19.
What
Is
“The
Creator
Hates
the
Bodies,”
in
the
Work?
I
heard
in
1943,
Jerusalem
The
Zohar
says
that
the
Creator
hates
the
bodies.
He
said
that
we
should
interpret
it
as
referring
to
the
will
to
receive,
called
Guf
[body].
The
Creator
created
His
world
for
His
glory,
as
it
is
written,
“Every
one
who
is
called
by
My
Name,
for
My
glory,
I
have
created
him,
formed
him,
and
also
I
made
him.”
Therefore,
this
contradicts
the
body’s
argument
that
everything
is
for
it,
meaning
only
for
its
own
benefit,
while
the
Creator
says
the
opposite,
that
everything
should
be
for
the
sake
of
the
Creator.
This
is
why
our
sages
said
that
the
Creator
said,
“he
and
I
cannot
dwell
in
the
same
abode.”
It
follows
that
the
primary
separator
from
being
in
Dvekut
[adhesion]
with
the
Creator
is
the
will
to
receive.
This
is
apparent
when
the
evil
comes,
meaning
the
will
to
receive
for
oneself
comes
and
asks,
“Why
do
you
want
to
work
for
the
sake
of
the
Creator?”
We
think
that
it
speaks
as
people
do,
that
it
wants
to
understand
with
its
intellect.
Yet,
this
is
not
the
truth,
since
it
does
not
ask
for
whom
one
is
working.
This
is
certainly
a
rational
argument,
as
this
argument
awakens
in
a
reasonable
person.
Instead,
the
argument
of
the
wicked
is
a
bodily
question.
That
is,
it
asks,
“What
is
this
work?”
In
other
words,
What
will
you
profit
for
the
exertion
you
are
making?
It
means
that
it
asks,
“If
you
are
not
working
for
your
own
benefit,
what
will
the
body,
called
‘the
will
to
receive
for
oneself,’
get
out
of
it?”
Since
this
is
a
bodily
argument,
the
only
reply
is
a
bodily
reply,
which
is
“He
blunted
its
teeth,
and
had
he
not
been
there,
he
would
not
have
been
redeemed.”
Why?
Because
the
will
to
receive
for
oneself
has
no
redemption
even
at
the
time
of
redemption,
since
redemption
will
be
when
all
the
profits
enter
the
vessels
of
bestowal
and
not
the
vessels
of
reception.
The
will
to
receive
for
oneself
must
always
remain
in
deficit,
since
satisfying
the
will
to
receive
is
actual
death.
The
reason
is,
as
said
above,
that
creation
was
primarily
for
His
glory
(and
this
is
an
answer
to
what
is
written,
that
His
wish
is
to
do
good
to
His
creations
and
not
for
Himself).
The
interpretation
will
be
that
the
essence
of
creation
is
to
reveal
to
all
that
the
purpose
of
creation
is
to
do
good
to
His
creations.
This
is
specifically
when
one
says
that
he
was
born
to
honor
the
Creator.
At
that
time,
in
these
vessels,
the
purpose
of
creation
appears,
which
is
to
do
good
to
His
creations.
For
this
reason,
one
must
always
examine
oneself,
the
purpose
of
one’s
work,
meaning
if
the
Creator
receives
contentment
in
every
act
that
one
performs,
because
he
wants
equivalence
of
form
with
the
Creator.
This
is
called
“All
your
actions
will
be
for
the
sake
of
the
Creator,”
meaning
that
one
wants
the
Creator
to
enjoy
everything
he
does,
as
it
is
written,
“to
bring
contentment
to
his
Maker.”
Also,
one
needs
to
conduct
oneself
with
the
will
to
receive
and
say
to
it,
“I
have
already
decided
that
I
do
not
want
to
receive
any
pleasure
because
you
want
to
enjoy,
since
with
your
desire
I
am
forced
to
be
separated
from
the
Creator,
for
disparity
of
form
causes
separation
and
distance
from
the
Creator.”
One’s
hope
should
be
that
since
he
cannot
break
free
from
the
power
of
the
will
to
receive,
he
is
therefore
in
perpetual
ascents
and
descents.
