{"id":12911,"date":"2025-12-20T21:19:24","date_gmt":"2025-12-20T21:19:24","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=12911"},"modified":"2025-12-20T21:19:24","modified_gmt":"2025-12-20T21:19:24","slug":"he-did-not-say-wicked-or-righteous","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/he-did-not-say-wicked-or-righteous\/","title":{"rendered":"99. He Did Not Say Wicked or Righteous"},"content":{"rendered":"\n

I heard on Iyar<\/em> 21, Jerusalem<\/p>\n\n\n\n

\u201cRabbi Hanina Bar Papa said, \u2018That angel, appointed on conception, its name is Laila<\/em>\u00a0[night]. It takes a drop and places it before the Creator and says to Him: \u2018Master of the world, this drop, what shall become of it, a hero or a weakling, a wise or a fool, a wealthy or an indigent?\u2019 But he did not say \u2018a wicked or a righteous\u2019\u201d (Nida<\/em>\u00a016b).<\/p>\n\n\n\n

We should interpret according to the rule that a fool cannot be righteous, as our sages said, \u201cOne does not sin unless a spirit of folly has entered him.\u201d It is even more so with one who is a fool his whole life. Hence, one who is born a fool has no choice since he has been sentenced to be a fool. Therefore, saying, \u201cHe did not say \u2018a wicked or a righteous\u2019\u201d is so that he would have a choice. But what is the benefit if he did not say \u201ca righteous or a fool\u201d? After all, if he is sentenced to be a fool, it is the same as being sentenced to become a wicked!<\/p>\n\n\n\n

We should also understand the words of our sages: \u201cRabbi Yochanan said, \u2018The Creator saw that the righteous are few, He stood and planted them in each generation, as was said, \u2018For the pillars of the earth are the Lord\u2019s, and He has set the world upon them.\u2019\u2019\u201d RASHI interprets \u201c\u2018He has set the world upon them\u2019\u2014He dispersed them in all the generations to be an infrastructure and sustenance and foundation to sustain the world\u201d (Yoma<\/em> 38b).<\/p>\n\n\n\n

\u201cThey are few\u201d means that they are growing fewer. Hence, what did he do to multiply them? \u201cHe stood and planted them in each generation.\u201d We should ask, \u201cWhat is the benefit in planting them in each generation, by which they multiply?\u201d We must understand the difference between all the righteous being in a single generation or being dispersed through all the generations, as RASHI interprets. Does being in many generations multiply the righteous?<\/p>\n\n\n\n

To understand the above, we must expand and interpret our sages\u2019 words, that the Creator sentences the drop to be a wise or a fool, meaning that one who is born weak, without the strength to overcome his inclination, and is born with a weak desire and without talents, since during the preparation, when beginning in the work of the Creator, he must be fit to receive the Torah and the wisdom, as it is written, \u201cwill give wisdom to the wise,\u201d he asked, \u201cIf they are already smart, why do they still need wisdom? It should have been \u2018will give wisdom to the fools.\u2019\u201d<\/p>\n\n\n\n

He explains that \u201cwise\u201d means one who craves wisdom although he still has no wisdom. But because he has a desire, and a desire is called a Kli<\/em> [vessel], it follows that one who has a desire and craving for wisdom is the Kli<\/em> in which wisdom shines. It therefore follows that a fool means one without yearning for wisdom, whose yearning is only for his own needs. In terms of bestowal, a fool is completely incapable of achieving any bestowal whatsoever.<\/p>\n\n\n\n

Therefore, one who is born with such qualities, how can he achieve the degree of a righteous? It follows that he does not have a choice. Therefore, what is the benefit from saying, \u201che did not say, \u2018a righteous or a wicked\u2019?\u201d So he would have a choice. After all, since he was born unwise and weak, he is no longer capable of having a choice, since he is completely incapable of any overcoming and craving for His wisdom.<\/p>\n\n\n\n

To understand this, that even a fool can have a choice, the Creator made a correction, which our sages call, \u201cthe Creator saw that the righteous were few; He stood and planted them in each generation.\u201d We asked, \u201cWhat is the benefit of this?\u201d<\/p>\n\n\n\n

