Bold and in quotes: Original text of Baal HaSulam
Regular: Commentaries of Rav Laitman
lowercase italics: emphasized words
Capitalized italics: transliteration from Hebrew
Reader: We are reading in the book Shamati, Article 52: A Transgression Does Not Put Out A Mitzva.
“A transgression does not put out a Mitzva (Commandment),” and a Mitzva does not put out a transgression.
This is already a question. We usually learn that as many virtues, mistakes and sins a person has, they are weighed with a scale. One forces himself and the whole world to a scale of merit or, G-d forbid, to a scale of demerit. It’s all weighed. A person puts out one and adds to the other. How can there be this rule of weighing sins as against merit, against Mitzvot (Precepts/ Commandments)?
A Mitzva is a correction (Tikkun) on all the Taryag (613) desires that are in a person’s soul. In one’s effort one receives from Above the Light that Reforms, and then a Masach (screen) is put over each and every desire. This is called “making a Mitzva.” Then if one commits a transgression, perhaps he then loses the Masach, or maybe the Masach isn’t lost? How then does one transgress? This may be the point that we can understand.
As it is written, “we increase sanctity and we do not decrease sanctity.” Every time we progress, Reshimot (reminiscences) appear that are many times greater, bigger and thicker. So when a person corrects a certain desire, even if he falls again, he doesn’t fall from that desire. He falls because a new Reshimo surfaced with a greater desire, and then this great new desire controls a person before it is corrected. This is called “committing a sin.”
This is not about the previous desire because one never goes back, and he always remains focused on the goal. So that’s how Baal HaSulam explains why a transgression does not put out a Mitzva that was previously made, and this is how it can be understood for the time being. A transgression is called “now being under the domination of a new will to receive that has appeared in him precisely because he previously made a Mitzva.”
It is the conduct of the work that one must take the good path. But the bad in a person does not let him take the good path.
However, one must know that one does not need to uproot the evil, as this thing is impossible. Rather, one must only hate the evil, as it is written, “Ye that love the Lord, hate evil.”
If a person uproots the evil then it’s called “uprooting the will to receive along with this evil.” The evil is called “the intention to receive,” which is over the will to receive. If one uproots it, he’ll return to zero Aviut (thickness/coarseness). What a person needs is to hate the way he uses the fact that he wants to receive, to hate that he uses it precisely and selectively in order to exploit others, to fill himself with more than the necessity. That is what a person should hate. He should hate it sufficiently in order to detach from using it in order to receive, and then he will be able to switch that desire and be able to use it with in order to bestow.
Thus, it is only hatred that is needed, since it is the conduct of hate to separate the adhered.
Baal HaSulam also explains in his articles how we progress from state-to-state, from time-to-time, from degree-to-degree only through hating the state which we are in at the moment. When a person first reaches a degree it seems good to him, it illuminates him and gives him a much greater understanding and illumination than the previous state. But once he is in it, a person begins to see negativity in a state to such an extent that it becomes intolerable. This depends on the quality and quantity of the effort, on the speed by which one progresses and the illumination of the environment on him.
Then when he quickly scrutinizes the situation, and he sees that it is a bad one, to such an extent he begins to hate it. And the sensation of hate is the force that propels him to change the present state and move onto the next state. Of course, the same will happen in the next state and that’s how he will progress more quickly.
The quicker he finds that the present state is bad, intolerable, accordingly he can progress more quickly. If a person doesn’t have support from a society that can support and help him, give him a sensation of confidence like a supporting shoulder, then he can’t switch to the bad sensation in his situation, but rather he “sweetens” it in all kinds of ways, through all kinds of actions that hide from him the evil in the situation. And so he can remain in that situation forever. That’s why he has to find support to help him find his present state as bad, as intolerable. It must be such a bad sensation that he won’t want anything in life except to change his situation, and then he’ll progress.
For this reason, evil has no existence of its own. Rather, the existence of evil depends on love for the evil or the hate for the evil. [Meaning you can’t say that evil is evil. It’s only to the extent that a person determines according to his own values if it’s good or bad. And a person’s values are given to him by society.] It means that if one has love for evil then one is caught in the authority of the evil. If one hates the evil, one exits their premises and one’s evil has no dominion over that person.
It follows that the primary work is not in the actual evil, but in the measure of love and the measure of hate.