Hence,
he
awaits
the
Creator,
to
be
rewarded
with
the
Creator
opening
his
eyes,
and
to
have
the
strength
to
overcome
and
work
only
for
the
sake
of
the
Creator.
It
is
as
it
is
written,
“One
have
I
asked
of
the
Lord;
her
will
I
seek.”
“Her”
means
the
Shechina
[Divinity].
And
one
asks
“that
I
may
dwell
in
the
house
of
the
Lord
all
the
days
of
my
life.”
The
house
of
the
Lord
is
the
Shechina.
And
now
we
can
understand
what
our
sages
said
about
the
verse,
“And
you
shall
take
for
you
on
the
first
day,”
the
first
to
count
the
iniquities.
We
must
understand
why
is
there
joy
if
there
is
room
for
a
count
of
iniquities
here.
He
said
that
we
must
know
that
there
is
a
matter
of
importance
in
the
labor
when
there
is
contact
between
the
individual
and
the
Creator.
It
means
that
one
feels
that
he
needs
the
Creator
since,
in
the
state
of
labor,
he
sees
that
no
one
in
the
world
can
save
him
from
the
state
he
is
in
except
for
the
Creator.
Then
he
sees
that
“There
is
none
else
besides
Him,”
who
can
save
him
from
the
state
he
is
in,
and
from
which
he
cannot
escape.
This
is
called
having
close
contact
with
the
Creator.
If
one
knows
how
to
appreciate
that
contact,
meaning
that
one
should
believe
that
then
he
is
adhered
to
the
Creator,
meaning
that
all
his
thought
is
of
the
Creator,
meaning
that
He
will
help
him,
for
otherwise
he
sees
that
he
is
lost.
Conversely,
one
who
is
rewarded
with
private
Providence
and
sees
that
the
Creator
does
everything,
as
it
is
written,
“He
alone
does
and
will
do
all
the
deeds,”
naturally
has
nothing
to
add,
and
in
any
case,
he
has
no
room
for
prayer
for
the
Creator’s
help,
since
he
sees
that
even
without
his
prayer
the
Creator
still
does
everything.
Hence,
at
that
time
one
has
no
place
to
be
able
to
do
good
deeds
since
he
sees
that
without
him,
too,
everything
is
done
by
the
Creator.
Thus,
one
has
no
need
for
the
Creator
to
help
him
do
anything.
In
that
state,
he
has
no
contact
with
the
Creator,
to
need
Him
to
the
extent
that
he
is
lost
if
the
Creator
does
not
help
him.
It
follows
that
he
does
not
have
the
contact
that
he
had
with
the
Creator
during
the
labor.
He
said
that
it
is
like
a
person
who
is
hanging
between
life
and
death,
and
asks
of
his
friend
to
save
him
from
death.
How
does
he
ask
his
friend?
He
certainly
tries
to
ask
his
friend
to
have
mercy
on
him
and
save
him
from
death
with
every
power
at
his
disposal.
He
certainly
never
forgets
to
pray
to
his
friend,
since
he
sees
that
otherwise
he
will
lose
his
life.
However,
one
who
asks
of
his
friend
for
luxuries,
which
are
not
so
necessary,
the
pleading
person
is
not
so
attached
to
his
friend
to
give
him
what
he
asks
for
to
the
point
that
his
mind
will
not
be
distracted
from
asking.
You
find
that
with
things
that
are
not
related
to
life-saving,
the
pleading
person
is
not
so
adhered
to
the
giver.
Thus,
when
one
feels
that
he
should
ask
the
Creator
to
save
him
from
death,
meaning
from
the
state
of
“The
wicked
in
their
lives
are
called
‘dead,’”
the
contact
between
the
person
and
the
Creator
is
close
contact.
For
this
reason,
for
the
righteous,
a
place
of
work
is
to
need
the
Creator’s
help.
Otherwise,
he
is
lost.
This
is
what
the
righteous
crave:
a
place
to
work
so
they
will
have
close
contact
with
the
Creator.
It
follows
that
if
the
Creator
gives
room
for
work,
these
righteous
are
very
happy.
This
is
why
they
said,
“first
to
the
count
of
iniquities.”
