What
Is
Do
Not
Add
and
Do
Not
Take
Away
in
the
Work?
Article
No.
28,
1987
It
is
written
(Deuteronomy
4:2),
“You
shall
not
add
to
the
word
which
I
am
commanding
you,
nor
take
away
from
it,
to
keep
the
commandments
of
the
Lord
your
God
which
I
command
you.”
The
interpreters
ask,
we
can
understand
that
the
Torah
should
say,
“Do
not
add,”
that
you
should
not
even
think
of
adding,
since
it
can
be
said
that
it
is
good
to
add
because
this
will
increase
the
glory
of
heaven.
Yet,
for
what
purpose
do
the
words
“and
do
not
take
away
from
it”
come,
saying
that
should
not
lessen?
It
is
simple:
If
the
Creator
has
given
us
Torah
and
Mitzvot
[commandments],
we
must
certainly
observe
them
and
not
breach
the
Mitzvot
of
the
Creator.
In
the
literal,
there
are
many
answers.
But
what
does
this
teach
us
in
the
work?
Also,
we
should
understand
why
indeed
we
are
forbidden
to
add.
It
makes
sense
that
it
is
good
to
add
to
the
Mitzvot,
especially
since
in
the
work,
the
order
is
that
a
person
adds
each
time.
It
is
known
that
there
is
a
matter
of
one
line
in
the
order
of
the
work,
and
there
are
two
lines,
called
“right”
and
“left,”
and
there
is
a
middle
line,
as
is
explained
in
previous
articles.
We
will
reiterate
it
here
as
needed.
We
should
also
know
that
there
is
a
rule,
meaning
one
rule,
which
applies
to
everyone,
to
the
whole
of
Israel,
and
there
are
also
individuals
in
Israel.
That
is,
there
are
people
who
cannot
be
like
the
general
public,
meaning
behave
in
regard
to
Torah
and
Mitzvot
like
the
general
public.
Instead,
they
understand
and
feel
that
the
work
of
the
general
public
and
its
aspirations—what
the
general
public
aspires
to
achieve
through
the
work
in
Torah
and
Mitzvot—do
not
satisfy
them.
Instead,
they
have
other
aspirations
and
goals
than
the
general
public.
Still
concerning
observing
Torah
and
Mitzvot,
it
is
said,
“You
will
have
one
law
[Torah]”
(Numbers
15:29),
there
is
no
difference
between
a
complete
righteous
and
an
ordinary
person.
However,
this
is
so
with
regard
to
actions,
meaning
that
they
should
aim
to
keep
the
commandments
of
the
Creator
as
He
has
commanded
us
through
Moses,
and
this
is
called
“the
intention
of
the
work
of
Mitzvot,”
and
in
this,
everyone
is
equal.
But
regarding
the
intention,
meaning
what
one
intends
while
observing
the
Torah
and
Mitzvot,
meaning
what
he
wants
in
return
for
his
work,
when
he
relinquishes
other
things
and
dedicates
his
time
and
all
his
energy
to
observe
Torah
and
Mitzvot,
in
this
there
are
already
discernments,
which
in
general
are
called
Lo
Lishma
[not
for
Her
sake],
or
that
his
intention
is
Lishma
[for
Her
sake].
For
the
individual,
there
are
many
discernments
in
Lo
Lishma
and
many
discernments
in
Lishma.
Concerning
Lo
Lishma,
the
rule
is
that
everyone
begins
in
Lo
Lishma.
Afterward,
there
are
individuals
who
emerge
from
Lo
Lishma
and
come
to
the
degree
of
Lishma.
At
that
time
they
should
be
discerned
by
way
of
lines.
That
is,
all
those
who,
as
long
as
they
agree
with
Lo
Lishma,
there
is
a
matter
of
correction
in
them.
This
is
considered
that
they
cannot
see
the
true
path
of
the
work.
Instead,
they
must
feel
that
they
are
walking
on
the
path
of
truth.
Otherwise,
they
will
not
be
able
to
keep
observing
Torah
and
Mitzvot,
since
naturally,
a
person
needs
to
benefit
from
his
work.
If
Lo
Lishma
is
not
the
truth,
but
what
is
truth,
it
is
that
Lo
Lishma
is
very
important.
But
since
they
will
not
think
of
Lo
Lishma,
there
is
a
correction
that
they
think
that
they
are
working
Lishma,
so
they
will
value
their
actions,
for
how
can
one
benefit
from
a
lie?
