What
Is,
“The
Creator
Does
Not
Tolerate
the
Proud,”
in
the
Work?
Article
No.
27,
1988
Our
sages
said
(Sotah
5),
“Any
person
in
whom
there
is
crassness,
the
Creator
said,
‘He
and
I
cannot
dwell
in
the
world,’
as
was
said,
‘Whoever
secretly
slanders
his
neighbor,
him
I
will
destroy;
one
who
has
haughty
eyes
and
a
broad
heart,
him
I
cannot.’
Do
not
read,
‘him
I
cannot,’
but
rather
‘with
him
I
cannot.’”
And
about
the
words,
“one
who
has
haughty
eyes
and
an
arrogant
heart,”
the
Metzudat
David
interprets,
“‘Haughty
eyes’
means
proud,
and
‘a
broad
heart’
means
one
who
covets
and
craves
everything.”
We
should
understand
why
the
Creator
did
not
say
about
the
rest
of
the
transgressions
that
He
could
not
dwell
with
him
in
the
world,
and
about
pride,
He
cannot
dwell
with
him.
Also,
we
should
understand
what
he
said
there,
“Rabbi
Yohanan
said
in
the
name
of
Rabbi
Shimon
Bar
Yochai,
‘Any
person
in
whom
there
is
crassness,
it
is
as
though
he
is
idol-worshipping.’
And
Rabbi
Yohanan
himself
said,
‘as
though
he
has
become
a
heretic.’”
Thus,
we
should
understand
why
pride
is
so
grave.
Also,
we
should
understand
what
is
written,
“The
Lord
is
high
and
the
low
will
see,”
which
means
that
a
person
should
see
the
greatness
of
the
Creator
and
his
own
lowliness.
We
can
understand
that
a
person
should
try
to
obtain
the
greatness
of
the
Creator,
since
the
purpose
of
man’s
work
should
be
because
“He
is
great
and
ruling.”
For
this
reason,
to
the
extent
that
he
appreciates
the
Creator,
his
work
can
be
with
his
heart
and
soul.
But
for
what
purpose
does
he
need
to
try
to
see
his
own
lowliness?
What
will
this
add
to
him
in
the
work?
First,
we
must
know
the
purpose
of
creation,
meaning
what
is
the
purpose
for
which
we
were
born,
so
we
may
know
what
is
the
goal
we
must
achieve,
which
will
be
our
completion,
and
that
before
we
have
achieved
this
goal,
we
are
incomplete.
We
learned
that
the
purpose
of
creation
is
“His
desire
to
do
good
to
His
creations.”
It
follows
that
before
the
creatures
come
to
a
state
where
they
feel
happy
in
the
world,
they
are
regarded
as
incomplete
because
they
have
not
found
peace
and
quiet.
Yet,
the
question
is,
since
the
Creator
created
the
creatures
in
order
to
give
them
delight
and
pleasure,
and
because
of
this,
He
has
created
a
desire
and
yearning
in
the
created
beings
to
receive
delight
and
pleasure,
it
follows
that
the
Giver
has
a
desire
to
give,
and
the
receivers
have
a
desire
to
receive.
Thus,
who
is
withholding
them
from
achieving
immediate
wholeness?
However,
we
were
given
work
in
Torah
and
Mitzvot
[commandments/good
deeds]
by
which
we
will
be
able
to
receive
the
delight
and
pleasure.
Otherwise,
we
remain
bare
and
denied
of
all
the
good
that
the
Creator
wants
to
give.
Even
after
a
person
engages
in
Torah
and
Mitzvot,
not
everyone
is
rewarded
with
receiving
the
good,
as
our
sages
said
(VaYikra
Rabbah
2:1),
“A
thousand
people
enter
the
Bible,
a
hundred
of
them
emerge
to
the
Mishnah,
ten
to
the
Talmud,
and
one
to
teach.”
It
therefore
follows
that
only
one
in
a
thousand
can
be
rewarded
with
teaching,
and
“teaching”
means
wholeness.