For
them
it
is
joyous
to
now
have
a
place
to
work,
meaning
that
now
they
have
become
needy
of
the
Creator
and
can
now
come
into
close
contact
with
the
Creator,
since
one
can
come
to
the
King’s
palace
only
for
some
purpose.
This
is
the
meaning
of
the
verse,
“And
you
shall
take
for
you.”
It
specifies
“for
you,”
since
everything
is
in
the
hands
of
heaven
but
the
fear
of
heaven.
In
other
words,
the
Creator
can
give
abundance
of
light
because
He
has
it.
But
the
darkness,
the
place
of
lack,
this
is
not
in
His
domain.
Since
there
is
a
rule
that
there
is
fear
of
heaven
only
from
a
place
of
lack,
and
a
place
of
lack
is
called
“the
will
to
receive,”
it
means
that
only
then
is
there
a
place
for
labor.
In
what?
In
that
it
resists.
The
body
comes
and
asks,
“What
is
the
work?”
and
one
has
nothing
to
answer
to
its
question.
Then
one
must
assume
the
burden
of
the
kingdom
of
heaven
above
reason
as
an
ox
to
the
burden
and
as
a
donkey
to
the
load
without
any
arguments.
Rather,
He
said
and
His
will
was
done.
This
is
called
“for
you,”
meaning
this
work
belongs
precisely
to
you,
and
not
to
Me,
meaning
the
work
that
your
will
to
receive
requires.
However,
if
the
Creator
gives
one
some
illumination
from
above,
the
will
to
receive
surrenders
and
annuls
like
a
candle
before
a
torch.
Then
one
has
no
labor
anyhow,
since
he
no
longer
needs
to
take
upon
himself
the
burden
of
the
kingdom
of
heaven
coercively
as
an
ox
to
the
burden
and
as
a
donkey
to
the
load,
as
it
is
written,
“You
who
love
the
Lord,
hate
evil.”
This
means
that
the
love
of
the
Creator
extends
only
from
the
place
of
evil.
In
other
words,
to
the
extent
that
one
has
hatred
for
evil,
meaning
that
he
sees
how
the
will
to
receive
obstructs
him
from
achieving
the
completeness
of
the
goal,
to
that
extent
he
needs
to
be
imparted
the
love
of
the
Creator.
If
one
does
not
feel
that
he
has
evil,
he
cannot
be
granted
the
love
of
the
Creator
since
he
has
no
need
for
it,
as
he
already
has
satisfaction
in
the
work.
As
we
have
said,
one
must
not
be
angry
when
he
has
work
with
the
will
to
receive,
that
it
obstructs
him
in
the
work.
One
would
certainly
be
more
satisfied
if
the
will
to
receive
were
absent
from
the
body,
meaning
that
it
would
not
bring
its
questions
to
a
person,
obstructing
him
in
the
work
of
observing
Torah
and
Mitzvot
[commandments].
However,
one
should
believe
that
the
obstructions
of
the
will
to
receive
in
the
work
come
to
him
from
above.
One
is
given
the
force
to
discover
the
will
to
receive
from
above
because
there
is
room
for
work
precisely
when
the
will
to
receive
awakens.
Then
one
has
close
contact
with
the
Creator
to
help
him
turn
the
will
to
receive
to
work
in
order
to
bestow.
One
must
believe
that
from
this
extends
contentment
to
the
Creator,
from
his
praying
to
Him
to
draw
him
near
in
the
manner
of
Dvekut
[adhesion],
called
“equivalence
of
form,”
discerned
as
the
annulment
of
the
will
to
receive,
so
it
is
in
order
to
bestow.
The
Creator
says
about
this,
“My
sons
defeated
Me.”
That
is,
I
gave
you
the
will
to
receive,
and
you
ask
Me
to
give
you
a
desire
to
bestow
instead.
Now
we
can
interpret
what
is
brought
in
the
Gemara
(Hulin
p
7):
“Rabbi
Pinhas
Ben
Yair
was
going
to
redeem
the
captive.
He
came
across
the
river
Ginai
(the
name
of
the
river
was
Ginai).
He
said
to
Ginai,
‘Split
your
water
and
I
will
pass
through
you.’
It
told
him:
‘You
are
going
to
do
your
Maker’s
will,
and
I
am
going
to
do
my
Maker’s
will.
