Know! [there is a way] to counter all forms of strife. Whether in material matters, or spiritual matters so that a person is unable to pray or do what he must in serving God, it is all in the category of strife. There are those who stand up and argue against him, trying to negate his intention and will from what he wants to do.
Now, in order to eliminate the strife, no matter what aspect it may be, and make peace—fasting is necessary. This is as our Sages teach: The more charity, the more peace (Avot 2:7). Charity is an aspect of fasting. For the essence of fasting is charity, as our Sages teach: The merit of fasting is charity (Berakhot 6b).
For the concept of strife involves a conflicting will; they stand up against him to negate his will. And the propitiousness of fasting is found in the Zohar (III, 68b): “On that very day you shall afflict your souls” (cf. Leviticus 16:29, 23:27)—the benefit of fasting is the humbling of the heart, to attach the will of the heart to the Holy One. Through fasting, the heart is subdued and weakened. All his other wills are negated in the face of the will of the Holy One—“to attach the will of the heart….”
Therefore, by means of this [fasting], strife—the aspect of the will of others being unlike his will—is eliminated. As our Sages teach: Negate your will to His will so that the will of others will be negated to your will (Avot 2:4). Through fasting, one’s will is already negated to the will of God, as above, and so the will of others is negated to his will. Strife is thus eliminated and peace is made. As mentioned above: The more charity, the more peace.
2. This is as our Sages teach: “The fast of the fourth month, and the fast of the fifth month… will become celebration and joy” (Zechariah 8:19). How can it be called both a fast and celebration? [When there is peace, there is “celebration and joy,”] but when there is no peace, there is “a fast” (Rosh HaShanah 18b). That is, when instead of peace there is strife, then “a fast”—fasting is necessary, as above. And by fasting, peace is made.
Then, “when there is peace, there is ‘celebration and joy.’” This is because by fasting, the structure and vitality of joy is constructed. For the value of fasting is that it rouses and revives the dead—i.e., the days spent in darkness that have no vitality.
This is because drawn into each and every day is an influx of bounty from Above. On a day a person performs mitzvot and good deeds, he then gives life to that day and draws into it vitality and a great influx of bounty from Above. But if, God forbid, he does not perform mitzvot, then the influx of bounty from Above descends only in a very, very limited manner—only enough for restricted survival.
For when he takes that day and performs evil on it, God forbid, he then diminishes, nurtures from, and sucks up the limited influx of bounty which that day has. Eventually, he also sucks up the essence of the vitality of the day itself, aside from the influx of bounty which routinely comes from Above.
For each day is a creation, with its individual vitality aside from the influx of bounty. Yet he also sucks up the day’s individual vitality until these days are left dead. This is analogous to an infant who nurses from his mother’s breast. As long as she has milk, he continues to suckle the milk. But when the milk stops, he sucks up her blood and her very vitality.
However, by fasting, a person rouses and revives these days—it all depends on the fasting. This can be understood from the physical realm. When a person fasts, he consequently has no vitality and strength from that day, since then he does not eat or drink. Nevertheless, he serves God. In that case, he serves God with the strength that he has from the previous day. Were it not so, from where does he have the strength? We find therefore that he serves today with yesterday’s strength, and thereby brings vitality into that previous day.
And afterwards, when he again fasts—in which case the previous day’s strength is not enough for him because the body has already been weakened—he must then go even further back and make use of the preceding days’ strength. Consequently, he each time brings vitality and illumination into the earlier days which fell and died. It is even possible to fast so much that he will have to make use of the strength of the days during which he nursed from his mother’s breast. Then, he revives and illuminates all the days.
Therefore, by fasting, the structure of joy—the vitality and core of all the mitzvot, as explained elsewhere—is constructed. {This matter was not explained well. The point is that by fasting—by removing the strength of all past days and incorporating it into the service of God, thus reviving all the dead days which he blemished—he thereby constructs joy, as above.}
This is as it is written (Psalms 90:15), “Make us rejoice according to the days You afflicted us.” The word “ANiTanu (You afflicted us)” is similar to TAaNit (fasting). In other words, the joy should be “according to the days of fasting.” For commensurate with the days of fasting, so does he revive the earlier days with his mitzvot and good deeds. And accordingly joy is constructed, as mentioned above.
