What
Is
the
Prayer
for
Help
and
for
Forgiveness
in
the
Work?
Article
No.
4,
1988
Our
sages
said
(Kidushin
30b),
“Man’s
inclination
overcomes
him
every
day
and
seeks
to
put
him
to
death.
Were
it
not
for
the
help
of
the
Creator,
he
would
not
overcome
it.”
This
means
that
when
the
Creator
helps
him,
he
can
overcome
it.
Hence,
the
question
is,
Why
should
a
person
ask
the
Creator
for
forgiveness
for
the
sin,
since
our
sages
said
that
a
person
himself
cannot
overcome
it
unless
with
the
help
of
the
Creator?
It
follows
that
if
a
person
sins,
it
is
not
his
fault,
for
what
could
he
do
if
the
Creator
did
not
help
him?
To
understand
this,
we
first
need
to
understand
the
root
of
sins.
That
is,
what
is
the
source
and
the
reason
that
causes
all
the
sins?
Although
the
answer
is
simple
and
known
to
all,
that
the
reason
for
all
the
sins
is
the
evil
inclination,
we
should
know
the
source
and
the
root
of
the
evil
inclination,
which
incites
the
creatures
to
sin.
In
other
words,
why
does
He
want
the
creatures
to
sin
in
the
world?
We
should
also
understand
what
is
the
good
inclination,
which
wants
specifically
that
the
creatures
will
engage
in
Torah
and
Mitzvot
[good
deeds/commandments].
As
we
learned,
the
purpose
of
creation
is
to
do
good
to
His
creations.
For
this
reason,
the
Creator
created
creatures
that
want
to
receive
delight
and
pleasure,
meaning
to
have
a
desire
and
craving
for
pleasures,
or
they
feel
that
they
have
no
point
in
living.
They
must
receive
pleasure
or
they
feel
torments.
That
will
to
receive,
imprinted
in
the
creatures,
is
the
root
of
all
the
evil
inclination,
which
incites
the
creatures
to
sin.
However,
we
need
to
understand,
if
the
Creator
created
this
will
to
receive
in
the
creatures,
and
it
is
the
reason
why
the
creatures
are
called
“creatures,”
which
is
as
it
is
written,
that
the
creatures
are
called
“existence
from
absence,”
which
is
something
new
that
did
not
exist
before
He
created
it,
then
why
is
it
the
root
of
the
evil
inclination?
The
answer
to
this
is
presented
in
The
Study
of
the
Ten
Sefirot.
Since
every
branch
wants
to
resemble
its
root,
had
this
will
to
receive
remained
in
its
form,
which
is
in
order
to
receive,
that
desire,
which
is
opposite
from
the
Creator,
would
feel
unpleasantness
upon
reception
of
the
pleasures.
For
this
reason,
there
was
a
correction
on
this,
called
Tzimtzum
[restriction].
This
means
that
it
will
not
receive
the
light
in
this
Kli
[vessel]
called
“receiving
for
oneself,”
but
will
receive
the
abundance
specifically
when
it
has
the
intention
to
bestow.
This
means
that
all
that
a
person
wants
to
receive
for
himself
became
forbidden
because
any
desire
in
the
upper
one
becomes
a
binding
law
in
the
lower
one,
meaning
that
the
lower
makes
a
prohibition
if
he
receives
for
himself,
and
not
with
the
aim
to
bestow
contentment
upon
his
Maker.
It
follows
that
all
the
sins
extend
from
a
person
wanting
to
receive
for
his
own
sake.
It
is
as
it
is
written,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.”
It
follows
that
the
Torah
and
Mitzvot
that
we
were
given
to
observe
are
with
the
aim
to
bring
us
to
the
intention
to
be
able
to
aim
our
hearts
to
do
everything
in
order
to
bestow.
This
is
called
Kedusha
[holiness/sanctity].
From
this
extends
that
the
Klipa
[shell/peel]
and
the
Sitra
Achra
[other
side],
which
want
to
receive
for
their
own
sake,
are
in
this,
opposite
from
Kedusha.
For
this
reason,
we
call
the
will
to
receive
for
one’s
own
sake
by
a
new
name,
“evil
inclination,”
since
by
wanting
to
satisfy
its
own
wish
and
enjoy
for
itself,
it
prevents
us
from
observing
Torah
and
Mitzvot.