Baal
HaSulam
said
that
we
should
believe
that
to
the
extent
that
a
person
imagines
that
Lishma
is
very
important,
he
should
believe
that
Lo
Lishma
is
even
more
important
than
he
appreciates
the
Lishma,
and
that
the
importance
of
Lishma
is
beyond
man’s
ability
to
grasp.
In
the
work
of
the
general
public,
there
is
only
one
line,
meaning
the
action.
This
is
one
way.
That
is,
he
should
know
that
with
each
and
every
act
he
does
he
is
advancing,
and
many
pennies
make
a
great
amount.
It
is
as
the
allegory
we
said
about
it,
that
a
person
receives
a
rent
from
a
factory
that
he
has
rented
to
someone.
Each
year
he
receives
a
certain
sum,
so
he
is
certain
that
with
each
passing
year,
his
fortune
is
growing.
It
is
likewise
in
the
work
of
the
general
public.
For
example,
if
a
person
reaches
the
age
of
twenty,
he
has
seven
years
of
wealth
of
Torah
and
Mitzvot.
If
he
has
reached
the
age
of
forty,
he
knows
that
he
has
the
wealth
of
twenty-seven
years,
and
so
on.
It
follows
that
he
has
nothing
to
worry
about
because
his
reward
is
secured.
And
so
it
is,
since
a
reward
is
received
for
Lo
Lishma,
as
well.
But
this
is
called
“one
line”
or
“one
way,”
and
there
are
no
contradictions
here
in
the
path
of
the
work
on
which
he
is
going.
However,
when
a
person
wants
to
break
away
from
the
path
of
the
general
public
and
enter
the
work
of
Lishma,
we
should
discern
two
lines:
1)
“right,”
which
is
called
“wholeness,”
where
there
are
no
lacks.
This
can
be
in
one
of
two
ways.
The
first
way
that
there
is
on
the
right
is
that
he
reflects
and
says,
“Everything
is
in
private
Providence
and
man
has
no
choice
for
himself.”
If
that
is
the
case,
he
calculates
and
sees
how
many
people
there
are
in
the
world
to
whom
the
Creator
did
not
give
a
thought
and
desire
to
observe
the
commandments
of
the
Creator,
while
he
did
receive
from
the
Creator
a
thought
and
desire
to
have
some
grip
on
Torah
and
Mitzvot.
Although
he
sees
that
there
are
people
who
have
been
rewarded
with
higher
degrees
in
quantity
and
quality,
when
he
looks
back
he
sees
that
there
are
people
who
have
no
grip
on
spirituality.
Instead,
their
entire
lives
are
about
what
they
can
find
in
corporeal
lusts.
They
do
not
feel
more
than
any
animal,
nor
think
of
any
purpose,
that
the
world
was
created
for
some
purpose.
Instead,
they
settle
for
being
able
to
satisfy
the
same
wishes
they
had
had
as
children.
If
they
can
satisfy
those
wishes,
they
consider
themselves
happy.
Yet,
he
sees
that
the
Creator
has
given
him
mind
and
reason
not
to
live
like
an
animal,
but
to
know
that
he
is
human,
that
being
human
means
being
at
a
higher
level
than
animals,
meaning
having
contact
with
the
Creator—the
ability
to
keep
the
commandments
of
the
Creator.
He
believes
that
he
is
speaking
to
the
Creator
both
in
the
blessing
for
the
prayer
and
in
the
blessing
for
pleasure.
He
prays
to
Him
for
this
little
bit
of
grip
that
he
has
on
spirituality,
he
walks
about
happy,
and
feels
joy
in
life.
He
feels
that
he
is
not
like
other
people,
whose
goal
in
life
is
only
that
of
children,
without
any
spiritual
notion.
This
is
called
“right,”
since
he
feels
himself
as
a
complete
person
who
lacks
nothing.
The
second
manner
that
is
found
on
the
right
is
as
Baal
HaSulam
said,
that
one
should
believe
above
reason
as
though
he
has
been
rewarded
with
complete
faith,
that
thus
he
should
depict
to
himself,
as
though
he
already
feels
in
his
organs
that
the
Creator
leads
the
whole
world
as
good
and
doing
good,
meaning
that
the
whole
world
receives
from
him
only
benefits,
and
he
is
one
of
them.
How
elated
he
should
feel
at
that
time,
when
he
is
going
above
reason,
as
though
he
has
a
world
filled
abundantly,
and
he
has
only
to
thank
and
praise
the
Creator
for
awarding
him
with
achieving
the
delight
and
pleasure.