As it is said, “to the wicked it seems like a high mountain and to the righteous it seems like a hair’s breath” or the opposite. It all depends on what a person receives from the outside to the extent that society can show him that this is evil, or maybe it’s not that bad. As Rabash explains in his letter that if you are a shoemaker among tailors, then it’s not so bad; but if you are a tailor among tailors, then you want to be next to professionals so that they’ll give you good values. Then you’ll see if you are good or bad, if your situation is good or bad.
That’s what the appreciation of your situation depends on. If you see others as being better or giving you better values, then they’ll give you sufficient motivation to disagree with the situation and progress despite the unpleasant sensations.
It follows that the primary work is not in the actual evil, but in the measure of love and the measure of hate. And for this reason transgression prompts transgression. We must ask, “Why one deserves such a punishment?” When one falls from one’s work, one must be aided to rise from the fall. Here, however, we see that more obstacles are added to one, so that one would fall lower than one’s first fall.
Here Baal HaSulam is already talking about forces of advancement. When a person sins a little, why should his punishment be bigger than what he did?
We see that even in our world we want to build rules even though we fail in it. When a person is given a punishment precisely according to his sin, after the punishment, a person no longer feels the punishment as that bad, so he repeats the same transgression. Rabash also explains this to us.
So we have to punish a person in such a way that it will protect him. A person has to be punished him with love and understanding, considering his nature, but in such a way that even if he forgets, the punishment will seem sufficiently deterring, so that he won’t repeat the same transgression.
And what about future transgressions? Can we take into account the punishment for them as well? How it is done from Above? What is called “a transgression prompts a transgression?”
But in order for one to feel hatred for the evil, one is given more evil, so as to feel how the transgression departs one from the work of God. Although one did regret the first transgression, one still did not feel a measure of remorse that would bring one hatred for the evil.
Hence, a transgression prompts a transgression, and every time one regrets, and each remorse certainly instigates hatred for the evil until the measure of one’s hatred for the evil is completed. At that time one is separated from the evil, since evil induces separation.
So we have to increase our attitude towards the bad to such a point where we want to be separated from it regardless of everything else. If a person feels that only one desire controls him now, and it is a desire to be separated from the evil, this is called “reaching hatred for it.” Before that it’s not considered hate. Love and hate are the same emotion, but from two different sides, where there cannot be anything in between. A person either completely hates it (100%) or he loves it (100%). Less than that is not considered love or hate; it’s just an attitude. It’s called “bad” or “good,” but it’s not a sufficient force to be separated from a desire which brings him to sin.
Question: How does a person know the boundary between determining the evil, and having the Light show him? Normally one says that the Light shows a person the bad and he does not engage in the Light itself. Shouldn’t a person only work on the good?
It’s not a boundary, it’s a principle. It’s one principle. Why does a person need to engage in evil? That’s the thing. People who engage in evil constantly suffer. They are always depressed. They’re always in their own evil.
And we say that our way is the opposite. It’s about being drawn to the good. “We feel the Light, we see the Light,” so when one is drawn to the Light, the evil in him receives an attitude toward the Light; it is unbearable. And the right attitude is that a person constantly rejects it from himself. When he rejects it, on the one hand, he comes to hate it and on the other hand he is able to tolerate this hatred, this evil, because he relates it to the goal. It’s like a sick person who is willing to be operated on so he can be healthy because it already shines to him from Above.
But what if he doesn’t have that luminescence, like a child who doesn’t understand that he’ll be happier because he doesn’t have the wisdom to see the future? A child cries when something unpleasant happens to him. That's the only reason. If he were to understand that he would receive something,then it would be different. Let’s say that a little child really wants a toy and now he’s given a shot. If he is shown the toy that he’ll have after the shot, then he will agree it. It also depends on the child’s age and to the extent of one’s connection to the goal.
If there is no connection to the goal, then the tiniest amount of evil is intolerable. That’s why people are afraid of getting into the evil. They’re afraid of being despaired; they’re afraid of the suffering that will come to them through the increasing will to receive.
Why do they leave, fall from the way? Our whole problem is that we have no connection to the goal. When a person is constantly connected to the goal, then the evil that appears is purposeful and he is happy to see wickedness appear.
It therefore follows that if one finds a certain measure of hate at a level that prompts separation, one does not need a correction of transgression-prompts-transgression, and naturally, one saves time. When one has been rewarded, one is admitted to the love of God. [Because he doesn’t fall. The increasing evil prompts him forward. The evil becomes fuel for progress, not for stoppage and retreat. Here we can see how effective the ego is.]