By
observing
Torah
and
Mitzvot,
even
if
Lo
Lishma
[not
for
Her
sake],
we
come
to
Lishma
[for
Her
sake].
Hence,
even
in
Lo
Lishma,
the
evil
inclination
prevents
us
from
observing
Torah
and
Mitzvot,
since
from
Lo
Lishma
we
come
to
Lishma.
For
this
reason,
for
the
mere
doubt
that
“it
may
come,”
it
already
disrupts.
Lishma
means
that
a
person
does
everything
for
the
sake
of
the
Creator
and
not
for
his
own
sake.
It
follows
that
when
a
person
engages
in
Torah
and
Mitzvot,
the
evil
inclination
loses
so
much
that
it
disappears
from
the
world.
In
other
words,
by
observing
Torah
and
Mitzvot,
the
person
kills
it.
It
is
as
our
sages
said
(Berachot
61b),
“Tania
Rabbi
Yosi
from
the
Galilee
says,
‘The
righteous,
the
good
inclination
judges
them,
as
it
was
said,
‘My
heart
is
slain
within
me.’’”
RASHI
interprets,
“‘My
heart
is
slain
within
me’
is
the
evil
inclination.
It
is
as
though
dead
within
me,
meaning
that
he
can
force
it.”
Accordingly,
everything
that
the
evil
inclination
does,
which
obstructs
him
from
engaging
in
Torah
and
Mitzvot,
it
does
justly,
since
the
person
wants
to
put
it
to
death
through
the
Torah
and
Mitzvot.
For
this
reason,
the
will
to
receive
is
called
“evil,”
since
it
harms
a
person,
for
the
evil
inclination
prevents
a
person
from
achieving
Dvekut
[adhesion]
with
the
Creator,
which
is
called
“life,”
as
it
is
written,
“And
you,
who
cling
unto
the
Lord
your
God,
are
alive
every
single
one
of
you
this
day.”
When
a
person
realizes
that
the
will
to
receive
for
himself
prevents
him
from
reaching
the
world
of
the
living
and
wants
the
person
to
remain
in
the
world
of
darkness
and
death,
is
there
anything
worse
in
the
world
than
obstructing
him
from
reaching
life?
At
that
time
a
person
names
the
will
to
receive
for
himself,
“evil
inclination.”
This
means
that
when
a
person
feels
the
troubles
it
causes
him,
he
names
it
“evil.”
Before
a
person
comes
to
feel
that
the
will
to
receive
for
himself
prevents
him
from
reaching
the
delight
and
pleasure,
the
person
does
not
refer
to
the
will
to
receive
for
himself
by
the
name
“evil
inclination.”
From
this
we
see
that
the
will
to
receive
for
oneself
is
right
when
it
prevents
a
person
from
observing
Torah
and
Mitzvot,
since
the
will
to
receive
for
oneself
sees
that
the
person
wants
to
put
it
to
death,
as
in
the
words
of
our
sages
about
the
verse,
“My
heart
is
slain
within
me,”
that
in
the
righteous,
who
observe
Torah
and
Mitzvot,
the
evil
inclination
becomes
as
though
dead.
It
is
as
our
sages
said,
“I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.”
It
follows
that
this
will
to
receive,
which
is
imprinted
in
the
creatures,
is
the
root
of
all
the
sins.
It
does
not
let
the
creatures
observe
the
commandments
of
the
Creator
because
it
sees
that
they
want
to
remove
it
from
the
world.
It
is
as
is
written
in
the
essay
“Preface
to
the
Wisdom
of
Kabbalah”
(Item
1):
“Rabbi
Hanania
Ben
Akashia
says,
‘The
Creator
wanted
to
cleanse
Israel;
hence,
He
gave
them
plentiful
Torah
and
Mitzvot.’”
It
explains
there
that
by
observing
Torah
and
Mitzvot,
they
are
rewarded
with
cleansing
from
the
will
to
receive
for
themselves.
Hence,
we
understand
very
well
why
the
will
to
receive
is
what
prevents
us
from
observing
Torah
and
Mitzvot,
and
is
the
root
and
the
cause
for
all
the
sins.
It
therefore
follows
that
those
who
want
to
work
on
the
path
of
bestowal,
the
war
against
the
evil
inclination
is
more
difficult
for
them,
since
these
people
really
want
to
kill
and
put
to
death
the
will
to
receive
for
themselves.