Otherwise,
he
is
regarded
as
a
“disciple
who
did
not
achieve
teaching
and
instruction”
(Avoda
Zarah
19b).
This
is
regarded
as
an
“indecent
judge.”
Our
sages
said
about
this
(Sanhedrin
7b):
“Rish
Lakish
said,
‘Anyone
who
positions
an
indecent
judge
is
as
one
who
plants
Ashera
[tree
used
for
idolatry]
in
Israel.’”
We
see
that
it
is
not
so
easy
to
be
rewarded
with
the
delight
and
pleasure.
Thus,
the
question
is,
Who
is
the
obstructor?
Here
it
seems
as
though
there
is
no
obstruction
on
the
part
of
the
Giver
or
on
the
part
of
the
receiver.
Clearly,
the
Creator,
who
created
the
creatures,
has
given
them
a
desire
to
receive
pleasure.
This
desire,
which
yearns
to
receive
pleasures,
cannot
be
revoked.
Thus,
what
is
the
reason
that
we
can
receive
it
only
through
labor?
The
answer
is
that
it
is
known
that
in
order
to
have
equivalence
of
form,
called
Dvekut
[adhesion],
and
to
thereby
prevent
the
issue
of
shame,
a
novelty
was
made—that
the
Kelim
[vessels]
that
the
Creator
created
in
the
creatures,
which
are
desires
to
receive
for
oneself,
are
disqualified
for
the
above-mentioned
reason.
Instead,
a
person
must
work
to
correct
the
vessels
of
reception
so
they
work
in
order
to
bestow.
This
is
the
only
prevention.
That
is,
no
changes
took
place
from
the
perspective
of
the
Creator.
However,
from
the
perspective
of
the
correction
of
creation,
it
is
regarded
as
though
he
has
no
Kelim
that
are
fit
to
receive
the
abundance.
This
matter
was
established
in
the
upper
worlds,
and
it
is
called
Tzimtzum
[restriction].
It
is
placed
on
the
lower
ones,
so
they
cannot
receive
the
delight
and
pleasure
before
they
are
rewarded
with
vessels
of
bestowal.
It
follows
that
what
delays
us
from
being
able
to
receive
the
delight
and
pleasure
is
the
will
to
receive
for
ourselves.
This
means
that
there
are
two
authorities:
1)
the
Creator,
2)
the
creatures,
who
must
elicit
from
the
authority
of
the
Creator
into
their
authority.
It
follows
that
we
should
speak
of
two
subjects
here:
Creator
and
creature.
The
difference
between
them
is
that
the
Creator
is
the
giver,
and
the
creature
is
the
receiver.
This
means
that
the
abundance
imparted
from
the
Creator
must
seemingly
part
from
the
Creator
in
order
to
enter
the
authority
of
the
receiver,
and
this
is
considered
separation.
Yet,
the
Tzimtzum
and
concealment
were
primarily
so
the
upper
light
would
not
part
from
the
Creator.
Rather,
as
we
learned,
the
Tzimtzum
was
because
Malchut
wanted
to
adhere
to
the
root,
which
is
called
“annulling
her
own
authority,”
and
to
cling
to
the
Creator,
which
is
called
“singular
authority.”
This
means
that
the
authority
of
the
receiver
would
be
annulled
and
only
the
authority
of
the
Creator
would
remain.
We
see
that
what
detains
us
from
receiving
the
good
is
only
our
own
authority—that
we
are
unwilling
to
annul
our
authority,
called
“will
to
receive
for
ourselves.”
That
is,
everything
that
a
person
wants
to
receive
is
only
into
his
own
authority,
as
it
is
written,
“Everything
that
a
person
has,
he
will
give
for
his
soul.”
A
person
is
willing
to
give
anything
if
only
to
keep
his
soul,
meaning
to
feel
his
existence,
but
not
the
other
way
around.
That
is,
a
person
is
told,
“I
will
give
you
anything
you
want,
and
everything
your
soul
desires,
but
first
give
me
your
soul.”
