A person has a heart of hearts, the heart arranges and arranges what he will speak. And as for the choice in the hand of man, he evaluates many systems and different ways of what to answer, and in 27 the final and the answer of the tongue is what, and he needs help from above to give a good answer, R"l the final action, and in particular the word of the tongue is what, as it says, And I prayed to the Hashem of heaven and said to the king who prayed for the answer of the tongue to come to him properly:

All the ways of a man are pure in his own eyes and the content of the Spirits of Hashem, the ways of the soul are very many, and it is not for a man to choose the pure path without a trace, only Hashem, who is the content and measures the spirit that raises the images on the heart, R. L. Sometimes a man will walk the path of righteousness and mercy and he comes by the image of the proud, who does righteousness in order to be proud, walks the path of humility and lowliness of spirit, and is rooted in his spirit by pride, who wants to be said to be humble, and so on. Similarly, there is a leveling of the spirit, that the king and the high priest whose spirit is high and lofty must walk a more excellent path and lift up his heart in the ways of Hashem, and 27. Man did not know only Hashem alone, he was limited 27 according to the laws of wisdom:

(Proverbs 16:3): Commit your works to the Lord, and your thoughts will be established - Since thoughts are many and flow across the soul, and they have no foundation or foundation, if a person does all of his actions only for the Lord, to magnify the glory of the Lord and to do His will, until the Lord is the purpose of his actions, then his thoughts have a foundation and foundation, so that he will not only think about doing what is the glory of the Lord and His will.

(Proverbs 16:4): All the Lord's actions are for His benefit - explains in what way his actions will be attributed to the Lord, because the Lord has acted for His benefit, and all creation - He created for His glory, and He wants all of man's actions to be directed toward His glory and for His name to be sanctified in His creations.

And even if you see the wicked one, who defiles the honor of Hashem and does against His will, and he succeeds and exists, this too is for the glory of Hashem, because he is prepared for the day of evil, for there is a day appointed for him to receive his punishment, and then his name will be sanctified, as it is said: When He executes judgment on the wicked, his name is magnified in the world.

The Lord's abomination is every haughty heart, meaning that although the Lord does not punish evil thoughts and actions, all of which have not borne fruit for a person's actions, and likewise, He will not punish the actions immediately through special supervision, He will only hide His face from the sinner and leave him until the time comes. Not so is the haughty heart, who thinks in his heart that he is in a very high position and therefore breaks out with all the strength of his soul to think that his heart is a dog of Hashem, and therefore does not listen to the words of the Torah and the teachers, and transgresses the boundaries of morality. This is a root that bears fruit and a wormwood and is an abomination to the Lord until He punishes us hand to hand, R. L. not by means, and will not be cleansed from punishment, because the punishment that comes by nature is sometimes a wicked person prolongs his evil because he hopes that he will repent. Not so is the haughty heart, where there is no hope that he will improve his way:

By kindness and truth, an iniquity will be atoned for, although even one who wronged with malice, Hashem has provided that he should hold fast to kindness and truth to perform acts of kindness between a person and his neighbor without payment of a reward, which is kindness of truth, and also to hold fast to the measure of truth with care, as the wise man says (Blessings of the Lord). Kindness is G-d and truth is Torah, and in this iniquity will be atoned for, as the saying goes: If the iniquity of the house of Eli is atoned for with a sacrifice and an offering, with a sacrifice and an offering, it is not atoned for, but it is atoned for in the Torah and by performing acts of kindness, 27. Better is he who walks in the fear of the Lord, who through fear will turn away from evil, and will not need atonement at all, as the saying goes: Blessed is the one who marries a transgressor, blessed is the man to whom the Lord will not impute iniquity:

In the will of Hashem, the ways of a man, he has already said that his will is pure, that to achieve Hashem's will, he must be pure, meaning that he must not pursue an external appearance in his spirit, and he must always stand in innocence, and then Hashem will reconcile his enemies with him, who are his internal enemies, who are images of desires, who will be at peace with him after no evil image arises in his heart, which is the boundary of innocence, and by having his internal enemies reconciled, Hashem will also reconcile his external enemies with him, measure for measure, just as He reconciled with Hashem the enemies of the divine soul, which is an allusion in the Mishnah, that the enemies of Hashem will reconcile with Hashem, and they are the images of desire, and so will Hashem reconcile the enemies of the body with him:

A little in righteousness is better than much fruit without justice, it is itself the verse in Psalms 37: Better a little for the righteous than a multitude of many wicked people. Which explains the reason that the arms of the wicked will be broken and the Lord upholds the righteous, that the little of the righteous is upheld by the Lord, and the much of the wicked is under the providence of the Lord to destroy him, and so it is with his wealth and possessions, the little he has obtained through righteousness is under the providence of the Lord and will provide sustenance, and the much fruit he has obtained without justice, the Lord will destroy him, and in this there is no duplication with the verse above: A little is better in the fear of the Lord, which there speaks of pleasure itself, that what he gathers in the fear of the Lord, he will find in it pleasure and rest, and even though the days of the poor are evil, in all this this little is better for him, than the great treasure of the good heart, a feast always in which he will find turmoil and there is no peace for the wicked:

A man's heart will consider his way, and the Lord will prepare his steps. The root of the word "thought" when it comes to action indicates thoughts that depart from the ordinary or inappropriate thoughts. Jeremiah already said (10) I know that it is not in man's own way, not in man who walks and prepares his steps. The way is what he chooses which way to walk, and the step is what he steps with his feet. And although the choice was given to man, 27 the organs of movement in which his action will be completed, the Lord moves them with His power, between the tongue that brings out the thought in matters of speech, as it says to a man from the dispositions of the heart, and what is the tongue that answers between the feet that complete his thought in matters of movement on the path he has chosen, and since it is not in man who walks and prepares his steps, because the organs of movement are in the hand of the Lord, so it is not in man's way, because the mover can hinder his movement if the Lord does not desire his way, and He said (Psalms 37) Why are the steps of a man prepared and his way? He will desire that he fall, but he will not be cast down, etc., because even the steps of a mighty man are from Hashem, and Hashem desires his way, although the choice of the path is from man, Hashem hinders his movement if he does not desire this way, and when you see the righteous man fall because his feet will not stand on the path he has chosen, know that he will not be cast down because Hashem supports his hand, and He hinders his movement so that he may rise and walk on the path that is good in the sight of Hashem. And he said to the man, "What is the steps of a man and a man? How can he understand his way? And if you see a man's step he considers, R'al who thinks unworthy advice about his way, know that it will not be beneficial, because Hashem will prepare his step, and he will not be able to walk without the will of Hashem:

A king's lips are like a charm, and in a lawsuit he will not conceal his mouth. The lips are the external speech and the mouth is the internal speech in wisdom. And behold, everything the king utters with his lips, even if it is for a case, is like a charm that they will rush to guess and decide from, because the way he utters with his lips and the quality of his external speech with which he dresses the words of his mouth is like a charm to decide on great matters. Therefore, in a lawsuit, he will not cover his mouth with a coat. Every word of his mouth that he speaks with wisdom to decide the lawsuit, he will speak clearly so that there will be no room for error, lest then his mouth fall into the hands of fraud and open betrayal.

The scales and balances of justice are the work of the Lord, all the stones of the pocket. A scale is greater than a scale and is actually used to measure the circle, which is the circular path used to measure a place that is close to the area of ​​the object. In the scales, an object to be weighed is placed in one pan and weighted stones in the other pan to see if they are directed against each other. He said that the Lord has a scale to weigh a person's ways, his customs, and his circles and direct them toward righteousness, and He also has scales of justice to weigh the deeds of people and to reward them, good or bad, according to their measures. And what are the stones of the pocket that He places inside the scales? They are His work, R.L. Hashem arranged all the work He did, to weigh the works of the first of the chosen ones with them, that just as a person would do and place his works on the scale, so will the works of Hashem and the ways of nature and the battle be directed against it, as it says, "If you will listen attentively to My commandments, I will give rain to your land in its season, lest your heart be deceived and stop the heavens." In the works of Hashem there are all kinds of weighing stones, large and small, all of which are stones of justice, directed in the scale of the works of Hashem in the great world, against the other scale in which the person who chooses will place his works on the scale of choice in his small world, and the two scales will always weigh together, both for good and for evil:

The abomination of kings, as I have already explained (Isaiah 9) that the establishment of the kingdom is based on judgment between man and his neighbor, but the establishment of the throne and its preparation is based on righteousness, as it says, "Prepare it in judgment from now on and feast it in righteousness forever" (Isaiah 9). And since only through righteousness, which is the law, will a throne be established that it will have existence, then doing evil that he has turned righteousness into an abomination of kings, for this will destroy the establishment of their throne and their kingdom:

The will of kings is the tongue of justice. Justice is in the matter of judgment, that judgment be according to justice, not a crooked judgment, as the saying goes, and judge the poor with justice. And this is the will of kings, because a king will reign for justice, and the righteous are a step above justice, and he is the one who does what is right, above the law, and also includes the righteousness of opinions. The king will love him, and this is more than the will:

The wrath of the king is the angels of death, and a wise man will atone for it. Anger lies in the heart, and its manifestation to take revenge is called anger. Here, the wrath of a layman is not dangerous because Hashem will take revenge immediately. However, when the king is aroused in his wrath, he is the angels who send death, because in his wrath he will destroy many. It is necessary to seek a wise man who, through his wisdom, knows how to atone for sin and to turn away his wrath. It has a saying about the wrath of the supreme king, which aroused the angels of death, and a wise man will atone for it, like Phinehas turned away his wrath, etc., and atoned for the children of Israel, and said, "We would have destroyed them if it had not been for Moses, his chosen one," etc., to turn away his wrath from the destroyer:

In the light of the face of the king of life, he is turned upward, and after a wise man has turned away from the heat, the angels of death depart, and then in the light of the light of the face of the king, which is a sign that the heat has departed, he will find life, which he has turned away from death, and if he continues to produce his will, he will be like a cloud from the sky. And behold, Lakman (19:12) growled like a kuffar, a king's wrath and dew on the grass of his desire. The wrath is less than the heat, because it is an internal sadness that is expressed over something, and it is not in the heat only when abundance and desire prevent it, and then a person should not approach him, just as one should not approach the kuffar when he is growling, and in 27 he does not send death outside his boundary because the kuffar does not go out on his prey outside his dwelling, (which is the act of the lion, not the kuffar) only in his dwelling no living thing should approach him, and then after his will has returned, he will return to bestow and bestow his goodness, and all are satisfied like the dew that comes constantly on the grass to moisten it. But the wrath of a king will send angels of death outside his boundary, and it takes a wise man to atone, and if his will returns after it has been withheld for many days, and the grass was thirsty for the rain of his goodness, his will is like a thick cloud of dew, as if the rain had been withheld for many days, and it returned to satisfy the withered and tossed grass. Without water, and also when He wills, He will return to bestow His goodness and blessing upon them after they have stopped and prevented them from reviving and showering goodness and grace:

Buy wisdom, what is better than a hoe, and buy understanding is chosen than money. Wisdom is the accepted teachings on how to behave in all the qualities of the soul and the standards, and understanding is that which understands a thing from a thing of itself, both in matters of wisdom that produces a saying, and in matters about which the mind judges according to the intellectual inferences between truth and falsehood, and there is a difference between money and the hoe, which is the treasury of nature and the hoe, which will be used to spend and trade other things with. Gold will be appropriated in treasures and will not be taken out, as the saying goes, for the trade of money is better than the trade of money, and the hoe is its harvest. Now wisdom is a virtue, he will gather it in the treasures of his heart and will not take it out to trade with it, it is only the grain that one eats to the satisfaction of the soul, and alas Buy wisdom, what is better than the hoe, which is a more valuable possession than the hoe, because it is good in itself from its own side. But understanding is traded in which, by means of inferences, one produces a saying and understands and exchanges an idea In the idea of ​​rationality, rationality and profit are likened to something that is traded, and on this the intellect likens it to the imagination of money, which is not good in itself, but only in its price, for which other goods are received in exchange, but the buyers of the intellect choose money, because in exchange they will take rational, valuable things:

The path of the upright is one who turns away from evil. The upright is one whose nature inclines toward righteousness and who does not have an internal war in his spirit like the righteous. And this one has a paved and established path, where no obstacle is found, and he does not stubbornly follow his path. In this he turns away from evil, because his path is paved with desires and the desires of the heart, as the saying goes, "And the path of the upright is paved." But he who does not have a paved path and must walk on an unpaved path is dangerous, because many fight against him to divert him from his path and to kill him with the death of the soul. And he who guards his soul, created through his path, with excessive guarding, may not fall into one of the pitfalls and may not incline to crooked ways and become prey to the desires of the heart and to the evil thoughts and snares of the soul:

(18-19) Before the fall of a genius, etc., it is good to be humble, etc., humility and pride are both in choice, the proud elevates a person above his level, and the humble humiliates to the point of knowing and recognizing the value of man because he has no room for pride because he is flesh and blood, and humility is the last extreme against humility, which is the middle between pride and humiliation, the humble only feels his dignity when he is humble because of his choice, and the humble, the images of his spirit will humiliate him until he does not feel at all when they humiliate him, and in all measures the path that is offered is good, but in pride, be very, very warned, O humble, it is good to go to the last extreme, but it is not good to have a natural, imperceptible low spirit, only it is good for the humble, that there be humiliation because of humility, which is a choice of the intellect according to wisdom and righteousness, and the haughty is one whose images of the spirit are raised to the heart and are exalted to be proud, and 27 have not yet come into effect, because the heart governs On the images of the spirit and can humble with his spirit, but if they act on the heart until he is amazed by them and becomes proud of heart, then he becomes abhorrent (as in, "Every proud heart is an abomination to Hashem, and he will receive punishment, as in, "Hand to hand will not cleanse"), then he will lament in his heart the measure of pride, and be called proud, and if it is added to that that he is also rich and powerful, then there is a proud and arrogant person in his heart and he is close to Hashem who will break him, as in, "Before a break a man's heart is lifted up," and here he said, "Before a break a proud man," and he who is only proud, and has not yet lifted his heart and has not come to the point of pride, is close to failure, after the proud man has fought with him and easily falls, and this is "Before the failure of a proud man," and when he falls, after the obstacle is the breaking, then the arrogant man will be promoted, as in, "Before the break of a proud man," because the pride of his spirit rules over the heart until he comes to the point of pride, and therefore it is good for him to be humble of spirit. The humble, to be lowly in spirit to the point of humiliation, so that he will not stumble and so that he will not break, divides the spoils of the proud, even though it may seem to him that he is dividing the spoils and great prosperity with them, because suddenly he will break and be humbled, but the end of humility is honor, as the saying goes: And before honor is humility: