What
It
Means
that
the
Name
of
the
Creator
is
“Truth”
Article
3,
1988
It
is
written
in
The
Zohar,
Haazinu
(Item
210):
“Happy
is
he
who
has
been
summoned
to
the
King
and
knows
how
to
call
upon
Him
properly.
If
he
calls
and
does
not
know
Whom
he
calls,
the
Creator
moves
away
from
him,
as
it
is
written,
‘The
Lord
is
near
to
all
who
call
upon
Him.’
To
whom
is
He
close?
He
reiterates,
‘To
all
who
call
upon
Him
in
truth.’
But
is
there
anyone
who
calls
upon
Him
in
falsehood?
Rabbi
Aba
said,
‘Yes,
it
is
he
who
calls
but
does
not
know
Whom
he
calls.’
How
do
we
know?
Because
it
is
written,
‘to
all
who
call
upon
Him
in
truth.’
What
is
‘in
truth’?
It
is
with
the
seal
of
the
King’s
ring,
which
is
the
completeness
of
everything.”
It
is
very
difficult
to
understand
the
answer
of
The
Zohar
to
the
question,
Does
anyone
call
Him
in
falsehood?
To
this
comes
the
answer,
“Rabbi
Aba
said,
‘Yes,
it
is
he
who
calls
but
does
not
Whom
he
calls.’”
This
is
very
perplexing.
Why
does
one
who
does
not
know
Whom
he
calls
is
regarded
as
lying?
We
could
say
that
he
is
mistaken,
but
not
lying!
Also,
the
evidence
he
brings
to
the
interpretation,
“truth,”
saying
that
it
is
with
the
King’s
ring,
which
is
the
completeness
of
everything,
what
evidence
is
this,
that
we
must
know
whom
we
are
calling
or
it
is
called
a
“lie”?
To
understand
the
above,
which
is
necessary
because
according
to
the
words
of
The
Zohar,
“One
who
prays
but
does
not
know
to
Whom
he
calls,
the
Creator
moves
away
from
him,”
can
we
understand
this?
But
how
can
one
know
to
whom
he
is
calling?
Certainly,
every
person
calls
upon
the
Creator.
Otherwise,
to
whom
does
he
pray?
So,
what
does
it
mean
“to
whom
he
calls.”
What
is
even
more
difficult
to
understand
is
why
he
says,
“and
does
not
know
to
whom
he
calls.”
After
all,
we
learned
that
one
should
believe
and
not
know
to
whom
he
calls.
We
need
to
establish
the
matter
of
the
purpose
of
creation
and
correction
of
creation
first,
and
then
we
will
know
what
man
must
correct.
It
is
known
that
the
purpose
of
creation
is
for
the
lower
ones
to
receive
delight
and
pleasure,
and
for
this
reason
He
has
created
in
them
the
will
to
receive
pleasure,
and
otherwise
they
cannot
exist
in
the
world.
This
desire
forces
them
to
do
everything
they
can
in
order
to
obtain
pleasure,
and
by
this
they
can
exist
in
the
world.
Yet,
along
with
it,
as
it
is
written
in
the
introductions,
upon
the
reception
of
the
pleasure,
shame
is
born
within
this
will
to
receive—that
it
receives
in
a
dishonest
manner.
In
order
to
correct
this,
there
was
the
Tzimtzum
[restriction]
and
concealment,
where
the
spiritual
pleasure
is
hidden
from
us
and
is
revealed
only
to
the
extent
that
the
will
to
receive
for
oneself
departs,
to
that
extent,
the
spiritual
pleasure
is
revealed.
If
the
will
to
receive
is
present
in
some
place,
the
abundance
promptly
departs
from
there,
and
both
cannot
be
in
the
same
place.
Accordingly,
we
can
understand
the
correction
of
creation,
when
corrections
are
made
so
that
creation
will
achieve
the
goal
for
which
it
was
created—meaning
to
receive
complete
delight
and
pleasure
without
any
bread
of
shame.
We
learned
what
is
the
order
of
the
work,
meaning
what
a
person
must
do
so
the
shame
will
be
removed
from
him
when
he
receives
pleasure
from
the
Creator,
since
before
a
person
obtains
this
Kli
[vessel],
which
is
to
receive
with
the
aim
to
bestow,
at
which
time
there
is
no
shame,
meaning
that
while
receiving,
he
will
not
feel
unpleasantness
due
to
oppositeness
of
form.
This
means
that
as
long
as
the
lower
one
has
no
will
to
receive,
and
that
will
to
receive
will
not
make
any
disparity
of
form
in
relation
to
the
light
and
the
abundance,
the
Tzimtzum
and
concealment
are
still
on
it.
This
means
that
the
upper
abundance
does
not
reveal,
and
anything
of
Kedusha
[sanctity/holiness]
he
looks
at,
he
sees
as
dark
and
not
as
light.