This,
too,
is
called
“right.”
This
right
line
gives
to
a
person
that
only
here
he
has
a
place
where
he
can
thank
the
Creator
for
benefitting
him,
and
only
in
this
way
he
is
regarded
as
whole
and
blessed
because
he
lacks
nothing.
At
that
time
he
can
be
adhered
to
the
Creator,
since
“the
blessed
clings
to
the
blessed.”
From
this
a
person
can
receive
vitality
because
a
person
cannot
live
on
negativity.
It
follows
that
through
the
right
line
he
receives
vitality
in
the
work
of
the
Creator
because
only
from
wholeness
can
one
receive
joy,
and
life
without
joy
is
not
considered
life.
There
is
another
merit
to
the
right
line:
By
thanking
the
Creator
for
bringing
him
closer,
although
a
person
has
only
a
small
grip
on
spirituality,
if
he
is
grateful
for
a
small
thing,
it
causes
the
goal
of
serving
the
Creator
to
receive
greater
importance
in
his
eyes
each
time.
And
since
the
Shechina
[Divinity]
is
in
exile,
or
as
it
is
written,
“the
Shechina
is
in
the
dust,”
meaning
that
spiritual
work
is
unimportant,
only
corporeal
things
matter
and
a
person
appreciates
them,
and
man
is
influenced
by
the
public,
hence,
corporeality
is
more
important
than
spirituality
for
him,
as
well.
By
walking
on
the
right
line,
meaning
by
thanking
the
Creator
for
every
single
grip
he
has
on
spirituality,
it
increases
his
importance
of
spirituality.
Baal
HaSulam
said
that
by
seeing
above
how
a
person
appreciates
everything
that
is
spiritual,
and
the
evidence
of
this
is
that
he
is
thankful
for
everything,
it
causes
some
illumination
from
above
to
be
given
to
him,
since
it
is
apparent
that
he
will
know
how
to
keep
it.
It
is
as
our
sages
said,
“Who
is
a
fool?
He
who
loses
what
he
is
given.”
The
rule
is
that
anything
that
is
not
so
important
is
not
kept
from
being
lost.
For
this
reason,
an
illumination
from
above
is
not
given
if
a
person
does
not
know
how
to
keep
it.
When
they
see
that
that
person
appreciates
every
little
thing
in
Kedusha
[holiness/sanctity],
he
will
certainly
keep
what
he
is
given.
It
follows
that
the
person’s
exertion
to
praise
and
thank
the
Creator
for
giving
him
the
mind
and
reason
to
draw
a
little
nearer
to
Kedusha
causes
him
to
be
given
some
illumination
from
above.
However,
one
should
also
walk
on
the
left
line.
Right
and
left
are
regarded
as
“two
lines
that
deny
one
another.”
The
left
is
called
“something
that
requires
correction.”
The
left
line
entails
criticism,
when
a
person
should
see
his
true
state
in
spirituality,
if
he
is
truly
on
the
path
of
a
desire
to
bestow
or
is
deceiving
himself,
or
is
he
altogether
oblivious.
It
is
known
that
the
most
important
is
to
achieve
Dvekut
with
the
Creator,
which
means
thinking
only
about
things
that
yield
equivalence
of
form,
and
not
the
contrary.
That
is,
he
criticizes
the
order
of
his
work,
if
he
has
already
advanced
in
his
work
toward
achieving
the
goal,
or
to
the
contrary,
meaning
that
he
is
regressing
and
should
think
what
he
must
do
in
order
for
his
actions
to
be
complete.
In
other
words,
he
must
see
his
powers
in
the
work,
whether
he
has
the
power
to
overcome,
and
if
not,
what
should
he
do.
At
that
time
he
sees
that
only
the
Creator
can
save
him
from
his
state,
so
he
can
emerge
from
self-love
and
work
only
for
the
sake
of
the
Creator.
This
means
that
he
sees
that
only
the
Creator
Himself
can
help
him,
as
it
is
written,
“I
the
Lord
your
God,
who
brought
you
out
from
the
land
of
Egypt,
from
the
house
of
slavery.”
This
means
that
the
people
of
Israel
were
enslaved
to
the
discernment
of
Egypt,
which
is
the
will
to
receive
for
oneself,
and
they
were
slaves
to
the
Egyptians
and
had
no
possessions
in
Kedusha
because
the
Egyptians,
meaning
self-love,
took
everything.
