A
Righteous
Who
Is
Happy,
a
Righteous
Who
Is
Suffering
Article
No.
38,
1985
The
holy
Zohar
interprets
the
matter
of
“a
righteous
who
is
happy,
a
righteous
who
is
unhappy
(Ki
Tetze,
item
13):
“One
who
is
righteous
and
unhappy,
it
means
that
he
is
from
the
tree
of
knowledge
of
good
and
evil,
since
evil
is
with
him.
There
is
not
a
righteous
who
will
not
sin
in
this
evil
because
it
is
with
him.
A
wicked
who
is
happy
is
one
whose
evil
inclination
has
overcome
his
good
inclination,
and
it
was
said
about
it,
‘He
is
happy,’
for
the
good
is
under
the
authority
of
the
evil.
And
because
the
evil
governs
the
good,
he
is
wicked,
for
the
one
who
prevails
takes
the
name.
If
the
good
overcomes
the
bad,
he
is
called
“a
righteous
who
is
unhappy,”
for
the
evil
is
under
his
authority.
If
the
evil
prevails
over
the
good,
he
is
called
a
“wicked
who
is
happy,”
thus
far
its
words.
To
understand
the
matter
of
good
and
evil
in
general,
we
need
to
know
that
since
the
root
of
the
creatures
extends
from
the
Sefira
of
Malchut,
and
Malchut
at
her
root
is
called
“receiving
in
order
to
receive,”
this
is
the
root
of
all
the
evil
that
is
in
the
creatures.
This
is
so
because
that
desire
separates
us
from
the
root,
for
we
learn
that
the
thought
of
creation
is
to
do
good
to
His
creations,
and
created
a
deficiency
existence
from
absence,
called
“desire
to
receive
delight
and
pleasure.”
But
since
in
spirituality
Dvekut
[adhesion]
and
separation
pertain
to
equivalence
of
form,
and
since
the
Creator
is
the
giver
and
the
creatures
are
the
receivers,
there
is
disparity
of
form
between
them,
and
that
disparity
of
form
separates
us
from
the
Creator.
Thus,
we
cannot
receive
the
delight
and
pleasure
that
He
wants
to
give
us,
and
which
was
the
purpose
of
creation.
For
this
reason,
to
receive
the
good,
we
need
to
qualify
the
Kelim
[vessels]
to
work
in
order
to
bestow,
and
then
we
will
receive
the
good.
It
follows
that
our
evil,
for
which
we
have
no
delight
and
pleasure,
is
nothing
less
and
nothing
more
than
the
self-love
within
us.
This
is
what
interferes
with
our
receiving
the
delight
and
pleasure,
and
this
is
what
causes
us
death,
as
it
separates
us
from
the
life
of
lives.
This
is
why
we
are
called
“dead,”
as
our
sages
said,
“The
wicked,
in
their
lives,
are
called
‘dead.’”
When
we
consider
our
evil,
the
way
it
speaks
with
us
and
wants
to
control
us,
with
what
force
it
comes
to
us
to
listen
to
its
arguments,
we
should
make
four
discernments
here:
1)
We
can
resemble
and
attribute
to
repentance
from
love
(although
repentance
from
love
is
a
great
matter,
here
we
are
speaking
only
with
respect
to
the
attribution).
2)
To
approximately
resemble
repentance
from
fear.
3)
He
cannot
overcome
and
repent,
but
still
remains
broken
and
shattered
because
he
cannot
repent.
4)
He
is
not
impressed
by
his
inability
to
overcome
the
evil
and
repent.
We
will
explain
them
one
at
a
time.
It
is
known
that
when
one
wants
to
go
on
the
path
of
doing
everything
for
the
Creator,
where
in
everything
he
does
he
thinks
what
benefit
the
Creator
will
derive
from
this,
and
does
not
think
of
his
own
benefit,
then
the
body
comes
to
him
with
arguments.
