What
Should
One
Do
If
He
Was
Born
With
Bad
Qualities?
Article
41,
1991
It
is
written
in
The
Zohar
(Nasso
41),
“One’s
actions
reflect
the
Partzuf
that
is
on
him,
which
is
why
he
says
that
their
countenance
testified
to
the
form
that
was
on
them,
or
from
the
Merkava
[chariot/structure]
of
the
four
elements
of
the
world,
which
are
fire,
wind,
water,
and
dust
(FWWD),
in
which
there
are
neither
the
good
inclination
nor
the
evil
inclination.
Rather,
they
are
like
the
beasts
of
the
world.”
This
means
that
the
merging
of
the
body
engenders
in
a
person
the
qualities,
and
this
does
not
pertain
to
the
evil
inclination.
For
example,
if
one
has
more
of
the
“water”
element,
he
is
lustful.
If
he
has
more
of
the
“fire”
element,
he
is
petulant.
If
he
has
more
of
the
“wind”
element,
he
is
arrogant,
and
if
he
has
more
of
the
“dust”
element,
he
is
lazy.
But
this
has
nothing
to
do
with
the
evil
inclination.
This
means
that
all
the
qualities
that
exist
in
a
person
that
extend
from
the
four
qualities
FWWD
have
nothing
to
do
with
the
evil
inclination.
The
question
is,
What
is
the
evil
inclination?
We
should
say
about
this
that
the
evil
inclination
is
what
tempts
a
person
to
do
things
against
the
will
of
the
Creator.
A
person
must
first
believe
in
the
Creator,
and
then
it
is
possible
to
say
that
he
is
doing
things
against
the
will
of
the
Creator,
and
then
he
begins
to
sin
because
of
the
evil
inclination
and
does
not
want
to
obey
the
Creator,
who
gave
Torah
to
His
people,
Israel.
Rather,
the
only
reason
they
are
(who
do
not
achieve
faith
in
the
Creator)
harming
others
is
because
of
the
merging
of
the
four
elements,
as
said
in
the
words
of
The
Zohar,
which
says,
“of
the
four
elements,
in
which
there
are
neither
the
good
inclination
nor
the
evil
inclination.
Rather,
they
are
like
the
beasts
of
the
world,”
in
whom
there
is
no
connection
to
faith
in
the
Creator.
But
for
man,
where
there
is
the
matter
of
faith,
there
begins
the
matter
of
the
evil
inclination,
when
he
does
not
believe
in
the
Creator,
and
the
good
inclination
is
when
he
does
believe
in
the
Creator.
That
is,
one
who
believes
in
the
Creator,
meaning
believes
in
reward
and
punishment,
in
him
begins
the
work
of
the
evil
inclination
and
the
good
inclination.
But
those
who
have
no
interest
in
faith
in
the
Creator
are
as
beasts.
Yet,
we
have
to
say
what
The
Zohar
says,
that
they
belong
to
the
four
elements
and
have
no
connection
to
the
evil
inclination
or
the
good
inclination.
This
is
with
respect
to
the
work.
But
with
respect
to
the
revealed,
meaning
to
the
rules,
they
are
subject
to
every
punishment
and
judgment
that
the
courthouses
impose
upon
them,
for
there
one
cannot
say,
“I
have
no
evil
inclination
and
I
do
not
deserve
to
be
punished,”
and
to
say
that
he
comes
from
the
four
elements.
We
must
say
that
The
Zohar
speaks
from
the
perspective
of
the
work
and
not
from
the
perspective
of
the
revealed
Torah,
where
it
speaks
in
terms
of
actual
practice.
Rather,
The
Zohar
speaks
from
the
order
of
the
work,
where
it
can
be
said
that
a
person
belongs
to
the
four
elements
but
still
has
no
connection
to
the
evil
inclination,
since
in
the
work,
we
begin
to
speak
of
the
evil
inclination
from
the
time
when
a
person
begins
to
believe
in
the
Creator.
At
that
time,
we
speak
of
the
good
inclination
or
the
evil
inclination.
However,
concerning
faith
in
reward
and
punishment,
we
should
also
make
two
discernments:
1)
Reward
and
punishment
that
are
interpreted
that
if
he
walks
on
the
straight
path,
he
will
receive
in
return
a
reward
that
he
will
be
happy
in
this
world
and
will
also
be
happy
in
the
next
world.
