Why
Life
Is
Divided
into
Two
Discernments
Article
1,
1988
Our
sages
said
(Berachot
18),
“For
the
living
know
that
they
will
die.
Those
righteous,
in
their
death,
are
called
‘living.’”
RASHI
interprets,
“Those
righteous,
how
do
they
know
they
will
die?
They
pay
attention
to
the
day
of
death,
and
avoid
transgression.”
“And
the
dead
know
nothing.
Those
wicked,
in
their
lives,
are
called
‘dead.’”
RASHI
interprets,
“The
wicked
know
nothing,”
meaning
“they
pretend
not
to
know
and
sin.”
It
therefore
follows
that
there
is
life
that
is
called
“death.”
In
other
words,
to
the
wicked,
their
lives
are
called
“death.”
Also,
there
is
death
that
is
called
“life,”
which
is
among
the
righteous.
That
is,
there
are
two
discernments
to
life:
1)
the
life
of
the
wicked,
2)
the
life
of
the
righteous.
It
is
not
written
what
the
life
of
the
righteous
is
called.
Rather,
what
is
written
is
that
the
death
of
the
righteous
is
called
“life.”
And
we
should
certainly
say
that
if
the
death
of
the
righteous
is
called
“life,”
then
the
life
of
the
righteous
is
certainly
a
higher
degree.
According
to
RASHI’s
interpretation,
it
seems
that
in
their
death,
meaning
when
looking
at
when
they
are
discerned
as
dead,
therefore
they
do
not
sin.
Yet,
how
does
this
pertain
to
life?
Does
one
who
does
not
sin
already
have
life?
Also,
RASHI
interprets
that
the
wicked
in
their
lives
are
called
“dead.”
Why?
It
is
because
the
wicked
know
nothing,
meaning
they
pretend
not
to
know.
We
should
interpret
that
they
do
not
know
about
the
day
of
death.
This,
too,
we
should
understand.
Does
one
who
does
not
remember
the
day
of
death
must
sin?
After
all,
our
sages
said
(Berachot
5),
“One
should
always
vex
the
good
inclination
over
the
evil
inclination.
If
he
defeats
it,
good.
If
not,
he
should
engage
in
Torah.
If
he
defeats
it,
good.
If
not,
he
should
read
the
Shema
reading.
And
if
not,
he
should
mention
to
it
the
day
of
death.”
This
means
that
even
if
he
does
not
remember
the
day
of
death,
he
does
not
have
to
sin.
Thus,
what
does
it
mean
that
RASHI
interpreted
that
they
pretend
not
to
know
about
the
day
of
death
and
therefore
sin?
Does
this
imply
that
one
who
does
not
want
to
sin
must
always
remember
the
day
of
death?
In
order
to
understand
all
the
above,
we
should
remember
all
that
is
ahead
of
us,
meaning
the
purpose
of
creation,
as
well
as
the
matter
of
the
correction
of
creation,
which
is
done
later.
We
should
also
understand
the
rule
that
there
is
no
light
without
a
Kli
[vessel].
It
is
known
that
the
purpose
of
creation
is
to
do
good
to
His
creations.
It
is
also
known
that
there
is
no
light
without
a
Kli.
This
means
that
there
cannot
be
a
filling
without
a
lack.
For
this
reason,
the
Creator
created
existence
from
absence
a
lack
and
craving
to
receive
pleasures.
This
is
called
a
“desire
to
receive
delight.”
On
this
Kli,
called
“will
to
receive,”
there
was
later
a
correction
called
Tzimtzum
[restriction].
This
means
that
since
because
of
the
reception
of
the
abundance
there
was
no
equivalence
between
the
giver
and
the
receiver,
and
that
Kli
craved
equivalence
of
form,
called
Dvekut
[adhesion].
For
this
reason,
she
did
not
want
to
receive
into
her
will
to
receive.
Instead,
on
that
discernment
there
was
to
be
a
Tzimtzum
and
she
would
receive
only
where
she
can
aim
to
bestow.
This
is
the
correction
of
creation,
so
the
creatures
would
not
feel
unpleasantness
when
receiving
pleasures
from
the
Creator.
Now
we
understand
that
the
purpose
of
creation
is
for
the
creatures
to
receive
delight
and
pleasure,
and
the
correction
of
creation
is
for
the
creatures
not
to
feel
unpleasantness
upon
reception
of
the
pleasures.
