The matter is as follows: “For with YaH, God formed the worlds” (Isaiah 26:4). This is “Bereishit [God] created” (Genesis 1:1), since with the Torah, which is called reishit, [God] created <and formed> worlds (Bereishit Rabbah 1:1).
The Yod signifies the wisdom of the Torah. The Heh signifies the letters of the Torah, namely, the Five Books of Scripture <and the five> articulators. This is the meaning of “with Y-H God formed the worlds”—i.e., with the Torah, which is Y-H, as explained, [God] created all the worlds.
2. It is also written, “you are adam” (Ezekiel 34:31), and our Rabbis, of blessed memory, expounded: you are referred to as “adam,” but idolaters are not referred to as “adam” (Yevamot 61a). For there are seventy shining countenances and seventy darkened countenances.
Now, <the Torah> carries a dual potential. As our Sages, of blessed memory, expounded the verse: “This is the Torah that Moshe sam (set)…” (Deuteronomy 4:44)—if one is deserving, it becomes a sam (elixir) of life for him; if one is not deserving, it becomes a sam (potion) of death for him (Yoma 72b). An elixir of life refers to a shining countenance. A potion of death refers to a darkened countenance, as it is written (Lamentations 3:6), “He has made me dwell in darkened places, like those long dead.” And from the <seventy> darkened countenances, the <seventy nations> are sustained.
Although all idolaters possess the entire range of evil traits, each nation is tied to one particular trait more than all the others. This is “He appeared from Mount Paran…” (Deuteronomy 33:2)—that the Holy Blessed One wanted to give the Torah to <the nations>, yet none wanted to accept it because they heard that the Torah forbids the particular trait to which they were tied (Sifri, VeZot HaBerakhah 2; Zohar III, p.193a). {Whoever takes upon himself the yoke of Torah, has removed from him the yoke of government and the yoke of derekh eretz (worldly responsibilities). But whoever throws off the yoke of Torah, has placed upon him the yoke of government and the yoke of derekh eretz (Avot 3:5).}
And anyone <who pursues evil desires and> traits is ruled by those <nations> that are tied and bound to those particular evil traits. This is the meaning of: “Whoever throws off the yoke of Torah, has placed upon him the yoke of government”—that is, physical servitude—<“and the yoke of derekh eretz”—that is, spiritual servitude, which is> derekh ærtziyut (worldliness), namely, the evil traits of the idolaters. For by throwing off the yoke of Torah, which is seventy shining countenances, he is overpowered by seventy darkened countenances, which is the rule and evil traits of the idolaters—this being the aspect of “the yoke of government” and “the yoke of worldly responsibilities.”
However, “Whoever takes upon himself the yoke of Torah, has removed from him the yoke of government and the yoke of derekh eretz .” That is, someone who studies in depth—he thoroughly explores and understands the Torah’s wisdom, which is the aspect of a shining countenance, as in (Ecclesia st es 8:1), “A person’s wisdom illuminates his face,” <i.e., the countenance of the Torah>—accordingly “has removed from him the yoke of government and the yoke of derekh eretz .” He eliminates from himself the yoke of their evil desires and traits, which are the aspect of a darkened countenance, by taking upon himself the yoke of Torah, which is the aspect of a shining countenance.
For whatever a person comprehends with his intellect is the aspect of a shining countenance, and that which he fails to comprehend is the aspect of a darkened countenance. Consequently, when a person merits thoroughly exploring the Torah until he comprehends its wisdom, and thus is in the aspect of a shining countenance, he can subdue the traits and desires of idolaters, who are in the grip of the aspect of a darkened countenance.
This is the meaning of “He established the boundaries of the nations l’mispar (according to the number) of the Children of Israel” (Deuteronomy 32:8). “L’miSPaR is a conjugate of “a brick of SaPiR (sapphire)” (Exodus 24:10). In other words, according to the shining countenances, which correspond to the miSPaR of the Children of Israel, “He fixes the boundaries of the nations,” which correspond to darkened countenances, as explained above.
3. Now, each and every person has within him the aspect of a shining countenance, this being the sanctity of Israel, the holy people, who in their essence are distant from all the [evil] traits and desires. Yet the seventy nations, which are the darkened countenances, have a hold on him. These are the evil desires and traits, all of which stem from the seventy nations, who are the darkened countenances. This is as it is written (Psalms 106:35), “But they mingled with the nations and learned their ways”—that is, he became mixed with the evil traits inside him, which are drawn from the nations, as explained above.
When a person transgresses, God forbid, the transgression and sin are etched onto his bones, as it is written (Ezekiel 32:27), “and their iniquities will be on their bones.” It is impossible to go free from this except by means of the Torah, which is the aspect of a shining countenance and the antithesis of all the [evil] desires and traits, which are the aspect of a darkened countenance, the source of all transgression, God forbid.