However,
this
applies
to
people
who
truly
want
to
draw
near
to
Kedusha.
This
order
applies
to
them
because
from
above,
they
do
not
want
them
to
waste
time
needlessly,
since
they
are
fit
to
achieve
the
holy
work
in
purity,
meaning
in
order
to
bestow.
In
these
people,
if
they
do
not
aim
in
order
to
bestow,
they
see
darkness
and
not
light.
Conversely,
in
people
who
belong
to
the
general
public
there
is
the
matter
of
the
general
light,
which
shines
for
them
as
surrounding.
They
are
satisfied
by
this
and
do
not
feel
their
lacks
that
they
must
correct.
This
light
illuminates
in
Lo
Lishma
[not
for
Her
sake].
However,
when
a
person
wants
to
emerge
from
the
general
public
and
be
a
worker
of
the
Creator,
built
on
the
basis
of
faith
above
reason,
when
he
does
not
want
to
receive
the
gift
of
flesh
and
blood—as
we
explained
that
sometimes
when
one’s
faith
is
not
enough
to
commit
him
to
engage
in
Torah
and
Mitzvot—but
since
he
is
in
an
environment
where
all
the
friends
engage
in
Torah
and
Mitzvot,
he
receives
a
gift
from
the
friends.
It
is
as
though
they
give
him
part
of
their
desire,
and
through
the
gifts
of
parts
of
desire
he
receives
from
the
friends,
it
causes
him
to
also
engage
in
Torah
and
Mitzvot.
It
follows
that
the
Torah
and
Mitzvot
that
he
observes
is
built
on
the
basis
of
the
gift
of
flesh
and
blood
and
is
not
based
on
the
Creator.
In
other
words,
the
power
of
faith
in
the
Creator
that
he
has
is
not
enough
to
compel
him
to
engage
in
Torah
and
Mitzvot.
Rather,
the
reason
that
causes
him
to
observe
Torah
and
Mitzvot
is
the
gift
of
flesh
and
blood.
Now
we
can
interpret
what
we
say
in
the
blessing
for
the
food,
“And
do
not
make
us
need,
the
Lord
our
God,
neither
the
gift
of
flesh
and
blood
nor
their
lending,
but
only
Your
full
and
open
hand,
so
we
will
never
ever
be
ashamed
or
disgraced.”
When
a
person
blesses
the
Creator
and
thanks
Him
for
giving
him
food,
during
the
blessing
for
the
food
a
person
should
pay
attention
and
think
that
thanks
to
the
food
he
exists
in
the
world,
that
if
he
did
not
have
food
he
would
suffer
hunger,
and
now
the
Creator
has
provided
him
with
food,
and
for
this
he
thanks
the
Creator,
for
the
good
that
a
person
feels
that
the
Creator
has
given
him.
From
corporeal
nourishments,
a
person
must
contemplate
on
spiritual
nourishments,
which
spiritual
nourishments
he
received
from
the
Creator.
A
person
has
to
know
that
without
corporal
food
he
cannot
live
in
corporeality.
It
is
likewise
in
spirituality,
called
“the
life
of
a
Jew.”
It
has
many
names:
Some
call
it
a
“life
of
Torah”
or
a
“life
of
Kedusha
[sanctity/holiness],”
and
some
call
spiritual
life
by
the
name
“life
that
is
connected
to
the
Creator,”
meaning
that
he
says
that
the
Creator
gives
him
everything.
Sometimes,
the
Creator
wants
a
person
to
ask
Him
for
something,
and
then
He
will
give
him
what
he
wants.
The
reason
is
not
that
the
Creator
longs
for
the
creatures
to
ask
Him
for
a
favor
and
then
He
will
give
them,
as
with
flesh
and
blood.
Rather,
we
should
interpret
what
our
sages
said
(Yevamot
64),
“The
Creator
longs
for
the
prayer
of
the
righteous.”
The
reason
is
that
there
is
no
light
without
a
Kli.
Therefore,
the
Creator
cannot
give
them
when
they
have
no
need
or
desire.
It
follows
that
“longing
for
the
prayer
of
the
righteous”
is
longing
for
them
to
have
a
need
and
a
Kli
for
the
abundance,
since
the
desire
and
need
of
the
righteous
is
in
order
to
bestow
upon
the
Creator,
and
this
Kli
and
need
can
hold
the
abundance
and
it
will
not
go
to
the
outer
ones,
as
with
the
breaking
of
the
vessels.
Conversely,
He
does
not
long
for
the
prayer
of
the
wicked,
since
their
Kli
and
need
do
not
gain
anything
because
He
cannot
impart
abundance,
as
it
will
go
to
the
Klipot
[shells/peels],
and
all
the
gains
of
the
Creator
is
in
what
He
bestows.