A
Kli
is
called
a
“lack,”
and
“light”
is
called
the
“filling.”
It
follows
that
the
Kli
in
which
life
is
clothed
is
called
“desire,”
and
the
life
that
is
clothed
in
her
is
called
“light.”
From
this
we
learn
that
we
have
two
kinds
of
Kelim
[vessels]:
1)
a
Kli
without
the
correction
of
creation,
called
“receiving
in
order
to
receive,”
2)
a
Kli
with
the
correction
of
creation,
called
“receiving
in
order
to
bestow.”
According
to
the
above,
life
is
called
“light.”
It
follows
that
we
have
life
that
is
clothed
in
the
Kelim
of
the
will
to
receive,
by
which
we
receive
disparity
of
form
from
the
Creator,
which
causes
us
to
part
from
the
Life
of
Lives.
For
this
reason,
this
life
is
called
“death,”
due
to
the
separation
that
occurs
there.
There
is
also
life
that
is
called
“light,”
which
is
clothed
in
Kelim
on
which
there
is
the
correction
of
creation,
called
“receiving
in
order
to
bestow.”
By
this,
although
they
are
called
“receivers,”
since
the
aim
is
to
bestow,
they
remain
in
Dvekut
even
while
receiving
the
pleasures.
It
follows
that
the
light
that
he
receives,
meaning
life,
is
called
“life,”
since
the
light
remains
attached
to
the
Life
of
Lives.
By
this
we
can
interpret
what
was
said,
“The
wicked,
in
their
lives,
are
called
‘dead,’”
since
they
receive
all
that
they
receive
in
vessels
of
reception,
which
causes
separation.
This
is
why
it
was
said,
“The
wicked,
in
their
lives,
are
called
‘dead.’”
Also,
this
clarifies
why
“The
righteous,
in
their
lives,
are
called
‘living,’”
since
they
receive
the
filling
of
the
Kli,
meaning
the
light
and
the
pleasure,
in
vessels
of
bestowal,
by
which
they
adhere
to
the
Life
of
Lives,
although
they
become
receivers.
However,
according
to
this,
how
can
we
interpret
what
our
sages
said,
“The
righteous,
in
their
death,
are
called
‘living’”?
The
thing
is
that
in
the
order
of
the
work,
we
begin
in
Lo
Lishma
[not
for
Her
sake],
and
from
Lo
Lishma
we
come
to
Lishma
[for
Her
sake].
Thus,
when
a
person
begins
the
work,
the
intention
is
for
his
own
sake,
called
“reward
and
punishment.”
Afterward,
he
is
rewarded
and
is
shown
from
above—by
an
awakening
from
above—that
he
should
walk
on
the
path
of
truth,
which
is
to
do
everything
for
the
sake
of
the
Creator.
When
he
is
shown
from
above
what
does
it
mean
for
the
sake
of
the
Creator
and
not
for
his
own
sake,
the
body
escapes
from
this
work
and
no
longer
wants
to
work,
at
that
time
a
person
thinks
that
he
is
in
a
state
of
descent.
That
is,
when
he
began
to
work
he
was
in
a
state
of
ascent,
meaning
that
he
was
finer
and
not
so
materialized.
Hence,
the
body
did
not
object
to
his
work.
But
now
the
body
has
become
materialized
and
therefore
does
not
want
to
work.
It
says,
“This
work
is
not
for
me
because
I
see
that
not
only
have
I
stopped
progressing,
I
am
even
regressing.
Therefore,
it
is
a
waste
of
my
time
and
effort.
Since
I
cannot
acquire
spiritual
life,
at
least
I
will
acquire
corporeal
life
like
the
rest
of
the
world,
which
does
not
think
of
spirituality,
but
only
of
corporeality.
“I
will
be
like
them
and
at
least
try
to
enjoy
what
I
can
in
this
world.
Otherwise,
I
will
be
left
empty
handed
in
both
ways.”
At
that
time,
it
says,
“I
will
do
what
our
sages
said
(Yoma
72),
“Raba
said
to
the
Sages:
‘I
beseech
you,
do
not
inherit
a
double
Hell!’”
RASHI
interprets
“double
Hell”
as
laboring
and
toiling
in
Torah
in
this
world.
“And
you
will
not
observe
it
and
you
will
inherit
Hell
upon
your
death,
and
in
your
life,
you
did
not
enjoy
in
your
world.”