This
is
called
“The
wicked,
in
their
lives,
are
called
‘dead,’”
for
“the
poor
is
as
important
as
the
dead”
because
the
Sitra
Achra
[other
side]
took
all
their
possessions.
Nothing
went
into
the
domain
of
Kedusha
until
the
King
of
all
Kings
appeared
to
them
and
redeemed
them.
This
matter
is
always
valid,
meaning
that
whenever
a
person
is
in
exile
and
prays
to
the
Creator
to
deliver
him
from
exile,
the
Creator
delivers
him.
This
is
the
meaning
of
“He
who
comes
to
purify
is
aided.”
However,
alone,
a
person
cannot
come
out
of
exile
and
enslavement
to
self-love.
It
follows
that
the
left
line
is
a
place
where
he
should
pray
to
the
Creator
to
deliver
him
from
exile.
Otherwise,
without
a
left
line,
he
can
never
know
that
he
is
in
self-love
because
while
in
the
right
line,
it
is
impossible
to
see
any
flaws,
so
there
is
nothing
to
correct.
Now
we
can
understand
the
order
that
we
have
in
the
prayer,
of
chants,
singing,
and
praising,
and
the
meaning
of
prayer
and
request.
Our
sages
said
(Berachot
32),
“One
should
always
praise
the
Creator
and
then
pray.”
The
question
is,
If
a
person
wants
to
ask
something
from
the
Creator,
he
should
first
establish
the
praise
of
the
Creator:
why
he
should
do
this.
We
can
understand
that
when
we
ask
a
favor
from
flesh
and
blood,
it
can
be
said
that
first
he
needs
to
show
him
that
he
regards
him
as
important.
It
is
as
though
he
is
bribing
him,
giving
him
pleasure,
and
afterwards
asks
him
to
do
him
a
favor,
as
though
the
giver
will
return
a
favor
to
the
receiver
like
the
receiver
did
a
favor
to
the
giver
by
giving
him
the
contentment
of
praising
him.
But
with
regard
to
the
Creator,
can
such
a
thing
be
said?
As
we
explained
concerning
the
need
for
the
two
lines,
right
and
left,
we
should
understand
that
when
a
person
wants
to
come
into
the
holy
work,
he
must
first
know
what
it
is
about,
meaning
whom
he
wants
to
serve.
That
is,
first
he
must
appreciate
the
greatness
and
importance
of
the
King
whom
he
wishes
to
accept
him
as
a
slave,
to
be
as
“slaves
serving
the
great
one
not
in
order
to
receive
reward.”
Who
is
it
who
gives
him
the
desire
to
serve
the
King
without
any
reward?
Only
the
greatness
and
importance
of
the
King
gives
him
the
fuel
to
want
to
work
without
any
reward.
Therefore,
the
order
is
that
he
begins
to
walk
on
the
right
line,
and
then
all
his
work
is
to
imagine
the
importance
of
the
King
and
thank
Him
for
giving
him
the
desire
and
thought
to
take
part
in
spirituality.
It
could
be
anything,
even
if
he
is
given
a
small
thing,
to
have
a
little
bit
of
a
grip
on
spirituality,
he
regards
it
as
great
and
important,
as
said
in
the
clarification
of
the
right
line.
It
is
the
same
with
the
second
interpretation
of
the
right
line,
as
it
is
written
in
the
name
of
Baal
HaSulam,
that
“right”
means
“turn
to
the
right.”
This
means
that
he
must
believe
above
reason
and
imagine
that
he
has
already
been
rewarded
with
faith
in
the
Creator
that
is
felt
in
his
organs,
and
he
sees
and
feels
that
the
Creator
leads
the
entire
world
as
the
good
who
does
good.
Although
when
he
looks
within
reason
he
sees
the
opposite,
he
should
still
work
above
reason
and
it
should
appear
to
him
as
though
he
can
already
feel
in
his
organs
that
so
it
really
is,
that
the
Creator
leads
the
world
as
the
good
who
does
good.
Here
he
acquires
the
importance
of
the
goal,
and
from
here
he
derives
life,
meaning
joy
at
being
near
to
the
Creator.
Then
a
person
can
say
that
the
Creator
is
good
and
does
good,
and
feel
that
he
has
the
strength
to
tell
the
Creator,
“You
have
chosen
us
from
among
all
nations,
You
have
loved
us
and
wanted
us,”
since
he
has
a
reason
to
thank
the
Creator.
And
to
the
extent
that
he
feels
the
importance
of
spirituality,
so
he
establishes
the
praise
of
the
Creator.
