Concerning
Help
that
Comes
from
Above
Article
No.
8,
1986
Our
sages
said
(Sukkah,
52),
“Rabbi
Shimon
Ben
Lakish
said,
‘Man’s
inclination
overcomes
him
every
day
and
seeks
to
to
put
him
to
death,
as
it
is
said,
‘The
wicked
watches
the
righteous
and
seeks
to
put
him
to
death.’
If
the
Creator
did
not
help
him,
he
would
not
overcome
it,
as
it
is
said,
‘The
Lord
will
not
leave
him
in
his
hand
or
condemn
when
he
is
judged.’’”
It
is
written
in
The
Zohar
(Vayishlach,
item
10):
“Rabbi
Hizkiya
said,
‘Why
then
is
it
written,
‘And
Jacob
was
left
alone’?
Where
were
all
the
camps
of
messengers
that
you
say
surrounded
him
and
came
with
him?’
Rabbi
Yehuda
said,
‘Since
he
brought
danger
upon
himself
by
remaining
alone
at
night
and
seeing
the
danger
with
his
eye.
Since
they
came
to
guard
him
only
from
an
invisible
danger,
they
parted
him.’
Then
he
said,
‘I
am
not
worthy
of
all
the
mercies
and
all
the
truth
that
You
have
shown
Your
servant.’
These
are
the
camps
of
holy
messengers
that
surrounded
him
and
now
parted
him
for
he
had
put
himself
in
evident
danger.
Rabbi
Yitzhak
said,
‘This
is
why
the
holy
messengers
parted
him.
They
surrounded
him
and
have
now
parted
him
because
he
put
himself
in
evident
danger.’”
Accordingly,
there
is
a
question:
“When
did
the
messengers
part
from
him?”
They
parted
when
he
put
himself
in
danger.
That
is,
first
he
put
himself
in
danger,
and
then
the
messengers
parted
from
him.
It
was
said
about
this,
“And
Jacob
was
left
alone.”
That
is,
when
they
saw,
they
parted.
We
should
say—“as
one
comes
in
and
one
comes
out.”
We
should
understand
why
the
messengers
did
not
come
to
guard
him
in
the
face
of
evident
danger.
It
is
as
though
we
say
that
they
are
unable
to
keep
him
from
real
and
evident
danger.
If
so,
when
can
they
keep
him,
when
it
is
not
evident?
And
if
the
danger
is
not
evident,
who
knows
that
there
is
danger
here
that
requires
keeping?
That
is,
to
whom
should
it
be
evident,
to
the
person?
Or
if
the
messengers
see
that
there
is
evident
danger,
they
leave
although
the
person
does
not
know?
To
explain
this
in
the
work,
we
first
have
to
know
what
is
the
danger
there.
Afterwards
we
will
explain
what
is
“evident
danger.”
It
is
known
that
the
work
begins
from
the
right
line.
“Right”
means
something
that
does
not
require
correction.
That
which
requires
correction
is
called
“left,”
as
our
sages
said,
“We
place
the
Tefillin
on
the
left,
as
it
was
said,
‘And
it
shall
be
a
token
on
your
hand.’”
Yad-Koh
[your
hand].
Our
sages
said,
“The
left
pushes
away
and
the
right
pulls
closer.”
For
this
reason,
when
a
person
is
taught
to
walk
in
the
ways
of
the
work
he
begins
from
the
right
because
the
right
there
poses
no
danger
to
the
spiritual
life,
since
he
can
always
add
because
the
right
line
is
called
Hesed
[mercy].
This
means
that
a
person
appreciates
the
Torah
and
Mitzvot
[commandments]
and
says
that
the
Creator
has
been
merciful
with
him
by
giving
him
a
thought
and
desire
to
observe
Torah
and
Mitzvot.