By
this
we
should
interpret
that
when
a
person
comes
to
a
state
of
descent,
called
“death,”
meaning
when
he
feels
the
taste
of
death,
if
he
follows
the
path
of
bestowal,
meaning
that
everything
he
does
will
be
only
to
thereby
bring
contentment
to
the
Creator,
and
for
himself
he
wants
nothing,
it
is
called
“serving
the
Creator
devotedly.”
To
a
person,
this
feels
like
death.
Indeed,
this
brings
up
the
question
we
asked,
It
is
known
that
“A
Mitzva
[good
deed/commandment]
induces
a
Mitzva.”
Thus,
why
does
a
person
come
from
a
state
of
feeling
the
taste
of
life
while
engaging
in
Torah
and
Mitzvot
[plural
of
Mitzva]
to
a
state
where
when
he
only
begins
to
say
that
he
is
going
to
observe
Torah
and
Mitzvot
for
the
sake
of
the
Creator,
he
feels
in
this
a
taste
of
death
and
not
of
life?
Where
is
the
rule
that
a
Mitzva
induces
a
Mitzva,
as
it
is
written
(Avot,
Chapter
4,
2),
“Ben
Azai
says,
‘Run
to
a
light
Mitzva
and
flee
from
transgression,
for
a
Mitzva
induces
a
Mitzva
and
a
transgression
induces
a
transgression,
for
the
reward
for
a
Mitzva
is
a
Mitzva,
and
the
reward
for
a
transgression
is
transgression.’”
The
thing
is
that
when
he
begins
in
work
Lo
Lishma
and
dedicates
himself
to
the
work
wholeheartedly,
and
takes
upon
himself
everything
seriously,
he
is
therefore
endowed
from
above
with
the
knowledge
that
there
is
work
in
order
to
bestow
and
not
for
his
own
sake.
The
reason
he
is
awarded
to
feel
that
knowledge
in
his
organs
was
because
a
Mitzva
induces
a
Mitzva,
for
not
just
anyone
is
rewarded
with
feeling
what
it
is
that
all
his
work
is
for
the
sake
of
the
Creator
and
not
for
his
own
sake.
This
pertains
specifically
to
those
who
work
with
all
their
might
in
Lo
Lishma.
By
this,
they
come
to
feel
the
Lishma,
and
to
this,
the
body
certainly
does
not
agree.
However,
now
that
he
sees
that
in
the
work
of
bestowal,
the
body
has
nothing
to
receive,
the
person
stands
before
a
dilemma:
He
can
say
that
now
he
is
in
a
state
of
descent,
called
“transgression.”
At
that
time,
he
falls
into
despair
and
says
that
now
he
sees
that
the
most
important
is
to
bestow,
but
he
cannot
work
in
order
to
bestow,
therefore
he
must
escape
the
campaign
and
return
to
at
least
enjoy
the
corporeal
life.
Or,
he
can
say
that
when
he
began
this
work,
all
the
actions
were
with
the
aim
Lo
Lishma.
At
that
time
the
work
was
not
against
the
will
to
receive,
so
the
body
did
not
object.
But
now
that
he
has
been
rewarded
with
knowing
about
the
existence
of
Lishma,
called
“working
for
the
sake
of
the
Creator,”
the
body
should
certainly
object
because
it
is
against
nature.
So,
how
can
we
work
for
the
sake
of
the
Creator?
The
answer
is
that
it
is
inherent
in
nature
that
the
small
can
serve
the
great
without
any
reward,
since
it
feels
great
pleasure
in
serving
it.
This
brings
up
the
question,
Why
does
the
body
not
agree
to
work
for
the
sake
of
the
Creator?
The
answer
is
that
the
body
does
not
believe
in
the
greatness
of
the
Creator,
for
where
there
is
a
need
to
believe,
the
body
objects,
since
faith
is
something
unimportant.
This
means
that
if
His
greatness
is
not
revealed
within
reason,
but
we
should
believe,
a
person
regards
it
as
“lowly”
and
“inferior.”
The
body
cannot
stand
this
work.
Therefore,
we
should
ask
why
the
Creator
created
the
concealment
and
the
Tzimtzum
[restriction]
so
His
greatness
will
not
be
revealed.
