Can
Something
Negative
Come
Down
from
Above
Article
No.
15,
1984
An
explanation
on
what
was
said
in
article
no.
14
about
the
words
in
The
Zohar,
Pinhas
(item
78)
“If
Israel
were
rewarded,
it
would
come
down
like
a
lion
of
fire
to
eat
the
offerings.
If
they
were
not
rewarded
it
would
come
down
there
like
a
dog
of
fire.”
It
was
asked
about
it,
“How
can
something
negative
come
down
from
above?”
We
understand
that
what
comes
from
above
is
to
do
good.
When
something
not
positive
comes,
what
correction
comes
out
of
it,
of
which
we
can
say
that
it
came
from
above
like
a
dog
of
fire?
After
all
this
is
not
positive.
We
should
understand
this
with
an
allegory.
A
person
who
had
a
sick
son
went
to
the
doctor,
who
gave
him
a
medicine.
However,
this
didn’t
help
his
son.
Friends
advised
him
that
since
there
is
a
great
professor
here,
although
he
charges
a
lot
of
money
it
is
worthwhile
seeing
him
because
he
is
a
great
expert.
When
they
came
to
him,
he
examined
the
sick
child
and
said
that
his
son
was
dangerously
ill,
and
named
the
child’s
illness.
The
man
paid
him
the
price
they
agreed
on
in
advance,
and
when
he
returned
to
his
home
he
told
his
friends,
“You
advised
me
to
go
see
this
great
expert
and
that
it’s
worthwhile
to
pay
him
a
lot
of
money.
But
in
the
end,
what
did
the
great
expert
do?
He
said
that
my
son
has
a
worse
illness
than
the
doctor
who
is
not
an
expert
told
me.
Was
it
worthwhile
for
me
to
pay
so
much
money,
so
he
would
tell
me
that
my
son
has
such
a
terrible
illness?
After
all,
why
do
I
go
to
a
doctor?
To
heal
the
patient,
not
to
say
that
my
son
has
a
terrible
disease.”
The
friends
told
him
that
according
to
the
great
expert’s
diagnosis
of
his
precise
illness,
now
we
know
how
to
cure
him.
Curing
the
illness
does
not
require
a
great
doctor
because
we
already
know
which
medicine
to
prescribe
to
every
illness.
The
important
thing
is
to
know
what
is
the
real
illness.
It
turns
out
that
the
large
sum
you
pay
a
great
expert
compared
to
a
doctor
who
is
not
an
expert
is
to
determine
precisely
what
is
the
illness.
It
turns
out
that
determining
the
flaw,
which
is
considered
negative,
is
nonetheless
positive.
That
is,
knowing
the
illness
is
actually
a
correction
because
now
he
knows
what
to
correct.
It
turns
out
that
knowing
the
illness
is
part
of
the
healing
of
the
illness,
since
it
is
impossible
to
heal
the
illness
if
he
does
not
know
the
cause
of
the
illness.
Therefore,
when
a
dog
of
fire
comes
down,
the
image
of
the
dog
indicates
that
the
lower
ones
are
under
the
rule
of
self-love,
which
The
Zohar
calls
Hav!
Hav!
[bark,
but
also
“give”]
like
a
dog,
it
is
considered
positive,
for
now
we
know
what
to
correct,
that
all
you
need
is
to
correct
the
vessels
of
reception.
It
turns
out
that
the
image
of
the
dog
of
fire
that
comes
down
from
above
comes
for
the
purpose
of
correction,
not
for
the
purpose
of
corruption.
Therefore,
this,
too,
is
regarded
as
positive
and
not
negative.
Everything
that
comes
from
above,
though
it
seems
like
a
flaw
to
the
lower
one,
when
the
lower
ones
examine,
they
see
that
it
is
all
for
their
sake,
so
they
will
know
what
they
must
correct
in
themselves.
An
explanation
to
article
no.
14
(1984)
concerning
the
corporeal
will
to
receive,
which
is
only
half
a
degree
of
the
will
to
receive.
When
he
receives
the
spiritual
will
to
receive,
he
is
complemented
with
the
complete
will
to
receive.