And
even
the
simplest
intention,
meaning
that
he
does
not
know
what
thoughts
to
think
during
the
performance
of
Mitzvot
and
while
engaging
in
the
Torah,
but
simply
knows
that
he
is
observing
the
commandment
of
the
Creator,
who
commanded
us
through
Moses,
this
is
enough
to
commit
him
to
observe
the
Torah
and
Mitzvot
according
to
his
ability,
and
this
is
enough
for
him.
Therefore,
upon
each
and
every
deed
he
does
in
Torah
or
engagement
in
Mitzvot
he
thanks
and
praises
the
Creator
for
being
merciful
with
him,
giving
him
a
thought
and
desire
to
observe
the
Torah
and
Mitzvot.
Hence,
in
each
and
every
Mitzva
[singular
of
Mitzvot]
he
thanks
and
praises
the
Creator
for
awarding
him
with
a
grip
in
Torah
and
Mitzvot,
regardless
of
how
much.
Rather,
whatever
time
he
has
when
the
body
lets
him
learn
he
learns,
and
as
much
as
he
can
he
exerts
to
keep
the
Mitzvot.
He
is
happy
that
he
can
keep
the
Creator’s
will,
which
was
not
given
to
other
people
like
him,
meaning
that
the
Creator
did
not
give
them
the
understanding
and
desire
to
keep
the
commandments
of
the
Creator.
One
who
walks
on
this
line
is
still
not
regarded
as
walking
on
the
right
line
because
we
see
that
when
there
is
only
one
line
and
a
person
does
not
see
another
line,
it
is
impossible
to
say
that
this
is
called
the
“right
line.”
We
can
say
“right”
only
when
there
is
another
line.
Then
I
can
say
that
one
is
“right”
and
one
is
“left.”
Therefore,
when
guiding
a
person
to
walk
in
the
path
of
the
Creator,
he
is
told,
“Know
that
the
Creator
does
not
want
anything
from
you
but
only
that
you
will
observe
the
Torah
and
Mitzvot
in
utter
simplicity.
This
is
enough
for
you.
You
do
not
need
great
intentions
like
the
great
righteous.
Rather,
the
Creator
requires
man
to
observe
Torah
and
Mitzvot
according
to
man’s
understanding,
each
according
to
his
quality,
meaning
with
his
innate
talents.
It
is
impossible
to
require
man
to
engage
in
Torah
and
Mitzvot
the
same
as
those
who
are
very
capable
or
brave,
but
each
according
to
the
quality
with
which
he
was
born.
It
is
as
the
holy
ARI
says,
“There
is
not
a
day
that
is
like
another
or
a
moment
that
is
like
the
next,
and
there
is
no
man
who
is
like
another,
and
the
galbanum
[type
of
incense]
will
correct
what
the
frankincense
[another
type
of
incense]
will
not
correct.”
That
is,
each
person
should
correct
his
self
and
the
quality
with
which
he
was
born.
One
is
not
required
to
do
more
than
the
might
of
the
mind
and
strength
with
which
he
was
born.
It
follows
that
one
line
is
when
he
is
told
that
he
does
not
need
to
find
deficiencies
in
his
work.
Rather,
if
he
keeps
Torah
and
Mitzvot
in
utter
simplicity
it
is
a
great
thing
since
he
is
observing
the
King’s
commandments.
Man
should
calculate
and
appreciate
his
work
in
utter
simplicity.
That
is,
if
he
is
praying
and
saying
a
verse
or
a
blessing,
whether
the
blessing
on
the
Mitzvot
or
the
blessing
on
pleasure,
he
should
think
then
to
whom
he
is
speaking.
Certainly,
to
the
extent
that
he
pictures
before
whom
he
stands
he
will
feel
differently
while
saying
the
blessings
and
while
praying.
Even
if
he
does
not
know
the
meaning
of
the
words,
it
is
still
very
important
because
it
does
not
matter
what
he
says
but
to
whom
he
is
speaking!
Therefore,
when
observing
some
Mitzva,
such
as
wearing
Tzitzit
[prayer
shawl],
he
looks
at
the
fact
that
there
are
some
Jews
in
the
world
who
were
not
given
the
opportunity
to
wear
a
Tzitzit,
but
he
was
given
the
privilege
of
keeping
the
commandment
of
the
Creator.