It
begins
to
slander
this
path,
called
“the
path
of
bestowal
and
not
for
one’s
self-benefit,”
and
argues
the
arguments
of
Pharaoh
and
the
argument
of
the
wicked,
which
are
regarded
as
“mind
and
heart,”
namely
“who
and
what.”
When
a
person
begins
to
listen
to
their
arguments,
he
begins
to
wonder
because
he
has
never
heard
such
strong
arguments
coming
from
his
body
as
the
ones
he
hears
now.
When
he
began
the
work
he
thought
that
each
time
he
would
advance
further
toward
the
goal,
meaning
that
each
time
he
would
see
that
it
is
worthwhile
to
work
for
the
Creator.
But
suddenly
he
sees
that
where
he
should
have
had
a
greater
desire
to
serve
the
Creator,
he
hears
rejection
from
the
body,
which
tells
him
now,
“Why
don’t
you
want
to
go
the
way
the
whole
world
goes,
where
you
should
be
meticulous
with
the
nitty
gritty
actions,
and
concerning
the
intention
you
should
say,
‘May
it
be
as
though
I
intended.’”
“But
now,”
says
the
body,
“I
see
that
you
are
paying
attention
specifically
to
the
intentions,
meaning
that
you
can
aim
that
everything
will
be
for
the
Creator
and
not
for
yourself.
Can
it
be
that
you
will
be
different?
Don’t
you
want
to
be
like
everyone
else,
who
say
that
this
is
the
safest
way?
And
the
evidence
of
this
is
to
look
at
everyone
else,
how
they
behave.”
At
that
time
begins
the
work
of
overcoming.
That
is,
he
needs
to
overcome
their
arguments
and
not
surrender
to
their
demands.
He
must
certainly
give
them
clear
answers
to
what
they
are
making
him
see,
that
his
desire
to
intend
that
all
his
works
will
be
only
to
bestow
and
not
for
his
own
benefit
is
against
reason,
since
reason
mandates
that
since
man
was
created
with
a
will
to
receive
delight
and
pleasure,
and
there
is
a
natural
demand
to
satisfy
it—or
else,
why
does
he
need
life
if
not
to
enjoy
it,
to
satisfy
the
body’s
demands—and
so
it
lets
him
understand
that
this
makes
perfect
sense,
and
there
is
no
excuse
to
answer
its
arguments.
The
clear
reply
should
be
that
we
believe
in
the
words
of
the
sages,
who
taught
us
that
we
must
go
above
mind
and
reason.
That
is,
true
faith
is
specifically
above
reason,
and
what
the
mind
understands
is
not
all
true,
since
with
respect
to
the
Creator,
we
learn
that
“My
thoughts
are
not
your
thoughts,
nor
My
ways
your
ways.”
Here
begin
discernments
in
the
order
of
the
work:
The
first
degree
is
when
he
tells
his
body,
“All
your
arguments
you’re
telling
me
make
sense,
and
I
agree
with
you.
However,
you
should
know
that
since
the
real
path,
as
I
received
it
from
faith
in
the
sages,
is
above
reason,
but
I
did
not
have
a
chance
to
show
that
the
way
is
really
so,
that
I
am
going
above
reason.
But
now
that
you
are
coming
to
me
with
your
arguments
that
we
must
go
within
reason,
and
slander
the
way
of
bestowal
and
faith,
I
am
happy
that
you
are
coming
to
me
with
your
slander
because
now
I
can
show
my
thoughts,
that
the
basis
on
which
I
built
the
work
of
the
Creator
is
on
the
path
of
truth.
That
is,
now
I
can
say
that
I
am
going
above
reason.
But
before
you
came
to
me
I
did
not
have
a
chance
to
show
my
way.
“Therefore,
I
like
your
arguments
because
you
did
me
a
big
favor
by
slandering
before
me.
That
is
the
slander
I
heard
from
you
that
caused
me
to
repent,
since
now
I
must
overcome
with
faith
above
reason.
It
turns
out
that
the
one
who
causes
me
to
take
upon
me
the
burden
of
the
kingdom
of
heaven
in
bestowal
and
above
reason
is
specifically
your
slandering.
