Should
One
Sin
and
Be
Guilty
Article
No.
20,
1986
It
is
written
in
The
Zohar,
Vayikra
(item
251):
“We
learned
that
it
is
written,
‘Should
one
sin
and
be
guilty.’”
Why
does
he
first
say,
“Should
one
sin,”
and
finally,
“and
be
guilty”?
He
replies
that
we
learned
that
“should
one
sin”
means
that
these
are
the
transgressions
with
which
the
creatures
have
sinned,
as
it
is
written,
“of
all
the
sins
of
man.”
“And
be
guilty”
is
as
you
say,
“the
guilt
is
returned
to
the
Lord,”
where
“and
be
guilty”
means
“will
be
corrected.”
That
is,
“should
he
sin”
means
if
he
corrects
his
works
and
returns
what
he
has
robbed.
Rabbi
Yosi
said,
“This
means
that
the
word,
“returns,”
means
he
returns
by
himself,
since
it
is
not
written
“will
return,”
which
is
imperative,
but
precisely,
“returns,”
meaning
by
himself.
We
should
understand
why
he
says,
“Should
one
sin.”
Which
transgressions
are
called
“sin,”
where
it
is
written,
“of
all
the
sins
of
man”?
We
should
understand
this,
since
is
there
a
transgression
that
is
not
considered
a
sin?
He
brings
an
evidence
to
this,
as
it
is
written,
“from
all
of
man’s
sins.”
Afterwards
he
interprets
the
verse
“about
theft,”
which
applies
specifically
between
man
and
man.
But
what
about
the
Mitzvot
[commandments]
between
man
and
the
Creator?
We
shall
explain
this
in
the
work.
It
is
known
that
all
the
sins
come
because
of
the
will
to
receive,
which
was
imprinted
in
the
creatures
by
the
thought
of
creation
“to
do
good
to
His
creations.”
After
there
was
a
prohibition
on
receiving
in
order
to
receive,
which
is
the
correction
of
the
Tzimtzum
[restriction]
that
was
done
in
order
to
avoid
the
“bread
of
shame,”
because
of
this
correction,
the
worlds
of
Klipot
[shells/peels]
emerged
by
cascading.
Then,
through
the
sin
of
Adam
HaRishon
with
the
tree
of
knowledge,
two
systems
emerged,
as
in
“God
has
made
one
opposite
the
other.”
Thus,
there
is
ABYA
of
Kedusha
[holiness/sanctity]
and
opposite
it
ABYA
of
Tuma’a
[impurity].
From
here
stem
all
the
sins—by
wanting
to
receive
only
in
order
to
receive.
This
means
that
man
was
created
by
nature
with
self-love,
meaning
that
he
cares
only
for
his
own
benefit.
Only
by
the
Segula
[remedy/virtue]
of
Torah
and
Mitzvot
[commandments]
can
he
be
corrected
to
work
in
order
to
bestow.
Before
he
receives
this
correction,
called
“in
order
to
bestow,”
he
wants
to
swallow
everything
into
his
own
domain,
meaning
to
take
everything
out
from
the
Creator’s
domain
and
bring
it
into
man’s
domain.
Three
discernments
extend
from
this
in
our
world:
1)
forbidden
things
and
permitted
things.
2)
We
make
two
discernments
in
permitted
things:
mandatory
or
optional.
3)
The
intention,
meaning
we
should
aim
with
forbidden
things,
too,
not
to
do
them,
so
it
is
for
the
purpose
of
bestowing.
With
permitted
things,
whether
mandatory
or
optional,
the
intention
should
be
to
bestow
and
not
for
self-benefit,
but
he
keeps
Torah
and
Mitzvot
because
of
the
commandments
of
the
Creator,
for
he
believes
in
the
Creator,
that
He
will
enjoy
his
keeping
everything
that
He
has
commanded
us.