Aperson must exert himself in Torah and kill himself over it, as our Rabbis, of blessed memory, taught regarding the verse “This is the Torah: a man who dies in a tent” (Numbers 19:14)—the Torah is not retained except by one who kills ATZMo (himself) over it (Berakhot 63b). This alludes to ATZMiyuto (his essence), corresponding to the evil traits and evil desires, the source of all the blemishes etched onto ATZMotav (his bones). For he has to exert himself in Torah until he merits understanding it—that is, he goes from the aspect of a darkened countenance, which corresponds to a darkness and concealment of knowledge, to the aspect of a shining countenance, which corresponds to knowing and comprehending the Torah, as explained above.
Then, he is called “adam,” as in “This is the Torah: adam (a man).” In other words, on account of the Torah he is called “adam,” as in, “You are referred to as ‘ adam, ’ but idolaters are not referred to as ‘ adam .’” This is because one merits being called “adam” primarily by means of the Torah, which is a shining countenance, the antithesis of all the evil traits and desires. By virtue of this, one is referred to as “adam,” as in, “This is the Torah: adam .” But idolaters, who are distant from the wisdom of Torah, from a shining countenance—because they correspond to a darkened countenance, for they are steeped in all the evil traits and evil desires—are therefore not referred to as “adam,” as explained above.
Integral to adam is the aspect of genuine intellect, namely, the wisdom of the holy Torah that one merits attaining. For there are three intellects: There is basic intellect, which is Chokhmah, as in “You made them all with wisdom” (Psalms 104:24). Then, when one studies and understands, it is called Binah. And afterwards, when one knows the Torah, it is called Daat, as is known. These three intellects are the aspect of hands to the Torah, corresponding to “a great hand,” “a strong hand,” and “an exalted hand” through which the Torah is received.
These three intellects are also three times Y-H. This is because Y-H is Chokhmah and Binah, the “two friends who never separate” (Zohar III, 4a and 290a). They are encompassed in each one of the aforementioned three intellects. And the numerical value of three times Y-H is ADaM. Thus it is that integral to the appellation adam is the aspect of genuine intellect—i.e., the wisdom of the Torah, which is a shining countenance, the aspect of removing and breaking all the evil desires and traits, as explained above.
4. This is the meaning of [the opening verse]: {“When mrei’im (evildoers) come close to consume my flesh—it is they, my foes and my enemies, who st umble and fall.”}When mRei’Im come close—This corresponds to the “two Rei’In (friends) who never separate,” which are Y-H, the wisdom of the Torah, the aspect of adam. One must to consume my flesh—that is, to consume and kill my atzmiyut (essence), since “the Torah is not retained except by one who kills atzmo (himself) over it,” as explained above.
And then, automatically, it is they, my foes and my enemies, who st umble and fall—all the foes and enemies in the grip of a darkened countenance stumble and fall. This is because the aspect of a darkened countenance is eliminated, and one merits a shining countenance, the wisdom of the Torah. This is the aspect of Y-H, the “two friends who never separate,” the specific reason Israel is referred to as “adam,” as explained above. And then, all the foes and enemies in the grip of a darkened countenance, of evil desires and traits, stumble and fall—because one merited a shining countenance.
בִּקְרוֹב עָלַי מְרֵעִים לֶאֱכֹל אֶת בְּשָׂרִי צָרַי וְאֹיְבַי לִי הֵמָּה כָּשְׁלוּ וְנָפָלוּ.
“Bikrov Alaiy Mrei’im (When Evildoers Come Close) to consume my flesh—it is they, my foes and my enemies, who stumble and fall.” (Psalms 27:2)
הָעִנְיָן הוּא כָּךְ, כִּי בְּיָהּ ה' צוּר עוֹלָמִים (ישעיה כו) – הַיְנוּ בְּרֵאשִׁית בָּרָא, כִּי בַּתּוֹרָה שֶׁנִּקְרֵאת רֵאשִׁית בָּרָא עוֹלָמִים (ב"ר פ"א).
The matter is as follows: “For with YaH, God formed the worlds” (Isaiah 26:4). This is “Bereishit [God] created” (Genesis 1:1), since with the Torah, which is called reishit, [God] created <and formed> worlds (Bereishit Rabbah 1:1).
כִּי יוּ"ד הוּא הַשֵּׂכֶל שֶׁל הַתּוֹרָה, וְהֵא הוּא אוֹתִיּוֹת שֶׁל הַתּוֹרָה, שֶׁהוּא חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה, בְּחִינַת חֲמֵשֶׁת מוֹצָאוֹת הַפֶּה. וְהַיְנוּ בְּיָ"הּ ה' צוּר עוֹלָמִים, הַיְנוּ בְּהַתּוֹרָה שֶׁהִיא בְּחִינַת י"ק כַּנַּ"ל, בָּרָא כָּל הָעוֹלָמִים כַּנַּ"ל.