This is the meaning of, “ye that love the Lord, hate evil.” They only hate the evil, but the evil itself remains in its place, and it is only hatred to the evil that we need.
It is like two poles in a magnet: one pushes and one repels. So one is happy to see the appearance of this evil. This is the reason why Baal HaSulam says “I’m happy about the wicked that appears.”
It’s a tremendous force for progress. As he explains, no one moves from his place unless evil appears in his present state, and he needs to replace his situation because of that evil. It’s the discovery of a sickness. It’s like going to a doctor. You need light, that’s what he says. It’s a great salvation when the wicked appears in a person. It is a great joy; he calls it, the “sanctity of the day” that causes this evil to appear.
Question: I want to ask if I succeed in understanding that principal...
The principles stem from There is None Else Besides Him, where the Creator discloses to a person, gradually, all of the discernments and inclinations that a person needs to progress according to the preparation of a person. That's it.
So first of all, we should accept every situation with love, if it comes from Him, whether we understand it or not. There are many situations that we want to return to. I lost my understanding, I lost my awareness; I don’t know where I am, I previously understood and felt more. First of all, he has to accept everything as something that promotes him.
In every degree, every day begins from the night, the darkness, from confusion. Evening comes (in Hebrew) from the word for confusion, mixture, when you don’t see well, as in the evening when everything becomes blurred. That is where you begin the situations, and agree to it, because the previous situations determined that they are no longer correct for progress.
But the progress is purposeful, as to the situation that I am in, with respect to adhesion with the Creator, with respect to acquiring the attribute of bestowal, I have completed it. I have realized it and I must have a new situation. And if I progress toward bestowal, then I don’t look at the situation that I receive now. Of course every situation goes toward it.
Question (cont'd): If one understands that principle and he tries to get something from that to progress, there is the issue of forgetting when we progress.
Forgetting what?
Question (cont'd): That there’s a principle that helps him progress but he forgets the principle itself.
If one is unconscious and he has prepared himself, then he has the society and the friends, and the general Light called “Torah.” When one falls from the Mitzvah to the Torah, then the Torah saves and protects, whether he engages in it or not. But if a person simply falls because of mishaps or accidents, then that too is taken into account, but it doesn’t happen consistently as a result of one’s actions.
But still the most important thing is to not lose the awareness that we are on the way. All situations are progress, but when one loses that awareness, it is called “double concealment,” and it teaches a person to refrain from this; to prepare all kinds of supports, so that a person doesn’t fall. A person will fall, however, because he needs to have been in those states. But other than that, except for what is called “ Tsama,” all the other situations are for one’s consciousness, and from that consciousness a person can start measuring himself with respect to whom he is progressing and what you interpret as your goal, etc..
This extends from, “Yet Thou hast made him but little lower than God,” and this is the meaning of the serpent’s saying, “and ye shall be as God, knowing good and evil.” It means that when one exerts and wants to understand all the conducts of Providence, such as the Creator…
This is certainly not the goal. The goal is to reach equivalence of form. Equivalence of form is the equivalence of the attributes. And we know that a person’s desire is the essence of a person, and the intellect, next to the desire, is in order to investigate and understand how to work with the desire, how to correct the desire. If a person simply wants to know, and the deficiencies to correct the desires do not bring him to it, then it is, as it is written “man's pride.” It brings him to lowliness. When he wants to understand the Creator, the ways of Providence, this is man's pride. It says that “Man’s pride will bring him low.”
…this is the meaning of, “A man’s pride shall bring him low.” It means that one wants to understand everything in the exterior mind, and if one does not understand it, one is in lowness.
This means that we only need intellect to serve the desire; meaning only to correct the desire. As it was created for that purpose, as it will evolve next to the desire, only to the extent and way that serves the desire, to bring the desire to equivalence of form with the Creator. If we use our intellect this way, then we are using it correctly and effectively, and then it operates correctly.
The moment we relate to it a little differently, ascribe some importance to it, and want to be in it not because of the desire to correct the desire, but because of the intellect itself, in order to understand above the correction of the desire, then the intellect operates against us and begins to confuse us. This is because the system is only built next to the desire. If you use it a little differently, it is no longer the same intellect that was created next to the desire. It’s the result of the breaking. It’s already Sitra Achra (the evil inclination).