Then,
the
person
asks,
“To
whom
are
you
giving
if
not
to
his
own
authority?”
meaning
to
his
will
to
receive,
meaning
that
he
will
have
an
authority
of
his
own
and
he
will
receive
everything
into
his
own
authority,
otherwise
a
person
cannot
work.
This
derives
from
the
nature
that
the
Creator
has
imprinted
in
the
creatures
a
desire
to
enjoy,
which
will
befit
the
goal,
which
was
the
intention
to
do
good
to
His
creations.
Our
sages
said
(Masechet
Berachot
17),
“Rabbi
Alexandry
said
after
he
prayed,
‘Lord
of
the
world,
it
is
revealed
and
known
to
You
that
our
wish
is
to
do
Your
will,
and
who
detains?
The
leaven
in
the
dough
and
the
enslavement
of
Malchuts
[plural
of
Malchut].’”
RASHI
interprets
that
“the
leaven
in
the
dough”
is
the
evil
inclination
in
our
hearts,
which
makes
us
sour.
We
should
understand
“after
he
prayed,”
as
it
is
written,
“said
after
he
prayed.”
It
means
that
after
the
prayer,
he
prayed
another
prayer.
What
did
he
pray
for?
that
he
must
pray
another
prayer
on
top
of
the
prayer
he
has
already
prayed.
We
should
interpret
that
before
he
prayed,
it
was
still
not
apparent
to
a
person
what
he
was
missing.
But
after
he
has
prayed,
he
is
shown
from
above
what
is
the
real
lack.
That
is,
the
prayer
that
a
person
prays
for
what
he
thinks
he
needs
is
only
a
Segula
[remedy/power]
where
through
this
prayer,
the
Creator
will
send
him
from
above
an
answer,
to
know
what
he
needs
and
what
to
ask
for.
This
is
as
it
is
written
(in
the
Musaf
[supplement]
prayer
on
Rosh
Hashanah),
“Be
with
the
mouths
of
the
messengers
of
Your
people,
the
house
of
Israel,
who
are
rising
up
to
seek
prayer
and
litany
before
You
for
Your
people,
the
house
of
Israel.
Teach
them
what
to
say;
make
them
understand
what
they
will
speak;
answer
what
they
will
ask.”
We
see
that
there
is
a
special
prayer
when
we
pray—that
the
Creator
will
send
us
knowledge
to
understand
what
we
need,
and
for
which
to
pray
from
the
bottom
of
the
hearts.
It
is
known
that
in
the
work,
man
is
called
“a
whole
world.”
Thus,
when
a
person
prays,
that
state
is
called
“messenger
of
the
public,”
for
he
is
praying
for
the
whole
of
Israel,
of
which
one
is
a
part.
For
this
reason,
there
is
a
special
prayer
that
one
should
pray,
a
prayer
that
the
Creator
will
give
him
help
form
above
to
know
the
truth
about
what
man
is
missing,
and
for
this,
ask
the
Creator’s
help.
By
this
we
can
interpret
the
words
of
Rabbi
Alexandry,
that
after
the
prayer
he
would
pray
the
main
prayer,
saying
that
he
wants
the
Creator
to
help
him
with
our
obstructor,
who
does
not
let
us
come
and
receive
the
delight
and
pleasure
the
way
the
Creator
wants
it.
This
obstructor
is
called
“the
leaven
in
the
dough
and
the
enslavement
of
Malchuts,”
meaning
the
will
to
receive
for
oneself,
which
is
man’s
authority,
which
is
separated
from
the
authority
of
the
Creator,
and
comes
from
Malchut,
who
is
regarded
as
the
root
of
the
will
to
receive
for
oneself
and
controls
a
person
and
does
not
let
him
out
of
her
authority.
Malchut
of
Kedusha
[holiness/sanctity]
means
(The
Study
of
the
Ten
Sefirot,
Part
2,
“Answers,”
“Answer
No.
39”),
“The
last
discernment
is
called
Malchut,
since
from
her
extends
assertive
governance
and
in
complete
control,
such
as
‘the
fear
of
Malchut
[kingship].’”