The Yod signifies the wisdom of the Torah. The Heh signifies the letters of the Torah, namely, the Five Books of Scripture <and the five> articulators. This is the meaning of “with Y-H God formed the worlds”—i.e., with the Torah, which is Y-H, as explained, [God] created all the worlds.
וּכְתִיב (יחזקאל ל״ד:ל״א): אָדָם אַתֶּם, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות סא): אַתֶּם קְרוּיִין אָדָם, וְאֵין עַכּוּ"ם קְרוּיִין אָדָם. כִּי יֵשׁ ע' אַנְפִּין נְהִירִין, וְיֵשׁ ע' אַנְפִּין חֲשׁוּכִין.
2. It is also written, “you are adam” (Ezekiel 34:31), and our Rabbis, of blessed memory, expounded: you are referred to as “adam,” but idolaters are not referred to as “adam” (Yevamot 61a). For there are seventy shining countenances and seventy darkened countenances.
כִּי יֵשׁ שְׁנֵי כֹּחוֹת, כְּמוֹ שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא עב:) עַל פָּסוּק: וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה: זָכָה – נַעֲשֶׂה לוֹ סַם חַיִּים, לֹא זָכָה – נַעֲשֶׂה לוֹ סַם מָוֶת. סַם חַיִּים, הוּא אַנְפִּין נְהִירִין. סַם מָוֶת, הוּא אַנְפִּין חֲשׁוּכִין, כְּמוֹ שֶׁכָּתוּב (איכה ג׳:ו׳): בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם. וּמִן אַנְפִּין חֲשׁוּכִין, יֵשׁ לָעַכּוּ"ם יְנִיקָה.
Now, <the Torah> carries a dual potential. As our Sages, of blessed memory, expounded the verse: “This is the Torah that Moshe sam (set)…” (Deuteronomy 4:44)—if one is deserving, it becomes a sam (elixir) of life for him; if one is not deserving, it becomes a sam (potion) of death for him (Yoma 72b). An elixir of life refers to a shining countenance. A potion of death refers to a darkened countenance, as it is written (Lamentations 3:6), “He has made me dwell in darkened places, like those long dead.” And from the <seventy> darkened countenances, the <seventy nations> are sustained.
וְכָל עַכּוּ"ם יֵשׁ לָהֶם כָּל הַמִּדּוֹת רָעוֹת, רַק כָּל אֻמָּה וְאֻמָּה כָּרוּךְ אֶל מִדָּה אַחַת יוֹתֵר מִכָּל הַמִּדּוֹת. וְזֶה (דברים ל״ג:ב׳): הוֹפִיעַ מֵהַר פָּארָן וְכוּ', שֶׁרָצָה הַקָּדוֹשׁ־בָּרוּךְ־הוּא לִתֵּן הַתּוֹרָה לְכָל הַבְּרוּאִים, וְכָל אֶחָד וְאֶחָד לֹא רָצָה לְקַבְּלָהּ, מֵחֲמַת שֶׁשָּׁמְעוּ שֶׁאוֹתָהּ מִדָּה שֶׁהֵם כְּרוּכִים אַחֲרֶיהָ אָסְרָה תּוֹרָה (ספרי פ' וזאת הברכה, עי' זוהר בלק קצג).
Although all idolaters possess the entire range of evil traits, each nation is tied to one particular trait more than all the others. This is “He appeared from Mount Paran…” (Deuteronomy 33:2)—that the Holy Blessed One wanted to give the Torah to <the nations>, yet none wanted to accept it because they heard that the Torah forbids the particular trait to which they were tied (Sifri, VeZot HaBerakhah 2; Zohar III, p.193a). {Whoever takes upon himself the yoke of Torah, has removed from him the yoke of government and the yoke of derekh eretz (worldly responsibilities). But whoever throws off the yoke of Torah, has placed upon him the yoke of government and the yoke of derekh eretz (Avot 3:5).}
וְכָל מִי שֶׁיֵּשׁ בּוֹ מִדּוֹת רָעוֹת, הוּא נִכְנָע תַּחַת אוֹתָם הָעַכּוּ"ם, שֶׁהֵם כְּרוּכִים וּמְקֻשָּׁרִים לְאוֹתָם הַמִּדּוֹת רָעוֹת. וְזֶהוּ (אבות פ"ג): כָּל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה, נוֹתְנִין עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ; הַיְנוּ שִׁעְבּוּד בְּגַשְׁמִיּוּת, שֶׁזֶּהוּ בְּחִינַת עֹל מַלְכוּת. וְגַם דֶּרֶךְ אַרְצִיּוּת, דְּהַיְנוּ הַמִּדּוֹת רָעוֹת שֶׁל הָעַכּוּ"ם, שֶׁזֶּהוּ בְּחִינַת עֹל דֶּרֶךְ אֶרֶץ. כִּי עַל־יְדֵי שֶׁפָּרַק מִמֶּנּוּ עֹל תּוֹרָה, שֶׁהִיא בְּחִינַת ע' אַנְפִּין נְהִירִין, עַל־יְדֵי־זֶה מִתְגַּבְּרִין עָלָיו בְּחִינַת ע' אַנְפִּין חֲשׁוּכִין, שֶׁהֵם הַשִּׁעְבּוּד וְהַמִּדּוֹת רָעוֹת שֶׁל הָעַכּוּ"ם, שֶׁזֶּהוּ בְּחִינַת עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ כַּנַּ"ל.