Had
you
not
come
to
me
with
complaints,
I
would
not
have
needed
to
take
upon
myself
the
commandment
of
faith.
But
now
I
must
repent.”
Thus,
he
is
not
upset
with
the
slander
he
had
heard.
We
can
compare
this
to
how
we
relate
to
repentance
from
love
(although
in
truth,
repentance
from
love
and
repentance
from
fear
are
two
great
degrees),
as
our
sages
said,
“Repentance
from
love—sins
become
to
him
as
merits.”
We
can
also
interpret
here
that
sins
became
to
him
as
merits.
We
should
understand
how
sins
become
merits.
Sins
means
that
a
person
is
angry
that
sins
came
to
him.
Merits
are
when
a
person
enjoys
from
having
acquired
merits.
So
how
can
it
be
said
that
sins
have
become
merits?
What
is
the
sin
here
that
the
body
comes
with
its
complaints
about
faith,
which
he
took
upon
himself
above
reason?
Also,
how
can
there
be
a
greater
sin
than
one
who
slanders
holy
faith?
However,
if
he
repents
from
love,
meaning
now
that
he
repents
and
takes
upon
himself
faith
above
reason
with
a
clear
mind,
he
decides
to
go
specifically
by
the
path
of
faith,
since
now
he
has
two
ways
before
him
and
he
decides.
Thus,
he
has
room
for
choice.
But
before
it
came
to
him
with
slander,
although
he
took
upon
himself
faith
above
reason,
it
was
not
so
evident
that
he
has
two
ways
before
him.
But
now
he
is
making
a
real
choice,
determining
that
he
must
go
specifically
with
faith
above
reason.
It
therefore
follows
that
he
is
happy
with
the
slander
he
has
heard,
and
likes
the
slander
that
they
spoke
about
faith,
although
it
is
sins.
And
since
they
caused
him
to
have
room
for
choice,
so
it
becomes
revealed
to
him
that
he
really
wants
to
walk
on
the
path
of
faith
above
reason,
it
turns
out
that
these
sins
are
as
important
to
him
as
merits,
for
without
them
he
would
not
have
room
for
choice.
It
turns
out
that
with
the
repentance
he
is
making
now,
he
is
happy
with
the
work
that
has
come
to
him
now,
and
this
is
regarded
as
repentance
from
love.
That
is,
he
loves
the
act
of
repentance
he
has
now
performed.
At
that
time,
his
causes,
which
are
the
sins,
are
regarded
by
him
as
merits,
meaning
that
he
loves
them
as
merits,
for
one
does
not
go
without
the
other.
He
has
approximately
the
relation
that
light
and
Kli
[vessel]
have.
That
is,
the
deficiency
that
the
sins
caused
him
is
called
a
Kli,
and
the
repentance,
that
he
has
made
the
choice,
is
similar
to
the
relation
of
the
light.
This
is
the
first
degree
in
the
order
of
the
work.
The
second
degree
is
that
although
he
overcomes
the
slander
that
the
body
speaks
about
the
path
of
truth,
which
is
bestowal
and
faith,
and
he
repents,
meaning
answers
the
body,
“All
I
hear
from
you
is
only
what
you
say,
that
the
mind
dictates,
but
I
go
according
to
what
I
heard,
that
the
basis
of
the
work
of
the
Creator
is
faith
above
reason.
That
is,
I
do
not
go
according
to
the
dictates
of
the
mind,
but
above
the
mind.”
Therefore,
this
is
real
repentance.
However,
he
says
he
would
be
happier
if
he
did
not
hear
their
slander
because
he
was
in
danger
of
perhaps
not
being
able
to
make
the
choice.
It
follows
that
this
repentance
is
regarded
as
fear.
That
is,
he
fears
the
work
of
overcoming,
for
it
is
hard
work,
since
when
a
person
is
tested
it
is
very
difficult
to
choose
the
good.
It
follows
that
this
repentance
is
related
to
repentance
from
fear,
when
sins
become
to
him
as
mistakes.