And
if
he
does
not
walk
on
the
straight
path,
he
will
be
unhappy.
2)
Reward
and
punishment
that
are
interpreted
that
if
he
walks
on
the
straight
path,
as
the
sages
have
arranged
for
us,
and
will
believe
in
their
words,
then
the
reward
will
be
that
they
draw
near
to
the
Creator.
Conversely,
if
they
do
not
believe
in
the
sages,
who
determined
for
us
how
to
walk
in
the
ways
of
the
Creator,
they
will
be
punished.
The
punishment
is
that
they
will
be
far
from
the
Creator
and
will
not
be
given
help
to
draw
near
the
Creator.
That
is,
their
reward
will
be
that
they
will
be
given
from
above
a
desire
to
bestow,
which
is
a
second
nature,
and
their
punishment
will
be
that
they
will
remain
immersed
in
self-love
and
will
ache
because
they
are
not
advancing.
This
is
considered
that
they
are
“placed
under
the
governance
of
the
evil
inclination,”
that
they
are
separated
from
the
Creator
and
cannot
bond
with
Him,
and
it
hurts
them
that
they
are
placed
under
the
governance
of
evil.
That
is,
we
cannot
say
that
a
person
is
punished
but
he
does
not
feel
that
he
is
punished,
meaning
does
not
suffer
from
being
under
the
governance
of
evil.
Rather,
“punishment”
means
that
he
suffers
because
he
is
under
the
control
of
the
evil
inclination,
meaning
he
feels
that
it
is
bad
through
suffering.
This
is
regarded
as
a
person
being
“placed
under
the
governance
of
the
evil
inclination,”
meaning
that
it
hurts
him.
Conversely,
those
who
are
placed
under
the
governance
of
the
evil
inclination
but
do
not
suffer,
in
terms
of
the
work,
this
is
considered
that
they
still
do
not
have
the
evil
inclination,
that
they
still
do
not
feel
that
they
are
placed
under
the
governance
of
the
will
to
receive,
called
“evil.”
However,
we
must
understand,
if,
according
to
the
merging
of
the
body,
a
person
is
incapable
of
doing
good
and
must
exert
more
than
other
people
to
do
good,
how
does
it
help
us
that
The
Zohar
says
that
the
bad
he
does
is
like
a
beast?
What
is
the
advice
that
he
would
be
able
to
do
good?
That
is,
what
would
help
him
to
later
obtain
the
good
inclination
and
the
evil
inclination?
Our
sages
said
(Rosh
Hashanah
[beginning
of
Jewish
new
year]
17),
“The
eyes
of
the
Lord
your
God
are
on
her,
at
times
for
better,
at
times
for
worse.
At
times
for
better—how?
If
Israel
are
complete
wicked
in
the
beginning
of
the
year
and
are
allotted
few
rains,
but
in
the
end
they
repent,
it
is
impossible
to
add
to
them
because
the
sentence
has
been
given.
Instead,
the
Creator
pours
them
down
in
time
on
a
soil
that
needs
them,
all
according
to
the
soil.”
(RASHI
interprets
“the
soil
that
needs
them”—the
fields
and
vineyards
and
gardens.)
“At
times
for
worse,
how?
If
Israel
are
complete
righteous
in
the
beginning
of
the
year,
they
are
allotted
many
rains,
but
in
the
end,
they
move
astray.
It
is
impossible
to
lessen
them,
since
the
decree
has
already
been
given,
but
the
Creator
pours
them
down
not
in
their
time,
on
soil
that
does
not
need
them.
(RASHI
interprets
“not
in
their
time”—before
sowing,
and
“on
soil
that
does
not
need
them”—in
forests
and
deserts.)
We
should
understand
what
this
matter
comes
to
teach
us
in
the
work.
According
to
what
The
Zohar
says,
there
are
people
who
were
created
according
to
a
merging
of
the
four
elements
and
have
no
connection
to
the
good
inclination
or
the
evil
inclination,
but
are
like
the
beasts
of
the
world.
This
means
that
good
inclination
and
evil
inclination
mean
that
there
is
the
matter
of
choice,
where
one
can
overcome
the
evil.
But
in
the
quality
of
“beasts,”
it
means
that
the
qualities
they
have
cannot
be
changed.