This
should
be
his
sole
intention
with
everything
he
does,
in
positive
Mitzvot
[commandments
to
do
something],
negative
Mitzvot
[commandments
not
to
do
something],
and
in
optional
matters.
He
tries
to
aim
everything
for
the
Creator
while
engaging
in
them.
It
follows
that
if
a
person
receives
pleasure
into
his
own
authority,
his
sin
is
that
he
takes
out
from
the
Creator’s
domain
into
his
own
domain,
since
everything
should
enter
the
Creator’s
domain,
and
man
is
only
the
Creator’s
servant
and
has
no
authority
of
his
own.
Rather,
everything
should
be
in
his
Master’s
domain,
and
the
servant
has
no
authority
of
his
own.
However,
when
he
receives
the
pleasures
that
exist
in
the
world
into
his
own
domain
it
seems
as
though
there
are
two
domains.
This
is
regarded
as
extracting
from
the
domain
of
the
Creator,
whose
world
is
His,
and
letting
into
his
own
domain.
Concerning
extracting
from
his
friend’s
domain
into
his
own,
we
should
discern
two
manners:
1)
His
friend
does
not
see
that
he
extracts
from
his
friend
and
lets
it
into
his
own
domain.
This
is
called
a
“thief.”
That
is,
if
his
friend
does
not
see,
he
has
the
courage
to
let
his
friend’s
possession
into
his
own
domain.
But
if
he
sees
that
his
friend
might
see
him
taking
things
and
letting
them
into
his
own
domain
then
he
will
not
steal.
2)
Sometimes
he
takes
his
friend’s
possession
even
if
his
friend
resists.
This
is
called
“robbing.”
He
robs
his
friend
even
if
his
friend
sees,
but
he
is
not
fazed
by
his
yelling
that
it’s
a
robbery
and
he
does
not
allow
it.
He
insists,
meaning
he
does
not
have
the
power
to
overcome
the
passion
that
he
has
for
his
friend’s
possession,
and
he
is
compelled
to
rob.
The
reason
he
is
not
impressed
by
the
other
looking
at
him
taking
is
that
his
will
to
receive
is
already
fully
developed.
Baal
HaSulam
said
that
the
difference
between
a
thief
and
a
robber
is
that
the
robber
has
a
bigger
will
to
receive
than
the
thief.
Therefore,
when
a
thief
knows
that
the
owner
will
see
him
in
the
act,
the
shame
gives
him
strength
to
overcome
and
relinquish
the
theft.
But
the
will
to
receive
of
a
robber
is
so
strong
that
nothing
can
disrupt
him
from
carrying
out
his
scheme.
His
desire
and
passion
are
so
great
that
he
does
not
consider
anything
and
carries
out
his
plan.
Now
we
can
explain
what
we
asked
above
about
wanting
to
imply
that
he
says,
“Should
one
sin,”
meaning
which
of
those
sins
that
are
called,
“sin,”
as
it
is
written,
“of
all
the
sins
of
man.”
We
should
interpret
what
he
says,
“of
those
sins
that
are
called,
‘sin,’”
after
which
he
brings
evidence
from
the
verse,
“of
all
the
sins
of
man.”
What
does
“of
all”
mean?
We
should
interpret
that
he
is
implying
to
the
root
from
which
all
the
sins
come,
namely
the
will
to
receive,
with
which
all
the
actions
in
the
world
begin,
and
with
which
all
the
works
are
concluded.
That
is,
we
were
given
this
desire
to
correct
so
it
works
in
order
to
bestow.
When
the
general
will
to
receive
is
corrected
in
order
to
bestow,
it
will
be
called
the
“end
of
correction.”
This
means
that
all
the
corrections
we
must
exert
in
Torah
and
Mitzvot
are
only
to
correct
the
will
to
receive
so
it
works
in
order
to
bestow,
and
then
we
will
be
rewarded
with
Dvekut
[adhesion],
and
we
will
be
able
to
attain
the
purpose
of
creation—to
do
good
to
His
creations.