It
therefore
follows
that
when
he
has
a
corporeal
will
to
receive,
he
is
not
as
bad,
so
why
does
he
need
to
receive
the
spiritual
will
to
receive,
to
be
worse?
Therefore,
I
would
say
that
it
is
better
to
stay
in
the
corporeal
will
to
receive.
Why
should
I
exert
to
obtain
the
spiritual
will
to
receive
and
become
worse?
And
why
should
one
enter
a
place
of
danger
that
he
may
not
be
able
to
correct?
Therefore,
it
is
certainly
better
to
stay
with
the
corporeal
will
to
receive
meaning
that
all
of
his
passions
will
be
only
for
corporeal
things
and
not
desire
spirituality
at
all.
It
is
written
in
the
“Introduction
to
the
Book
of
Zohar”
(item
29):
“The
first
division
is
to
obtain
the
excessive
will
to
receive
without
restraints,
in
its
full,
corrupted
measure
from
under
the
hands
of
the
four
impure
worlds
ABYA.
If
we
do
not
have
that
corrupted
will
to
receive,
we
will
not
be
able
to
correct
it,
for
one
cannot
correct
that
which
is
not
in
him.”
Thus,
we
have
no
choice
but
to
do
things
that
will
bring
us
the
attainment
of
the
spiritual
will
to
receive.
But
that,
too,
is
not
easy.
A
person
may
obtain
the
spiritual
will
to
receive
because
it
depends
on
the
measure
of
faith.
That
is,
a
person
must
first
believe
that
there
is
spirituality,
and
it
is
more
important
than
any
corporeal
pleasure,
to
the
extent
that
it
is
worth
relinquishing
corporeal
pleasures
in
order
to
obtain
spiritual
pleasures.
Hence,
this
is
a
lot
of
work,
and
not
everyone
can
obtain
it.
And
yet,
this
is
still
regarded
as
bad,
meaning
that
he
has
obtained
a
corrupt
will
to
receive.
This
is
the
meaning
of
from
Lo
Lishma
[not
for
Her
sake]
one
comes
to
Lishma
[for
Her
sake].
That
is,
first
one
must
achieve
the
degree
of
Lo
Lishma,
and
then
it
is
possible
to
correct
it
to
Lishma,
for
it
is
impossible
to
intend
where
there
is
no
action.
Once
there
is
an
act,
it
is
possible
to
try
to
make
the
act
follow
the
right
path
called
“for
the
Creator.”
According
to
the
above,
it
turns
out
that
we
have
four
general
discernments
in
man’s
work,
which
he
needs
in
order
to
achieve
the
completeness
for
which
he
was
created.
1)
Receive
in
order
to
receive,
2)
bestow
in
order
to
receive,
3)
bestow
in
order
to
bestow,
4)
receive
in
order
to
bestow.
The
first
discernment,
receiving
in
order
to
receive,
is
the
first
degree,
and
the
creatures
were
born
with
this
discernment.
That
is,
they
understand
nothing
more
than
self-love.
They
have
no
interest
in
doing
anything
good
to
anyone,
and
are
totally
immersed—according
to
the
nature
with
which
they
were
born—in
the
will
to
receive
only
for
themselves.
The
whole
world
is
in
this
state,
and
there
is
no
difference
from
one
to
another.
The
second
discernment
is
bestowing
in
order
to
receive.
This
is
a
degree
that
transcends
the
majority
of
the
people,
who
are
used
to
doing
things
only
in
order
to
receive,
while
that
person
performs
an
act
of
bestowal.
However,
he
must
explain
why
he
wants
to
be
different
from
the
rest
of
the
world,
meaning
to
do
things
contrary
to
the
nature
with
which
he
was
born.
At
that
time
he
tells
his
body:
“Know,
that
by
performing
an
act
of
bestowal,
you
will
receive
more
pleasure.”
He
lets
his
body
understand
that
it
is
worthwhile
to
believe
that
it
will
pay
off.
If
the
body
believes
it,
it
lets
him
work
to
the
extent
that
it
believes
that
it
will
pay
off
to
cancel
acts
of
self-reception
and
perform
acts
of
bestowal.
This
is
called
Lo
Lishma,
of
which
our
sages
said,
“From
Lo
Lishma
we
come
to
Lishma.”