Because
he
has
repented
the
sins,
they
become
as
mistakes,
but
not
as
merits,
since
merits
mean
that
he
is
similar
to
merits.
Thus,
as
a
person
longs
for
merits,
he
is
happy
with
his
work,
with
being
given
a
chance
to
make
choice.
But
when
he
fears
slander,
he
himself
is
saying
that
this
is
not
merits,
but
rather
similar
to
mistakes.
It
follows
that
although
he
has
elevated
the
evil
into
Kedusha
[holiness],
meaning
corrected
the
evil
by
repenting,
that
degree
is
lower
than
repentance
from
love,
since
he
himself
did
not
turn
them
into
merits.
Therefore,
this
is
regarded
as
the
second
degree
in
the
work.
The
third
degree
we
should
discern
in
the
work
is
that
when
the
body
comes
to
him
with
its
known
arguments,
when
it
slanders
the
mind
and
heart,
and
he
surrenders
to
them
and
cannot
overcome
them,
he
must
descend
from
his
degree.
That
is,
where
he
previously
thought
that
he
was
regarded
as
being
among
the
servants
of
the
Creator,
now
he
sees
that
he
is
far
from
it,
since
before
the
body
came
to
him
with
its
known
arguments,
he
thought
that
he
was
already
fine,
meaning
that
he
had
no
desires
for
self-love
and
he
is
completely
in
order
to
bestow.
But
now
he
sees
that
he
cannot
overcome
its
complaints.
Although
now
he
is
not
actually
being
tested—for
now
all
the
arguments
are
only
in
potential—he
still
sees
that
he
surrenders
to
its
arguments
and
cannot
take
upon
himself
faith
above
reason
and
say,
“I
want
to
walk
only
in
a
path
of
bestowal.”
Now
a
man
sits
and
wonders
at
himself,
how
the
situation
has
been
overturned.
It
seems
to
him
as
though
it
is
a
repeating
cycle,
and
he
who
always
looked
at
his
lowliness,
has
fallen
in
there
himself
and
cannot
come
out
of
that
place
though
he
remembers
how
he
always
loathed
those
people
and
regarded
them
as
small
and
childish,
and
always
stayed
away
from
them.
Now
he
is
there
and
cannot
come
out
of
there
by
himself.
Now
he
sees
similarly
to
the
story
that
is
told
about
Rabbi
Yonatan,
who
had
an
argument
with
a
priest.
The
priest
said
that
he
could
change
nature,
and
Rabbi
Yonatan
said
that
it
is
impossible
to
change
the
nature
that
the
Creator
created.
Only
the
Creator
Himself
can
change
it,
but
man
himself
cannot.
What
did
the
priest
do?
He
took
a
few
cats
and
taught
them
to
be
waiters.
He
dressed
them
in
waiters’
clothes,
went
to
the
king,
and
told
him
about
his
issue
with
Rabbi
Yonatan.
The
priest
prepared
a
meal
and
invited
the
king
and
the
ministers.
Before
the
meal,
the
priest
reiterated
the
matter
of
being
able
to
change
into
a
second
nature,
and
Rabbi
Yonatan
said
that
only
the
Creator
can
change
it
but
not
man.
Subsequently,
the
priest
commanded
and
said,
“Let
us
eat
first,
and
then
we
will
conclude
our
debate.”
Promptly,
the
waiters,
meaning
the
cats,
walked
in,
dressed
just
like
real
waiters,
and
set
the
table.
They
brought
the
dishes
to
each
and
every
one,
and
the
priest
and
the
king
and
ministers
were
in
awe
at
the
wondrous
acts
of
the
waiters.
Now
everyone
saw
that
there
is
no
point
in
arguing
after
the
meal,
and
everyone
were
surprised
at
Rabbi
Yonatan
sitting
so
calmly,
unimpressed
with
the
act
that
proved
unequivocally
that
man
can
change
nature.
What
did
Rabbi
Yonatan
do
then?