This is what the Sages teach: When there is peace, there is “celebration and joy.” For when peace exists—i.e., by fasting, as above—as a result there is celebration and joy. This is as in, “Make us rejoice according to the days anitanu”—commensurate with the taanit is the joy.
3. [This is the meaning of:] {“Your eyes saw my unshaped form; and in Your book are recorded all of them, the days which are formed; and He has one of them” (Psalms 139:16) .} Your eyes saw my unshaped form… the days which are formed—Each day is a formation unto itself.
He has one of them—This refers to Yom Kippur, as Rashi explains there. This is the fast which revives all the days. For the Day of Atonement encompasses all the days. Of it, it is said, “On that very day you shall afflict your souls”—i.e., the wills. As it is written in the aforementioned Zohar: “To encompass all, body and soul, and be subdued on that day, so that their will is in the Holy One….” For the soul is an aspect of will, and the main thing is to subdue the will.
דַּע שֶׁכְּנֶגֶד כָּל מִינֵי מַחֲלֹקֶת, הֵן בְּגַשְׁמִיּוּת הֵן בְּרוּחָנִיּוּת, שֶׁאֵינוֹ יָכוֹל לְהִתְפַּלֵּל אוֹ לַעֲשׂוֹת מַה שֶּׁצָּרִיךְ בַּעֲבוֹדַת הַשֵּׁם, כִּי הַכֹּל בִּכְלַל מַחֲלֹקֶת, שֶׁעוֹמְדִים וְחוֹלְקִים עָלָיו וְרוֹצִים לְבַטֵּל דַּעְתּוֹ וּרְצוֹנוֹ מַה שֶּׁרוֹצֶה לַעֲשׂוֹת.
Know! [there is a way] to counter all forms of strife. Whether in material matters, or spiritual matters so that a person is unable to pray or do what he must in serving God, it is all in the category of strife. There are those who stand up and argue against him, trying to negate his intention and will from what he wants to do.
וּכְדֵי לְבַטֵּל הַמַּחֲלֹקֶת מֵאֵיזֶה בְּחִינָה שֶׁתִּהְיֶה וְלַעֲשׂוֹת שָׁלוֹם, עַל־זֶה צָרִיךְ תַּעֲנִית. וְזֶה מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות פ"ב): מַרְבֶּה צְדָקָה – מַרְבֶּה שָׁלוֹם. צְדָקָה הוּא בְּחִינַת תַּעֲנִית, כִּי עִקַּר הַתַּעֲנִית הוּא צְדָקָה, כְּמַאֲמַר חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות ו): אַגְרָא דְּתַעֲנִיתָא צִדְקְתָא,
Now, in order to eliminate the strife, no matter what aspect it may be, and make peace—fasting is necessary. This is as our Sages teach: The more charity, the more peace (Avot 2:7). Charity is an aspect of fasting. For the essence of fasting is charity, as our Sages teach: The merit of fasting is charity (Berakhot 6b).
כִּי בְּחִינַת הַמַּחֲלֹקֶת הוּא רָצוֹן אַחֵר שֶׁעוֹמְדִים עָלָיו לְבַטֵּל רְצוֹנוֹ, וּסְגֻלַּת הַתַּעֲנִית אִיתָא בְּזֹהַר (אחרי סח), "בְּעֶצֶם הַיּוֹם הַזֶּה תְּעַנּוּ אֶת נַפְשֹׁתֵיכֶם" – שֶׁמַּעֲלַת הַתַּעֲנִית לְאַכְנָעָא לִבָּא לְאַדְבְּקָא רְעוּתָא דְּלִבָּא לְקֻדְשָׁא בְּרִיךְ הוּא, שֶׁעַל יְדֵי הַתַּעֲנִית נִכְנָע וְנֶחֱלָשׁ הַלֵּב וְנִתְבַּטֵּל כָּל הָרְצוֹנוֹת הָאֲחֵרִים שֶׁלּוֹ מִפְּנֵי רְצוֹן הַקָּדוֹשׁ־בָּרוּךְ־הוּא, לְאַדְבְּקָא רְעוּתָא דְּלִבָּא וְכוּ'.