As
we
learned,
Malchut
is
called
“the
will
to
receive.”
She
received
the
delight
and
pleasure
and
then
that
Malchut
made
a
Tzimtzum,
not
to
receive
unless
with
a
correction
called
“in
order
to
bestow.”
Under
this
control,
all
the
Partzufim
of
Kedusha
emerged.
It
follows
that
it
is
only
in
this
Malchut,
who
gave
control
so
that
no
Kedusha
would
pour
onto
the
vessels
of
reception
except
those
who
can
aim
to
bestow
and
cancel
their
own
authority.
It
follows
that
all
the
actions
are
only
for
the
sake
of
the
Creator,
and
for
himself,
he
says
that
it
is
not
worth
living.
By
this
he
makes
a
singular
authority
in
the
world.
It
follows
that
when
he
extends
some
pleasure,
the
intention
in
receiving
the
pleasure
is
not
that
it
will
enter
his
own
authority,
but
the
Creator’s
authority.
That
is,
the
pleasure
he
receives
is
for
the
sake
of
the
Creator,
and
not
for
his
own
sake.
Thus,
there
is
only
one
authority
here.
This
is
called
“singular
authority.”
This
awareness,
to
know
what
he
really
needs,
comes
after
the
prayer,
once
he
has
prayed
to
be
notified
what
he
really
needs.
At
that
time
he
prays
an
honest
prayer
that
Malchut,
meaning
the
enslavement
of
Malchuts,
which
is
the
opposite
of
Kedusha,
namely
the
will
to
receive
for
himself,
is
the
only
obstructor
from
achieving
the
goal
that
a
person
should
achieve.
But
why
do
we
need
to
pray
for
this
and
a
person
cannot
overcome
the
vessels
of
reception
for
himself
by
himself?
Our
sages
said
about
this,
“Man’s
inclination
overcomes
him
every
day.
Were
it
not
for
the
Creator’s
help,
he
would
not
overcome
it.”
It
is
not
within
man’s
power
to
exit
the
control
of
Malchut,
for
man
was
born
in
this
nature
and
only
the
Creator
Himself
can
deliver
man
from
this
control.
This
is
called
“the
exodus
from
Egypt,”
where
only
the
Creator
Himself
delivered
the
people
of
Israel
from
Egypt,
as
it
is
written
(in
the
Passover
Haggadah
[story]),
“And
the
Lord
took
us
out
of
Egypt
with
a
mighty
hand,
not
by
an
angel,
not
by
a
seraph
[type
of
angel],
and
not
by
an
emissary,
but
the
Creator
Himself.”
This
means
that
since
the
Creator
created
man
with
a
nature
of
wanting
to
receive
for
himself,
only
He
can
give
man
a
second
nature,
which
is
the
desire
to
bestow.
Accordingly,
we
see
that
we
should
make
three
discernments
in
man,
since
he
was
born
after
the
cascading
of
the
worlds,
when
Klipot
[shells/peels]
came
out
due
to
the
breaking
of
the
vessels
that
took
place
in
the
world
of
Nekudim.
For
this
reason,
in
the
work,
we
find
in
man
himself,
1)
People
who
have
no
connection
to
Torah
and
Mitzvot.
These
are
called
“a
nation
similar
to
an
ass.”
They
are
simply
asses,
who
have
no
notion
of
anything
beyond
beastly
passions.
2)
Those
who
do
observe
Torah
and
Mitzvot,
but
Lo
Lishma
[not
for
Her
sake].
These
are
called
“the
nations
of
the
world,”
as
it
is
written
in
The
Zohar
about
the
verse,
“The
mercy
of
nations
is
a
sin,
for
any
good
that
they
do,
they
do
for
themselves.”
This
means
that
they
do
everything
only
for
their
own
benefit.
That
is,
all
the
good,
called
“acts
of
bestowal,”
is
for
their
own
benefit.
This
is
called
a
“beast,”
which
is
a
female,
receiving.
Conversely,
“man”
is
called
“male,”
as
it
is
known
that
ZA,
who
is
the
giver,
is
called
Adam
[man].