Thus,
what
should
one
do
if
he
were
born
with
bad
qualities
and
his
nature
cannot
be
changed?
How
can
he
have
choice,
which
is
the
work
of
overcoming
of
the
good
inclination
over
the
evil
inclination?
According
to
the
above,
we
should
interpret
that
although
one
is
born
with
bad
qualities
in
which
there
is
little
good,
when
he
walks
on
the
straight
path,
meaning
asks
the
Creator
to
help
him
overcome
the
bad,
although
the
bad
within
him
is
bigger
than
in
the
rest
of
the
people,
and
it
is
impossible
to
change
nature,
the
Creator
gives
him
the
strength
to
use
his
qualities,
in
which
there
is
little
good.
However,
whatever
good
he
does
have
works
within
him,
meaning
that
the
Creator
helps
him
from
above
so
that
whatever
powers
he
does
have,
he
uses
them
in
the
right
place.
For
example,
if
he
has
stamina
to
learn
only
one
hour,
he
learns
specifically
in
books
that
bring
him
the
light
of
Torah,
meaning
that
through
them
he
acquires
the
importance
of
the
work
of
the
Creator
and
receives
an
awakening
that
it
is
worthwhile
to
cling
to
the
Creator.
And
when
there
is
a
little
bit
of
thinking
concerning
work,
he
does
not
think,
“What
will
I
get
out
of
this
work?”
Rather,
he
thinks,
“What
can
I
give
to
the
King
so
I
will
connect
with
Him?”
When
he
prays,
since
he
knows
that
he
is
not
gifted
and
cannot
think
great
and
profound
thoughts,
when
he
prays,
he
simply
imagines
to
Whom
he
prays,
meaning
with
Whom
he
speaks
and
what
he
asks
of
Him
to
give
him.
He
says,
“I
know
my
lowliness,
that
I
am
worse
than
the
rest
of
the
people,
so
the
rest
of
the
people
can
overcome
their
evil
and
do
not
need
Your
help
so
much,
whereas
I
have
neither
power
nor
brains,
so
have
mercy
on
me.”
Because
he
prays
from
the
bottom
of
the
heart,
the
Creator
hears
his
prayer.
Hence,
he
uses
all
of
his
small
powers
in
the
right
place
and
at
the
right
time.
But
if
a
person
is
sentenced
through
the
four
elements
to
have
good
qualities
and
virtues,
yet
he
is
not
rewarded,
meaning
he
does
not
walk
on
the
straight
path—to
ask
the
Creator
to
help
him
walk
on
the
right
path,
his
gifts
are
used
in
a
place
where
they
are
not
needed.
That
is,
all
the
powers
and
talents
go
to
a
place
that
will
not
yield
anything
in
spirituality
with
respect
to
the
work,
as
it
is
written,
“not
in
their
time,
before
the
sowing.”
In
other
words,
his
work,
despite
the
great
effort
and
depth
he
puts
into
it,
will
not
yield
anything.
This
is
the
meaning
of
“on
a
land
that
does
not
need
them—in
forest
and
deserts.”
This
means
that
all
the
powers
and
gifts
and
all
the
good
qualities
are
used
in
a
place
that
will
not
grow,
meaning
that
will
not
lead
him
to
Dvekut
[adhesion]
with
the
Creator.
In
other
words,
he
will
not
trouble
himself
to
find
the
right
guide
and
will
not
pay
attention
to
learn
specifically
in
books
that
lead
to
nearing
to
the
Creator.
It
follows
that
the
fact
that
man
was
created
from
four
elements
has
no
connection
to
the
evil
inclination
or
the
good
inclination.
But
afterward,
when
he
begins
the
work
and
wants
to
draw
near
the
Creator,
then
begins
the
matter
of
the
evil
inclination,
when
a
person
begins
to
see
that
there
is
evil
in
him
and
it
pains
him.
Then,
when
he
sees
that
he
has
no
good
qualities,
he
prays
to
the
Creator
to
help
him.
At
that
time,
the
Creator
summons
all
his
powers
and
the
little
bit
of
talent
that
he
has.
The
Creator
assembles
everything
and
concentrates
all
the
powers
that
he
can,
so
it
will
all
be
in
order
to
achieve
Dvekut
with
the
Creator.
