What
Is,
His
Guidance
Is
Concealed
and
Revealed?
Article
28,
1988
Midrash
Rabbah,
Ruth
(Chapter
2:11)
asks,
“One
verse
says,
‘For
the
Lord
will
not
abandon
His
people
and
will
not
leave
His
inheritance,’
and
another
verse
says,
‘For
the
Lord
will
not
abandon
His
people
for
the
sake
of
His
great
name.’
Rabbi
Shmuel
Bar
Nachmani
said,
‘At
times
He
does
for
the
sake
of
His
people
and
His
inheritance,
and
at
times
He
does
for
the
sake
of
His
great
name.’
Rabbi
Ibi
said,
‘When
Israel
are
worthy—for
the
sake
of
His
people
and
His
inheritance.
When
Israel
are
not
worthy—for
the
sake
of
His
great
name.
And
our
sages
said,
‘In
the
land
of
Israel,
for
the
sake
of
His
people
and
inheritance.
Abroad,
for
the
sake
of
His
great
name,
as
it
was
said,
‘For
My
sake,
for
My
sake
I
will
do.’’”
We
should
understand
the
meaning
of
“His
great
name,”
and
the
meaning
of
“His
people
and
His
inheritance.”
We
should
also
understand
the
difference
between
“abroad,”
attributed
to
His
great
name,
and
“the
land
of
Israel,”
which
is
“for
the
sake
of
His
people
and
inheritance.”
We
are
told
to
believe
in
His
guidance—that
He
leads
the
world
as
good
and
doing
good.
We
must
believe
that
the
purpose
of
creation
was
because
He
desires
to
do
good
to
His
creations.
We
must
believe
even
though
we
suffer
from
what
Providence
sends
us
to
feel.
Nonetheless,
we
should
believe
that
the
punishments
we
suffer
for
not
observing
the
Mitzvot
[commandments/good
deeds]
of
the
Creator,
which
the
Creator
has
commanded
us,
these
punishments
are
not
due
to
vengeance,
as
it
occurs
among
flesh
and
blood,
who
punish
because
their
honor
was
tarnished
when
their
orders
are
disobeyed.
Instead,
here
there
is
a
matter
of
correction.
That
is,
the
torments
a
person
suffers
for
not
observing
the
Creator’s
commandments
is
because
the
giving
of
Torah
and
Mitzvot
was
for
man’s
sake.
Through
them,
he
is
to
receive
Kelim
[vessels]
that
can
receive
the
delight
and
pleasure
that
the
Creator
has
prepared
for
the
creatures.
For
this
reason,
when
a
person
does
not
observe
Torah
and
Mitzvot,
he
is
devoid
of
those
Kelim.
Hence,
the
Creator
sends
him
suffering
so
he
would
take
upon
himself
the
Torah
and
Mitzvot.
It
is
as
Baal
HaSulam
said,
that
we
must
believe
that
the
sin
is
the
punishment
and
the
punishment
is
the
correction.
This
is
the
opposite
of
the
common
view.
It
is
as
the
Nahmanides
says
(presented
in
The
Study
of
the
Ten
Sefirot,
Part
1,
Histaklut
Pnimit,
Item
1),
“Nahmanides
had
already
explained
to
us
the
matter
of
His
uniqueness,
as
expressed
in
the
words,
‘One,
Unique,
and
Unified.’
There
is
a
difference
between
‘One,’
‘Unique,’
and
‘Unified’:
When
He
unites
to
act
with
one
force,
He
is
called
‘Unified.’
When
He
divides
to
act
His
act,
each
part
of
Him
is
called
‘Unique.’
When
He
is
in
a
single
evenness,
He
is
called
‘One.’
Interpretation:
Uniting
to
act
with
one
force,
when
He
works
to
bestow,
as
is
fitting
of
His
oneness,
and
His
operations
are
unchanging.
When
He
divides
to
act
His
act,
meaning
when
His
operations
differ,
and
He
seems
to
be
doing
good
and
bad,
He
is
called
‘Unique,’
since
all
His
different
operations
have
a
single
outcome:
doing
good.
We
find
that
He
is
unique
in
every
single
act
and
does
not
change
by
His
various
actions.
When
He
is
in
a
single
evenness,
He
is
called
‘One.’
‘One’
points
to
His
essence.”
He
also
writes
there,
“‘One’
indicates
a
single
evenness.