The truth is that if one awakens to know some thing, it is a sign that one needs to know that thing. [But this awakening comes from the desire.] And when one overcomes one’s own mind, what he wishes to understand, and takes everything in faith above reason, this is called the greatest lowness in the human attribute.
This means that if a desire awakens in him and out of that desire awakens the intellect to know something, then if he takes it in order to correct the desire (even though it is considered lowness), by that he’s awarded understanding the Creator.
The Creator isn’t intellect: He is a quality of bestowal. The more one corrects one’s desire, the more a person will understand what the Creator is from the way the corrected desire operates. “From your actions we will know you.”
You find that to the extent that one has a demand to know more, yet takes it in faith above reason,[Meaning he wants to know, but wants to know through the corrected desire, through “faith above reason.” Meaning what he wants is when bestowal is more than knowing.] you find that he is in greater lowness.
Now we can understand what they interpreted about the verse (Numbers, 12:3), “Now the man Moses was very meek,” humble and patient. It means that he tolerated the lowness in the highest possible measure.
This is the meaning of Adam ha Rishon eating from the Tree of Life prior to the sin, and that he was in wholeness. Yet, he could not walk more than the degree he stood on, since he did not feel any want in his state. Hence, he naturally could not discover all the Holy Names.
For this reason he made, “He is terrible in His doing toward the children of men,” that he would eat from the tree of knowledge of good and evil. And through this sin, all the Lights departed from him, hence, he was naturally compelled to start his work anew.
We learn that Adam ha Rishon (The First Man) is the Partzuf that was created, which worked only with his Ramach (248) organs and could not work with his Shasa (365) tendons. 248 desires above the Chazeh of the Partzuf are called “The Tree of Life” and 365 desires below the Chazeh are called “The Tree of Knowledge.” Correspondingly, the former are Galgalta ve Eynaim (Skull and Eyes), 248 vessels ofbestowal, and the latter are AHP ( Awzen, Hotem, Peh), the 365 vessels of reception. Adam ha Rishon was in the world Atzilut in his 248 desires, in the vessels of bestowal. And in AHP, there is only [vessels] to receive.
That’s why by pulling the 365 desires to receive for himself, by revealing the hidden desires in himself, by that the Light that was in the 248 desires to bestow left as well. In the 248 desires of GE he had the Light of Nefesh, Ruach, and in the 365 desires of AHP are Neshama, Haya, Yechida. Or one can say that NRN was in GE and Haya and Yechida in AHP. It doesn’t really matter, because we know that we talk about Bina above the Chazeh and below the Chazeh. So that’s his sin.
But if he hadn’t added vessels of reception to himself, he wouldn’t progress, because in vessels of bestowal you evolve sideways. The Giver is wide and receiving is evolving in height, from degree to degree, where all of the 125 degrees that we have to climb are all through using the AHP, the vessels of reception. Meaning that when we ascend, we first ascend to the world Atzilut, to receive GE. And when we receive the GE, we begin to descend; and accordingly climb and (again) descend, and accordingly ascend, until a person receives this whole AHP, which is in BYA ( Beria,Yetzira, Asya) and through it ascends by 125 degrees.
It turns out that all of the ascents are only through sinning, sinning, and sinning; meaning, discovering within more and more desires to receive and correcting them.
And the writing says about it that he was expelled from the Garden of Eden because if he had eaten from the Tree of Life he would have lived forever. This is the meaning of the internality of the worlds. If one enters there, one remains there forever. It means that once more one would remain without any want. And to be able to go and reveal the Holy Names, which appear by the correction of good and evil, he therefore had to eat from the Tree of Knowledge. [To be integrated with these desires and finally correct them and reach equivalence of form with the Creator.]
It is similar to a person who wants to give his friend a big barrel filled with wine, but his friend has only a small cup. What does he do? He pours wine into that cup and takes the cup home, where he pours it. After that he begins to go with the cup once more and once more fills it with wine. Then, once more he goes to his house, until he receives all the wine-barrels.
In other words, only in such a way where we are in vessels of bestowal, and from that point we are immersed in vessels of reception—it’s called “wine.” Wine is the “Light of Wisdom” and it elevates them more and more. Then, they descend and elevate again and again until the whole barrel is filled up. Meaning, there is the AHP (below) and we transform it into AHP de Aliyah ( AHP of ascent). It’s called that with our Kli, our cup (bestowal is called “cup”) we elevate the AHP. (Here it’s called “the wine.”)