In
Gematria,
Adam
is
the
name
MA,
whereas
Malchut,
which
is
the
receiver,
is
called
BON,
which
in
Gematria
is
Behema
[beast],
called
“receiving.”
As
he
writes
in
the
“Introduction
to
The
Study
of
the
Ten
Sefirot”
(Item
31):
“All
flesh
is
hay,
they
are
all
as
hay
eating
beasts,
and
all
their
mercy
is
as
the
bud
of
the
field.
Every
mercy
they
do,
they
do
for
themselves,
and
even
when
they
exert
in
Torah,
every
mercy
they
do,
they
do
for
themselves.”
From
the
words
of
The
Zohar,
we
see
that
those
who
engage
in
Torah
for
their
own
benefit
and
not
in
order
to
bestow
are
as
beasts,
as
it
is
written,
“as
hay
eating
beasts.”
We
can
call
this,
“the
beast
in
man,”
since
they
already
engage
in
Torah
and
Mitzvot,
except
it
is
Lo
Lishma.
3)
This
is
the
“man
in
man,”
meaning
those
who
work
Lishma
[for
Her
sake],
which
is
because
of
the
fear
of
the
Creator
and
not
for
their
own
benefit.
They
are
called
“man,”
which
is
a
male,
as
said
above,
that
Adam
[man]
in
Gematria
is
MA,
who
is
ZA,
the
giver.
This
is
as
it
is
written
(Yevamot
61a),
“Rabbi
Shimon
Bar
Yochai
says,
‘The
graves
of
idol-worshippers
are
not
defiled
in
a
tent,
as
was
said,
‘And
you,
you
are
My
flock,
the
flock
of
My
pasture,
you
are
man.
You
are
called
‘man,’
and
the
idol-worshippers
are
not
called
‘man.’’”
However,
we
should
understand
what
is
the
quality
of
“man”
that
specifically
Israel
are
called
“man.”
We
should
interpret
this
as
we
explained
about
what
our
sages
said
(Berachot
6b)
about
the
verse,
“In
the
end,
all
is
heard,
fear
God.”
The
Gemara
asks,
“What
is,
‘for
this
is
the
whole
of
man?’
Rabbi
Elazar
said,
‘The
whole
world
was
created
only
for
this.’”
This
means
that
“fear
God”
is
“the
whole
of
man.”
In
other
words,
“man”
is
one
who
has
fear
of
the
Creator,
as
Rabbi
Elazar
said,
that
the
whole
world
was
created
only
for
this,
for
fear
of
heaven.
However,
we
should
understand
why
he
says
about
“for
this
is
the
whole
of
man,”
that
“the
whole
world
was
created
only
for
this.”
Our
sages
said
(Iruvin
13),
“It
is
better
for
man
not
to
be
created
than
to
be
created.
But
now
that
he
is
created,
he
should
look
into
his
actions.”
We
should
understand
how
it
can
be
said
that
the
Creator
created
man
seemingly
needlessly,
meaning
that
it
would
be
better
if
the
Creator
did
not
create
him.
Can
it
be
said
that
when
the
Creator
came
to
create
man,
He
did
not
see
through
the
end
of
time,
and
still
created
him?
If
so,
how
can
it
be
said,
“It
is
better
for
man
not
to
be
created
than
to
be
created”?
Also,
what
is
the
advice
that
they
gave,
“Now
that
he
is
created,
he
should
look
into
his
actions”?
According
to
what
Baal
HaSulam
interprets,
we
should
interpret
“it
is
better
for
man”
to
mean
that
“for
man”
means
for
him.
That
is,
if
a
person
wants
to
work
only
for
his
own
benefit,
it
would
be
better
if
he
were
not
created
than
if
he
were
created.
This
is
as
our
sages
said
(Berachot
17a),
“Anyone
who
works
Lo
Lishma,
it
is
better
if
he
were
not
created.”
However,
we
should
understand
the
reason
why
in
Lo
Lishma,
it
is
better
if
he
were
not
created.