‘Unique’
implies
that
all
those
multiplicities
are
in
Him
as
single
as
His
essence.
‘Unified’
shows
that
although
He
performs
many
actions,
one
force
performs
all
those,
and
they
all
return
and
unite
in
the
form
of
‘Unique.’”
We
see
that
all
of
Guidance
is
in
the
form
of
corrections.
Although
it
is
difficult
to
understand
this,
we
must
take
upon
ourselves
faith
in
the
sages,
which
is
called
“oral
Torah
[law].”
That
is,
we
must
believe
what
they
are
telling
us
about
what
to
do
and
what
to
believe,
and
we
must
follow
their
views
blindly
and
without
criticism
because
our
reason
cannot
understand
the
ways
of
His
Providence.
Thus,
everything
must
be
in
faith
above
reason,
and
specifically
by
this
we
are
then
rewarded
with
the
delight
and
pleasure,
since
we
are
following
the
ways
of
the
sages,
who
have
determined
for
us
in
which
way
and
manner
to
go,
and
not
the
way
our
intellect
understands.
Specifically
in
this
way
of
above
reason,
we
are
later
rewarded
with
feeling
in
the
organs
that
the
Creator
leads
the
world
in
a
manner
of
good
and
doing
good.
At
that
time
we
do
not
have
to
believe
because
we
can
already
feel
this,
and
then
we
ourselves
testify
that
the
creation
of
the
world
was
with
the
intention
to
do
good
to
His
creations.
We
must
believe
that
the
Creator
leads
the
world
as
Elokim
[God],
which
is
called
Teva
[nature],
as
it
is
written,
the
Gematria
of
“nature”
is
“God,”
which
is
the
quality
of
judgment.
God
is
the
quality
of
judgment,
and
HaVaYaH
[the
Lord]
is
the
quality
of
mercy.
Hence,
the
for
the
world
in
general,
who
do
not
believe
in
the
Creator,
they
say
that
the
guidance
of
the
world
follows
the
quality
of
nature,
that
nature
determines
the
guidance
of
the
world.
However,
they
do
not
say
that
nature
is
God,
but
that
it
is
nature,
without
any
leader.
We
see
that
this
nature,
which
the
Creator
created
with
the
quality
of
judgment,
has
no
mercy
in
the
judgment,
since
nature
has
no
intellect
from
which
to
ask
for
mercy
so
it
does
not
punish
us
so
harshly
because
we
are
so
weak
that
we
cannot
follow
its
commandments.
The
answer
to
this
is
“There
is
no
mercy
in
the
judgment.”
For
example,
if
someone
throws
his
friend
in
the
water,
and
the
water
wants
to
drown
him,
he
says
to
the
water,
“Is
it
my
fault
that
my
friend
threw
me
into
your
domain?
Therefore,
I’m
asking
you
to
please
have
mercy
on
me,
since
I
have
a
big
family
with
many
children
and
no
one
to
take
care
of
them.
So
please
forgive
me
for
entering
your
domain.”
The
answer
is
“There
is
no
mercy
in
the
judgment”
to
those
who
break
nature’s
laws,
which
is
God,
who
is
the
quality
of
judgment.
This
is
as
it
is
written,
“Judgment
will
puncture
the
mountain
[justice
should
be
done
at
all
costs].”
Only
those
who
believe
that
nature
is
God,
meaning
that
there
is
a
leader
to
nature,
through
prayer,
they
can
induce
change
in
nature,
since
there
is
a
landlord
to
nature,
and
therefore
He
can
change
nature.
It
is
written
(Taanit
25a)
that
when
Rabbi
Hanina
Ben
Dosa
saw
on
the
eve
of
Shabbat
[Sabbath]
that
his
daughter
was
sad,
he
told
her:
“‘My
daughter,
why
are
you
sad?’
She
said
to
him:
‘I
swapped
the
jar
of
oil
with
the
jar
of
vinegar,
and
I
placed
the
vinegar
in
the
candle.
The
candle
will
quench
and
it
will
be
dark
on
Shabbat.’
He
replied,
‘He
who
said
to
the
oil,
‘Burn!’
will
tell
the
vinegar,
‘Burn!’’”
We
see
that
one
who
believes
that
nature
has
a
landlord
can
change
nature.