That
is,
they
want
to
walk
in
the
path
of
Torah,
which
is
opposite
from
the
view
of
landlords.
The
view
of
landlords
is
that
they
are
not
doing
anything
unless
it
is
for
their
own
good.
Hence,
when
they
engage
in
Torah
and
Mitzvot,
their
whole
intention
is
to
thereby
gain
reward
for
their
own
sake.
That
is,
they
will
stay
in
their
will
to
receive.
Before
they
began
to
engage
in
Torah
and
Mitzvot,
they
wanted
reward
in
this
world,
while
engaging
only
in
corporeal
matters,
for
one
who
works
for
the
landlord
wants
the
landlord
to
pay
his
salary.
But
now
that
they
have
begun
to
work
and
observe
Torah
and
Mitzvot
that
the
Creator
has
commanded
us,
they
want
the
Creator
to
pay
their
reward.
It
follows
that
it
is
all
by
way
of
self-gain.
But
afterward,
when
they
begin
to
observe
Torah
and
Mitzvot,
it
is
with
the
intention
to
receive
reward
for
their
will
to
receive—the
next
world.
Thus,
the
evil
inclination,
called
“will
to
receive,”
did
not
resist
them
so
much,
since
the
will
to
receive
objected
to
them
only
over
doubt,
meaning
since
from
Lo
Lishma
we
come
to
Lishma.
That
is,
he
began
to
engage
in
Torah
and
Mitzvot
in
order
to
reward
himself,
but
by
this
he
could
later
come
to
Lishma,
meaning
to
work
only
for
the
sake
of
the
Creator
and
not
for
his
own
sake.
Conversely,
one
who
wants,
from
the
beginning,
to
work
not
in
order
to
receive
reward,
meaning
he
does
not
want
to
work
for
his
own
sake,
the
evil
inclination
certainly
resists
him
every
step
of
the
way.
The
evil
inclination
wants
to
keep
“He
who
comes
to
kill
you,
kill
him
first.”
Hence,
their
work
is
much
harder
than
those
who
work
in
order
to
receive
reward,
since
from
the
beginning,
they
say
that
they
want
to
observe
Torah
and
Mitzvot
as
a
remedy
by
which
to
kill
the
evil
inclination,
as
was
said,
“And
my
heart
is
slain
within
me.”
Now
we
can
understand
the
question
we
asked
according
to
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.”
Thus,
why
is
it
man’s
fault
if
he
did
not
receive
the
required
help
from
the
Creator?
And
accordingly,
why
should
one
ask
forgiveness
from
the
Creator?
The
answer
is
simple:
It
is
because
he
did
not
ask
for
help.
Our
sages
said,
“He
who
comes
to
purify
is
aided.”
It
follows
that
the
help
comes
from
the
Creator
after
he
asks
for
help.
Thus,
man’s
sin
is
that
he
did
not
ask
the
Creator
for
help.
Had
he
asked
for
help,
he
would
certainly
get
help
from
the
Creator.
But
if
a
person
says
that
he
asked
for
help
and
the
Creator
did
not
help
him,
to
this
comes
the
answer
that
a
person
should
believe
that
the
Creator
hears
the
prayers,
as
it
is
written,
“For
You
hear
the
prayer
of
every
mouth.”
If
he
truly
believed,
his
prayer
would
be
complete,
and
the
Creator
hears
a
complete
prayer
when
a
person
yearns
with
all
his
heart
that
the
Creator
will
help
him.
But
if
his
prayer
is
not
constantly
on
his
lips,
it
means
that
he
does
not
have
the
real
faith
that
the
Creator
can
help
him
and
that
the
Creator
hears
everyone
who
asks
Him,
and
that
small
and
great
are
equal
before
Him,
meaning
that
He
answers
everyone.
It
follows
that
the
prayer
is
incomplete.
This
is
why
he
should
ask
forgiveness
for
his
sins,
for
not
asking
for
the
required
help
from
the
Creator.
And
although
there
are
other
answers
in
the
literal,
in
the
work,
when
a
person
wants
to
walk
on
the
path
of
bestowal
and
not
by
way
of
reception,
the
sin
is
mainly
that
a
person
did
not
ask
the
Creator
to
help
him
overcome
the
evil.
For
this,
he
asks
forgiveness,
and
from
here
on
he
will
ask
for
help.