It
is
said
that
once
they
finished
the
meal
and
the
waiters
stood
and
waited
to
serve
the
guests,
Rabbi
Yonatan
took
out
a
box
of
tobacco.
When
everyone
thought
he
was
going
to
smell
tobacco,
he
opened
the
box
and
out
came
several
mice.
When
the
waiters
saw
the
mice
coming
out
of
the
box
and
running
away,
they
promptly
left
the
guests
and
chased
the
mice,
as
is
in
their
nature.
Then
everyone
saw
that
Rabbi
Yonatan
was
right.
The
same
thing
applies
to
us.
When
the
body
comes
and
begins
its
slandering,
showing
tangibly
the
taste
of
self-love,
he
promptly
leaves
the
Torah,
the
work,
and
the
Creator,
and
runs
to
obtain
self-love,
where
the
body
shows
him
the
pleasure
of
it.
Then
he
sees
that
he
is
powerless
to
exit
self-love.
It
follows
that
here,
in
this
situation—when
he
sees
now
how
he
is
immersed
in
self-love
because
of
our
nature—it
is
regarded
as
having
achieved
a
certain
degree
in
the
work.
This
means
that
he
has
reached
the
degree
of
truth,
called
“recognition
of
evil.”
Now
he
knows
that
he
must
begin
his
work
anew,
for
until
now
he
was
walking
on
the
way
and
deceived
himself,
thinking
that
he
was
above
everyone,
but
now
he
sees
his
real
state.
Therefore,
now
he
has
a
place
of
deficiency
to
pray
to
the
Creator
from
the
bottom
of
the
heart,
since
now
he
sees
how
remote
he
is
from
the
work
of
bestowal,
that
one
cannot
come
out,
but
only
the
Creator
can
help
with
it.
This
is
the
third
degree,
which
is
lower
than
the
two
previous
degrees.
The
fourth
degree
is
the
lowest
compared
to
the
first
three
degrees.
Sometimes
the
body
comes
to
him
with
all
its
arguments
and
he
listens
but
does
not
answer
at
all.
However,
he
takes
its
arguments
seriously
and
even
sees
that
it
is
natural
that
he
cannot
perform
acts
of
bestowal.
And
he
remains
in
self-love
as
he
is
used
to,
without
any
excitement.
He
is
very
composed
about
it
and
forgets
the
place
and
state
he
had
a
moment
ago,
before
the
body
came
to
him
with
its
questions,
when
he
thought
that
he
was
not
like
the
rest
of
the
people,
whose
work
is
built
on
self-love.
Rather,
now
he
feels
that
this
is
the
way
to
work,
the
same
as
everyone
works.
It
follows
that
from
all
the
questions
that
came
to
him—which
must
have
been
a
herald
from
above
in
order
to
give
him
a
chance
to
rise
in
his
degree,
either
as
the
first
discernments,
which
is
similar
to
repentance
from
love,
or
as
the
second
discernment,
which
is
as
repentance
from
fear,
or
as
the
third
discernment,
which
is
to
have
a
deficiency,
meaning
when
he
could
still
pray
to
the
Creator—now
he
sees
that
it
is
impossible
that
man
will
be
able
to
help
himself
by
himself.
Now
he
comes
to
a
state
where
he
believes
and
sees
what
our
sages
said
(Sukkah,
52),
“Rabbi
Shimon
Ben
Lakish
said,
‘Man’s
inclination
overpowers
him
each
day
and
seeks
to
put
him
to
death,
as
it
was
said,
‘The
wicked
watches
for
the
righteous
and
seeks
to
put
him
to
death.’
Were
it
not
for
the
Creator’s
help,
he
would
not
have
overcome
it,
as
it
was
said,
‘God
will
not
leave
him
in
his
hand,
nor
convict
him
when
he
is
judged.’’”
He
sees
that
the
body
really
does
seek
to
put
him
to
death,
meaning
that
it
wants
to
separate
him
from
the
life
of
lives
with
its
arguments.