For
this
reason,
those
righteous
for
whom
nature
is
regarded
as
God,
meaning
that
the
Creator
is
nature’s
landlord,
through
their
prayer,
the
Creator
changes
nature
because
of
them.
This
is
why
we
pray
to
the
Creator
to
help
us
change
nature,
meaning
that
even
if
as
far
as
nature
is
concerned,
all
the
doctors
have
given
up
on
that
person,
and
medicine
gives
him
no
chance
of
recovery,
the
Creator
can
still
heal
and
change
nature.
It
is
written
(Berachot
10),
“Even
if
a
sharp
sword
is
placed
on
his
neck,
he
should
not
deny
himself
mercy.”
Although
from
the
perspective
of
nature,
there
is
a
judgment
that
he
will
certainly
die,
a
Jew
believes
that
there
is
a
leader
to
nature
and
that
He
has
mercy,
which
is
called
HaVaYaH.
Therefore,
they
said,
“he
should
not
deny
himself
mercy.”
This
is
the
meaning
of
the
words,
“HaVaYaH
is
Elokim”
[the
Lord
is
God].
Conversely,
those
who
say
that
nature
is
without
a
landlord
and
there
is
no
one
to
lead
it
have
no
mercy
in
the
judgment.
Therefore,
they
have
no
complaints
to
nature
because
there
is
no
one
to
be
angry
with,
since
it
has
no
mind
that
you
can
speak
to
or
ask
for
mercy.
This
is
similar
to
an
old
custom:
Before
the
invention
of
road-signs
as
a
means
to
put
order
in
traffic,
police
officers
would
stand
and
streamline
traffic.
At
that
time,
many
people
were
angry
and
had
grievances
against
the
officers
for
not
doing
their
job
right,
and
that
they
were
not
noticing
the
line
of
cars.
Sometimes,
a
person
would
approach
the
officer
and
ask
for
a
favor,
since
he
has
a
sick
person
at
home,
etc.,
or
ask
for
some
special
treatment,
and
the
officer
would
act
on
his
own
judgment.
At
that
time
everyone
thought
that
the
officers
were
not
working
properly.
Many
people
were
happy,
and
many
were
not.
But
today,
the
streamliner
of
traffic
has
become
inanimate,
mindless.
So,
now
each
one
accepts
the
verdict
of
the
road-sign
(traffic
light),
and
no
one
gets
angry
with
it
or
asks
it
for
favors.
For
example,
sometimes
an
ambulance
drives
with
a
sick
person
that
must
be
rushed
to
the
hospital
on
a
life
or
death
situation.
He
does
not
speak
to
the
road-sign,
which
is
similar
to
nature,
“streamlining
the
conduct
of
creation,”
to
let
him
through,
since
it
is
similar
to
nature,
which
is
judgment,
and
there
is
no
mercy
in
judgment.
Accordingly,
we
can
understand
that
when
the
Creator
wanted
the
physical
world
to
exist
and
for
the
species
to
continue,
and
that
generations
will
continue
in
succession
and
man
will
not
be
able
to
spoil
the
order
of
the
existence
of
the
world,
for
this
reason,
He
has
created
the
world
as
“nature.”
Since
it
is
not
revealed
as
orderly
guidance
and
everyone
thinks
that
there
is
no
landlord
to
the
world,
and
that
man
can
do
whatever
he
wants,
since
when
they
do
not
know
that
there
is
a
landlord
watching
over
the
world,
each
one
does
as
he
pleases
and
they
might
spoil
the
world.
What
did
He
do?
He
revealed
the
reward
and
punishment.
That
is,
anyone
who
wants
to
break
nature’s
laws,
which
He
did,
will
immediately
be
punished.
And
if
they
observe
nature’s
laws
they
will
be
rewarded
for
their
work.
This
is
called
“revealed
reward
and
punishment.”
For
this
reason,
in
the
physical
world,
because
of
the
correction
called
“equivalence
of
form,”
it
is
forbidden
to
receive
for
one’s
own
sake.
Rather,
as
it
is
written
(Avot,
Chapter
2:17),
“All
your
actions
will
be
for
the
sake
of
heaven.”
Since
the
greatest
pleasure
is
when
a
person
feels
that
he
is
standing
in
the
King’s
palace
and
speaking
with
the
King,
and
since
any
reception
of
pleasure
must
be
for
the
sake
of
the
Creator
and
not
for
one’s
own
sake,
it
means
that
a
person
should
aim—while
receiving
the
pleasure—to
receive
because
the
Creator
wants
the
creatures
to
enjoy.