Rather,
if
a
person
wants
to
feel
the
greatness
of
the
Creator,
he
can
achieve
this
only
by
faith.
The
answer
is
known.
When
a
person
is
still
not
cleansed
of
vessels
of
reception,
he
will
take
everything,
meaning
all
the
revelations
of
the
Creator,
into
Kelim
of
self-love.
This
will
separate
him
from
spirituality
and
will
be
as
“knowing
one’s
Master
and
aiming
to
rebel
against
Him.”
If
a
person
is
righteous,
as
our
sages
said,
that
“righteous
is
he
who
justifies
his
maker,”
meaning
says
that
his
current
feeling
of
a
time
of
descent
is
certainly
not
because
the
Creator
has
rejected
him
from
serving
Him,
but
it
is
rather
a
great
correction
for
him.
That
is,
now
he
was
given
room
to
believe
above
reason
in
the
greatness
of
the
Creator,
and
was
also
given
the
need
to
ask
the
Creator
to
illuminate
His
greatness
for
him.
He
does
not
want
to
feel
the
greatness
of
the
Creator
because
of
the
pleasure
in
this
revelation.
His
intention
is
not
to
delight
his
vessels
of
reception.
On
the
contrary,
since
he
wants
to
cancel
all
the
self-love
in
him,
and
the
body
does
not
want
to
surrender,
he
is
asking
the
Creator
to
illuminate
for
him,
and
remove
the
concealment
from
him
so
that
the
will
to
receive
for
himself
will
annul
before
the
Creator.
By
this
we
will
understand
what
Ben
Azai
said,
“Run
to
a
light
Mitzva.”
That
is,
a
person
stands
before
a
dilemma:
He
can
say
that
the
descent,
his
falling
from
his
previous
degree
when
he
had
desire
and
craving
for
the
work
into
a
state
where
he
feels
a
taste
of
unpleasantness
in
the
work,
without
any
vitality,
but
everything
is
done
by
coercion,
this
came
to
him
from
above.
It
is
because
they
want
him
to
walk
on
the
path
of
truth,
meaning
with
faith
above
reason,
which
is
a
light
Mitzva,
which
a
person
slights
because
it
is
unimportant
to
a
person
when
he
must
go
above
reason.
Or,
he
can
say
the
opposite:
It
is
not
because
“a
Mitzva
induces
a
Mitzva,”
but
simply
that
he
is
a
coarser
person
and
with
worse
qualities
than
other
people.
Therefore,
he
commits
transgression
and
is
unworthy
of
the
work
of
holiness.
Instead,
“a
transgression
induces
a
transgression.”
Since
what
I
do
now
in
Torah
and
Mitzvot
is
compulsory,
and
I
have
no
love
for
the
holy
work,
hence,
I
will
commit
another
transgression
and
leave
the
path
of
coercion.
When
I
am
in
good
spirits,
I
will
engage
in
Torah
and
Mitzvot.
In
the
meantime,
I
will
return
to
my
corporeal
life
and
at
least
enjoy
this
world,
as
in
the
words
of
Raba.
For
this
reason,
when
a
person
faces
a
dilemma,
Ben
Azai
says,
“Run
to
a
light
Mitzva,”
meaning
run
and
choose
a
light
Mitzva.
This
means
that
this
state
is
regarded
as
a
light
Mitzva,
and
was
given
to
you
from
above
so
that
you
would
walk
ahead
on
the
path
that
leads
to
the
truth.
The
reason
is
that
“a
Mitzva
induces
a
Mitzva.”
Since
you
began
in
Lo
Lishma,
and
your
intention
was
to
devote
yourself
wholeheartedly
to
Torah
and
Mitzvot,
hence,
“a
Mitzva
induces
a
Mitzva.”
For
this
reason,
you
were
given
from
above
the
knowledge
of
the
matter
of
Lishma,
and
you
began
to
feel
it.
This
is
the
time
when
a
person
has
the
need
for
the
Creator
to
bring
him
closer,
since
then
he
sees
what
our
sages
said,
“Man’s
inclination
overcomes
him
every
day.
Were
it
not
for
the
help
of
the
Creator,
he
would
not
overcome
it.”
“…and
escape
from
transgression.”
That
is,
run
from
saying
that
the
state
you
are
in
now
is
a
transgression.
Instead,
say
that
a
Mitzva
induces
a
Mitzva
and
this
cannot
be
a
transgression.
