
However,
the
act
is
the
main
thing,
and
the
aim
is
the
addition.
Therefore,
as
in
corporeality,
if
a
person
makes
the
aim
of
eating
or
the
aim
of
drinking,
but
does
not
eat
or
drink
in
practice,
he
will
die.
Likewise,
if
a
person
does
not
observe
Torah
and
Mitzvot
in
practice,
his
soul,
which
receives
its
nourishment
from
the
work
in
Torah
and
Mitzvot,
will
have
nothing
on
which
to
live.
This
is
the
meaning
of
“It
is
not
the
learning
that
matters
most,
but
the
action,”
meaning
an
actual
act,
in
practice.
Afterward,
as
an
addition,
we
also
need
an
aim
over
the
actions
that
a
person
does.
This
is
regarded
as
“still
of
Kedusha
[holiness].”
From
the
still,
we
can
arrive
at
the
state
of
vegetative,
animate,
and
speaking.
According
to
the
above,
we
can
understand
what
is
said
above
concerning
the
Creator
coming
to
see
His
broken
Kelim,
for
in
the
end,
he
will
achieve
Lishma
and
Truth
will
rise
up
from
the
earth.
He
says
there
(p
173
[in
Hebrew]),
“This
is
the
meaning
of
the
breaking
of
the
vessels
that
occurred
prior
to
the
creation
of
the
world.
Through
the
breaking
of
the
vessels
of
Kedusha
and
their
fall
to
the
separated
BYA,
sparks
of
Kedusha
fell
with
them
to
the
Klipot,
and
from
them
come
the
pleasures
and
all
sorts
of
penchants
into
the
domain
of
the
Klipot,
which
they
pass
on
for
man
to
receive
and
enjoy,
and
thereby
cause
every
kind
of
transgression.
However,
along
with
it,
He
gave
us
Torah
and
Mitzvot,
so
that
even
if
one
begins
to
engage
in
them
while
still
in
Lo
Lishma,
meaning
for
one’s
own
pleasure,
to
satisfy
his
lowly
lusts,
in
the
end,
through
them
he
will
achieve
Lishma
and
will
be
rewarded
with
the
purpose
of
creation,
to
receive
all
the
pleasantness
and
good
in
the
thought
of
creation,
in
order
to
bestow
contentment
upon
Him.”
We
should
remember
the
rule
in
the
order
of
the
work,
that
one
need
not
examine
himself
to
see
if
he
is
fine
or
not.
That
is,
if
a
person
sees
that
he
is
not
alright,
this
is
the
time
when
he
should
pray
to
the
Creator
to
help
him
be
fine.
This
is
specifically
when
one
feels
that
he
has
some
closeness
to
the
Creator.
At
that
time,
he
is
permitted
to
regard
his
situation
with
criticism.
But
when
a
person
feels
that
he
is
removed
from
the
work,
meaning
that
he
does
not
have
a
desire
for
the
work,
at
that
time
he
must
not
examine
himself
and
pray.
Rather,
he
must
pay
attention
and
say,
“Whatever
grip
I
have
on
the
work,
I
am
happy
with
it,
and
I
thank
the
Creator
for
it.”
But
at
that
time,
he
should
not
pray
to
the
Creator
to
bring
him
closer.
And
concerning
the
prayer
that
he
should
pray
to
the
Creator
to
bring
him
closer,
this
should
be
specifically
when
he
has
some
ascent
in
the
work.
This
is
as
it
is
written
in
The
Zohar
(VaEra,
Item
102),
“Come
and
see,
in
the
day,
he
engaged
in
Torah
to
complement
the
judgments,
and
at
night
he
engaged
in
singing
and
praising
until
the
day
came
because
all
through
the
day
he
engaged
in
complementing
and
scrutinizing
the
judgments,
which
are
‘left.’
At
night,
he
engaged
in
praises,
which
are
Hassadim.”
Hence,
the
above
explanation
is
that
specifically
during
the
“day,”
meaning
during
an
ascent,
he
engaged
in
the
left,
to
sort
the
judgments.
But
at
“night,”
when
it
does
not
illuminate,
he
engages
in
praises.