This
is
a
springboard
for
moving
from
state
to
state—from
a
state
of
Lo
Lishma
to
a
state
of
Lishma,
since
with
respect
to
the
act
they
are
the
same.
That
is,
you
cannot
discern
and
say
that
there
is
something
to
add
to
an
act
Lishma.
Therefore,
because
in
terms
of
the
act
they
are
the
same,
there
is
no
work
here
as
far
as
action.
Rather,
their
entire
work
is
in
the
intention.
This
means
that
they
need
only
to
think
if
the
act
they
are
performing
is
truly
because
of
the
commandment
of
the
Creator,
for
the
Creator
commanded
us
to
do
Mitzvot
[commandments]
and
we
want
to
keep
his
Mitzvot
because
it
is
a
great
reward
for
us
to
serve
Him,
and
He
has
also
let
us
know
how
we
can
serve
Him.
At
that
time
comes
the
work
of
scrutiny
if
this
is
really
so—that
his
sole
intention
in
Torah
and
Mitzvot
is
to
bestow
or
he
has
other
considerations,
meaning
considerations
of
self-love,
and
this
is
why
he
observes
Torah
and
Mitzvot.
When
he
sees
that
he
is
still
far
from
performing
all
his
actions
for
the
Creator,
he
needs
a
true
scrutiny.
There
are
many
people
who
do
not
have
that
scrutiny
of
the
truth,
who
think
that
they
are
really
working
for
the
Creator.
Although
they
are
not
one
hundred
percent
Lishma,
they
usually
feel
that
this
is
Lishma,
though
there
is
still
more
to
add
concerning
Lishma.
However,
the
truth
is
that
they
do
not
have
the
true
perception,
either
because
of
their
nature
or
because
they
did
not
have
a
good
teacher
to
show
them
how
not
to
deceive
themselves.
Therefore,
they
cannot
achieve
Lishma
because
Lishma
is
called
“truth,”
and
Lo
Lishma
is
called
“falsehood.”
However,
there
should
be
a
medium
between
truth
and
falsehood,
so
as
to
be
a
springboard
from
falsehood
to
the
truth.
The
medium
between
truth
and
falsehood
is
a
lie
in
truth.
In
other
words,
there
is
a
lie
but
it
is
not
really
a
lie
because
he
is
thinking
of
a
lie
that
is
true.
That
is,
he
is
going
by
the
path
of
falsehood,
but
thinks
it
is
the
truth.
It
turns
out
that
it
is
not
really
a
lie.
However,
if
he
knows
that
he
is
going
in
falsehood
then
he
is
walking
on
the
path
of
truth
because
he
knows
that
it
is
actually
a
lie.
At
that
time
he
has
a
springboard,
for
only
then
he
can
really
come
into
the
actual
truth,
meaning
from
truth
of
falsehood
into
truth
of
truth.
As
long
as
one
does
not
know
that
he
is
going
by
the
path
of
falsehood,
why
should
he
change
his
way
and
go
by
another
way,
if
he
does
not
have
the
understanding
that
he
is
in
falsehood?
Only
if
he
comes
to
know
that
he
really
is
in
falsehood
he
will
be
able
to
change
his
way
and
go
by
the
path
of
truth.
It
therefore
turns
out
that
if
a
person
already
has
the
path
of
truth
he
is
going
on
the
path
of
Lishma,
though
he
is
still
half
way
through.
For
example,
a
person
who
wants
to
go
to
Jerusalem
gets
in
a
car
and
drives
according
to
sign
that
says,
“Jerusalem.”
However,
even
when
has
travelled
eighty
or
ninety
percent
of
the
way
to
Jerusalem,
he
is
still
not
in
Jerusalem.
Only
when
he
actually
comes
to
Jerusalem
can
you
say
that
he
is
in
Jerusalem.
It
is
likewise
in
spirituality.
If
we
say
that
Jerusalem
is
called
“truth,”
meaning
Lishma,
then
before
a
person
enters
Lishma,
which
is
the
truth,
we
have
to
say
that
he
is
still
in
falsehood,
meaning
in
Lo
Lishma,
which
is
called
“falsehood.”