I had heard another parable that he had told of two friends, one of which became a king and the other became very poor, and he had heard that his friend became a king. The poor went to his friend the king, and told him of his bad state.
The king gave him a letter to the minister of the treasury that for two hours he would receive as much money as he wanted. The poor came to the treasury with a small box and entered and filled that small box with money.
When he came out, the minister kicked the box and all the money fell to the floor. It continued similarly time and time again, and the poor man was crying, “Why are you doing this to me?” Finally, he said, all the money that you took throughout this whole time is yours and you will take it all. You did not have the receptacles to take enough money from the treasury, and this is why that trick was played on you.
Question: What does the attribute of bestowal mean? I understand the attribute of liar, the attribute of being nice. What’s the connection between what is called an attribute on a day-to-day basis and the attribute of bestowal?
There are human qualities, as you put it—a liar, a user, a thief, a reckless, a witty, a hardworking person—these are qualities, they have nothing to do with desires. On top of all the desires I am lazy, on topof all the desires, I am reckless, hardworking, or diligent. It’s not related to the desires themselves; it’s related to how much I can work with them. Bestowal is the intention, am I not in me, but in the one to whom I want to give, with all of my mind and heart?
This means that all of one’s desires are in order to feel the one that he wants to give to. When one is connected to him, when he feels him, he feels his deficiencies as his own. In one’s own deficiencies, he feels his deficiencies; and then to the extent that he feels him, he understands how to serve him with his desires. And this is what a person does. Meaning, one connects to oneself, to one’s own desires, and to someone else’s desires, and then he becomes like GE toward the AHP.
How does one know another person’s deficiencies? Because one has his own AHP too and he understands through his own AHP another person’s AHP, what the other one wants. But he uses his AHP only to fill the other one’s AHP. So he becomes like a mother who receives from the father through her own AHP, and gives through the AHP, which she received, to her child. This kind of work helps a person work with his AHP andwith the AHP of the entire world. A person is integrated with the desires of the whole public, and he is comforted by the comfort of the public. A person receives all of the Light in all these Kelim in order to bestow and by that he becomes similar to the Creator who does the same, who fills all the souls.
The attribute of bestowal is the Modus Operandi of one’s desires. A person might be reckless, or a little lazy, that’s already a measure of how well one operates.
We have to distinguish between the corporeal nature and the spiritual nature. In the corporeal nature, one has the qualities that he received by heredity. They don’t belong to spiritual work. In spiritual work, one can’t say “but I was born lazy,” because if one is born lazy in corporeal life, then that’s how he is in life. But in the spiritual nature, idleness or quickness depends on the individual, and the extent of its importance to you; this is one’s own free choice.
Except for the root of one’s soul, which a person has to reach (which is permanent and the way to it is permanent) everything else depends on the individual. This means that one’s effort affects the pace of his progress. This is all there is. Everything else depends on the individual. The desires in a person come according to the conditions that he is given. So a person can’t say that he is given better or worse conditions than others. Everyone is given conditions according to the root of his own soul. It doesn’t seem to us that everyone has the same conditions and the same supports from Above, but it’s all weighed against the root of one’s soul.
This means one has true freedom of choice here. Meaning that it depends on the individual and the extent to which he can draw forces from society. He will only be able to draw forces from it to the extent that he wants to be integrated in society like a cell in a living body. The more a cell wants to serve the body, the more livelihood it receives from it.
Question: I still don’t understand. What’s the transgression in trying to understand Providence? Even Baal HaSulam says that if one has strong desire to understand the secrets of the Torah, he pulls Light.
One is only able to understand the secrets of the Torah by himself. “From Your actions we know You.” How does one know His actions? One can only know them when he experiences them. One can’t explain it to a beginner because he won’t understand. But to a person who has already had several “blows” and several descents and ascents along the way, certain frictions and changes, he understands that only through what he experiences, through this he learns.
Question: Why is it considered a sin?
A sin means not using the order of events to obtain the goal. It’s called “His knowledge is greater than His actions.” It is a person who wants to use his intellect for more than correcting for the sake of the Creator and growing to understand Him, because understanding Him is the goal. “Know the Lord thy God.” Attainment is the goal; this is how a person acquires the Rosh (head).