Accordingly,
we
should
say
that
the
life
that
a
person
wants
to
have
contact
with
the
Creator,
whether
in
prayer,
when
he
asks
Him
to
give
him
something,
or
when
he
thanks
the
Creator
for
what
He
has
given
him,
in
the
end,
at
that
time
he
is
speaking
to
the
Creator.
The
connection
of
speaking
to
the
Creator
brings
him
life,
if
he
appreciates
the
fact
that
he
is
conversing
with
the
Creator
and
he
extends
life
because
at
that
time
he
lacks
nothing.
That
is,
if
a
person
can
pay
attention
and
picture
to
himself
that
if
he
could
speak
to
a
flesh
and
blood
king,
which
everyone
reveres,
it
is
inherent
in
nature
that
a
person
can
give
everything
he
has
in
order
to
speak
with
the
king.
That
person,
if
he
can
strengthen
his
faith
that
he
is
speaking
to
the
King
of
Kings,
who
does
not
speak
with
just
anyone,
then
as
we
said,
we
should
make
three
discernments
in
this:
-
The
person
does
not
know
that
this
country
has
a
king.
-
Even
if
he
knows
there
is
a
king,
he
does
not
know
that
the
king
has
come
to
town.
-
Even
if
he
knows
the
king
has
come
to
town,
he
does
not
know
the
importance
of
his
king,
who
is
revered
the
world
over,
and
all
the
kings
and
ministers
in
the
world
yearn
to
speak
to
his
king,
while
he
was
fortunate
to
receive
permission
to
speak
to
the
king,
and
what
else
does
he
need?
That
is,
he
does
not
need
the
Creator
to
give
him
what
he
asks,
for
simply
the
privilege
of
speaking
to
the
king
is
enough
and
gives
him
life.
The
reason
he
is
asking
something
from
the
king
is
not
so
that
the
king
will
give
him
what
he
wants,
since
the
prayer
itself
is
enough
for
him,
as
though
he
has
already
granted
his
wish.
Likewise,
when
he
thanks
the
Creator
for
what
He
has
given
him,
he
does
not
mind
the
size
of
the
gift,
but
the
fact
that
now
he
has
the
opportunity
to
speak
to
the
King
and
thank
Him—this
is
all
His
importance.
This
means
that
he
does
not
consider
the
giving
that
the
Creator
has
given
him,
or
what
he
wants
Him
to
give
him.
Rather,
his
entire
importance
is
that
he
believes
that
now
he
is
speaking
to
the
King.
In
such
a
state,
when
a
person
has
no
value
for
what
he
has,
when
he
does
not
regard
what
enters
the
vessels
of
reception
but
measures
the
importance
of
what
enters
the
vessels
of
bestowal,
this
is
called
“spiritual
life,”
since
all
his
thoughts
are
about
being
rewarded
with
Dvekut
with
the
Creator
and
not
for
his
own
benefit.
In
these
people,
it
is
said
that
there
is
the
matter
of
ascents
and
descents.
At
one
time
they
feel
the
importance
of
Dvekut
with
the
Creator,
and
sometimes
there
is
the
Tzimtzum
and
concealment
and
they
feel
the
taste
of
death
in
the
state
they
are
in,
without
spiritual
vitality.
Now
we
will
explain
what
we
asked
about
the
name
of
the
Creator
being
“truth,”
and
for
this
reason,
one
who
calls
upon
Him
in
falsehood,
He
moves
away
from
him.
Rabbi
Aba
interpreted
that
falsehood
is
one
who
does
not
know
whom
he
calls.
We
asked,
Why
is
one
who
does
not
know
called
a
“liar”?
To
understand
the
meaning
of
truth,
we
will
bring
here
what
is
written
(The
Study
of
the
Ten
Sefirot,
Part
13),
where
he
explains
the
seventh
correction
of
the
thirteen
corrections
of
Dikna:
“Therefore,
this
Tikkun
[correction]
is
called
in
relation
to
Him,
‘and
truth,’
since
by
revealing
these
two
holy
apples
below,
the
truth
of
His
Providence
over
the
lower
ones
is
revealed.
This
is
why
the
revelation
of
His
Providence
is
called
‘and
truth,’
for
it
is
the
truth
of
His
will,
and
all
the
concealments
present
in
the
worlds
come
only
to
reveal
this
truth
in
His
Providence,
which
is
to
do
good
to
His
creations.”
It
therefore
follows
that
what
is
written,
that
the
name
of
the
Creator
is
“truth,”
means
that
the
truth
that
the
purpose
of
creation
is
to
do
good
to
His
creations
is
apparent.
This
is
why
Rabbi
Aba
says
that
“‘in
truth’
means
with
the
seal
of
the
King’s
ring,
which
is
the
completeness
of
everything.”