It
follows
that
at
the
end
of
correction,
when
everything
is
corrected
and
there
is
nothing
more
to
correct,
everything
should
enter
Kedusha.
That
is,
even
sins
must
enter
Kedusha,
or
a
part
of
the
will
to
receive
will
be
missing,
left
outside
without
correction.
We
said
that
the
intimation
that
the
verse,
“of
all
the
sins
of
man,”
means
everything
that
extends
from
this
root.
That
is,
we
have
to
know
that
all
sins
extend
from
the
rudimentary
will
to
receive,
as
we
know
that
this
is
the
root
of
all
the
creatures.
Therefore,
if
even
one
sin
remains,
since
it
extends
from
the
root,
which
is
the
will
to
receive,
it,
too,
must
be
corrected
into
working
in
order
to
bestow,
or
this
deficiency
will
be
apparent
in
the
root,
meaning
in
Tzimtzum
Aleph
[first
restriction],
which
was
done
on
the
rudimentary
will
to
receive
so
we
will
receive
everything
that
exists
in
the
thought
of
creation
to
do
good
to
His
creations
in
the
Kelim
[vessels]
that
have
been
corrected
into
working
in
order
to
bestow.
We
can
understand
this
through
a
depiction.
Let
us
assume
that
His
desire
to
do
good
to
His
creations
is
for
one
hundred
kilograms
of
pleasure.
Naturally,
He
had
to
prepare
a
Kli
[vessel]
with
one
hundred
kilograms
of
deficiency.
Otherwise,
there
is
no
place
to
put
the
one
hundred
kilograms
of
pleasure
because
there
can
be
filling
only
in
a
place
of
lack.
It
follows
that
if
we
fill
the
Kelim
[vessels],
meaning
deficiencies,
and
Kelim
are
left
outside—meaning
some
of
the
Kelim
that
belong
to
the
one
hundred
kilograms
of
deficiency
are
unclean
and
unfit
to
be
filled
with
the
abundance
that
belongs
to
them—the
abundance
that
He
wished
to
give,
the
one
hundred
kilograms
of
abundance,
His
desire
is
not
fulfilled
because
some
of
the
Kelim
belong
to
the
part
of
the
abundance
that
still
did
not
receive
what
belongs
to
them.
It
follows
that
all
the
Kelim
that
emerged
at
the
time
of
creation
must
enter
Kedusha
[holiness/sanctity].
By
this
we
will
understand
what
the
holy
Zohar
says,
“The
angel
of
death
is
destined
to
be
a
holy
angel.”
This
is
as
said
above,
that
since
all
the
bad
comes
from
the
will
to
receive
that
the
Creator
created
and
then
restricted,
which
is
called
“correction,”
all
of
the
one
hundred
kilograms
of
will
to
receive
that
He
has
created
must
be
received
through
the
correction
called
“receiving
in
order
to
bestow.”
These
discernments
that
we
cannot
correct
before
the
end
of
correction
are
called
Klipot
[shells/peels]
and
Tuma’a
[impurity],
and
Sitra
Achra
[other
side],
but
at
the
end
of
correction
all
the
Kelim
must
enter
Kedusha
for
the
above-mentioned
reason.
Otherwise,
there
will
be
a
lack
in
the
abundance,
since
all
the
Kelim
must
receive
the
abundance
that
belongs
to
their
share.
Now
we
can
understand
what
is
written,
“of
all
the
sins
of
man.”
It
pertains
to
the
root
of
the
sins,
called
“will
to
receive.”
This
is
why
it
is
written,
“Should
one
sin
and
be
guilty.”
The
meaning
of
the
verse,
“of
all
the
sins
of
man,”
is
not
sins
between
man
and
man
specifically,
as
it
is
interpreted
afterwards
about
the
verse,
“and
be
guilty.”
It
is
as
you
say,
“the
guilt
is
returned
to
the
Lord,”
where
“and
be
guilty”
means
that
he
will
correct
his
works
and
will
return
the
theft
he
has
robbed,
which
implies
specifically
between
man
and
man.