He
should
be
very
thankful
to
the
Creator
for
this!
Therefore,
to
the
extent
of
his
simple
mind,
according
to
his
belief
in
the
greatness
of
the
Creator
and
that
it
is
a
great
privilege
that
he
can
do
what
the
Creator
wants,
for
these
reasons
he
says
the
blessing,
“Blessed
are
You,
O
Lord.”
That
is,
he
blesses
the
Creator
and
thanks
Him
for
rewarding
him
and
giving
him
what
He
did
not
give
other
people.
Also,
when
he
blesses
on
pleasures,
he
also
thanks
the
Creator
for
rewarding
him
with
believing
that
the
Creator
has
provided
him
with
the
pleasures
that
people
can
enjoy.
But
other
people
do
not
have
this
reward
of
believing
that
the
Creator
has
given
them
all
the
things
with
which
people
can
enjoy.
And
also,
a
person
says
during
the
Eighteen
Blesses
in
the
morning,
“Blessed
are
You,
O
Lord,
for
not
making
me
a
gentile,”
thanking
the
Creator
for
making
him
Israel.
We
therefore
see
that
we
must
thank
the
Creator
for
the
smallest
things
we
have
in
Kedusha
[holiness/sanctity],
and
regard
it
as
great.
Although
we
cannot
appreciate
it,
we
should
still
believe
it.
I
heard
from
Baal
HaSulam
who
once
said
that
as
much
as
we
understand
the
importance
of
Torah
and
Mitzvot
Lishma
[for
Her
sake],
in
truth,
Lo
Lishma
[not
for
Her
sake]
is
far
more
important
than
we
appreciate
Lishma.
This
means
that
we
cannot
appreciate
the
contentment
that
the
Creator
derives
from
our
desire
to
do
His
will.
And
each
act
that
is
done
below,
in
this
world,
causes
awakening
above,
in
the
upper
world,
as
it
is
said
in
the
holy
Zohar,
“An
act
below
awakens
an
act
above.”
Since
man
has
not
yet
been
rewarded
with
entering
the
King’s
palace
and
attaining
the
lights
that
are
renewed
by
the
works
of
the
lower
ones,
we
must
believe
that
this
is
so.
That
is,
when
a
person
comes
to
the
synagogue
and
says
there
one
verse
for
the
Creator,
to
the
Creator,
this
act
is
priceless
because
at
that
time
a
person
does
the
deed,
and
there
is
nothing
more
to
add
in
the
action.
This
is
a
sign
that
there
is
wholeness
in
the
act,
and
it
is
as
important
to
the
Creator
as
though
he
has
kept
it
with
all
the
intentions
of
the
complete
righteous.
In
other
words,
he
is
told
that
there
are
righteous
who
add
only
intentions
to
the
actions,
but
there
is
nothing
more
to
add
to
the
act
itself,
as
said
above.
It
was
said
about
the
act,
“Do
not
add
and
do
not
subtract.”
However,
he
is
told
that
the
work
of
intentions
is
not
for
him,
that
it
belongs
only
to
a
chosen
few.
Thus,
if
this
is
his
wholeness,
he
puts
all
his
energy
into
keeping
what
he
received
by
upbringing.
By
this
he
knows
that
all
he
has
to
do
is
maintain
the
quantity.
As
for
the
quality,
meaning
to
improve
the
intentions,
namely
the
reasons
that
make
him
keep
Torah
and
Mitzvot,
he
knows
what
he
was
told
in
his
upbringing
that
in
general
he
will
have
this
world
and
the
next
world
for
his
work
in
observing
Torah
and
Mitzvot.
This
is
called
“one
line”
and
not
the
“right
line”
because
there
is
still
no
left
here,
of
which
we
can
say
that
this
line
is
called
“right,”
since
there
is
no
“right”
without
“left.”