Now
he
sees
that
he
cannot
overcome
it
by
himself,
and
he
waits
for
the
Creator
to
help
him.
It
follows
that
the
questions
that
came
to
him
were
not
in
vain.
Rather,
they
gave
him
room
to
pray
from
the
bottom
of
the
heart.
But
in
the
fourth
degree,
when
he
takes
everything
casually,
it
is
as
though
the
questions
came
to
him
in
vain,
pointlessly.
However,
we
must
know
that
for
a
person
who
has
started
to
walk
on
the
path
of
bestowal
and
faith,
nothing
goes
in
vain.
Rather,
after
some
days
or
hours,
he
comes
to
from
his
situation
after
hearing
the
slandering
and
sees
something
new:
how
a
person
can
fall
from
a
high
degree
to
a
degree
that
is
the
utter
lowliness
compared
to
the
state
that
he
was
in.
And
still,
he
had
no
sense
of
it.
Rather,
he
felt
that
as
though
nothing
has
happened,
and
he
took
it
all
very
peacefully,
agreeing
to
remain
in
his
current
state.
He
is
calm
and
in
a
reasonable
mood,
where
previously
he
thought
that
if
he
could
not
advance
in
spirituality
he
would
rather
die
than
live.
He
was
always
quivering
and
agitated
about
how
to
advance,
and
always
looked
at
calm
people
who
engage
in
Torah
and
Mitzvot
dryly,
without
any
thought
or
mind,
but
simply
going
by
rote.
But
now
he
doesn’t
feel
that
he
should
receive
support
from
anyone,
or
that
he
lacks
a
deficiency.
Rather,
it
is
simply
natural
that
person
wants
to
live
in
peace
and
not
search
for
faults
in
himself,
but
sentence
himself
to
a
scale
of
merit.
That
is,
he
has
many
excuses
for
everything
he
thinks
is
a
flaw.
But
mainly,
he
wants
to
live
painlessly
because
he
remembers
that
previously,
when
he
did
think
about
spirituality,
he
was
full
of
suffering
and
was
always
worried.
Now,
thank
God,
he
has
no
concerns
over
spirituality
and
lives
like
all
other
people.
But
later,
when
some
awakening
comes
to
him
from
above,
he
becomes
concerned
with
spirituality
again.
At
that
time
he
sees
something
new—man
is
not
his
own
boss.
Rather,
he
is
in
a
catapult,
tossed
from
above
as
they
choose,
and
he
is
in
the
hands
of
those
above.
That
is,
at
one
time
he
is
given
thoughts
that
he
should
throw
away
all
the
corporeal
matters
that
pertain
to
his
own
benefit.
Another
time
he
is
tossed
down
into
the
corporeal
world,
meaning
he
forgets
about
all
the
spiritual
matters.
It
turns
out
that
even
the
fourth
degree
is
a
degree,
for
he
is
given
a
chance
to
learn
from
this
to
see
the
truth,
for
by
this
he
can
come
to
cling
to
the
Creator
by
seeing
that
he
is
dependent
on
the
Creator.
At
that
time
he
will
awaken
to
ask
of
the
Creator
to
help
him
out
of
self-love
and
achieve
love
for
the
Creator.
However,
this
is
a
long
way.
The
order
is
as
Baal
HaSulam
said,
that
one
should
say,
“If
I
am
not
for
me,
who
is
for
me?”
One
should
say
that
everything
depends
on
man,
since
the
choice
is
given
entirely
to
man,
and
he
should
not
wait
until
an
awakening
comes
to
him
from
above.
But
after
the
fact
he
should
believe
that
it
is
all
Private
Providence,
and
man
cannot
add
anything
to
His
work.
Rather,
he
must
do
as
it
is
desired
above,
and
he
has
no
free
choice.
This
is
the
best
and
shortest
way,
since
one
spares
time
and
suffering,
for
one
does
not
suffer
due
to
the
prolonging
of
time.