But
for
himself,
he
would
relinquish
the
pleasure.
It
is
known
that
the
greater
the
pleasure,
the
harder
it
is
to
relinquish
it.
For
this
reason,
if
the
Creator
were
revealed
and
they
would
not
have
to
believe
in
Him,
it
would
be
impossible
for
man
to
be
able
to
aim
in
order
to
bestow,
since
a
person
is
utterly
unable
to
say
that
if
the
Creator
did
not
want
us
near
Him
and
to
feel
how
we
speak
to
Him,
we
would
relinquish
the
pleasure
of
this
meeting.
Hence,
a
concealment
was
made,
so
there
would
be
room
for
choice.
That
is,
we
must
believe
that
“The
whole
Earth
is
full
of
His
glory.”
Before
a
person
is
rewarded
with
vessels
of
bestowal,
a
person
cannot
have
permanent
faith,
as
it
is
said
in
the
“Introduction
of
The
Book
of
Zohar.”
For
this
reason,
there
is
a
Tzimtzum
[restriction]
and
concealment
on
spirituality.
And
in
order
not
to
have
corruption
in
the
world,
the
reward
and
punishment
are
revealed.
Conversely,
if
the
reward
and
punishment
in
spirituality
were
revealed,
there
would
not
be
any
need
to
observe
Torah
and
Mitzvot
for
the
sake
of
the
Creator.
Instead,
the
reason
mandating
observing
Torah
and
Mitzvot
would
remain
in
Lo
Lishma
[not
for
Her
sake].
That
is,
where
there
are
revealed
reward
and
punishment,
which
is
called
“open
Providence,”
there
is
no
need
to
observe
Torah
and
Mitzvot
because
the
Creator
has
commanded
us
to
do
so,
and
we
want
to
do
His
will,
and
not
because
of
reward
and
punishment.
Since
we
must
observe
Torah
and
Mitzvot
because
“He
is
great
and
ruling,”
it
is
a
great
privilege
if
we
can
do
His
will
and
observe
His
commandments.
But
if
the
reward
and
punishment
were
revealed,
it
would
not
matter
to
us
who
gives
us
the
reward
or
punishment.
It
follows
that
if
this
were
so,
man
would
have
no
choice
as
to
whether
to
achieve
Dvekut
[adhesion]
with
the
Creator,
since
he
would
have
no
need
for
this
because
the
reward
and
punishment
would
instruct
man
to
keep
the
rules.
The
reward
and
punishment
are
as
man’s
two
legs,
by
which
he
walks
and
advances
toward
the
goal
to
which
his
legs
lead
him,
since
from
a
place
where
he
feels
suffering,
which
is
a
punishment,
he
runs,
and
to
a
place
where
he
feels
he
can
derive
delight
and
pleasure,
he
runs.
Naturally,
at
that
time
he
has
no
need
to
know
who
is
the
landlord
of
the
world,
for
what
will
it
add
to
him
to
know
that
there
is
a
leader
to
the
world;
he
would
only
be
interested
in
scrutinies
of
pleasure
and
suffering.
Where
one
can
derive
more
pleasure,
in
this
he
is
immersed,
and
all
his
calculations
in
life
are
only
about
these
matters.
For
this
reason,
the
Creator
hid
Himself
in
the
Torah,
meaning
that
by
engaging
in
Torah
he
can
find
Him,
for
otherwise
He
is
hidden.
It
follows
that
to
the
entire
world,
who
have
no
connection
to
spirituality
and
He
is
hidden
from
them,
He
must
lead
the
world
with
open
Providence,
meaning
that
the
reward
and
punishment
will
be
revealed.
Naturally,
they
will
not
spoil
the
conducts
of
creation,
for
the
Creator
has
created
the
world
in
nature,
and
they
say
that
there
is
no
landlord
here,
but
only
nature—which
is
seemingly
inanimate—is
the
leader
of
the
world.
And
when
there
is
no
landlord
to
fear,
each
does
as
he
pleases
and
they
might
spoil
creation.
(But
because
the
Creator)
leads
(the
whole
world)
in
open
Providence,
naturally,
they
will
observe
every
condition
that
nature
stipulates,
or
nature
will
punish
them.