For the concept of strife involves a conflicting will; they stand up against him to negate his will. And the propitiousness of fasting is found in the Zohar (III, 68b): “On that very day you shall afflict your souls” (cf. Leviticus 16:29, 23:27)—the benefit of fasting is the humbling of the heart, to attach the will of the heart to the Holy One. Through fasting, the heart is subdued and weakened. All his other wills are negated in the face of the will of the Holy One—“to attach the will of the heart….”
וְעַל־כֵּן עַל יְדֵי זֶה נִתְבַּטֵּל הַמַּחֲלֹקֶת, שֶׁהוּא בְּחִינַת רְצוֹנוֹת אֲחֵרִים שֶׁלֹּא כִּרְצוֹנוֹ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (אבות פ"ב): בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ; וְעַל־יְדֵי הַתַּעֲנִית כְּבָר נִתְבַּטֵּל רְצוֹנוֹ מִפְּנֵי רְצוֹן הַשֵּׁם יִתְבָּרַךְ כַּנַּ"ל, עַל כֵּן נִתְבַּטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנוֹ, וְנִתְבַּטֵּל הַמַּחֲלֹקֶת, וְנַעֲשֶׂה שָׁלוֹם, כַּנִּזְכַּר לְעֵיל: מַרְבֶּה צְדָקָה – מַרְבֶּה שָׁלוֹם.
Therefore, by means of this [fasting], strife—the aspect of the will of others being unlike his will—is eliminated. As our Sages teach: Negate your will to His will so that the will of others will be negated to your will (Avot 2:4). Through fasting, one’s will is already negated to the will of God, as above, and so the will of others is negated to his will. Strife is thus eliminated and peace is made. As mentioned above: The more charity, the more peace.
וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ראש השנה יח:): צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי וְכוּ' יִהְיוּ לְשָׂשׂוֹן וּלְשִׂמְחָה. קָרֵי לֵהּ צוֹם וְקָרֵי לֵהּ שָׂשׂוֹן וְכוּ', אֶלָּא כְּשֶׁאֵין שָׁלוֹם – צוֹם. הַיְנוּ כְּשֶׁאֵין שָׁלוֹם וְיֵשׁ מַחֲלֹקֶת, אֲזַי צוֹם, כִּי צָרִיךְ לָזֶה תַּעֲנִית כַּנַּ"ל, וְעַל־יְדֵי הַתַּעֲנִית נַעֲשֶׂה שָׁלוֹם.
2. This is as our Sages teach: “The fast of the fourth month, and the fast of the fifth month… will become celebration and joy” (Zechariah 8:19). How can it be called both a fast and celebration? [When there is peace, there is “celebration and joy,”] but when there is no peace, there is “a fast” (Rosh HaShanah 18b). That is, when instead of peace there is strife, then “a fast”—fasting is necessary, as above. And by fasting, peace is made.
וַאֲזַי, כְּשֶׁיֵּשׁ שָׁלוֹם – שָׂשׂוֹן וְשִׂמְחָה, כִּי עַל־יְדֵי הַתַּעֲנִית נִבְנֶה קוֹמַת וְחִיּוּת הַשִּׂמְחָה, כִּי מַעֲלַת הַתַּעֲנִית – שֶׁמְּעוֹרֵר וּמְחַיֶּה מֵתִים, הַיְנוּ הַיָּמִים שֶׁעָבְרוּ בַּחֹשֶךְ, וְאֵין לָהֶם שׁוּם חִיּוּת,
Then, “when there is peace, there is ‘celebration and joy.’” This is because by fasting, the structure and vitality of joy is constructed. For the value of fasting is that it rouses and revives the dead—i.e., the days spent in darkness that have no vitality.
כִּי כָּל יוֹם וָיוֹם נִמְשָׁךְ עָלָיו שֶׁפַע מִלְּמַעְלָה, וּכְשֶׁעוֹשֶׂה בְּזֶה הַיּוֹם מִצְווֹת וּמַעֲשִׂים טוֹבִים, אֲזַי מְחַיֶּה הַיּוֹם וּמַמְשִׁיךְ לוֹ חִיּוּת וְשֶׁפַע רַב מִלְּמַעְלָה, אַךְ אִם, חַס וְשָׁלוֹם, אִם אֵינוֹ עוֹשֶׂה בּוֹ מִצְווֹת, אֲזַי אֵינוֹ יוֹרֵד עָלָיו שֶׁפַע מִלְּמַעְלָה כִּי־אִם בְּצִמְצוּם גָּדוֹל מְאֹד, רַק כְּדֵי חִיּוּנוֹ בְּצִמְצוּם,
This is because drawn into each and every day is an influx of bounty from Above. On a day a person performs mitzvot and good deeds, he then gives life to that day and draws into it vitality and a great influx of bounty from Above. But if, God forbid, he does not perform mitzvot, then the influx of bounty from Above descends only in a very, very limited manner—only enough for restricted survival.
וּכְשֶׁהוּא נוֹטֵל זֶה הַיּוֹם וְעוֹשֶׂה בּוֹ, חַס וְשָׁלוֹם, רַע, אֲזַי מוֹרִיד וּמֵינִיק וּמוֹצֵץ הַשֶּׁפַע הַמְּעַט שֶׁיֵּשׁ בְּזֶה הַיּוֹם, עַד שֶׁמּוֹצֵץ גַּם עֶצֶם הַחִיּוּת שֶׁיֵּשׁ לְהַיּוֹם בְּעַצְמוֹ, מִלְּבַד הַשֶּׁפַע הַבָּא מִלְמַעְלָה דְּבַר יוֹם בְּיוֹמוֹ,
For when he takes that day and performs evil on it, God forbid, he then diminishes, nurtures from, and sucks up the limited influx of bounty which that day has. Eventually, he also sucks up the essence of the vitality of the day itself, aside from the influx of bounty which routinely comes from Above.
כִּי כָּל יוֹם הוּא בְּרִיאָה, וְיֵשׁ לוֹ חִיּוּת עַצְמוֹ מִלְּבַד הַשֶּׁפַע, וְהוּא מוֹצֵץ גַּם חִיּוּתוֹ הָעַצְמִי שֶׁל הַיּוֹם, עַד שֶׁנִּשְׁאֲרוּ הַיָּמִים הַלָּלוּ פְּגָרִים מֵתִים, כְּמוֹ מְשַׁל הַתִּינוֹק הַיּוֹנֵק מִשְּׁדֵי אִמּוֹ, כָּל זְמַן שֶׁיֵּשׁ לָהּ חָלָב – יוֹנֵק הֶחָלָב, וּכְשֶׁנִּפְסָק הֶחָלָב – מוֹצֵץ דָּמָהּ וְחִיּוּתָהּ מַמָּשׁ,
For each day is a creation, with its individual vitality aside from the influx of bounty. Yet he also sucks up the day’s individual vitality until these days are left dead. This is analogous to an infant who nurses from his mother’s breast. As long as she has milk, he continues to suckle the milk. But when the milk stops, he sucks up her blood and her very vitality.
אַךְ עַל־יְדֵי הַתַּעֲנִית הוּא מְעוֹרֵר וּמְחַיֶּה הַיָּמִים הַלָּלוּ, וְהַכֹּל לְפִי הַתַּעֲנִית. וְיֵשׁ לַהֲבִינוֹ בְּגַשְׁמִיּוּת, כִּי כְּשֶׁמִּתְעַנֶּה, נִמְצָא אֵין לוֹ חִיּוּת וְכֹחַ מִזֶּה הַיּוֹם, מֵאַחַר שֶׁאֵינוֹ אוֹכֵל וְשׁוֹתֶה בּוֹ, וְאַף־עַל־פִּי־כֵן עוֹבֵד אֶת הַשֵּׁם. נִמְצָא שֶׁעוֹבֵד הַשֵּׁם בַּכֹּחַ שֶׁיֵּשׁ לוֹ מֵאֶתְמוֹל, כִּי בְּלֹא זֶה מֵאַיִן לוֹ כֹּחַ, נִמְצָא שֶׁעוֹבֵד הַיּוֹם בַּכֹּחַ שֶׁל אֶתְמוֹל, עַל־כֵּן מֵבִיא חִיּוּת בְּאוֹתוֹ הַיּוֹם שֶׁל אֶתְמוֹל.
However, by fasting, a person rouses and revives these days—it all depends on the fasting. This can be understood from the physical realm. When a person fasts, he consequently has no vitality and strength from that day, since then he does not eat or drink. Nevertheless, he serves God. In that case, he serves God with the strength that he has from the previous day. Were it not so, from where does he have the strength? We find therefore that he serves today with yesterday’s strength, and thereby brings vitality into that previous day.
וְאַחַר־כָּךְ כְּשֶׁמִּתְעַנֶּה עוֹד, וַאֲזַי אֵין מַסְפִּיק לוֹ כֹּחַ שֶׁל אֶתְמוֹל, כִּי כְּבָר נֶחֱלַשׁ הַגּוּף, וְאָז צָרִיךְ לְהִשְׁתַּמֵּשׁ בְּכֹחַ שֶׁל יָמִים הַקּוֹדְמִים לְמַפְרֵעַ עוֹד, נִמְצָא שֶׁמֵּבִיא בְּכָל פַּעַם חִיּוּת וְהֶאָרָה לַיָּמִים הָרִאשׁוֹנִים שֶׁנָּפְלוּ וּמֵתוּ, עַד שֶׁאֶפְשָׁר לְהִתְעַנּוֹת כָּל כָּךְ, שֶׁיִּצְטָרֵךְ לְהִשְׁתַּמֵּשׁ בַּכֹּחַ שֶׁל הַיָּמִים שֶׁיָּנַק מִשְּׁדֵי אִמּוֹ, וַאֲזַי מְחַיֶּה וּמֵאִיר כָּל הַיָּמִים.
And afterwards, when he again fasts—in which case the previous day’s strength is not enough for him because the body has already been weakened—he must then go even further back and make use of the preceding days’ strength. Consequently, he each time brings vitality and illumination into the earlier days which fell and died. It is even possible to fast so much that he will have to make use of the strength of the days during which he nursed from his mother’s breast. Then, he revives and illuminates all the days.
[וְעַל־כֵּן עַל יְדֵי הַתַּעֲנִית נִבְנֶה קוֹמַת הַשִּׂמְחָה, שֶׁהִיא הַחִיּוּת וּנְקֻדּוֹת שֶׁל כָּל הַמִּצְווֹת, כַּמְבֹאָר בְּמָקוֹם אַחֵר]. (זֶה הָעִנְיָן לֹא בֵּאֵר הֵיטֵב, וְהָעִקָּר שֶׁעַל־יְדֵי הַתַּעֲנִית, עַל יְדֵי מַה שֶּׁמּוֹצִיא הַכֹּחַ שֶׁל כָּל יוֹם וָיוֹם שֶׁעָבַר וּמַכְנִיס אוֹתוֹ בַּעֲבוֹדַת ה', וּמְחַיֶּה כָּל הַיָּמִים הַמֵּתִים שֶׁפָּגַם בָּהֶם כַּנַּ"ל, עַל־יְדֵי־זֶה נִבְנֶה הַשִּׂמְחָה כַּנַּ"ל).
Therefore, by fasting, the structure of joy—the vitality and core of all the mitzvot, as explained elsewhere—is constructed. {This matter was not explained well. The point is that by fasting—by removing the strength of all past days and incorporating it into the service of God, thus reviving all the dead days which he blemished—he thereby constructs joy, as above.}
וְזֶה שֶׁכָּתוּב (תהילים צ׳:ט״ו): שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ. עִנִּיתָנוּ – לְשׁוֹן תַּעֲנִית, הַיְנוּ שֶׁתִּהְיֶה הַשִּׂמְחָה כִּימוֹת הַתַּעֲנִית, כִּי כְּפִי יְמֵי הַתַּעֲנִית, כֵּן מְחַיֶּה הַיָּמִים הָרִאשׁוֹנִים בַּמִּצְווֹת וּמַעֲשִׂים טוֹבִים שֶׁלּוֹ, וְכֵן נִבְנֶה הַשִּׂמְחָה כַּנַּ"ל.