It
follows
that
we
find
four
discernments
when
a
person
begins
to
walk
in
the
order
of
work
of
bestowal
and
faith:
1)
When
the
body
comes
to
him
with
its
arguments
of
slander,
he
accepts
them
with
love.
He
says,
“Now
I
have
a
chance
to
keep
the
commandment
of
faith
above
reason,
for
otherwise
I
would
be
working
only
within
reason.”
This
pertains
to
repentance
from
love,
meaning
that
he
loves
this
repentance.
2)
When
the
body
comes
to
him
with
its
arguments
of
slander,
although
he
overcomes
them,
he
does
not
like
this
work,
since
it
is
hard
work
to
overcome
when
he
hears
slander.
This
is
similar
to
repentance
from
fear,
when
sins
become
to
him
as
mistakes,
as
he
would
be
happier
if
they
did
not
come
to
him.
3)
When
the
body
comes
to
him
with
its
slander,
he
surrenders
under
its
arguments
and
hasn’t
the
strength
to
overcome.
At
that
time
he
feels
bad
about
himself
because
previously
he
thought
that
he
was
already
regarded
as
being
among
the
servants
of
the
Creator,
but
now
he
sees
that
he
has
nothing.
He
regrets
it,
but
he
cannot
help
himself.
It
follows
that
the
situation
he
is
in
pains
him.
4)
When
the
body
comes
to
him
with
its
slandering,
he
crumbles
under
its
load,
does
everything
the
body
tells
him,
and
takes
everything
calmly.
He
promptly
forgets
that
he
was
ever
a
servant
of
the
Creator
and
feels
good
about
himself,
as
though
nothing
has
happened.
Instead,
he
enjoys
his
situation
because
now
he
has
no
suffering
from
not
thinking
about
the
work
of
the
Creator,
and
he
wants
to
continue
all
his
life
in
this
state.
Sometimes
he
doesn’t
even
think
about
that,
meaning
he
doesn’t
think
at
all
about
life’s
purpose,
but
is
simply
happy
as
he
is.
These
four
states
can
be
compared
to
four
degrees
that
our
sages
said:
1)
a
righteous
who
is
happy,
2)
a
righteous
who
is
suffering,
3)
a
wicked
who
is
suffering,
4)
a
wicked
who
is
happy.
Although
our
sages
are
referring
to
high
degrees,
with
respect
to
the
relation,
we
can
still
compare.
We
will
call
the
first
state,
which
is
similar
to
repentance
from
love,
“a
righteous
who
is
happy.”
This
means
that
he
feels
nothing
as
bad
because
the
sins
has
become
for
him
as
merits.
We
will
call
the
second
state,
which
is
similar
to
repentance
from
fear,
“a
righteous
who
is
suffering,”
as
The
Zohar
interprets
above:
“A
righteous
who
is
suffering—when
the
evil
is
under
his
authority.”
That
is,
he
controls
it,
for
he
has
repented
on
the
slander
he
had
heard
from
his
body.
But
since
the
sins
have
not
become
merits,
it
follows
that
he
has
sins
but
they
are
as
mistakes,
since
the
evil
is
under
the
authority
of
the
good.
It
follows
that
he
still
has
evil,
but
the
good
controls
it.
The
third
state
is
when
he
surrenders
under
the
evil
when
he
hears
slander
from
the
body.
He
doesn’t
have
the
strength
to
repent
on
the
slander
and
accepts
it.
However,
he
regrets
not
being
able
to
overcome
it.
We
can
call
this
“a
wicked
who
is
suffering.”
Although
he
is
wicked,
meaning
he
is
not
repenting,
he
feels
unpleasantness
in
this
situation,
which
means
that
he
is
suffering
from
not
having
the
strength
to
overcome.
The
fourth
state
is
when
he
accepts
the
slander
calmly,
and
doesn’t
even
feel
that
he
has
just
heard
slander.
We
can
call
this
“a
wicked
who
is
happy.”
That
is,
although
he
is
wicked,
he
is
happy
this
way
and
does
not
feel
any
flaw
about
himself.