If
you
do
not
say
so,
but
rather
say
it
is
a
transgression,
then
know
that
“a
transgression
induces
a
transgression.”
Hence,
you
will
be
forced
to
commit
another
transgression,
meaning
you
will
have
to
return
to
the
corporeal
life
and
leave
the
work
you
have
begun
because
you
will
want
to
at
least
enjoy
this
world,
as
in
the
words
of
Raba,
who
said,
“You
will
not
inherit
Hell
upon
your
death,
and
in
your
life,
you
will
not
have
enjoyed
in
your
world.”
According
to
the
above,
we
can
understand
what
we
asked
about
RASHI’s
commentary,
who
said
that
it
is
written,
“The
living
know
that
they
will
die;
those
righteous,
in
their
death,
are
called
‘living.’”
“How
do
they
know
that
they
will
die?”
They
pay
attention
to
the
day
of
death
and
avoid
transgression,
while
the
dead
know
nothing.
Those
wicked,
in
their
lives,
are
called
“dead.”
He
says
that
they
pretend
not
to
know
and
sin.
According
to
RASHI,
it
seems
that
one
who
does
not
pay
attention
to
the
day
of
death
is
already
a
sinner.
We
asked,
1)
about
his
interpretation
that
the
righteous,
in
their
death,
are
called
“living,”
since
by
knowing
they
will
die
they
do
not
sin.
It
follows
that
one
who
does
not
sin
already
has
life.
What
is
the
connection
between
one
who
does
not
sin
and
life?
2)
It
seems
from
the
words
of
RASHI
that
he
says
about
the
righteous
that
“the
living
know
that
they
will
die,”
that
they
pay
attention
to
the
day
of
death
and
avoid
transgression.
From
his
words,
it
seems
they
do
not
sin
because
they
pay
attention
to
the
day
of
death,
otherwise
they,
too,
would
sin.
But
our
sages
said
that
it
is
not
necessarily
the
day
of
death
that
prevents
sin
(Berachot
5),
as
is
said,
“One
should
always
vex
the
good
inclination
over
the
evil
inclination.
If
he
defeats
it,
good.
And
if
not,
he
should
engage
in
Torah.
And
if
not,
he
should
read
the
Shema
reading.
And
if
not,
he
should
mention
to
it
the
day
of
death.”
Therefore,
we
see
that
it
is
not
necessarily
the
day
of
death
that
prevents
a
person
from
sinning.
Accordingly,
we
should
understand,
and
this
is
why
we
should
be
precise
about
what
he
said,
“the
day
of
death,”
meaning
it
is
when
a
person
comes
into
a
state
of
descent,
when
he
feels
no
taste
in
the
Torah
and
in
the
prayer,
and
everything
he
does
in
Torah
and
Mitzvot
is
compulsory,
and
he
has
no
vitality,
which
really
feels
like
death.
The
person
asks
himself,
“What
is
the
reason
I
have
descended
from
my
previous
state?
That
is,
before
I
began
the
work
of
bestowal,
I
was
happy
and
confident
that
I
would
be
a
worker
of
the
Creator.
This
always
invoked
me
to
exert,
and
I
did
not
know
any
weakness
or
idleness.
Rather,
I
was
always
alert
to
everything.
But
once
I
have
begun
to
work
on
the
path
of
bestowal,
I
have
lost
all
the
vitality
in
the
work,
and
I
do
everything
lazily.
I
feel
the
taste
of
death
in
this
work.
Our
sages
said
that
a
Mitzva
induces
a
Mitzva,
but
now
I
see
the
opposite.”
Indeed,
a
person
should
pay
attention
to
the
state
of
death
that
he
feels
now.
This
is
why
he
says,
“The
living
know
that
they
will
die;
they
pay
attention
to
the
day
of
death
and
avoid
transgression.”
The
meaning
of
“pay
attention
to
the
day
of
death”
is
that
according
to
the
rule
“a
Mitzva
induces
a
Mitzva,”
it
should
have
been
day
now.
That
is,
when
he
begins
to
work
Lishma,
he
should
have
been
more
alive
because
now
he
is
marching
on
the
path
of
truth.
So,
why
does
he
feel
death
now,
which
is
darkness
and
not
life,
but
is
regarded
as
night?
However,
one
who
is
righteous
justifies
his
maker
and
says,
“Certainly,
the
descent
that
the
Creator
has
now
given
me
is
to
my
benefit.