It
follows
that
although
it
is
said
that
man’s
character
does
not
change,
through
the
evil
inclination,
when
a
person
begins
to
work
and
sees
that
he
suffers
from
being
removed
from
the
Creator,
through
prayer,
when
one
prays
to
the
Creator
and
believes
what
is
written,
“for
You
hear
the
prayer
of
every
mouth,”
meaning
even
a
mouth
that
comes
from
a
person
who
is
not
gifted
and
is
powerless
to
overcome,
and
also
has
bad
qualities,
and
he
is
worse
than
the
rest
of
the
people,
and
this
comes
to
him
because
he
was
created
from
the
four
elements
(fire,
wind,
water,
and
dust),
and
according
to
the
merger
of
the
four
elements
in
his
body,
he
has
bad
qualities.
It
follows
that
he
has
nothing
to
add
to
this.
Yet,
when
one
begins
to
work
in
Torah
and
Mitzvot
[commandments/good
deeds],
it
causes
him
to
know
that
there
is
the
matter
of
the
good
inclination
and
the
evil
inclination,
as
he
writes
in
the
Sulam
[Ladder
commentary
on
The
Zohar]
(Beresheet
Bet,
Item
103),
“If
one
engages
in
Torah
and
Mitzvot
even
for
his
own
pleasure,
through
the
light
in
it
he
will
still
feel
the
lowliness
and
the
terrible
corruptness
in
the
nature
of
receiving
for
oneself.
At
that
time
he
will
resolve
to
retire
from
that
nature
of
reception
and
completely
devote
himself
to
working
only
in
order
to
bestow
contentment
upon
his
Maker.
Then
the
Creator
will
open
his
eyes
to
see
before
him
a
world
filled
with
utter
perfection
without
any
deficiencies
whatsoever.”
According
to
the
above,
we
see
that
although
a
person
is
born
with
the
four
elements
and
has
no
connection
neither
to
the
good
inclination
nor
to
the
evil
inclination,
and
he
is
like
the
beasts
of
the
world,
and
these
qualities
cannot
be
changed,
still,
through
engagement
in
Torah
and
Mitzvot,
he
comes
to
know
and
feel
that
there
is
the
matter
of
good
inclination
and
evil
inclination,
and
then
he
can
pray
to
the
Creator
to
help
him
emerge
from
the
control
of
the
evil
inclination.
At
that
time,
one
concentrates
on
using
all
of
one’s
powers
in
the
right
place.
That
is,
whatever
forces
he
has,
it
is
enough
for
him
to
use
to
an
extent
that
will
be
able
to
give
him
the
ability
to
achieve
Dvekut
with
the
Creator.
This
is
the
meaning
of
“At
times
for
better—how?
If
Israel
are
complete
wicked
in
the
beginning
of
the
year
and
are
allotted
few
rains.”
We
should
interpret
that
when
he
is
born,
he
has
bad
qualities
in
terms
of
the
merger
of
the
body.
This
is
considered
that
they
were
“allotted
few
rains.”
“Rains”
are
the
power
that
yields
fruits,
called
“fuel
[or
motivation]”
in
the
work.
It
is
written,
“In
the
end
they
repent,
it
is
impossible
to
add
to
them
because
the
sentence
has
been
given.”
This
means
that
they
were
already
born
with
the
merger
of
the
body
in
the
four
elements,
but
“the
Creator
pours
them
down
in
time
on
a
soil
that
needs
them.”
That
is,
the
rains,
which
are
the
fuel,
the
powers
with
which
we
work,
are
concentrated
so
as
to
be
used
only
for
what
is
required.
Let
us
take
“fire,”
for
example.
On
one
hand,
man
enjoys
the
fire.
When
man
has
fire,
he
can
cook,
he
can
use
it
to
light
up
the
darkness,
and
it
can
warm
him
in
the
winter.
Therefore,
essentially,
we
can
say
that
fire
came
to
the
world
in
order
to
correct
it.
On
the
other
hand,
if
a
person
is
not
careful
and
misuses
it,
this
fire
brings
destruction
and
ruin
to
the
world,
for
through
it,
man
sometimes
becomes
poor
and
indigent,
even
if
previously,
he
was
very
wealthy.
Sometimes,
fire
brings
death
to
the
world.
Likewise,
in
the
work,
man’s
powers
can
bring
correction
to
the
world.
