"Therefore My people are exiled for lack of knowledge, and their honored ones die of hunger, and their multitude is parched with thirst." Therefore, since this vineyard, upon which I built so much and in which I invested so much, produced rotten grapes, because of this "My people are exiled for lack of knowledge." "And their honored ones," this refers to their esteemed people who will die of hunger. Why? Because, as we explained, they used to encroach on the boundaries of the poor, they used to rob the houses of the poor. "And their multitude," the masses, "parched with thirst." "Parched with thirst" means like arid, right? Arid means dry, parched, right? So instead of the reward that until now they drank, what will their punishment be? Parched with thirst, they will be thirsty. Notice that what is written here "metei ra'av" (those of hunger) is not from the word death. They do not die of hunger, rather "metei" is like "anshei" (the men of), as it is written "ish metim" (men). "Ish metim" means the men of the city, with a shva vowel, or "metei me'at" (few men), "metei me'at" meaning few people. So here too "metei ra'av" means the people, the men of hunger, so explains the Malbim.
"Therefore the netherworld has enlarged its appetite and opened its mouth without limit, and down goes her glory and her multitude and her tumult and whoever rejoices in her." Therefore the netherworld will enlarge its mouth without limit. What is "without limit"? For one who sets no limit to his desire, what is "chok" (limit)? "Chok" is from the word engraving, for one who sets no boundary to his desire, whose desire knows no bounds. Hashem, in its place, enlarged the netherworld measure for measure, without limit. There are no bounds to his desire, so the netherworld too, God forbid, will have no bounds. And the netherworld too, as we said, will swallow his soul, "the netherworld enlarged its appetite" means to swallow his soul. "And down goes her glory," when the city ceases, then we should notice, says the Malbim, there are several stages here. There is her tumult, there is her glory, there is her multitude, and there is her glory. And so he says thus, "Therefore the netherworld has enlarged its appetite and opened its mouth without limit, and down goes her glory and her multitude and her tumult." What is the difference between them?
The Malbim says, at first, when the city ceases, her tumult will cease. Her tumult is all the great commotion, uproar, noise, all rejoicing, all celebration, a great noise is called "sha'on" (tumult). After that her multitude, her multitude is the standard, ordinary hum. A hum, noise, "we heard the city humming." Humming means noise. And after that her glory, this is the king and the officials. If so, it should have been down goes her tumult, the great noise, her multitude, this is the ordinary noise, her glory, this is the king and officials being humbled. Why here is the order reversed? The Malbim says, because when the damage is sudden, in a single moment, then there are no more stages. When is there order? When an enemy comes, then at first the noise quiets, he draws nearer, perhaps wants to breach the walls, so the standard noise too diminishes. After he enters inside, you say now the officials too descend from their rule. This is when it happens gradually. But when there will be one moment of a blow, one blow that stops everything, then he says everything quiet and everything strong will be stopped in a single moment. There are no stages, it is not that first the noise stops and after that the quieter sounds. Therefore he says the order is down goes her tumult, her multitude, and her glory, this is the natural order, but here he arranged it in reverse, her glory and her multitude and her tumult. Why? For behold "the netherworld has enlarged its appetite," what is "the netherworld has enlarged its appetite"? Like Korach, the earth opened its mouth and swallowed them. So tell me, were there stages there? In a single moment everything stopped.
And this is what he says "and whoever rejoices in her." "And whoever rejoices in her," says the Malbim, as if in the midst of their drunkenness and gaiety they will fall into the netherworld and not feel it. And not only that, "and whoever rejoices in her," as if even within the netherworld he is still rejoicing, still with the dancing there and the disco within the netherworld, so to speak. And notice, whoever knows, they tell about the Titanic. They say the Titanic had already begun to sink, and they had already begun to launch lifeboats, but there was a band there, there was an orchestra there, and the orchestra kept playing until the water actually reached them, the orchestra kept playing. Until water actually reached their legs, only then did they begin to flee, when the ship was already three quarters underwater. But the show must go on. They keep playing as if nothing is happening. And this is exactly what I was just reminded of, and what is written here "and whoever rejoices in her," "in her" means in the netherworld. He is already inside but still keeps playing and he is in the midst of joy until suddenly he notices where he is. The Malbim says that "aloz" is joy and trembling. "And I will make them drunk that they may rejoice." A person who trembles from joy and drunkenness, this is called "aloz," as distinct from ordinary joy. Ordinary joy is "same'ach," "aloz" is joy while trembling from great joy. He is exuberant.
"And man is bowed down, and each person is humbled, and the eyes of the haughty are brought low." "And man is bowed down," says the Malbim, man will subdue himself in heart and in deed. And his eyes will be lowered before Hashem, this is the meaning of "and each person is humbled." "And the eyes of the haughty are brought low" means they will regret before the Holy One, blessed be He. Those who previously were haughty, lofty, those who behaved with a way of arrogance and contempt, will reach a state of submission, they will be humbled before Hashem in repentance and regret. Rashi explains "and man is bowed down, and each person is humbled," bowed down and weakened is the might of men. The strength of the men will weaken. And according to its midrash, who is "and man is bowed down"? Rashi says this is the Holy One, blessed be He, whom they caused to appear like a stunned man. And so it says "the Rock that begot you, you have weakened." What is "the Rock that begot you, you have weakened"? The Rock that begot you, you weakened. This is what Rashi here means to say. "The Rock that begot you, you have weakened," how did you weaken Him? Through the deeds that the people of Israel do here, He either gives strength to His King, gives power to the heavenly retinue, as the Nefesh HaChaim elaborates in explaining this in his first section, or God forbid gives power to the sitra achra and weakens, so to speak, the power of holiness. Certainly not in His very Essence, blessed be He, we have already spoken of this several times, rather the meaning is that, so to speak, He creates weakness in the power of holiness, "tashi" (you weakened). Or "through slothfulness the ceiling sags." Who is the "ceiling"? "He who roofs His upper chambers with water," this is the Holy One, blessed be He. "Through slothfulness," when Israel are slothful in fulfilling the mitzvot, "the ceiling sags." So to speak, the Holy One, blessed be He, becomes an aspect of sagging. Why? Because the Holy One, blessed be He, established it thus and set it thus in creation, that when the people of Israel do mitzvot they, so to speak, give strength to His King and Hashem exacts punishment from the enemies. But when they do not do mitzvot, then so to speak the chariot of holiness is weakened against the chariot of impurity, and then people have questions, where is the Creator of the world? Why does the Holy One, blessed be He, not give them what they deserve? What do you mean where, where are You? If we were as we should be, then the Holy One, blessed be He, would be with us in a revealed manner, and consequently through this the Holy One, blessed be He, would exact punishment from the enemies. But when we do not fulfill mitzvot, then so to speak the heavenly retinue too has, so to speak, a weakening of power, a weakening of power. And this is "and man is bowed down, and each person is humbled." "Ish" (each person) is Hashem, "a man of war, Hashem is His name." We see the expression "ish" used even regarding the Holy One, blessed be He. "And the eyes of the haughty are brought low" means the eyes, so to speak, of the Providence of the lofty ones, of the Providence of the angels, of the Holy One, blessed be He, over us, will be lowered as a result of our negative deeds.
"And Hashem of Hosts is exalted through justice, and the holy God is sanctified through righteousness." And then Hashem of Hosts will be exalted through justice, after man is bowed down and each person is humbled, then Hashem of Hosts will be exalted through justice, that is, the people of Israel will return to producing grapes. What are grapes? The opposite of rotten grapes. They will return to doing justice and righteousness. And Hashem will be exalted through justice, through the justice we explained, justice is between man and his fellow. And through righteousness, which is between man and God, through this the Name of the Holy One, blessed be He, will be sanctified in the world.
And we explained in the past something that here the Malbim explains in a most wonderful way. The Malbim says all the names and attributes we ascribe to Hashem are relative to us. They are not in relation to Him at all. For every attribute, as we explained in the past, expresses an essence. Can one describe the Holy One, blessed be He, at all? Certainly not. For He has no end and no comprehension, and those who grasp the physical cannot grasp Him, and no thought can grasp Him at all. And even His names, we spoke of this in the past, are only after the unfolding of the line. After the Holy One, blessed be He, contracted His light in the world and a line unfolded, and from that line, which the worlds clothed, Adam Kadmon, Atzilut, Beriah, Yetzirah, Asiyah, Arich, Atik Yomin, and so on, all the sefirot, only after that is there an attribute for the Holy One, blessed be He, and a name. According to what? According to what we are able to see now. But truly, when one wants to speak of the Holy One, blessed be He, before the contraction, does He have a name? We said that even Ein Sof (the Infinite) is not an attribute of His. Even Ein Sof is not an attribute. Rather what? The Master of Will, this is how we refer to Him, this is how He is mentioned in the books of Kabbalah, the Master of Will. But to describe Him with a name is not applicable, one cannot describe Him with a name. So what are all the names by which we describe Him? They are relative to us. According to our situation, in accordance with us, but not in Him, blessed be He. In Him, blessed be He, there is no change at all. And here he gives us an example, we call the Holy One, blessed be He, "Hashem of Hosts," this is one of His names, blessed be He. This name indicates that the Holy One, blessed be He, leads and sustains His hosts. Says the Malbim, let us contemplate for a moment, could Hashem have been called by this name before creation? Certainly not. For before creation there were no hosts. He was alone in His world. Rather only after the Holy One, blessed be He, formed and created the upper and lower realms, then there are already hosts, I say Hashem of Hosts, the Holy One, blessed be He, manages His hosts. So let us ask for a moment, so before creation the Holy One, blessed be He, had no hosts and now He is of Hosts, what changed in Him? It is heresy to say that something changed in Hashem. From here you must say, says the Malbim, that all the names we say are not names that describe Him, rather they are names relative to us, how we perceive the reality of the Creator. But it is not a name that describes Him, for how could a name that describes Him suddenly change? If His name changed, there must have occurred a change in Him. And if no change occurred in Him, then what is this name that changed? He tells you no, no, it is not His own name that changed. It is how I see Him, how I perceive Him. It is like, for example, if there were now a star here, and we decided to call it a name. Scientists will come in another fifty years and decide that this name is not quite fitting, they will decide to call it another name. So someone will come and say, ah, you know, apparently something changed and therefore they changed its name. Is that correct? That is nonsense. It makes no difference to the star what you call it and what you name it, and it has no name at all in itself. Rather what? We arbitrarily decided to call it thus, after twenty years we decided to change its name. Did something in it change? It is my way of identifying it. How do I identify it? Through the name that we attach to it. Likewise, all the names of Hashem, blessed be He, are not names in essence. He, blessed be He, even the name Havayah (the Tetragrammaton) is not the name of His essence, even though it is called the name of the essence, but the Name in itself, before the unfolding of the worlds, had no name at all. This is what he comes and says, according to this, in fact all the names of the Holy One, blessed be He, are only a description of how we perceive them. And if so, it in fact emerges that when we, the people of Israel, are the aspect of the hosts of the Holy One, blessed be He, then it is fitting that Hashem be called of Hosts. But if we are not the aspect of the hosts of the Holy One, blessed be He, then it is not fitting that Hashem be called of Hosts. For on account of what is He called of Hosts? On account of our being His hosts. But if there is a deficiency in His hosts, so to speak His name too is diminished. But do not err, this is not a deficiency in His essence, for that is why we prefaced that all the names are only according to our contemplation and not a deficiency in Him. But in fact it emerges that if there is a deficiency in the hosts, there is a deficiency too in the name Havayah, in the name Hashem of Hosts. For His name is according to our reality, we described Him on our account, so to speak. So when His hosts, so to speak, are corrupted, the name of Hosts too is, so to speak, diminished. Says the Malbim, according to what is He called Hashem of Hosts? What in fact creates that there are hosts that are proper and orderly? This is justice. When there is no justice there are no proper and orderly hosts. Hosts means we are the host of Hashem, blessed be He. But if among us there are disputes and quarrels and lack of justice and we are all divided, can Hashem say I have an army? Are the people of Israel My army? What kind of army? This is a collection of individuals who constantly only quarrel among themselves. So when there is no uprightness, when there is no uniform conduct between man and his fellow, this creates a deficiency in the hosts of the Holy One, blessed be He, for we are His hosts. So when the army is flawed, then this creates a deficiency in the chief of staff, so to speak, what kind of army do you have? So when the people of Israel are flawed, then this creates a deficiency in the attribute Hashem of Hosts. The Holy One, blessed be He, can no longer be called Hashem of Hosts, for what you have is not an army. This entire people is crumbling and scattered and dispersed. And according to this he says "and Hashem of Hosts is exalted through justice," see how wonderful this is. Through our doing justice, what will be exalted? Hashem of Hosts. Havayah of Hosts will be exalted through what? Through justice being here. If there will be justice here, then there is a proper army, there is an army that goes with uprightness, with righteousness, with uniformity. Then Hashem of Hosts is fitting to be called upon us. So if so, Hashem of Hosts, so to speak, receives strength and receives force, we are decent people, I have an army, says the Holy One, blessed be He, so it is fitting to be called of Hosts. But when among us there is no righteousness and uprightness, there is no justice, then Hashem of Hosts will not be exalted. Then His name, blessed be He, of Hosts will not be exalted but rather weakened, His light diminished.
Says the Malbim, the holiness we ascribe to a certain thing, we describe it as holy, again here too this is not a description of the essence of the thing. For example, if I say this person is called holy. Why did I call him holy? He abandons his physical matters, withdraws from them and sanctifies himself. Sanctifying himself means he engages more in spirituality. For holiness means to separate. Correct? To sanctify, "behold you are betrothed to me" means separated and set apart from all the world, she is designated only for me. And therefore there is also the opposite term "kedeshah." What is a kedeshah? A woman designated and set apart for harlotry. Consecrated means set apart. And if so, when I come and say holy regarding the Holy One, blessed be He, what is applicable to say holy? Fine, about Reuven I tell you he is holy. Why is he holy? He separated himself from all the desires of this world and went only to serve Hashem, holy shall he be called. Did the Holy One, blessed be He, separate Himself from something and go to do something else that you call holy? What was He beforehand that He separated Himself from it? For we explained that in Him no change occurs. We return to the explanation we said before, that the attribute holy too, like the attribute of Hosts, is in our eyes, it is what we see, it is according to our contemplation, but He in His essence, no attribute describes Him. Rather how I see Him, since the Holy One, blessed be He, is separated from physical reality I call Him holy. But this is an attribute in our eyes, it is not an attribute in His very self, blessed be He. Says the Malbim, and if so, when we, the people of Israel, are holy, then the Holy One, blessed be He, in fact is holy and rules over whom? Over a people who are holy. And this is what we say "You are holy and Your name is holy," and from whom does this attribute holy come, so to speak? "And holy ones praise You every day, Selah." That we, the people of Israel, are an aspect of holy ones who praise Hashem. To us the attribute holy is fitting, for we withdraw from matters of physicality and sanctify ourselves, here we describe ourselves. But regarding Him, this is an attribute that stems, so to speak, only from us, He has a holy people so He is called holy and separate. It emerges, if so, says the Malbim, that when the people of Israel do not behave with holiness, then so to speak there is a deficiency too in the attribute holy of Hashem, blessed be He. For the attribute holy is only according to our essence, it is not an intrinsic attribute of His, blessed be He. "And you shall sanctify yourselves and you shall be holy, for I am holy." Through your sanctifying yourselves you will be holy, so necessarily, the source of holiness, from where is it? From Hashem, blessed be He. But if there is a deficiency of holiness in us, then so to speak this too, the entire perception of the Holy One, blessed be He, as holy is, so to speak, diminished by this. So he says, according to this you will understand "and the holy God is sanctified through righteousness." What is righteousness? Righteousness, we explained, is mitzvot between man and God. And if so, through what is the holy God sanctified? Through our here becoming righteous and holy in fulfilling the mitzvot between man and God, sanctifying ourselves, then the holy God is sanctified, He is worthy of the attribute holy and the attribute of Hosts, and these attributes will be attributes full of content and not, God forbid, empty of content.
Verse 17. "And lambs shall graze as in their own pasture, and strangers shall eat the ruins of the fat ones." Says the Malbim, here he takes a parable from two ewes of the flock. Two ewes, one ordinary ewe accustomed to graze in the meadow, in grassy pastures He makes me lie down. And the second ewe that grew fat, that is fattened in the trough, in the pen. It does not go out to the meadow, they give it all its needs within the pen. When there is famine the trough is empty, then the one accustomed to eat from the trough, from the pen, will die of hunger, there is nothing to give it, the grass is finished. But the lean sheep, this one that does not always sit on quantities of food but grazes in the meadow from what it finds, when there is famine then it still has something to eat, it still roams about, it still gathers. And this is what he says, "and lambs shall graze as in their own pasture." The lambs whose custom is to graze in the field, they will graze, for even when there is famine it will be able to roam about the field and forage. But "and strangers shall eat the ruins of the fat ones." The dryness, says the Malbim, and according to this it is "and ruins." "Charvot mechim" means from the word dryness and aridity. When the bones, so to speak, have dryness and aridity there, what is inside the bones? "Mechim." What is "mechim"? The marrow of the bone, right? "Charvot mechim," the marrow in the bones dries up in whom? In the fattened flock, then they will eat, so to speak this destroys the bone itself, that is, the drying up of the bone within destroys and dries out the bone completely. "The ruins of the fat ones, strangers shall eat." "Garim" is from the word "gerem," "there is reward, the strong-boned donkey." What is "gerem"? "Gerem" is a bone. Correct? "This is the bone of the tenth son." Rabbi Yochanan would go about and say this is the bone of his tenth son, may Hashem save us, who died. So "gerem," "garma" is a bone. So he says "and strangers shall eat the ruins of the fat ones," that is, the dryness that dried the marrow within the bone causes the bone itself to dry up and be eaten. Who is this speaking about? About the fat ewe, about the fattened ewes who were accustomed to being at the trough, they no longer have the trough, they have nothing to eat, so the bones will dry up and begin to be eaten. What is the lesson? The lesson is that after they return to doing justice and righteousness and they have already ceased from committing sins, they no longer rob one another, then who is it who will continue to earn a living and live? Those who grazed in the meadow. Who are these who graze in the meadow? These are the people, the common folk, those who always earned a living from the labor of their hands. So he earned a living with uprightness until today, he will continue to earn a living with uprightness from today onward as well. In contrast, those fat ones, who are the fat ones? Those who always earned a living from robbing all the poor, those who always made their money not with uprightness and righteousness, from what they took from others, these will be destroyed, "and strangers shall eat the ruins of the fat ones," that is, the dryness, the aridity within the bones will eat them and their bones will dry up. Why? Because there is no longer any, the source of his livelihood is lost, from what will he earn a living? From the poor whom he robbed until today? The moment justice, uprightness, and righteousness return, he no longer has anyone from whom to earn a living, he can no longer earn a living from robberies.
"Woe to those who draw iniquity with cords of vanity, and sin as with the ropes of a cart." "Woe to those who draw iniquity with cords of vanity," the Malbim says the reading of the verse is thus, that is, this is how one must, so to speak, read it. Woe to those who draw iniquity with cords of vanity, and with cords like the ropes of a cart they draw sin. And now we will explain. The Malbim says a person constantly has an inner war when there is before him something pleasant and they say to him beware, woe and alas, this is forbidden, this is pork, do not eat. Desire comes and says but I am very hungry, I have not eaten for a long time and here is a food that is a delight to the eyes and its scent rose to his nostrils. The intellect comes and says to him it is forbidden, Hashem said not to eat, this is a transgression, it dulls the intellect, it is iniquity, warning him. So in fact there is a struggle here. Between whom is the struggle? Between the emotion, the heart, and the intellect, righteousness, uprightness, where the intellect warns him not to transgress the mitzvot of Hashem. So there are two kinds of wrestlers. There is one who wrestles and there is one who is more cunning. Let us see what the wrestler does. The wrestler is one who goes out to war, but tell me who wrestles more strongly? The heart or the intellect? Who wins in ninety percent of the battles? What is the question at all? Certainly the heart, right? What I want is always stronger than the intellect that says what to do. Someone once said that the conscience, someone once said that the conscience is not of much use in preventing a person from committing transgressions, but only a way to regret them after the deed. Do you understand? Where does the conscience come into action? After you have already done it, what a pity, why did I do this? Why did I need it? It really was unnecessary, could you not have overcome it? This is the conscience. But well, where were you before? The conscience is a weak wrestler, only after the deed does the conscience arrive. So he says this is one way in which a person is overcome by the impulse of desire and could not withstand it. But there are people who, when the impulse of desire grows strong in them and now a fight begins, now there is a war between desire and the intellect, desire says yes, the intellect says no. What does he do? He is cunning. He says I will not go head to head against the intellect. I will simply recruit the intellect to give me justifications for my desire. And then the intellect says you know what? Really, from an intellectual standpoint, why, why not? Why not? Wonderful, here is something very worthwhile, very tasty, very good. What did I do? Instead of fighting the intellect, I recruited it to my transgression. Now tell me, who is more severe? The first or the second? Certainly the second. For the first had no distortion of the intellect, the intellect at least remained upright. Only what? Desire had more muscles between the shoulders and it delivered a knockout and won. But in contrast the second is already wicked. For what did you do? You went and joined your intellect too to your desire, you turned your intellect, instead of being a judge, into being your lawyer, into being your representative. This is already a deed that is a distortion, distortion meaning to take the intellect and bend it. Says the Malbim, this is the difference between "chet" (sin) and "avon" (iniquity). "Chet" is following a struggle, fallen slain. Desire won. "Avon" is one who did not struggle, but recruited the intellect too to assist him in justifying his desires. And therefore "avon" is intentional, first, and therefore "avon" is called "avon." For what is "chet"? Sin, I should have done what I was supposed to, but what can be done that desire overcame? That was the target, I missed it, I reached another target. This is called "chet." In contrast, "avon" means to distort the intellect. I took the intellect, I distorted it to be the lawyer of my desires, to justify my desires, to say there is no Creator of the world and through this the world seems to me like a level plain. And therefore this is much more severe, this is called "avon," it is from the word distortion and distorting the intellect. And this is what he says, "woe to those who draw iniquity." That is, what they draw iniquity with, this is the claim of the intellect, this is the cords of vanity. The meaning is he brings intellectual proofs that this is not a transgression and that one should do so and this is the correct way. So he says these are cords of vanity. What are cords of vanity? These are spider webs, he says these are cords that tear easily. But he says "like the ropes of a cart," with ropes that are thick like the ropes of a cart, they draw sin. What is the meaning of this? What is the main cause of the sin? He says look at their claims, you will see that everything in fact began from where? From the sin. From where did it all begin? From the fact that I had a desire and I searched for how to justify the desire, and following the fact that I did not find justification, then after it did not work for me, what did I do? I recruited the intellect to come and justify my iniquity. So what began with sin, as we said, in the struggle between the intellect and the desires, ended with my recruiting the intellect to my side. And this is what he says "woe to those who draw iniquity with cords of vanity." How did you reach iniquity? Through cords of vanity. From what did it come to be? "Sin as with the ropes of a cart." Through the ropes of the cart you draw the sin, the meaning is how did you reach a state of iniquity? Through your deepening in sin, you searched for justification for your sins, you went and recruited the intellect and consequently now, so to speak, you received justification to commit those same iniquities. And this is what the Malbim here, with these, this is what the Malbim explains, with these the prophet here confronts. With whom is he confronting? With the people who came to distort the intellect, who ideologically tell you this is how one should act wickedly. About them he says from where did you reach all this? You reached all this out of the sin, your desire grew strong and then you recruited to it also ideological justifications. It is told that once someone came to a rosh yeshiva and told him, he had left the yeshiva at a certain stage. And the rosh yeshiva asked him what happened? Why did you leave?
That is to say, I will tell the rabbi the truth, I had many difficulties. Call it difficulties in faith, difficulties... I had many difficulties. The rabbi said to him, you do not have difficulties, you have excuses. He says to him, if you had difficulties, difficulties I know how to answer, but he says regarding excuses I have no answer. What is the meaning of this? You wanted to leave the yeshiva, why? There are desires, many desires outside. You wanted to leave the yeshiva. Now, what will you say? I wanted to because I felt like it? That is not, not respectable. What do you say? Ideologically, or you know, some kind, I had difficulties. He says, but is this difficulties? This is really only an excuse for why to leave the yeshiva. You are searching for excuses for why to leave the yeshiva. So he says to him, excuses you have, not difficulties. I know how to resolve difficulties, I do not know how to resolve excuses. You have an excuse, about it there is nothing, what will I resolve about an excuse? But if you had a difficulty, state a difficulty, I will resolve it for you. In fact it will not help you that I answer you a response to your difficulties, for that is not what is bothering you. And indeed the Sages say, Israel worshiped idolatry only in order to permit themselves forbidden relations in public. That is to say, everything begins from what I feel like. Everything begins from what, from the undefeated struggle. So whoever is honest enough with himself says correct, I have a weak character. But whoever is not honest enough with himself, what do you mean? Who said it is forbidden? And through this he recruits the intellect in order to prove ideologically that this is how one should behave.