That’s the whole thing about working with desires—to obtain the Rosh, the Thought of Creation. One obtains it only by becoming like Him in one’s actions. If one doesn’t experience it, then he is not incorporated with the process that is happening to him. In the beginning one is only watching it from the outside, and then he is a little integrated into it. Next a person wants to participate in it, he wants to be in it, to understand it, to do it. He then becomes an active part in everything that happens to him.
From that he begins to know the mind of the Creator. This comes to a person on the condition that he can transcend his desires and work with them as a third party. He is able to work with something that was given to him so that on top of them he is able to go with bestowal, the Rosh, because the desires of the body are all animate. Also, in spirituality the body itself doesn’t count unless it works according to the Rosh.
Question: How can a person, who still hasn’t acquired the attribute of bestowal, and doesn’t feel the deficiency for others, serve others? I heard that it’s important, but how can I serve others now?
If a person hears it for the first time in his life, he doesn’t care. He thinks that one is just talking nonsense, that this person is a communist or something. He thinks that a person is just telling him something to get something from him, because one finds fault where he has fault. A person needs to know when to begin to tell people about these things.
A person can’t just go out on the street and shout “you have to love each other,” unless people are in a tremendous amount of trouble and they are ready for it. But this is only on condition that a person can show them that they will be better off because of it. It’s from Lo Lishma (not for Her Name) to Lishma (for Her Name). But if a person is happy, and he feels fulfillment in his desires (that’s considered happy), if he fills himself, and a person tells him to begin to bestow now, then why would he want to give of himself? Who would want to hear about these things?
So there is nothing to explain. It is only those who come and begin to ask about the meaning of life, those who feel the difficulties, the lack of fulfillment. Then one has to slowly explain what the fulfillment depends on. One has to explain that we progress in such a way that a person cannot be fulfilled naturally, the way he was born. Fulfillment can only come from the method of Kabbalah. The method of Kabbalah, as Baal HaSulam says, is “the method of Mordechai,” only with the Returning Light. And one needs to explain that very slowly.
Today we can begin to explain it only from the afflictions that are appearing today in humanity. So from this, one can explain the process, and after the explanation of the process, its purpose, and from that the reason from the beginning to the end of the goal. This is how one explains the process. From that a person is shown intellectually. He is slowly detached from his sensations. One shows him that this is a necessary process, that this is the way it is.
As a doctor says to a sick person: “It’s true that you are suffering, but I having tested you, and I have a cure for you.” Only in this way, when one brings a person a little closer to the necessity, by diagnosing, by providing the medicine, then he can explain that there is an actual cure. The cure is the last thing one needs to explain.
Let’s say, God forbid, a person has this symptom and that, and it is a serious illness, but he is fortunate that there is a good treatment for it. So one explains both and he explains the treatment itself, which is a difficult surgery, but it’s a sure thing.
Once a person is told the whole process, then he can also be told what he has to go through. And he doesn’t feel so much of what he has to go through because the goal shines the necessity for it from his present state. And gradually, as he enters, he doesn’t understand quite what it is, but he slowly begins to agree to it and society works, and the whole world is working toward it. But can’t tell him about the whole process: “get rid of your ego and in that you’ll succeed.” A person’s whole success is in filling his ego. One can’t say that we’ll cut off a person’s head and then he’ll be alive and happy? How can both be together?
This is why explanations must be with preparation. One can’t escape problems. There is a way to come to the perfect state. Once a person depicts that, then he can explain the process. Even then, one has to be very cautious with it; it has to correspond to the person’s ability. Look at what we say today and what we said a year ago or two years ago to audiences. Of course, there is a huge difference according to the preparedness of the public.
Question: In the beginning of the article, you said we have to increase our attitude toward the bad. How do you do that?
The attitude toward the bad can only be increased on condition that, first, one determines what “bad” is. “Bad” can be determined only in society because there was a corruption in society, the breaking. The hatred and separation among people or among friends (seemingly friends) happened as a result of the sin of Adam ha Rishon (The First Man); it is the result of the breaking. That’s the only evil that happened.
The more one tries to correct the evil, the more he feels that he is not corrected. This is called “the revelation of the evil.” One can’t discover the real evil without making efforts within society. Through all kinds of other efforts you discover the egoistic evil—“I don’t have this, I don’t have this, I don’t have that.” But the fact that one doesn’t have connection to others as one man with one heart is the only true evil, and it only appears in correspondence to his efforts, to his exertion within society, in love of friends. That’s why a person has to work according to that.