If
one
uses
the
powers
according
to
the
order
of
correction,
the
forces
bring
delight
to
the
world.
As
said
above,
if
a
person
walks
on
the
path
of
correction,
the
little
powers
he
has
are
enough
for
him
to
achieve
his
completion.
We
see
that
even
something
that
can
harm
the
world,
if
we
use
this
power,
called
“fire,”
for
example,
in
a
manner
of
correction,
the
whole
world
benefits
from
it.
It
is
likewise
in
the
work:
When
the
Creator
gives
the
required
help,
the
power
of
the
fuel
called
“rains”
is
enough
for
him
to
bear
fruit,
as
there
is
a
rule
in
Kedusha
[holiness],
that
a
person
should
bear
fruit
in
the
work,
whereas
concerning
the
Sitra
Achra
[other
side],
it
is
called
“Another
god
is
sterile
and
does
not
bear
fruit.”
According
to
the
above,
we
should
interpret
what
our
sages
said
(Nidah
16b),
“Rabbi
Hanina
Bar
Papa
says,
‘That
angel
appointed
over
pregnancy
is
called
Laila
[Hebrew:
night].
It
takes
a
drop
and
places
it
before
the
Creator
and
says
to
Him:
‘Master
of
the
world,
what
shall
become
of
this
drop?
Will
it
be
a
mighty
one
or
a
weakling,
a
wise
one
or
a
fool,
rich
or
poor?’
But
‘wicked
or
righteous’
it
did
not
say.
It
is
as
Rabbi
Hanina
said,
‘Everything
is
in
the
hands
of
heaven
except
for
fear
of
heaven.’”
Baal
HaSulam
asked
about
this,
If
this
drop
is
sentenced
to
be
a
fool,
how
can
there
also
be
a
choice
for
the
better
afterward?
After
all,
there
is
a
rule
that
one
does
not
sin
unless
a
spirit
of
folly
has
entered
him.
Thus,
how
can
one
choose
the
good,
since
he
is
born
with
a
spirit
of
folly,
so
how
can
he
keep
himself
from
transgressing
when
the
spirit
of
folly
is
within
him?
According
to
what
we
explained
concerning
man,
when
he
is
born
according
to
the
merger
of
four
elements,
for
which
he
has
bad
qualities,
but
it
is
not
connected
to
the
evil
inclination
or
the
good
inclination,
but
he
is
like
the
beasts
of
the
world,
yet
by
engaging
in
Torah
and
Mitzvot
even
for
his
own
benefit,
through
the
light
in
it,
he
will
feel
the
lowliness
and
terrible
corruption
that
there
are
in
the
nature
of
receiving
for
oneself.
At
that
time
he
will
resolve
to
completely
devote
himself
to
working
only
in
order
to
bestow
contentment
upon
his
Maker,
and
then
the
Creator
will
open
his
eyes.
Also,
we
should
interpret
here
that
although
the
drop
is
sentenced
to
be
a
fool,
by
engaging
in
Torah
Lo
Lishma
[not
for
Her
sake],
the
light
in
it
will
reform
him.
That
is,
the
light
in
Torah
Lo
Lishma
can
shine
for
him
so
he
will
feel
the
bad
in
him.
That
is,
although
there
is
a
rule
that
a
fool
does
not
feel,
for
how
can
one
who
was
born
from
a
drop
that
was
sentenced
to
be
a
fool
feel
the
difference
between
good
or
bad,
this
is
so
from
the
perspective
of
the
birth
itself,
from
the
angle
of
the
drop,
that
it
was
sentenced
to
be
a
fool.
At
that
time,
he
is
considered
“a
fool
does
not
feel.”
But
through
the
light
of
the
Torah,
he
receives
the
feeling
of
good
or
bad
to
such
an
extent
that
through
the
recognition
of
the
bad,
which
he
received
through
the
light
of
Torah,
he
is
then
rewarded
with
opening
the
eyes.
However,
we
should
ask,
Why
does
the
Creator
sentence
a
drop
to
be
a
fool?
It
seems
as
though
the
Creator
deliberately
causes
him
not
to
be
able
to
overcome
the
qualities
with
which
he
were
born.
We
should
interpret
as
Baal
HaSulam
said,
that
many
times,
the
Creator
does
something
to
a
person
that
seems
as
though
the
Creator
acts
to
that
person’s
detriment.