The
reason
is
the
correction
that
took
place,
where
even
if
the
creatures
receive
delight
and
pleasure
from
the
Creator,
it
will
not
be
regarded
as
disparity
of
form
and
separation.
For
this
reason,
there
was
a
correction
that
it
is
impossible
to
receive
delight
and
pleasure
unless
in
vessels
of
bestowal.
That
is,
specifically
when
a
person
works
only
in
order
to
bestow,
His
thought
comes
true,
which
is
to
do
good
to
His
creations—when
he
thinks
only
about
the
benefit
of
the
Creator.
This
means
that
when
all
of
man’s
thoughts
are
about
how
he
can
bring
contentment
to
the
Creator,
he
comes
to
feel
that
by
receiving
the
delight
and
pleasure
he
will
be
bringing
contentment
to
his
Maker,
for
this
was
the
purpose
of
creation,
and
because
of
this,
now
he
wants
to
receive
delight
and
pleasure.
And
by
this,
the
purpose
of
creation
will
come
true.
Conversely,
if
he
works
Lo
Lishma,
but
for
his
own
sake,
on
this
Kli,
called
“receiving
for
himself,”
there
was
a
Tzimtzum
and
concealment.
Naturally,
he
will
never
achieve
the
goal
for
which
man
was
created.
For
this
reason,
if
a
person
does
not
work
Lishma
then
he
was
created
in
vain,
meaning
pointlessly.
This
is
why
our
sages
said,
“He
who
learns
Lo
Lishma,
it
is
better
that
he
were
not
created
than
if
he
were
created.”
This
is
the
meaning
of
what
our
sages
said,
“It
is
better
for
man
not
to
be
created
than
to
be
created,”
meaning
that
if
a
person
works
for
himself,
it
is
better
if
he
were
not
created.
By
this
we
should
interpret
what
we
asked,
“Can
it
be
said
about
the
work
of
the
Creator
that
it
would
be
better
if
He
did
not
do
the
deed,
meaning
the
creation
of
man,
than
if
He
did
the
deed
of
the
creation
of
man?
Do
we
have
permission
to
slander
the
work
of
the
Creator?
And
also,
what
does
it
mean
that
“now
that
he
was
created,
he
should
look
into
his
actions”?
Indeed,
our
sages
come
to
open
our
eyes
so
we
will
see
what
we
must
do,
meaning
the
purpose
for
which
we
were
given
the
work
in
Torah
and
Mitzvot.
For
this
reason,
first
they
make
us
see
that
the
fact
that
man
was
created
and
yearns
to
receive
pleasures
for
his
will
to
receive—which
the
Creator
placed
in
our
nature,
meaning
for
ourselves—it
would
be
better
if
it
were
not
created.
However,
the
Creator
created
man
to
do,
and
“doing”
refers
to
the
correction
of
the
Kelim
[vessels]—where
we
must
place
the
aim
to
bestow
over
the
will
to
receive.
By
this,
man
will
be
able
to
receive
the
delight
and
pleasure.
This
is
the
meaning
of
the
words,
“now
that
he
was
created.”
Hence,
what
should
he
do?
“Look
into
his
actions”
and
see
that
each
and
every
thing
he
does
is
in
order
to
bestow.
By
this
we
will
understand
what
we
asked,
why
the
Creator
cannot
dwell
in
one
abode
with
one
who
is
proud.
It
is
known
that
equivalence
of
form
connects
one
to
the
other,
and
disparity
of
form
separates
one
from
the
other.
Therefore,
one
who
does
not
have
equivalence
of
form
becomes
separated
from
Him.
Hence,
one
who
is
proud
means
that
he
cannot
annul
his
own
authority
and
being.
The
“existence
from
absence”
that
was
created
is
the
authority
of
oneself,
and
the
desire
that
the
Creator
will
give
him
all
the
delight
and
pleasure
into
his
own
authority.
This
is
called
“will
to
receive
for
oneself.”
It
follows
that
anyone
who
is
proud,
the
Creator
says,
“Know
that
this
causes
separation
and
remoteness.