It
follows
that
He
can
be
hidden
and
everyone
do
His
will,
as
He
has
arranged
the
world
by
nature,
which
is
called
“God,”
“the
quality
of
judgment.”
It
follows
that
He
is
hidden
and
the
reward
and
punishment
are
revealed.
This
is
not
so
in
spirituality,
where
He
wants
to
be
revealed
to
the
lower
ones.
At
that
time
Providence
is
covered,
meaning
that
the
reward
and
punishment
are
not
revealed.
Instead,
one
must
believe
that
there
are
reward
and
punishment.
Why
are
the
reward
and
punishment
concealed?
It
is
because
He
wants
them
to
search
Him,
meaning
that
the
quality
of
“great
and
ruling”
will
compel
them
to
engage
in
Torah
and
Mitzvot,
and
not
the
reward,
but
rather
that
everything
will
be
Lishma
[for
Her
sake],
namely
that
the
Creator
is
the
reason
for
engaging
in
Torah
and
Mitzvot
because
this
is
His
will.
Conversely,
if
we
feel
reward
and
punishment
while
observing
the
Mitzvot,
this
is
called
Lo
Lishma,
as
it
is
written,
“Crave
His
commandments”
(Psalms
112:1).
They
interpreted,
His
commandments
and
not
the
reward
for
His
commandments,
but
rather
to
observe
because
the
Creator
has
commanded
to
do
and
a
person
wants
to
bring
contentment
to
the
Creator,
and
this
is
why
he
observes
His
commandments.
It
is
as
the
RADAK
says
there:
“Crave
His
commandments”
is
the
positive
Mitzvot
[commandments
to
certain
actions].
He
does
them
willingly,
out
of
love
of
the
Creator,
who
commanded
him
to
do
them.
For
this
reason,
he
says,
“crave,”
meaning
that
he
chases
the
Mitzva
[sing.
of
Mitzvot]
and
exerts
to
do
it
with
all
his
might,
with
his
body
and
his
wealth.
Accordingly,
where
we
want
the
Creator
Himself
to
be
revealed
to
a
person
in
the
form
of
Dvekut,
the
reward
and
punishment
are
in
concealed
guidance.
Otherwise,
he
will
have
no
need
to
connect
to
Him.
Instead,
they
would
observe
Torah
and
Mitzvot
because
of
his
own
benefit,
and
from
this
they
will
derive
satisfaction
in
their
lives.
But
where
it
is
impossible
that
they
would
be
interested
to
know
if
there
is
a
leader
or
not,
which
means
that
the
world
is
governed
only
by
corporeal
things,
it
follows
that
the
Creator
is
concealed
there
because
they
have
no
need
to
know
if
there
is
a
landlord
and
a
leader
to
the
world.
Instead,
they
say
that
the
leader
is
nature,
as
though
inanimate.
And
what
did
the
Creator
do
in
order
not
to
spoil
nature’s
order?
He
placed
a
correction
on
nature,
and
that
correction
is
called
“revealed
reward
and
punishment.”
This
is
a
strict
guarding
that
they
will
not
spoil
the
nature
that
the
Creator
has
created.
For
this
reason,
we
should
say
that
where
the
Creator
remains
concealed,
the
reward
and
punishment
are
revealed.
And
where
the
Creator
must
be
felt
among
the
lower
ones,
the
reward
and
punishment
must
be
concealed
from
the
lower
ones.
Now
we
can
interpret
what
we
asked,
What
does
it
mean
that
they
said
about
the
verse,
“For
the
Lord
will
not
abandon
His
people,”
for
two
reasons:
1)
for
the
sake
of
His
people
and
His
inheritance,
2)
for
the
sake
of
His
great
name.
We
asked,
What
is
the
difference
between
them?
Our
sages
said
(Masechet
Sanhedrin
98)
about
the
verse,
“‘For
My
sake,
for
My
sake
I
will
do,’
Rabbi
Alexandri
said,
‘Rabbi
Yehoshua
Ben
Levi
Rami,
‘It
is
written,
‘in
its
time’
and
it
is
written
‘I
will
hasten
it.’
If
they
are
rewarded,
I
will
hasten
it.
If
they
are
not
rewarded,
in
its
time.’’”
We
should
interpret
the
meaning
of
“I
will
hasten
it.”