However,
we
should
interpret
that
the
root
of
all
the
sins
is
the
will
to
receive
in
order
to
receive,
which
is
what
a
person
receives
from
the
Creator,
meaning
from
His
domain,
and
lets
everything
into
his
own
domain,
which
is
called
“theft.”
That
is,
he
extracts
from
the
domain
of
the
Creator
although
the
Torah
screams
and
says
it
is
forbidden
to
receive
into
one’s
own
domain
or
it
is
considered
having
two
domains—the
Creator’s
domain,
and
he
takes
the
pleasures
from
the
Creator’s
domain
into
his
own.
It
follows
that
he
is
not
regarded
as
a
thief
but
as
a
robber,
for
although
the
Creator
sees
him
taking,
his
will
to
receive
is
so
strong
that
he
cannot
resist
it,
which
is
why
he
is
considered
a
robber
and
not
a
thief.
And
what
is
his
correction?
He
returns
the
theft
that
he
has
robbed,
meaning
repents
and
corrects
so
that
all
his
works
enter
Kedusha.
That
is,
he
extends
a
desire
that
all
his
works
will
be
in
order
to
bestow.
This
is
why
he
interprets
“Should
one
sin
and
be
guilty,”
that
“and
be
guilty”
means
correction.
Rabbi
Yosi
adds
and
says,
“This
means
that
what
is
written,
‘and
returns,’
means
returning
by
himself,
since
‘and
returns’
is
not
written
as
imperative,
but
rather
‘returns’
is
precisely
by
himself.
That
is,
there
is
‘repentance
from
fear,’
when
sins
become
for
him
as
mistakes,
and
this
is
regarded
as
such,
although
he
returns
the
theft.”
However,
this
is
still
not
regarded
as
voluntarily.
Rather,
since
he
still
has
fear,
he
returns
the
theft.
But
this
is
not
regarded
as
“by
himself,”
meaning
of
his
own
volition,
so
we
can
say
that
he
is
happy
with
returning
the
theft.
Rather,
it
is
as
though
he
has
no
choice.
Repentance
from
fear
still
does
not
correct
the
sin,
since
with
repentance
from
fear,
since
become
only
as
mistakes.
Hence,
there
are
Kelim
that
are
still
outside
of
Kedusha,
meaning
that
the
upper
abundance
cannot
dress
in
them.
Therefore,
His
desire,
which
was
to
do
good
to
His
creations,
to
bestow
upon
the
lower
ones,
still
has
nowhere
to
clothe.
It
is
as
though
there
is
a
deficiency
in
the
purpose.
Therefore,
we
were
given
a
correction
called
“repentance
from
love.”
At
that
time
sins
become
for
him
as
merits.
The
Kelim
that
were
as
“sins,”
which
are
desires
to
receive
that
belong
to
the
upper
abundance
from
the
perspective
of
the
purpose
of
creation,
are
unfit
to
receive
the
abundance.
But
when
merits
are
made
from
these
Kelim,
they
are
fit
for
clothing
the
upper
abundance,
and
then
the
completion
of
the
goal,
which
is
to
benefit
His
creations,
can
come
true
to
the
extent
of
the
abundance
that
He
wanted
to
give
them.
Now
all
the
Kelim
that
belong
to
the
general
will
to
receive
that
divided
into
several
parts
(for
it
is
easier
to
correct
smaller
parts)
have
entered.
This
is
as
the
allegory
that
Baal
HaSulam
said
concerning
the
correction
of
the
tree
of
knowledge
(Panim
Masbirot
p
56),
about
a
king
who
wanted
to
send
gold
coins
overseas
to
his
son,
but
all
his
countryfolk
were
thieves,
so
he
changed
the
gold
coins
into
pennies
and
penny
by
penny
join
into
a
great
amount,
and
by
this
everything
will
be
corrected.