Once
man
has
come
to
feel
the
importance
of
spirituality,
which
is
called
“One
should
always
establish
the
praise
of
the
Creator,”
then
is
the
time
when
he
must
shift
to
the
left
line.
He
must
criticize
how
he
truly
feels
within
reason
the
importance
of
the
King,
if
he
is
truly
willing
to
work
only
for
the
sake
of
the
Creator.
When
he
sees
within
reason
that
he
is
bare
and
destitute,
that
state
when
he
sees
the
importance
of
spirituality,
but
only
above
reason,
that
calculation
can
create
in
him
deficiency
and
pain
for
being
in
utter
lowliness.
Then
he
can
make
a
heartfelt
prayer
for
what
he
lacks.
But
if
he
does
not
have
the
right
line
even
though
he
has
prayed
to
the
Creator
to
help
him,
it
is
as
though
he
is
asking
the
King
to
do
him
a
favor
and
save
him
and
have
mercy
on
him.
Since
the
King
is
merciful,
he
is
asking
Him
for
money
to
buy
himself
some
bread.
But
a
person
does
not
know
that
he
is
in
prison
among
those
who
have
been
sentenced
to
death,
and
now
he
has
a
chance
to
ask
the
King
to
save
his
life,
meaning
pardon
him,
and
the
King
will
pardon
him
and
give
him
a
chance
to
live
a
life
of
happiness,
and
he
asks
the
Creator
to
have
mercy
on
him
and
give
him
bread,
and
he
settles
for
this,
it
is
because
he
has
been
incarcerated
for
so
long
that
he
has
forgotten
everything,
that
there
is
a
world
where
he
can
lead
a
happy
life.
This
is
the
benefit
from
first
establishing
the
praise
of
the
Creator
and
then
praying.
The
reason
is
that
once
he
knows
the
importance
of
spirituality,
that
it
is
“for
they
are
our
lives
and
the
length
of
our
days,”
hence,
when
he
prays,
he
knows
what
he
needs
and
for
what
he
must
ask
the
Creator’s
mercy
on
him
and
to
give
him
life.
It
is
so
because
while
he
was
on
the
right
line,
he
felt
that
corporeal
life
is
as
“the
wicked,
in
their
lives,
are
called
‘dead.’”
By
this
we
will
understand
what
we
asked,
Why
should
one
establish
the
praise
of
the
Creator
and
then
pray?
This
is
appropriate
for
a
flesh
and
blood,
whom
we
must
first
appease
and
praise,
which
makes
the
giver
compassionate
and
giving,
as
the
pleading
person
told
him,
that
the
giver
has
good
qualities.
But
why
do
we
need
to
establish
the
praise
of
the
Creator
before
we
pray?
According
to
the
above,
this
is
simple.
It
is
in
order
for
him
to
know
what
he
is
missing,
for
then
he
will
know
for
what
to
ask
the
Creator’s
help.
This
is
similar
to
the
allegory
I
once
said,
that
a
person
was
very
ill,
and
a
party
of
physicians
came
to
examine
him
and
diagnose
his
illness.
The
patient
showed
the
doctors
a
tiny
sore
on
his
finger
and
told
them
he
was
in
pain,
but
they
did
not
want
to
look
at
it.
He
asked
them,
“Why
aren’t
you
looking
at
what
I’m
telling
you,
and
no
one
wants
to
look
at
it?”
They
replied
to
him,
“You
are
in
mortal
danger,
between
life
and
death,
and
you
want
us
to
look
at
something
so
trivial?”
It
is
likewise
with
us.
When
a
person
has
no
idea
what
he
is
missing
and
he
asks
for
something
small
like
that
sore,
when
in
truth
he
is
in
the
domain
of
Tuma’a
[impurity],
as
in,
“The
wicked,
in
their
lives,
are
called
‘dead,’”
how
can
they
regard
him
from
above
when
he
is
in
the
domain
of
the
dead?
He
needs
to
ask
to
be
given
life,
as
it
is
written,
“Mention
us
to
life.”
But
although
we
say,
“Mention
us
to
life,”
which
life
do
we
expect?
This
is
the
question!
However,
once
a
person
has
begun
to
walk
on
the
right
line,
he
begins
to
know
what
he
is
missing.
That
is,
afterward,
when
he
shifts
to
the
left
line,
he
has
an
example
from
the
right.
Yet,
this,
too,
is
not
acquired
at
once,
but
is
constant
work,
as
it
is
written
in
the
prayer
for
every
day,
that
we
must
first
establish
the
praise
of
the
Creator
and
then
pray.