It
follows
that
he
and
I
cannot
dwell
in
the
world.
Why?
Because
there
is
separation
and
remoteness.”
For
this
reason,
they
cannot
be
in
the
same
world.
This
is
why
Rabbi
Shimon
Bar
Yochai
says
that
any
person
in
whom
there
is
crassness,
it
is
as
though
he
is
idol-worshipping.
That
is,
a
person
must
work
for
the
sake
of
the
Creator,
yet
he
works
for
himself.
This
is
called
“idol-worship.”
Rabbi
Yohanan
says
that
it
is
as
though
he
has
become
a
heretic.
That
is,
it
is
as
though
he
has
denied
the
purpose
of
creation,
which
is
to
do
good
to
His
creations.
One
who
has
crassness
can
never
achieve
Dvekut
[adhesion],
which
is
equivalence
of
form.
If
he
has
no
vessels
of
bestowal,
he
will
never
be
able
to
receive
the
delight
and
pleasure.
It
follows
that
he
has
denied
the
purpose
of
creation,
which
is
to
do
good
to
His
creations,
for
without
vessels
of
bestowal,
man
is
in
the
dark.
For
this
reason,
they
advise
man
to
lower
himself
and
annul
his
authority
and
give
everything
to
the
Creator.
By
this
we
will
understand
the
question,
Why
we
need
to
know
our
own
lowliness,
why
is
it
not
enough
to
know
the
greatness
of
the
Creator,
and
what
does
it
give
us
to
know
our
own
lowliness?
The
answer
is
that
our
lowliness
means
that
we
are
powerless
to
annul
ourselves
before
the
Creator.
Therefore,
before
we
achieve
the
recognition
of
evil,
we
have
no
need
to
ask
the
Creator
to
help
us
because
we
think
that
we
ourselves
have
knowledge
and
understanding,
and
what
we
understand,
we
have
the
power
to
do.
We
are
unafraid
of
any
force
that
can
stop
our
spirit
and
purpose
in
life,
and
if
we
understand
with
our
intellect
that
the
Creator
is
important,
we
promptly
do
what
befits
intelligent
people.
In
the
end,
we
see
that
when
some
small
passion
comes
along,
we
surrender
before
it.
Especially,
when
the
work
of
dedicating
ourselves
to
the
benefit
of
the
Creator
comes
along,
and
the
body
does
not
see
what
it
will
gain
by
this,
a
person
immediately
sees
what
weak
heart
he
has,
and
he
immediately
wants
to
escape
the
campaign.
Therefore,
when
he
sees
his
own
lowliness,
this
gives
him
the
need
for
heaven’s
mercy,
to
be
helped
1)
not
escape
the
campaign
and
have
the
ability
to
at
least
pray
to
the
Creator,
2)
that
the
Creator
will
truly
help
him
emerge
from
the
control
of
the
body.
It
follows
that
when
a
person
is
proud
and
has
no
desire
to
annul
his
authority
before
the
Creator,
and
says
that
he
has
no
lowliness
in
him,
but
he
rather
does
what
he
wants,
from
this
come
to
him
all
the
bad
qualities.
The
light
of
pleasure,
which
comes
from
above,
illuminates
as
a
slim
light
in
order
to
sustain
the
world.
As
is
known,
it
dresses
in
three
qualities,
called
“envy,”
“lust,”
and
“honor,”
and
all
three
qualities
are
included
in
the
quality
of
pride.
But
seemingly,
what
is
the
connection
between
lust
and
pride?
After
all,
lust
is
a
beastly
quality,
so
how
is
pride
connected
here?
The
thing
is
that
pride
is
not
necessarily
between
man
and
man.
Primarily,
it
is
between
man
and
God.
For
this
reason,
when
a
person
is
proud
with
regard
to
the
Creator
and
does
not
want
to
annul
his
own
authority,
this
is
the
reason
for
the
control
of
the
will
to
receive
for
himself.
But
when
a
person
annuls
his
authority
before
the
singular
authority,
he
is
rewarded
with
eternal
life.