Even
when
he
has
gone
almost
all
the
way
and
he
is
standing
by
the
gate,
called
“truth,”
which
is
Lishma,
he
is
still
outside.
It
turns
out
that
a
person
cannot
know
if
he
has
achieved
Lishma
before
he
is
rewarded
with
entering
Lishma.
But
when
can
one
know
if
he
has
already
entered
the
degree
of
Lishma?
What
is
the
sign
by
which
to
know
that
now
he
is
in
the
degree
of
truth?
We
find
the
answer
to
this
in
the
“Introduction
to
Talmud
Eser
Sefirot”
(item
56):
“By
this
you
will
understand
what
our
sages
said,
‘How
is
repentance?
Until
He
who
knows
all
mysteries
will
testify
that
he
will
not
turn
back
to
folly.’”
This
seems
perplexing,
for
who
can
go
up
to
Heaven
and
hear
the
Creator’s
testimony?
Also,
before
whom
should
the
Creator
testify?
Is
it
not
enough
that
the
Creator
Himself
knows
that
the
person
has
repented
wholeheartedly
and
will
not
sin
again?
From
what
is
explained,
the
matter
is
very
simple.
Indeed,
one
is
not
completely
certain
that
he
will
not
sin
again
before
he
has
been
rewarded
with
the
above
clarified
guidance
of
reward
and
punishment,
meaning
the
revelation
of
the
face.
That
revelation
of
the
face
on
the
part
of
the
Creator
is
called
“testimony.”
This
is
why
he
was
given
a
clear
sign,
meaning
“until
He
who
knows
all
mysteries
will
testify
to
him.”
It
turns
out
that
when
a
person
has
achieved
bestowal
he
is
rewarded
with
the
revelation
of
the
face
of
the
Creator.
This
is
called
He
who
knows
all
mysteries
testifies
about
him
that
he
has
achieved
Lishma.
This
is
called
the
“third
discernment,”
bestowing
in
order
to
bestow,
regarded
as
having
achieved
Lishma,
which
means
that
he
has
achieved
the
degree
of
truth.
This
came
to
him
through
the
springboard
which
is
to
come
from
Lo
Lishma
to
Lishma,
but
certainly
with
all
the
conditions
that
we
have
to
abide
by
so
as
not
to
remain
in
Lo
Lishma.
And
after
he
has
completed
the
degree
of
bestowing
in
order
to
bestow
comes
the
fourth
discernment,
which
is
receiving
in
order
to
bestow.
This
is
the
degree
of
wholeness.
This
means
that
he
has
achieved
a
degree
where
he
says,
“I
want
to
receive
the
light
and
pleasure
because
I
know
that
I
want
to
keep
the
purpose
of
creation,
for
the
Creator
created
creation
because
He
desires
to
do
good
to
His
creations.”
Therefore,
he
wants
to
receive
the
delight
and
pleasure
from
the
Creator,
as
this
is
His
will.
For
the
reason
of
self-love,
he
has
no
desire
or
craving
for
this,
since
he
has
already
achieved
the
degree
of
equivalence
of
form
called
“bestowing
in
order
to
bestow.”
Therefore,
now
he
wants
to
obey
the
Creator's
will,
which
is
His
desire
to
do
good
to
His
creations.
We
should
know
that
there
is
the
matter
of
the
purpose
of
creation
and
the
matter
of
correction
of
creation.
The
purpose
of
creation
is
to
do
good
to
His
creations,
meaning
that
the
creatures
will
receive
delight
and
pleasure.
It
turns
out
that
the
more
they
receive
pleasure,
the
more
the
Creator
enjoys.
Therefore,
one
who
is
on
a
degree
of
completeness
wants
to
always
receive
much
delight
and
pleasure.
As
was
explained,
this
is
the
purpose
of
creation—to
do
good
to
his
creations.
But
one
who
has
achieved
the
degree
of
bestowing
in
order
to
bestow,
which
is
Dvekut
[adhesion]
and
equivalence
of
form,
it
is
still
only
the
correction
of
creation.
This
means
that
creation
must
come
to
a
state
where
they
received
delight
and
pleasure,
and
after
receiving
all
the
pleasures
they
will
still
remain
in
bestowal.
This
is
called
“receiving
in
order
to
bestow.”