That
is,
now
the
Creator
has
let
me
know
what
it
means
when
a
person
is
working
not
for
himself,
but
only
for
the
Creator.
Of
course
the
body
resists
this,
as
it
is
against
its
nature.
Conversely,
before
he
began
the
work
of
Lishma
and
was
a
servant
to
self-benefit,
therefore
the
body
did
not
resist
it.
It
follows
that
this
is
a
sign
that
he
was
notified,
so
he
would
know
that
he
is
walking
on
the
right
path,
since
the
body
is
resisting.
Otherwise,
the
body
would
not
resist.
Therefore,
now
he
has
a
need,
called
Kli,
that
the
Creator
will
help
him,
as
it
is
written,
“He
who
comes
to
purify
is
aided.”
This
is
so
because
it
takes
the
Creator’s
help
to
go
against
nature,
for
anything
that
is
natural,
a
person
can
do.
But
that
which
is
against
nature,
this
is
called
“a
miracle
from
above,”
meaning
that
only
from
above
can
he
be
given
strength
to
be
able
to
go
against
nature.
Thus,
the
meaning
of
“paying
attention
to
understanding
the
day
of
death”
is
that
this
death
that
I
feel
is
really
a
day
and
not
a
night.
“The
day
of
death”
means
that
there
is
room
for
choice
here,
to
say
that
it
is
“day,”
called
“life,”
or
say
it
is
“death.”
This
came
to
me
once
I
have
labored
honestly
and
extensively
to
achieve
the
goal
for
which
I
was
born.
And
since
I
began
in
Lo
Lishma,
and
Lo
Lishma
is
not
opposite
from
nature,
the
body
did
not
resist.
But
now,
I
have
been
rewarded
from
above
with
walking
on
the
path
of
Lishma.
This
is
why
the
body
resists
and
does
not
want
to
give
energy
to
work,
as
it
is
against
nature.
This
is
why
now
I
feel
the
taste
of
death.
Therefore,
if
I
say
that
now
is
“day”
and
not
“death,”
I
receive
from
that
state
confidence
that
I
will
succeed
on
the
path
on
which
I
am
now
going.
I
avoid
saying
that
this
state,
where
I
feel
death,
is
because
I
am
in
a
state
of
transgression,
called
“a
descent,”
and
because
of
it
I
have
nothing
more
to
do
in
the
work,
since
I
see
that
I
am
declining,
so
it
is
a
waste
of
my
time.
Instead,
I
say
that
this
state
is
not
a
descent,
but
an
ascent
in
degree;
I
have
embarked
on
the
path
of
truth.
The
words,
“avoid
transgression”
mean
that
they
avoid
saying
that
this
state
is
a
transgression,
and
naturally,
a
transgression
induces
a
transgression,
meaning
it
is
better
for
me
to
leave
the
whole
campaign.
Instead,
I
say
that
I
have
ascended
in
degree
because
a
Mitzva
induces
a
Mitzva.
It
follows
that
we
can
interpret
“a
Mitzva
induces
a
Mitzva”
in
relation
to
the
past
and
in
relation
to
the
future.
That
is,
if
he
says
that
this
state
is
a
Mitzva,
then
a
Mitzva
induces
a
Mitzva,
meaning
that
now
he
has
faith
and
confidence
that
he
will
be
rewarded
with
ascending
in
the
degrees
of
holiness
and
will
be
rewarded
with
achieving
the
goal.
By
this
we
will
understand
why
we
say,
“Remember
us
to
life,
O
King
who
desires
life,
and
write
us
in
the
book
of
the
living,
for
Your
sake,
the
living
God.”
We
should
understand
the
ending,
when
we
say,
“for
Your
sake,
the
living
God.”
We
can
see
that
there
are
two
kinds
of
life:
1)
of
the
wicked,
2)
of
the
righteous.
The
life
of
the
wicked
is
in
vessels
of
reception,
called
“separation
from
the
Creator.”
The
life
of
the
righteous
is
in
vessels
of
bestowal,
which
is
Dvekut
[adhesion]
with
the
Creator.
For
this
reason,
when
we
say
“Remember
us
to
life,”
which
life?
“For
Your
sake,”
meaning
to
bestow.
That
is,
we
ask
for
life
in
vessels
of
bestowal.