Now we will understand this matter. It is known that as it is forbidden to bond with the wicked even when one does not do as they do, as it is written, \u201cnor sat in the seat of the scornful.\u201d This means that the sin is primarily because he sits among the scornful, even though he sits and learns Torah and keeps Mitzvot<\/em>. Otherwise, the prohibition would be due to the cancellation of Torah andMitzvot<\/em>. But rather, the sitting itself is forbidden, since man takes the thoughts and desires of those he likes.<\/p>\n\n\n\n

And vice versa: If one does not have any desire or craving for spirituality, if he is among people who have a desire and craving for spirituality, if he likes these people, he, too, will take their strength to prevail, and their desires and aspirations, although by his own quality, he does not have these desires and cravings and the power to overcome. But according to the grace and the importance he ascribes to these people, he will receive new powers.<\/p>\n\n\n\n

Now we can understand the above words: \u201cThe Creator saw that the righteous were few,\u201d meaning that not any person can become a righteous, for lack of qualities for it, as it was written, that he is born a fool or a weakling; he, too, has a choice and his own qualities are no excuse. This is because the Creator planted the righteous in every generation.<\/p>\n\n\n\n

Hence, a person has the choice of going to a place where there are righteous. One can accept their authority, and then he will receive all the powers that he lacks by the nature of his own qualities. He will receive it from the righteous. This is the benefit in \u201cplanted them in each generation,\u201d so that each generation would have someone to turn to, adhere to, and from whom to receive the strength required to rise to the degree of a righteous. Thus, they, too, subsequently become righteous.<\/p>\n\n\n\n

It follows that \u201che did not say \u2018a wicked or a righteous\u2019\u201d means that he does have a choice: He can go and adhere to the righteous for guidance, and through them receive strength, by which they, too, can later become righteous.<\/p>\n\n\n\n

However, if all the righteous were in the same generation, the fools and the weak would have no hope of approaching the Creator. Thus, they would not have a choice. But by dispersing the righteous in each generation, each person has the power of choice to approach and draw near to the righteous that exist in every generation. Otherwise, one\u2019s Torah must be a potion of death.<\/p>\n\n\n\n

We can understand this from a corporeal example. When two people stand one opposite the other, the right hand of one is opposite the left hand of the other, and the left hand of one is opposite one\u2019s friend\u2019s right hand. There are two ways: the right\u2014the way of the righteous, which is only to bestow, and the path of the left\u2014who want only to receive for themselves, by which they are separated from the Creator, who is only to bestow. Thus, they are naturally separated from the Life of Lives.<\/p>\n\n\n\n

This is why the wicked in their lives are called \u201cdead.\u201d It therefore follows that as long as one has not been awarded Dvekut<\/em> [adhesion] with the Creator, they are two. Then, when one learns Torah, which is called right, but is to the left of the Creator, meaning he is learning Torah to receive for himself, it separates him from Him, and his Torah becomes a potion of death to him since he remains separated, as he wants his Torah to clothe his body. This means that he wants the Torah to increase his body, and by this his Torah becomes a potion of death to him.<\/p>\n\n\n\n

However, when a person becomes adhered to Him, a single authority is made, and that person unites in His uniqueness. Then, the right side of the person is the right side of the Creator, and then the body becomes a clothing for one\u2019s soul.<\/p>\n\n\n\n

The way to know if one is marching on the path of truth is that when one engages in bodily needs, one should see that he does not engage in them more than is necessary for the needs of his soul. When one thinks that one has more than he needs to clothe the needs of one\u2019s soul, it is like a clothing that a person puts over his body. At that time, he is meticulous about keeping the garment not too long or too wide, but clothing his body accurately. Similarly, when engaging in one\u2019s bodily needs, he should be meticulous not to have more than he needs for his soul, meaning to clothe his soul.<\/p>\n\n\n\n

To come to Dvekut<\/em> with the Creator, not all who wish to take the Lord may come and take, since it is against man\u2019s nature, who was created with a will to receive, which is self-love. This is why we need the righteous of the generation.<\/p>\n\n\n\n

