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— the affairs of this world; and whatever goes well in them he attributes to his own cleverness, strength, planning, and discernment — as it says: 'I will call to account the fruit of the arrogance of the king of Assyria and the glory of his proud looks — for he has said: By the strength of my hand I have done it, and by my wisdom; I have removed the boundaries of peoples and plundered their stores and brought down the enthroned as a mighty one' (Isa. 10:12–13).
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From this he proceeds to opposing craftsmen in their crafts — and they find him ignorant and dismiss him — then to objecting to scholars in their scholarly disciplines and attempting to undermine them; though even a fool who holds back is more hopeful than him — as it says: 'Do you see a man wise in his own eyes? There is more hope for a fool than for him' (Prov. 26:12).
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He then moves on to criticizing kings and ministers — satisfied with none of their views, finding no good in any of their plans — as it says: 'The sluggard is wiser in his own eyes than seven who answer sensibly' (Prov. 26:16).
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He goes so far as to attack the Creator's wisdom and knowledge — denying much of it and finding it ugly — as it says: 'And they say: How does God know? Is there knowledge with the Most High?' (Ps. 73:11).
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And that leads him to enter every dangerous situation, trusting that his planning will save him — yet that is precisely what ensnares him — as it says: 'He frustrates the devices of the crafty so that their hands achieve no success; He catches the wise in their own craftiness' (Job 5:12–13).
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When leadership and kingship are actually established for him, at that very moment his enviers emerge and his enemies multiply — even if he has done nothing to them, even spontaneously — as it says: 'Without cause they run and make ready; they are awake to come against me; look upon it' (Ps. 59:5).
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Indeed from the very first moment it becomes apparent that he will lead them, they plot to kill him — like those who said: 'Come now, let us kill him and throw him' (Gen. 37:20).
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So he always eats in secret and drinks under guard; it is as though he sits beneath a drawn sword and his life hangs by a hair — as it says: 'For only a step is between me and death' (1 Sam. 20:3).
And the entourage intervenes between him and ruling with justice,
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— introduced upon him suspicion and doubt; and people's opposition to him intensified, and his Master's demands upon him became harder — as it says: 'Hear this, O house of the king, for the judgment pertains to you; for you have been a snare at Mizpah and a net spread upon Tabor' (Hos. 5:1).
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The Creator implanted in the soul love of honor and self-elevation only that it might yearn with that yearning for the reward of the next world — as it says: 'He does not withdraw His eyes from the righteous; He sets kings on thrones and raises them forever' (Job 36:7).
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Section XIII. Chapter Ten: Vengeance.
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Others claimed the finest thing a person can pursue in the abode of this world is to take vengeance on his enemies. They said: vengeance removes grief that was upon the soul, releases distress that was within it, and delights it with what it sees of the enemy.
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It calms the intensity, removes excessive brooding, and prevents a second enemy from doing what the first did. Do you not see that the finest thing said to the faithful is: 'Behold, all who are incensed at you shall be ashamed and confounded; those who strive against you shall be as nothing and shall perish' (Isa. 41:11)?
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I examined all they said and found them in this case deceived. For all they described only affects the soul that way because it comes to the soul spontaneously, without the soul working for it at all.
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But when the soul falls into brooding and plotting against the enemy, it falls into the dark sea — and every moment new plans arise, one after another — as it says: 'They who devise wicked things in their heart; every day they stir up wars' (Ps. 140:3).
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And the man steels himself not to accept intercession, be moved to compassion, show grace, or hear any plea — as it says: 'The soul of the wicked desires evil; his neighbor finds no favor in his eyes' (Prov. 21:10).
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And he is willing to spend all his wealth and means before abandoning that vengeance — as it says: 'Behold, I am stirring up the Medes against them, who have no regard for silver and do not delight in gold' (Isa. 13:17). And if he cannot reach