You
perhaps
do,
perhaps
not
do,
while
I
certainly
do.’”
He
said
that
the
meaning
is
that
he
told
the
river,
meaning
the
will
to
receive,
to
let
him
through
it
and
reach
the
degree
of
doing
the
will
of
the
Creator,
meaning
to
do
everything
in
order
to
bestow
contentment
upon
his
Maker.
The
river,
the
will
to
receive,
replied
that
since
the
Creator
created
it
with
this
nature
of
wanting
to
receive
delight
and
pleasure,
it
therefore
does
not
want
to
change
the
nature
in
which
the
Creator
created
it.
Rabbi
Pinhas
Ben
Yair
waged
war
against
it,
meaning
he
wanted
to
invert
it
to
a
desire
to
bestow.
This
is
regarded
as
waging
war
against
the
creation
that
the
Creator
created
in
nature,
called
“the
will
to
receive,”
which
the
Creator
created,
which
is
the
whole
of
creation,
called
“existence
from
absence.”
We
must
know
that
during
the
work,
when
the
will
to
receive
comes
to
a
person
with
its
arguments,
no
arguments
or
rationalizations
help
with
it.
Though
one
thinks
that
they
are
just
arguments,
it
will
not
help
one
defeat
his
evil.
Instead,
as
it
is
written,
“Blunt
its
teeth.”
This
means
to
advance
only
by
actions,
and
not
by
arguments.
This
is
considered
that
one
must
add
powers
coercively.
This
is
the
meaning
of
what
our
sages
said,
“He
is
coerced
until
he
says
‘I
want.’”
In
other
words,
through
persistence,
habit
becomes
a
second
nature.
One
must
especially
try
to
have
a
strong
desire
to
obtain
the
desire
to
bestow
and
overcome
the
will
to
receive.
A
strong
desire
means
that
a
strong
desire
is
measured
by
the
increment
of
the
in-between
rests
and
the
arrests,
meaning
the
time
gaps
between
each
overcoming.
Sometimes
one
receives
a
cessation
in
the
middle,
meaning
a
descent.
This
descent
can
be
a
cessation
of
a
minute,
an
hour,
a
day,
or
a
month.
Afterward,
he
resumes
the
work
of
overcoming
the
will
to
receive
and
the
attempts
to
achieve
the
desire
to
bestow.
A
strong
desire
means
that
the
cessation
does
not
take
him
a
long
time
and
he
is
immediately
reawakened
to
the
work.
It
is
like
a
person
who
wants
to
break
a
big
rock.
He
takes
a
big
hammer
and
hammers
many
times
all
day
long,
but
they
are
weak.
In
other
words,
he
does
not
hammer
the
rock
with
one
swing
but
brings
down
the
big
hammer
slowly.
Afterward,
he
complains
that
this
work
of
breaking
the
rock
is
not
for
him,
that
it
must
take
a
very
strong
man
to
be
able
to
break
this
big
rock.
He
says
that
he
was
not
born
with
such
great
powers
to
be
able
to
break
the
rock.
However,
one
who
lifts
this
big
hammer
and
strikes
the
rock
with
a
big
swing,
not
slowly
but
with
a
great
effort,
the
rock
immediately
surrenders
to
him
and
breaks.
This
is
the
meaning
of
“like
a
strong
hammer
that
shatters
the
rock.”
Similarly,
in
the
holy
work,
which
is
to
bring
the
vessels
of
reception
into
Kedusha
[holiness],
we
have
a
strong
hammer,
meaning
words
of
Torah
that
give
us
good
counsels.
However,
if
it
is
not
consistent,
but
with
long
intermissions
in
between,
one
escapes
the
campaign
and
says
that
he
was
not
made
for
this,
but
this
work
requires
one
who
was
born
with
special
skills
for
it.
Nevertheless,
one
should
believe
that
anyone
can
achieve
the
goal,
but
he
should
try
to
always
increase
his
efforts
to
overcome,
and
then
one
can
break
the
rock
in
a
short
time.
We
must
also
know
that
for
the
effort
to
make
contact
with
the
Creator,
there
is
a
very
harsh
condition
here:
The
effort
must
be
in
the
form
of
adornment.