Yet,
the
two
lines
must
be
balanced,
meaning
that
one
will
not
be
greater
than
the
other.
Instead,
he
must
always
walk
as
in
the
corporeal
allegory,
on
two
legs—the
right
leg
and
the
left
leg.
It
cannot
be
said
that
he
should
walk
on
one
leg
more
than
on
the
other,
and
walking
on
only
one
leg
is
altogether
impossible.
Therefore,
those
who
want
to
walk
on
the
path
of
truth
and
achieve
Dvekut
with
the
Creator,
must
walk
on
both
the
right
and
the
left,
but
not
walk
on
one
leg
more
than
on
the
other.
Now
we
should
interpret
what
we
asked,
What
is
the
meaning
of
“Do
not
add
and
do
not
take
away
from
it”?
We
asked,
How
does
it
pertain
to
the
work
that
we
should
not
add
in
the
work?
And
on
the
other
hand,
it
is
perplexing:
“Do
not
add”
can
be
said
when
the
Torah
tells
us,
“Do
not
add.”
But
why
the
commandment,
“Do
not
take
away”?
How
can
we
think
that
it
is
permissible
to
take
away
from
the
613
Mitzvot,
but
the
Torah
should
tell
us
that
we
are
forbidden
to
take
away?
According
to
the
order
of
the
work,
we
should
interpret
this
in
regard
to
the
two
lines.
It
means
that
it
is
forbidden
to
add
on
the
right
path.
Instead,
a
person
who
wants
to
walk
on
the
path
of
truth
must
dedicate
a
certain
amount
of
time
to
the
right
path,
and
then
he
must
walk
on
the
left
line.
It
is
in
this
regard
that
the
commandment
not
to
add
comes—on
one
way
more
than
on
the
other,
nor
take
away
from
the
lines.
That
is,
one
should
not
say,
“Today
I
want
to
walk
on
the
right
line,”
or
to
the
contrary,
“Today
I
want
to
walk
on
the
left
line.”
It
is
about
this
that
the
commandment,
“Do
not
add
and
do
not
take
away,”
comes.
Rather,
as
our
sages
said,
“One
should
always
establish
the
praise
of
the
Creator
and
then
pray.”
The
right
path
is
called
“wholeness.”
At
that
time
a
person
can
be
very
grateful
to
the
Creator.
Afterward,
he
must
shift
to
the
left
line.
On
the
left
path
is
the
time
to
see
his
real
state,
as
it
seems
to
him
within
reason.
Then,
he
has
room
to
pray,
since
prayer
pertains
precisely
to
a
place
of
lack,
and
the
greater
the
lack,
the
more
heartfelt
is
the
prayer.
This
is
the
meaning
of
what
is
written,
“From
the
depth
I
called
You,
O
Lord.”
Therefore,
the
two
lines
must
be
equal
“until
the
third
writing
comes
and
decides
between
them.”
Then,
after
the
work
in
two
lines,
he
is
rewarded
with
Dvekut
with
the
Creator.
This
is
called
the
“third
writing.”
That
is,
the
two
lines
pertain
to
man’s
work,
but
the
middle
line
pertains
to
the
Creator.
This
means
that
by
walking
in
two
lines,
from
those
two,
a
place
is
made
where
the
Creator
can
place
His
blessing.
This
is
called
“until
the
third
writing
comes
and
decides
between
them.”
Now
we
can
interpret
what
The
Zohar
says
(Pinhas,
Item
321),
“‘Their
leg
is
a
straight
leg.’
The
authors
of
the
Mishnah
said
that
one
who
prays
should
correct
one’s
legs
in
one’s
prayer,
as
the
ministering
angels,
so
that
his
legs
will
be
straight.”
We
should
understand
why
if
the
legs
are
not
straight,
his
prayer
cannot
be
accepted.
It
means
that
his
legs
imply
something,
that
for
this
reason,
when
he
prays,
he
feels
deficient
and
comes
to
the
Creator
to
satisfy
his
lack,
his
legs
must
be
straight.
According
to
the
above,
we
can
understand
the
meaning
of
his
“legs.”
The
“right
leg”
is
the
right
line
or
the
right
path.
This
is
the
place
to
praise
and
thank
the
Creator.
The
left
leg
refers
to
the
left
line
and
the
left
path,
and
the
prayer
cannot
be
accepted
before
both
lines
are
straight
and
not
that
one
is
bigger
than
the
other.