In
this
way
there
is
no
danger
that
he
might
lose
the
spiritual
life
of
Kedusha
[holiness/sanctity].
Rather,
he
is
always
advancing
because
his
calculations
are
measured
by
the
action,
and
each
day
he
adds
new
actions.
Therefore,
he
is
always
moving
forward
because
he
always
sees
that
each
day
he
adds
new
actions.
For
example,
when
he
reaches
the
age
of
twenty,
he
knows
that
he
has
seven
years
of
observing
Torah
and
Mitzvot.
And
when
he
reaches
the
age
of
thirty,
he
has
acquired
seventeen
years
of
Torah
and
Mitzvot.
It
follows
that
this
path
is
secured
and
there
is
no
danger
here
to
his
spiritual
life
since
he
has
a
basis
on
which
to
look
and
measure
his
progress.
Hence,
this
path
is
regarded
as
a
safe
path
and
there
is
no
danger
here
to
his
spiritual
life.
That
is,
on
this
way
he
will
not
fall
from
his
degree
or
ever
despair
because
he
sees
that
he
is
not
succeeding
in
his
work.
Instead,
he
will
always
be
at
peace.
His
only
regret
in
the
work
will
be
that
it
pains
him
that
other
people
around
him
do
not
serve
the
Creator
like
him.
This
is
his
only
regret
in
his
work.
But
in
himself
he
finds
that
he
has
much
to
be
happy
about,
that
thank
God
he
has
possessions
of
Torah
and
Mitzvot.
However,
when
he
is
told
that
there
is
another
way,
called
“left
line,”
which
means
that
on
this
way
a
person
sees
that
although
he
engages
in
Torah
and
Mitzvot
he
must
still
correct
himself
during
the
work,
and
that
the
correction
is
not
on
the
action,
but
that
he
must
correct
the
intention,
meaning
with
what
intention
he
does
what
he
does,
namely
the
reason
that
makes
him
keep
Torah
and
Mitzvot,
this
is
already
regarded
as
a
dangerous
way.
This
is
so
for
two
reasons:
1)
He
is
told
that
it
is
true
that
it
is
impossible
to
work
without
reward.
Rather,
any
person
who
does
any
work,
whether
great
or
small,
needs
fuel
that
will
give
him
strength
to
work.
If
he
is
told
that
the
reward
is
that
he
will
bring
contentment
to
the
Creator,
meaning
that
“His
wish
will
be
only
to
bestow
upon
the
Creator,”
the
body
does
not
understand
this
reason
as
sufficient
to
give
him
strength
to
work,
since
it
is
against
human
nature
because
the
substance
of
man
is
the
will
to
receive
in
order
to
receive.
For
this
reason,
when
he
works
in
one
line,
meaning
that
the
basis
of
his
work
in
this
world
is
that
he
will
receive
reward
in
this
world
and
in
the
next
world,
the
body
can
understand
that
for
himself,
meaning
to
enjoy
and
be
rewarded
it
is
worthwhile
to
work.
However,
when
he
is
told
that
he
must
work
with
intentions
and
aim
with
each
action
he
is
doing
to
bring
contentment
to
his
Maker,
he
is
left
powerless
in
the
work
since
then
his
body
demands
explanations:
“How
can
I
work
and
relinquish
many
things
that
the
body
can
enjoy
so
the
Creator
will
enjoy?”
There
is
danger
in
this
path
that
he
might
lose
all
of
his
spiritual
life,
even
what
he
has
acquired
while
engaging
in
one
line.
2)
The
second
reason
for
danger
is
that
even
if
he
prevails
each
time
and
wants
to
work
in
order
to
bestow,
he
sees
that
he
cannot
overcome
in
the
intention,
but
always
sees
the
opposite—that
when
he
worked
in
one
line
he
saw
he
was
advancing.
That
is,
if
he
spent
ten
years
of
work
then
he
had
ten
years
of
Torah
and
Mitzvot,
and
if
he
has
been
engaging
twenty
years
in
Torah
and
Mitzvot,
then
he
has
a
possession
of
twenty
years.