“Adornment”
means
something
that
is
important
to
a
person.
One
cannot
work
gladly
if
the
labor
is
not
of
importance,
meaning
that
one
is
happy
that
now
he
has
contact
with
the
Creator.
This
matter
is
implied
in
the
citron.
It
is
written
about
the
citron,
“a
fruit
of
the
citrus
tree,”
that
it
should
be
clean
above
its
nose.
It
is
known
that
there
are
three
discernments:
A)
adornment,
B)
scent,
C)
taste.
Taste
means
that
the
lights
are
poured
from
above
downward,
meaning
below
the
Peh
[mouth],
where
there
are
the
palate
and
the
taste.
This
means
that
the
lights
come
in
vessels
of
reception.
Scent
means
that
the
lights
come
from
below
upward.
This
means
that
the
lights
come
in
vessels
of
bestowal,
in
the
form
of
receiving
and
not
bestowing
below
the
palate
and
the
throat.
This
is
discerned
as
“and
he
shall
smell
in
the
fear
of
the
Lord,”
said
about
the
Messiah.
It
is
known
that
scent
is
attributed
to
the
nose.
Adornment
is
beauty,
discerned
as
above
one’s
nose,
meaning
scentless.
It
means
that
there
is
neither
taste
nor
smell
there.
Thus,
what
is
there
by
which
one
can
endure?
There
is
only
the
adornment
in
it,
and
this
is
what
sustains
him.
We
see
about
the
citron
that
the
adornment
is
in
it
precisely
before
it
is
suitable
for
eating.
However,
when
it
is
suitable
for
eating,
there
is
no
adornment
in
it
anymore.
This
comes
to
tell
us
about
the
work
of
the
first
to
count
the
iniquities.
This
means
that
precisely
when
one
works
in
the
form
of
“And
you
shall
take
for
you,”
meaning
the
work
during
the
acceptance
of
the
burden
of
the
kingdom
of
heaven,
when
the
body
resists
this
work,
then
there
is
room
for
the
joy
of
adornment.
This
means
that
during
this
work
the
adornment
is
apparent.
This
means
that
if
he
has
gladness
from
this
work,
it
is
because
he
considers
this
work
as
adornment,
and
not
as
disgrace.
In
other
words,
sometimes
one
despises
this
work
of
assuming
the
burden
of
the
kingdom
of
heaven,
which
is
a
time
of
a
sensation
of
darkness,
when
one
sees
that
no
one
can
save
him
from
the
state
he
is
in
but
the
Creator.
Then
he
takes
upon
himself
the
kingdom
of
heaven
above
reason,
as
an
ox
to
the
burden
and
as
a
donkey
to
the
load.
One
should
be
glad
that
now
he
has
something
to
give
to
the
Creator,
and
the
Creator
enjoys
him
having
something
to
give
to
the
Creator.
But
one
does
not
always
have
the
strength
to
say
that
this
is
beautiful
work,
called
“adornment,”
but
he
despises
this
work.
This
is
a
harsh
condition
for
one
to
be
able
to
say
that
he
chooses
this
work
over
the
work
of
whiteness,
meaning
that
he
does
not
sense
a
taste
of
darkness
during
the
work,
but
then
one
feels
a
taste
in
the
work.
It
means
that
then
he
does
not
have
to
work
with
the
will
to
receive
to
agree
to
take
upon
himself
the
kingdom
of
heaven
above
reason.
If
he
does
overcome
himself
and
can
say
that
this
work
is
pleasant
to
him
that
now
he
is
observing
the
Mitzva
[commandment]
of
faith
above
reason,
and
he
accepts
this
work
as
beauty
and
adornment,
this
is
called
“A
joy
of
Mitzva.”
This
is
the
meaning
of
the
prayer
being
more
important
than
the
response
to
the
prayer,
since
in
prayer
one
has
a
place
for
labor
and
he
needs
the
Creator,
meaning
he
awaits
heaven’s
mercy.
At
that
time,
one
has
a
true
contact
with
the
Creator
and
he
is
in
the
King’s
palace.
However,
when
the
prayer
is
answered,
he
has
already
departed
the
King’s
palace
since
he
has
already
taken
what
he
had
asked
for
and
left.