But
we
should
ask
according
to
the
rule,
“The
Creator
does
not
complain
against
His
creations,”
so
why
does
the
Creator
make
it
so
it
seems
as
though
He
caused
man
to
be
unable
to
overcome?
The
answer
is
that
the
Creator
wants
the
creatures
to
know
that
He
is
not
limited
in
His
actions.
That
is,
achieving
Dvekut
with
the
Creator
is
out
of
one’s
hands,
but
rather
comes
specifically
by
help
from
above,
when
the
Creator
gives
a
person
a
second
nature,
called
“desire
to
bestow,”
and
to
the
Creator,
it
makes
no
difference
whether
he
should
help
him
a
lot
or
a
little.
Also,
we
should
interpret
here,
as
well,
that
the
fact
that
the
Creator
sentences
the
drop
to
be
a
fool,
it
is
in
order
for
man
to
know
that
to
the
Creator,
there
is
no
difference
between
having
great
powers
or
small
ones,
whether
he
is
very
wise
or
a
fool.
Only
if
one
understands
that
he
must
ask
the
Creator
to
help
him,
the
Creator
helps
him.
That
is,
after
he
received
the
light
of
Torah,
through
the
Torah
in
which
he
engaged
for
his
own
pleasure,
called
“will
to
receive
for
his
own
benefit,”
if
he
asks
of
the
Creator,
he
is
rewarded
with
the
Creator
opening
his
eyes
and
will
show
him
a
world
full
of
utter
perfection.
According
to
the
above,
we
can
interpret
what
our
sages
said
(Taanit
7),
“Anyone
who
engages
in
Torah
Lishma
[for
Her
sake],
his
Torah
becomes
to
him
a
potion
of
life.
And
anyone
who
engages
in
Torah
Lo
Lishma,
it
becomes
to
him
a
potion
of
death.”
This
is
perplexing:
Before
a
person
is
rewarded
with
his
actions
being
for
the
sake
of
the
Creator,
he
still
cannot
learn
Lishma.
So
why
did
they
say
(Pesachim
50),
“One
should
always
engage
in
Torah
and
Mitzvot
Lo
Lishma
since
from
Lo
Lishma
he
comes
to
Lishma.”
How
can
it
be
said
that
a
person
should
first
learn
Lo
Lishma,
if
he
puts
into
himself
a
potion
of
death?
We
should
interpret
according
to
the
above,
that
man,
who
comprises
four
elements,
still
does
not
have
connection
to
the
evil
inclination
or
to
the
good
inclination.
Rather,
as
said
in
the
Sulam
[Ladder
commentary
on
The
Zohar],
it
says
there
by
learning
Torah
for
one’s
own
pleasure,
this
is
called
Lo
Lishma,
meaning
for
one’s
own
benefit,
still,
through
the
light
in
it,
as
said
in
the
Sulam,
“Through
the
light
in
it
he
will
feel
the
lowliness
and
the
terrible
corruptness
in
the
nature
of
receiving
for
oneself.
At
that
time
he
will
resolve
to
retire
from
that
nature
of
reception
and
completely
devote
himself
to
working
only
in
order
to
bestow
contentment
upon
his
Maker.
Then
the
Creator
will
open
his
eyes.”
Therefore,
this
means
that
only
through
the
light
of
Torah,
by
learning
Torah
Lo
Lishma,
the
light
in
the
Torah
will
make
him
understand
and
feel
that
if
he
learns
Lishma,
meaning
in
order
to
bestow,
he
will
be
rewarded
with
the
light
of
life
and
he
will
see
a
world
filled
with
abundance.
And
if
he
does
not,
but
rather
stays
in
self-reception,
his
state
will
be
“the
potion
of
death.”
That
is,
he
will
feel
the
corruption
that
there
is
in
self-reception,
and
he
will
remain
separated
from
the
Life
of
Lives.
It
follows
that
specifically
when
he
begins
to
learn
Lo
Lishma,
the
light
in
the
Torah
makes
him
understand
what
is
“the
potion
of
life”
and
what
is
“the
potion
of
death.”
By
this,
he
will
later
be
rewarded
with
the
opening
of
the
eyes
and
will
see
a
world
filled
with
abundance.