But
here,
on
the
right
line,
it
is
to
the
contrary.
If
he
has
spent
three
years
and
cannot
aim
his
work
in
order
to
bestow,
then
he
is
more
shattered
and
broken
since
he
has
been
working
on
the
path
of
bestowal
for
three
years,
but
he
has
nothing
to
show.
That
is,
he
has
no
possession
even
though
he
has
put
in
three
years
of
work.
It
is
even
more
so
if
he
put
in
five
years
and
so
forth.
Therefore,
the
longer
he
has
exerted
in
the
work,
the
more
he
sees
that
he
is
worse.
But
Baal
HaSulam
said
that
in
truth,
on
the
one
hand
we
can
say
that
a
person
did
advance
toward
the
truth
in
recognizing
the
evil.
Before
he
began
the
work,
he
thought
he
would
be
able
to
overcome
his
evil.
It
is
as
our
sages
said
(Sukkah,
52),
“To
the
wicked,
the
evil
inclination
seems
like
a
hairsbreadth,
and
to
the
righteous
like
a
high
mountain.”
But
on
the
other
hand
a
person
needs
to
see
the
truth
as
it
is,
meaning
that
by
this
his
evil
did
not
move
an
inch,
and
this
might
put
him
in
danger
of
despairing
because
he
would
say
that
Lo
Lishma
[not
for
Her
sake]
is
worthless,
since
the
essence
of
the
work
is
to
bring
contentment
to
the
Creator,
and
he
sees
that
he
will
not
be
able
to
overcome.
It
turns
out
that
by
walking
on
the
left
line
he
might,
God
forbid,
be
repelled
completely
from
spiritual
life,
for
he
has
already
flawed
the
Lo
Lishma.
It
turns
out
that
he
is
empty
both
ways
and
has
no
grip
on
the
life
of
Kedusha.
For
this
reason,
people
are
guided
by
only
one
line.
If
they
wake
up
by
themselves
and
have
a
drive
of
their
own
to
start
searching
for
the
truth,
if
they
are
guided
to
walk
by
this
way
forever
or
only
when
in
the
beginning
of
the
work,
they
are
not
shown
the
left
line—that
they
must
correct
themselves
to
do
all
their
works
for
the
Creator.
This
is
as
Maimonides
says
(end
of
Hilchot
Teshuva),
“Sages
said,
‘One
should
always
engage
in
Torah,
even
Lo
Lishma,
since
from
Lo
Lishma
he
comes
to
Lishma.
Therefore,
when
teaching
children,
women,
and
the
uneducated,
they
are
taught
to
work
out
of
fear
and
to
receive
reward.
Until
they
gain
knowledge
and
acquire
much
wisdom,
they
are
told
that
secret
bit-by-bit
and
are
accustomed
to
this
matter
with
ease
until
they
attain
Him
and
know
Him
from
love.”
Therefore,
we
must
walk
on
the
right
line,
as
well
as
on
the
left
line,
means
that
even
if
he
knows
that
there
is
a
truth
called
Lishma,
still,
the
way
he
walked
in
it
when
he
had
only
one
line,
now
that
line
has
received
a
new
name
and
it
is
called
“right
line.”
However,
what
does
it
add
to
us
that
now
we
call
the
one
line,
“right
line”?
The
explanation
is
that
now
there
is
an
intention
on
the
right
line.
That
is,
by
changing
the
name,
“one
line”
to
“right
line,”
a
special
intent
is
attached
to
this
name,
which
did
not
exist
when
it
was
called
“one
line.”
This
is
why
it
is
forbidden
to
cancel
the
left
line
and
walk
on
the
right
line,
since
there
is
no
right
without
left.
Thus,
we
must
say
that
when
he
was
walking
in
one
line,
he
did
not
know
if
there
is
another
way.
But
now
that
there
is
the
left
line
opposite
it,
the
one
line
is
called
“right
line.”