When a person adheres to a real rav, whose only wish is to do good deeds, but one feels that he cannot do good deeds, that the aim will be to bestow contentment upon the Creator, by adhering to a real rav and wanting the rav\u2019s fondness, he does things that his rav likes, and hates the things his rav hates. Then he can have Dvekut<\/em> with his rav and receive his rav\u2019s powers, even that which he does not have from birth. This is the meaning of planting the righteous in each generation.<\/p>\n\n\n\n

However, according to this, it is hard to see why plant the righteous in each generation. We said that it was for the fools and the weak. But he could have solved it otherwise: not to create fools! Who made him say that this drop will be a weakling or a fool? He could have created everyone wise.<\/p>\n\n\n\n

The answer is that the fools are also needed since they are the carriers of the will to receive. They see that they have no counsel of their own by which to draw near to the Creator, so they are as those about whom it is written, \u201cAnd they shall go forth and look upon the carcasses of the men\u2026 for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.\u201d They have become ashes under the feet of the righteous, by which the righteous can acknowledge the good that the Creator did for them by creating them wise and strong, by which He has brought them closer to Him.<\/p>\n\n\n\n

Hence, now they can give thanks and praise the Creator since they see the lowly state they are in. This is called \u201cashes under the feet of the righteous,\u201d meaning that the righteous walk by it and thus thank the Creator.<\/p>\n\n\n\n

But we must know that the lower degrees are also needed. The Katnut<\/em>[smallness\/infancy] of a degree is not considered superfluous, saying that it would be better if the degrees of Katnut<\/em> were born immediately with theGadlut<\/em> [greatness\/adulthood].<\/p>\n\n\n\n

It is like a physical body. There are certainly important organs, such as the brain and the eyes and so forth, and there are organs that are not as important, such as the stomach, intestines, fingers, and toes. But we cannot say that an organ that performs a not-so-important task is redundant. Rather, everything is important. It is the same in spirituality: We also need the fools and the weak.<\/p>\n\n\n\n

Now we can understand what is written, that the Creator said, \u201cReturn unto Me, and I will return unto you.\u201d It means that the Creator says, \u201cReturn,\u201d and Israel say the opposite: \u201cBring us back, Lord, and then we shall return.\u201d<\/p>\n\n\n\n

The meaning is that during the decline from the work, the Creator says \u201cReturn\u201d first. This brings a person an ascent in the work of the Creator, and one begins to cry, \u201cBring us back.\u201d But during the decline, one does not cry, \u201cBring us back.\u201d On the contrary, he escapes the work.<\/p>\n\n\n\n

Hence, one should know that when he cries, \u201cBring us back,\u201d it stems from an awakening from above, since the Creator previously said \u201cReturn,\u201d by which one has an ascent and he can say \u201cBring us back.\u201d<\/p>\n\n\n\n

This is the meaning of \u201cAnd it came to pass when the ark journeyed, that Moses said: \u2018Rise up, O Lord, and let Your enemies be scattered.\u2019\u201d \u201cJourneying\u201d means when advancing in servitude of the Creator, which is an ascent. Then Moses said \u201cRise.\u201d And when they rested, he said \u201cReturn, Lord.\u201d And during the rest from the work of the Creator, we need the Creator to say, \u201cReturn,\u201d meaning \u201cReturn unto Me,\u201d meaning that the Creator gives the awakening. Hence, one should know when to say \u201cRise\u201d or \u201cReturn.\u201d<\/p>\n\n\n\n

This is the meaning of what is written in Parashat Akev<\/em>, \u201cAnd you shall remember all the way\u2026 to know what was in your heart, whether you would keep His commandments, or not.\u201d \u201cWould keep His commandments\u201d is discerned as \u201cReturn.\u201d \u201cOr not\u201d is discerned as \u201crise,\u201d and we need both. And the rav knows when to \u201crise\u201d and when to \u201creturn,\u201d since the forty-two journeys are ascents and descents that unfold in the work of the Creator.<\/p>\n","protected":false},"excerpt":{"rendered":"

I heard on Iyar 21, Jerusalem \u201cRabbi Hanina Bar Papa said, \u2018That angel, appointed on conception, its name is Laila\u00a0[night]. 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