We
should
understand
what
it
implies
to
us
that
truth
is
the
completeness
of
everything.
As
we
learned,
the
completeness
of
creation
is
for
the
creatures
to
achieve
the
purpose
of
creation,
which
is
that
the
Creator’s
will
is
for
the
creatures
to
receive
delight
and
pleasure.
The
completeness
of
everything
is
that
when
they
receive
delight
and
pleasure
from
the
Creator,
they
will
not
part
from
the
Dvekut,
called
“equivalence
of
form.”
This
can
be
specifically
that
when
they
receive
delight
and
pleasure,
their
intention
will
be
to
bestow.
This
is
called
“the
completeness
of
everything.”
It
therefore
follows
that
when
a
person
asks
the
Creator
to
satisfy
his
wish,
he
should
know
the
name
of
the
Creator
when
he
calls
upon
Him.
Otherwise,
it
is
not
regarded
as
truth
but
as
falsehood
and
the
Creator
moves
away
from
him.
We
asked,
Why
is
it
considered
a
lie
if
he
does
not
know
His
name,
and
why
does
the
Creator
move
away
from
him?
The
answer
is
that
when
a
person
comes
to
pray
to
the
Creator,
he
should
believe
that
the
name
of
the
Creator
is
“truth.”
That
is,
the
Creator
wants
the
quality
of
truth
to
be
evident,
that
the
Creator
wants
to
do
good
to
His
creations.
If
he
calls
upon
the
Creator
but
does
not
believe
that
the
name
of
the
Creator
is
“truth,”
that
He
wants
the
creatures
to
receive
delight
and
pleasure,
it
follows
that
he
does
not
believe
in
the
purpose
of
creation,
which
is
to
do
good
to
His
creations.
Thus,
he
is
calling
in
falsehood.
That
is,
he
is
asking
someone
to
do
him
a
favor
while
not
believing
that
that
man
can
do
him
any
good.
Thus,
when
he
calls
upon
Him
to
do
good
to
him,
he
calls
in
falsehood
because
he
does
not
believe
that
the
Creator
is
good
and
does
good.
Because
of
this,
the
Creator
moves
away
from
he
who
calls
upon
Him
in
falsehood.
In
corporeality,
too,
we
see
that
if
someone
asks
someone
for
a
favor,
and
the
other
one
knows
that
he
does
not
believe
that
he
can
do
him
a
favor
but
he
is
asking
him
for
no
reason,
clearly,
that
person
will
move
away
from
him
and
will
not
even
want
to
hear
what
he
will
say
to
him.
Likewise,
the
Creator
knows
that
the
person
speaks
falsehood,
that
he
is
not
calling
Him
by
His
name,
which
is
“truth,”
that
the
Creator
truly
does
good
to
His
creations.
Naturally,
the
Creator
moves
away
from
him.
It
therefore
follows
that
when
a
person
comes
to
pray
to
the
Creator
to
help
him,
if
that
person
comes
to
pray
to
the
Creator
to
bring
him
closer,
to
adhere
to
the
Creator,
the
order
is
that
prior
to
the
prayer
he
should
first
examine
to
Whom
he
is
praying,
meaning
to
which
name
of
the
Creator
he
is
praying.
That
is,
the
Creator
has
many
names.
The
names
of
the
Creator
are
given
after
the
operations
that
manifest
from
Him.
It
is
as
our
sages
said,
that
each
angel
is
named
after
the
operation.
For
this
reason,
first
and
foremost,
a
person
must
believe
that
the
name
of
the
Creator
is
The
Good
Who
Does
Good,
and
that
the
purpose
of
creation
was
to
do
good
to
His
creations,
and
that
His
name
is
“truth.”
At
the
end
of
correction,
His
real
name
will
be
revealed,
that
His
intention
in
our
suffering
was
not
vengeance,
as
is
done
among
corporeal
people.
Rather,
it
was
all
with
one
intention—to
do
good
to
His
creations.
That
is,
the
suffering
they
suffered
were
corrections
that
qualified
them
to
receive
the
delight
and
pleasure.
When
a
person
has
this
faith
and
he
asks
the
Creator
to
bring
him
closer,
meaning
to
give
him
strength
from
above
to
achieve
the
degree
of
qualification
where
all
his
actions
are
in
order
to
bestow,
and
this
is
what
he
asks
of
the
Creator—that
His
glory
will
be
revealed
in
the
world,
and
not
as
it
is
now,
when
the
Shechina
[Divinity]
is
in
the
dust—and
he
prays
that
His
glory
will
be
revealed
in
the
world,
this
is
considered
that
he
knows
the
name
of
the
Creator
and
is
not
calling
Him
in
falsehood,
but
in
truth.