This is as it is written (Psalms 90:15), “Make us rejoice according to the days You afflicted us.” The word “ANiTanu (You afflicted us)” is similar to TAaNit (fasting). In other words, the joy should be “according to the days of fasting.” For commensurate with the days of fasting, so does he revive the earlier days with his mitzvot and good deeds. And accordingly joy is constructed, as mentioned above.
וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם): כְּשֶׁיֵּשׁ שָׁלוֹם – שָׂשׂוֹן וְשִׂמְחָה, כִּי כְּשֶׁיֵּשׁ שָׁלוֹם, הַיְנוּ עַל־יְדֵי הַתַּעֲנִית כַּנַּ"ל, עַל־יְדֵי־זֶה שָׂשׂוֹן וְשִׂמְחָה כַּנַּ"ל, בְּחִינַת: שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ, כְּפִי יְמֵי הַתַּעֲנִית כֵּן הַשִּׂמְחָה:
This is what the Sages teach: When there is peace, there is “celebration and joy.” For when peace exists—i.e., by fasting, as above—as a result there is celebration and joy. This is as in, “Make us rejoice according to the days anitanu”—commensurate with the taanit is the joy.
גָּלְמִי רָאוּ עֵינֶיךָ וְכוּ' יָמִים יֻצָּרוּ (תהלים קלט). כָּל יוֹם הוּא יְצִירָה בִּפְנֵי עַצְמוֹ.
3. [This is the meaning of:] {“Your eyes saw my unshaped form; and in Your book are recorded all of them, the days which are formed; and He has one of them” (Psalms 139:16) .} Your eyes saw my unshaped form… the days which are formed—Each day is a formation unto itself.
וְלוֹ אֶחָד בָּהֶם – זֶה יוֹם הַכִּפּוּרִים, כְּמוֹ שֶׁפֵּרֵשׁ רַשִׁ"י שָׁם, שֶׁהוּא תַּעֲנִית שֶׁמְּחַיֶּה כָּל הַיָּמִים, כִּי יוֹם הַכִּפּוּרִים הוּא כְּלָלוּת כָּל הַיָּמִים, וְעָלָיו נֶאֱמַר: בְּעֶצֶם הַיּוֹם הַזֶּה תְּעַנּוּ אֶת נַפְשֹׁתֵיכֶם; הַיְנוּ הָרְצוֹנוֹת, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר הַנַּ"ל: לְאַכְלָלָא כֹּלָּא גּוּפָא וְנַפְשָׁא וּלְאִתְכְּנָעָא בְּהַאי יוֹמָא וִיהֵא רְעוּתָא דִּילְהוֹן בְּקֻדְשָׁא בְּרִיךְ הוּא וְכוּ'. כִּי נֶפֶשׁ הוּא בְּחִינַת רָצוֹן, וְהָעִקָּר – לְהַכְנִיעַ הָרָצוֹן,
He has one of them—This refers to Yom Kippur, as Rashi explains there. This is the fast which revives all the days. For the Day of Atonement encompasses all the days. Of it, it is said, “On that very day you shall afflict your souls”—i.e., the wills. As it is written in the aforementioned Zohar: “To encompass all, body and soul, and be subdued on that day, so that their will is in the Holy One….” For the soul is an aspect of will, and the main thing is to subdue the will.
וְזֶה: בְּעֶצֶם הַיּוֹם הַזֶּה – עַל־יְדֵי פְּנִימִיּוּת הָעַצְמִיּוּת שֶׁל הַיּוֹם, שֶׁהוּא כָּלוּל מִכָּל הַיָּמִים, תְּעַנּוּ וְכוּ', כַּנַּ"ל:
This is: “On that etzem (very) day”—by means of the inner etzem (essence) of the day, which encompasses all the days—“you shall afflict…,” as above.