Accordingly,
we
should
understand
the
verse,
“Your
oils
have
a
good
fragrance;
your
name
is
as
oil
poured
forth.”
Oil
is
called
“the
upper
light”
when
it
flows.
“Poured
forth”
means
during
the
cessation
of
the
abundance.
At
that
time,
the
scent
from
the
oil
remains.
(Scent
means
that
a
Reshimo
[reminiscence]
of
what
he
had
remains
nonetheless.
Adornment,
however,
is
called
so
in
a
place
where
there
is
no
grip
at
all,
meaning
that
even
the
Reshimo
does
not
shine.)
This
is
the
meaning
of
Atik
and
AA.
During
the
expansion,
the
abundance
is
called
AA,
which
is
Hochma
[wisdom],
meaning
open
Providence.
Atik
comes
from
the
[Hebrew]
word
VaYe’atek
[detachment],
meaning
the
departure
of
the
light.
In
other
words,
it
does
not
shine,
and
this
is
called
“concealment.”
This
is
the
time
of
rejection
to
clothing,
which
is
the
time
of
the
reception
of
the
King’s
crown,
which
is
considered
Malchut
[kingdom]
of
lights,
regarded
as
the
kingdom
of
heaven.
It
is
written
about
it
in
The
Zohar,
“the
Shechina
[Divinity]
said
to
Rabbi
Shimon,
‘There
is
no
place
to
hide
from
you’
(meaning
there
is
no
place
where
I
can
hide
Myself
from
you).”
This
means
that
even
in
the
greatest
concealment
in
reality,
he
still
takes
upon
himself
the
burden
of
the
kingdom
of
heaven
with
great
joy.
The
reason
is
that
he
follows
a
line
of
a
desire
to
bestow,
and
therefore
gives
what
he
has
in
his
hand.
If
the
Creator
gives
him
more,
he
gives
more.
And
if
he
has
nothing
to
give,
he
stands
and
cries
like
a
crane
for
the
Creator
to
save
him
from
the
evil
water.
Hence,
in
this
manner,
too,
he
has
contact
with
the
Creator.
The
reason
that
this
discernment
is
called
Atik,
since
Atik
is
the
highest
degree,
is
that
the
farther
the
thing
is
from
clothing,
the
higher
it
is.
One
can
feel
in
the
most
abstract
thing,
called
“the
absolute
zero,”
since
there
man’s
hand
does
not
reach.
This
means
that
the
will
to
receive
can
grip
only
in
a
place
where
there
is
some
expansion
of
light.
Before
one
purifies
one’s
Kelim
[vessels]
so
as
to
not
blemish
the
light,
he
is
unable
for
the
light
to
come
to
him
in
a
form
of
expansion
in
the
Kelim.
Only
when
one
marches
on
the
path
of
bestowal,
in
a
place
where
the
will
to
receive
is
not
present,
whether
in
mind
or
in
heart,
there
the
light
can
come
in
utter
completeness.
Then
the
light
comes
to
him
in
a
sensation
that
he
can
feel
the
exaltedness
of
the
upper
light.
However,
when
one
has
not
corrected
the
Kelim
to
work
in
order
to
bestow,
when
the
light
expands,
it
must
be
restricted
and
shine
only
according
to
the
purity
of
the
Kelim.
Hence,
at
that
time,
the
light
appears
to
be
in
utter
smallness.
Therefore,
when
the
light
is
abstracted
from
clothing
in
the
Kelim,
the
light
can
shine
in
utter
completeness
and
clarity
without
any
restrictions
for
the
sake
of
the
lower
one.
It
follows
that
the
importance
of
the
work
is
precisely
when
one
comes
to
a
state
of
zero,
when
one
sees
that
he
annuls
his
whole
existence
and
being,
for
then
the
will
to
receive
has
no
power.
Only
then
does
one
enter
the
Kedusha.
We
must
know
that
“God
has
made
the
one
opposite
the
other.”
It
means
that
as
much
as
there
is
disclosure
in
Kedusha,
to
that
extent
the
Sitra
Achra
[other
side]
awakens.