We
learn
that
the
creatures
must
come
to
be
rewarded
with
the
purpose
of
creation,
which
is
to
do
good
to
His
creations,
and
all
of
our
work
is
to
correct
ourselves
with
vessels
of
bestowal,
for
only
in
those
Kelim
can
the
upper
lights
clothe,
so
there
will
be
equivalence
of
form
between
the
light
and
the
Kli.
This
is
the
correction
of
the
Tzimtzum,
in
order
not
to
have
the
bread
of
shame.
It
follows
that
it
is
within
man’s
power
to
correct
this.
This
is
called
“accelerating
the
achieving
of
the
goal,”
which
is
to
do
good
to
His
creations.
We
can
do
this
only
by
annulling
the
authority,
and
only
then
is
it
possible
to
receive
everything
in
order
to
bestow.
For
this
reason,
when
the
Creator
imparts
the
abundance,
He
imparts
to
“His
people
and
His
inheritance.”
That
is,
everything
is
regarded
as
His,
and
the
lower
one
has
no
authority
of
his
own
because
he
has
annulled
his
own
authority.
For
this
reason,
“He
will
not
abandon,”
but
He
rather
bestows
upon
“His
people
and
His
inheritance.”
But
if
they
are
“not
rewarded,”
meaning
that
they
do
not
want
to
annul
their
authority
and
are
unworthy
of
receiving
the
abundance,
this
is
called
“in
its
time.”
At
that
time
the
Creator
works
“for
the
sake
of
His
great
name,”
and
the
name
of
the
Creator
is
The
Good
Who
Does
Good.
For
this
reason,
He
bestows
upon
them
because
He
is
good
and
does
good,
which
is
called
“His
great
name.”
This
is
the
meaning
of
what
is
written,
“Our
great
sages
say,
‘In
the
land
of
Israel,
for
the
sake
of
His
people
and
His
inheritance.
Abroad,
for
the
sake
of
His
great
name.”
What
is
the
relation
in
the
work
between
“the
land
of
Israel”
and
“His
people
and
His
inheritance”?
In
the
work,
“the
land
of
Israel”
is
when
a
person
has
already
been
rewarded
with
all
his
actions
being
Yashar-El
[straight
to
the
Creator],
and
he
does
not
do
anything
for
his
own
sake.
It
follows
that
“The
Lord
will
not
abandon.”
Instead,
He
bestows
upon
them
delight
and
pleasure
because
they
have
vessels
of
bestowal.
This
is
why
they
are
called
“His
people
and
His
inheritance,”
since
they
have
no
authority
of
their
own.
Conversely,
abroad,
while
they
are
still
not
in
the
land
of
Israel,
when
their
actions
are
still
not
for
the
sake
of
the
Creator,
called
Yashar-El,
it
is
only
by
an
awakening
from
above,
regarded
as
“on
the
part
of
the
upper
one,”
whose
purpose
is
His
will
to
do
good
to
His
creations.
This
is
called
“in
its
time,”
and
it
is
called
“for
the
sake
of
His
great
name,”
where
His
great
name
is
the
name
of
the
Creator,
which
is
The
Good
Who
Does
Good.
Also,
“great”
means
Hesed
[mercy],
meaning
that
His
manner
is
to
bestow.
For
this
reason,
“The
Lord
will
not
abandon”
only
from
the
perspective
of
the
awakening
from
above,
since
from
the
perspective
of
the
lower
ones,
they
are
still
not
worthy
of
the
Creator
bestowing
upon
them
delight
and
pleasure.
It
therefore
follows
that
in
all
the
descents
that
a
person
suffers
in
the
work,
he
must
believe
in
reward
and
punishment
although
he
does
not
see.
Instead,
he
must
believe
that
the
Creator
will
not
leave
him
even
when
he
is
in
descent.
Although
it
is
a
punishment
when
the
Creator
removes
him
from
the
work,
since
the
fact
that
he
feels
no
flavor
in
the
work
is
only
because
the
Creator
has
thrown
him
out,
so
that
a
person
will
not
think
that
now
he
does
not
want
to
be
a
worker
of
the
Creator,
but
it
is
the
Creator
who
does
not
want
him.
He
must
believe
that
this
is
a
punishment,
but
he
must
also
believe
that
it
is
not
out
of
vengeance,
but
that
it
is
corrections
by
which
he
will
be
rewarded
with
ascending
and
achieving
the
desired
goal.