This
means
that
the
wholeness
he
is
receiving
now
is
not
because
he
is
walking
without
deficiencies
but
because
he
feels
whole
and
happy
with
his
work
as
before
he
went
into
working
in
the
left
line,
but
for
a
different
reason.
Here,
in
the
right
line,
the
wholeness
is
because
he
sees
that
he
is
a
simple
person
and
knows
that
there
is
a
true
path,
meaning
that
you
must
engage
for
the
sake
of
the
Creator,
but
he
sees
that
he
is
far
from
it.
That
is,
his
body
does
not
allow
him
to
annul
himself
completely
before
the
Creator,
that
his
only
direction
in
life
will
be
to
bestow.
And
yet,
he
sees
that
the
Creator
did
give
him
strength
to
have
some
contact
with
holiness,
and
others
do
not
have
this
power.
It
follows
that
he
thanks
and
praises
the
Creator
for
this.
It
follows
that
in
such
a
state
he
is
in
wholeness.
However,
now
that
he
has
begun
to
work
on
the
left
line
and
understood
that
the
work
of
bestowal
is
the
main
thing,
it
is
difficult
for
him
to
be
content
with
less.
If
he
should
work,
he
should
work
in
order
to
achieve
wholeness.
But
to
make
efforts
to
be
rewarded
with
only
a
touch
on
the
holy
work,
for
this
the
body
has
no
fuel.
This
is
called,
as
it
is
written,
“Wherever
there
is
a
deficiency
in
Kedusha,
there
is
grip
for
the
Klipot
[shells/peels].”
That
is,
the
Klipot
make
him
think,
“Should
you
work
so
hard
for
such
a
small
reward,
meaning
to
have
such
a
small
grip
in
Kedusha?”
It
follows
that
the
Klipot
have
the
strength
to
remove
him
from
the
Kedusha
to
a
great
extent.
That
is,
he
is
not
told
that
it
is
not
worthwhile
to
exert
for
Kedusha.
“Kedusha,
meaning
serving
the
King,
is
certainly
a
great
thing,
but
you
see
for
yourself
that
you
haven’t
the
strength
for
it.”
Therefore,
at
that
time
awakens
the
danger
that
he
will
fall
from
the
work
completely
because
now
the
body
has
a
grip
in
his
work
since
man
himself
sees
his
deficiencies
in
the
work.
But
in
the
work
on
one
line
he
knew
that
this
was
his
wholeness
because
he
was
instructed
from
the
beginning
that
Lishma
belongs
to
great
people
who
were
born
with
great
natural
talents
and
good
qualities,
and
with
great
powers
to
overcome
their
bodies.
That
is,
they
control
themselves
and
can
carry
out
what
they
like,
and
no
one
can
stop
them.
As
for
you,
what’s
required
of
you
is
only
according
to
your
ability.
That
is,
do
what
you
can,
and
by
that
you
have
done
your
duty,
since
the
Torah
was
not
given
to
the
ministering
angels
but
to
all
the
people,
each
according
to
his
ability.
However,
once
he
begins
to
walk
on
the
left
line
he
feels
that
he,
too,
should
achieve
Dvekut
[adhesion]
with
the
Creator
and
work
in
order
to
bestow,
and
henceforth
he
will
not
be
able
to
feel
wholeness
in
the
work
of
the
right
line
because
the
left
will
be
obstructing
him.
Here
begins
the
work
of
faith
above
reason.
That
is,
he
must
believe
that
the
work
of
Kedusha
is
very
important
work.
Therefore,
he
does
not
mind
if
he
is
rewarded
with
true
wholeness
or
the
wholeness
he
deserves.
That
is,
he
still
does
not
have
the
great
privilege
of
doing
the
holy
work
completely,
but
to
a
very
small
extent.
But
he
regards
it
as
a
great
fortune,
whose
value
he
cannot
even
measure.
It
follows
that
in
this
work,
when
he
walks
on
this
line,
he
appreciates
the
Kedusha
so
it
constantly
increases
its
importance.