In
other
words,
when
one
claims,
“It
is
all
mine,”
meaning
the
entire
body
belongs
to
Kedusha,
the
Sitra
Achra,
too,
argues
against
him
that
the
whole
body
should
serve
the
Sitra
Achra.
Hence,
one
must
know
that
when
he
sees
that
the
body
claims
that
it
belongs
to
the
Sitra
Achra,
and
cries
the
famous
questions
of
“Who”
and
“What”
with
all
its
might,
it
is
a
sign
that
one
is
walking
on
the
path
of
truth,
meaning
that
one’s
sole
intention
is
to
bestow
contentment
upon
one’s
Maker.
Thus,
the
primary
work
is
precisely
in
this
state.
One
must
know
that
it
is
a
sign
that
this
work
hits
the
target.
The
sign
is
that
he
fights
and
sends
his
arrows
to
the
head
of
the
serpent,
since
it
yells
and
argues
the
argument
of
“What”
and
“Who,”
meaning
“What
is
this
work
for
you?”
meaning
what
will
you
gain
by
working
only
for
the
Creator
and
not
for
yourselves?
And
the
argument
of
“Who”
means
that
this
is
Pharaoh’s
complaint
who
said,
“Who
is
the
Lord
that
I
should
obey
His
voice?”
It
seems
as
if
the
“Who”
argument
is
a
rational
argument.
Normally,
when
someone
is
told
to
go
and
work
for
someone,
the
person
asks,
“For
whom?”
Hence,
when
the
body
claims,
“Who
is
the
Lord
that
I
should
obey
His
voice,”
it
is
a
rational
argument.
However,
according
to
the
rule
that
the
intellect
is
not
an
object
in
itself,
but
is
rather
a
mirror
of
what
is
found
in
the
senses,
it
appears
so
in
the
mind.
This
is
the
meaning
of
“The
sons
of
Dan:
Hushim.”
That
is,
the
mind
judges
only
according
to
what
the
senses
let
it
scrutinize
and
devise
some
inventions
and
tactics
to
suit
the
demands
of
the
senses.
In
other
words,
what
the
senses
demand,
the
mind
tries
to
provide
their
wish.
However,
the
mind
itself
has
no
need
for
itself,
for
any
demand.
Hence,
if
there
is
a
demand
for
bestowal
in
the
senses,
the
mind
operates
according
to
a
line
of
bestowal,
and
the
mind
does
not
ask
questions,
since
it
is
merely
serving
the
senses.
The
mind
is
like
a
person
looking
in
the
mirror
to
see
if
he
is
dirty.
And
all
the
places
where
the
mirror
shows
that
he
is
dirty,
he
goes
and
washes
and
cleans,
since
the
mirror
showed
him
that
there
are
ugly
things
in
his
face
that
need
to
be
cleaned.
However,
the
hardest
thing
of
all
is
to
know
what
is
considered
ugly.
Is
it
the
will
to
receive,
meaning
the
body’s
demand
to
do
everything
only
for
oneself,
or
is
the
desire
to
bestow
the
ugly
thing,
which
the
body
cannot
tolerate?
The
mind
cannot
scrutinize
it,
like
the
mirror,
which
cannot
say
what
is
ugly
and
what
is
beauty;
rather,
it
all
depends
on
the
senses,
and
only
the
senses
determine
this.
Hence,
when
one
accustoms
oneself
to
work
coercively,
to
work
in
bestowal,
the
mind,
too,
operates
by
lines
of
bestowal.
At
that
time,
it
is
impossible
that
the
mind
will
pose
the
“Who”
question,
when
the
senses
have
already
grown
accustomed
to
work
in
bestowal.
In
other
words,
the
senses
no
longer
ask
the
question,
“What
is
this
work?”
since
they
are
already
working
in
order
to
bestow,
and,
naturally,
the
mind
does
not
ask
the
“Who”
question.
You
find
that
the
primary
work
is
in
“What
is
this
work
for
you?”
And
what
one
hears,
that
the
body
does
ask
the
“Who”
question,
it
is
because
the
body
does
not
want
to
degrade
itself
so
much.
This
is
why
it
asks
the
“Who”
question.
It
appears
to
be
asking
a
rational
question,
but
the
truth
is
that,
as
we
have
said
above,
the
primary
work
is
in
the
“What.”