This
is
so
because
he
should
believe
in
its
greatness
above
reason,
although
he
still
does
not
actually
feel
it.
He
must
tell
himself:
“The
reason
I
must
believe
above
reason
in
the
importance
of
Torah
and
Mitzvot
is
that
I
am
still
not
worthy
of
feeling
its
importance
and
greatness,
as
it
is
known
that
as
long
as
one
is
still
immersed
in
self-love,
he
is
unfit
to
feel
the
delight
and
pleasure
that
is
clothed
in
them.
But
in
truth,
when
I
am
worthy,
I
will
see
it
in
actual
fact.”
It
therefore
follows
that
the
reason
he
must
believe
above
reason
is
not
because
of
a
deficiency
in
the
light
that
is
clothed
in
Torah
and
Mitzvot.
Rather,
the
lack
is
in
the
Kli
[vessel]
of
the
lower
one,
which
is
still
unfit
for
it.
But
the
Creator
knows
when
I
am
fit,
and
will
certainly
let
me
feel
the
taste
of
Torah
and
Mitzvot.”
It
follows
that
we
should
believe
above
reason
not
because
we
cannot
feel
the
good
in
it,
since
the
light
is
concealed
and
we
cannot
attain
it.
If
that
were
so
then
what
does
it
mean,
“For
they
are
our
lives,”
which
is
said
about
the
Torah
and
Mitzvot?
Rather,
he
should
believe
above
reason
as
long
as
he
has
not
corrected
his
vessels
of
reception.
But
when
he
completes
his
correction,
the
delight
and
pleasure
will
spread
in
everything
holy
in
which
he
engages.
Therefore,
if
he
walks
on
the
right
line
and
believes
above
reason
in
its
importance,
to
the
extent
of
importance
that
he
attributes
to
the
Torah
and
Mitzvot
he
can
appreciate
even
the
smallest
thing,
meaning
even
a
touch,
meaning
even
Lo
Lishma
of
Lo
Lishma
can
also
delight
him
because
with
this
act
he
is
observing
the
commandment
of
the
Creator.
However,
afterwards
he
must
shift
to
the
left
line,
meaning
criticize
the
work—whether
the
work
he
is
doing
is
a
way
to
achieve
Dvekut
with
the
Creator,
as
our
sages
said,
“I
have
created
the
evil
inclination,
I
have
created
the
Torah
as
a
spice,”
if
he
is
really
going
toward
this
purpose.
This
is
regarded
as
putting
himself
in
danger.
When
he
is
on
the
left
line,
his
work
is
mainly
to
pray,
meaning
to
cry
out
to
the
Creator
to
help
him
from
above,
as
our
sages
said,
“He
who
comes
to
purify
is
aided.”
By
this
we
can
interpret
the
meaning
of
the
angels
who
surrounded
Jacob,
as
mentioned
in
the
words
of
the
holy
Zohar,
that
the
angels
came
to
guard
him,
meaning
that
it
is
help
that
comes
from
above
to
assist
him
so
he
can
continue
his
way.
However,
help
comes
from
above
when
a
person
has
already
begun
the
work
and
stands
midway
and
cries
out
for
help.
But
before
he
has
begun
the
work
he
is
not
given
assistance.
Therefore,
when
Jacob
has
begun
the
work
and
has
put
himself
in
danger
and
asked
the
Creator
to
help
him,
the
angels
were
sent
to
keep
him
so
he
could
win
the
war
into
which
he
has
already
entered.
But
when
he
has
completed
the
work
that
he
began
and
received
help
from
the
angels,
and
wanted
to
begin
a
new
work,
called
“small
cans,”
and
the
beginning
of
the
work
is
in
darkness,
called
“night,”
this
is
called
“evident
danger,”
since
a
dark
place,
called
“left
line,”
is
dangerous,
then
he
should
start
alone.
Afterward,
when
he
sees
that
he
cannot,
he
begins
to
ask
the
Creator
to
help,
and
then
he
will
receive
help
from
above.