And anyone <who pursues evil desires and> traits is ruled by those <nations> that are tied and bound to those particular evil traits. This is the meaning of: “Whoever throws off the yoke of Torah, has placed upon him the yoke of government”—that is, physical servitude—<“and the yoke of derekh eretz”—that is, spiritual servitude, which is> derekh ærtziyut (worldliness), namely, the evil traits of the idolaters. For by throwing off the yoke of Torah, which is seventy shining countenances, he is overpowered by seventy darkened countenances, which is the rule and evil traits of the idolaters—this being the aspect of “the yoke of government” and “the yoke of worldly responsibilities.”
אֲבָל כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ; הַיְנוּ מִי שֶׁלּוֹמֵד בְּעִיּוּן, שֶׁמְּעַיֵּן וּמֵבִין חָכְמוֹת הַתּוֹרָה, שֶׁזֶּהוּ בְּחִינַת אַנְפִּין נְהִירִין, בְּחִינַת (קהלת ח׳:א׳): חָכְמַת אָדָם תָּאִיר פָּנָיו, עַל־יְדֵי־זֶה מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ, כִּי נִתְבַּטֵּל מִמֶּנּוּ הַשִּׁעְבּוּד וְהַתַּאֲווֹת וְהַמִּדּוֹת רָעוֹת שֶׁלָּהֶם, שֶׁהֵם בְּחִינַת אַנְפִּין חֲשׁוּכִין, עַל־יְדֵי שֶׁקִּבֵּל עָלָיו עֹל תּוֹרָה, שֶׁהִיא בְּחִינַת אַנְפִּין נְהִירִין כַּנַּ"ל.
However, “Whoever takes upon himself the yoke of Torah, has removed from him the yoke of government and the yoke of derekh eretz .” That is, someone who studies in depth—he thoroughly explores and understands the Torah’s wisdom, which is the aspect of a shining countenance, as in (Ecclesia st es 8:1), “A person’s wisdom illuminates his face,” <i.e., the countenance of the Torah>—accordingly “has removed from him the yoke of government and the yoke of derekh eretz .” He eliminates from himself the yoke of their evil desires and traits, which are the aspect of a darkened countenance, by taking upon himself the yoke of Torah, which is the aspect of a shining countenance.
כִּי כָּל מַה שֶּׁאָדָם מַשִּׂיג בְּשִׂכְלוֹ, הוּא בְּחִינַת אַנְפִּין נְהִירִין, וּמַה שֶּׁאֵינוֹ מַשִּׂיג, הוּא בְּחִינַת אַנְפִּין חֲשׁוּכִין. וְעַל כֵּן כְּשֶׁזּוֹכֶה לְעַיֵּן בַּתּוֹרָה, עַד שֶׁמַּשִּׂיג חָכְמוֹת הַתּוֹרָה, שֶׁאֲזַי הוּא בִּבְחִינַת אַנְפִּין נְהִירִין, אָז נִכְנָעִין הַמִּדּוֹת וְהַתַּאֲווֹת שֶׁל הָעַכּוּ"ם, שֶׁנֶּאֱחָזִין בִּבְחִינַת אַנְפִּין חֲשׁוּכִין כַּנַּ"ל.
For whatever a person comprehends with his intellect is the aspect of a shining countenance, and that which he fails to comprehend is the aspect of a darkened countenance. Consequently, when a person merits thoroughly exploring the Torah until he comprehends its wisdom, and thus is in the aspect of a shining countenance, he can subdue the traits and desires of idolaters, who are in the grip of the aspect of a darkened countenance.
וְזֶהוּ בְּחִינַת (דברים ל״ב:ח׳): יַצֵּב גְּבוּלוֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל. לְמִסְפַּר, הוּא לְשׁוֹן סַפִּיר וּנְהִיר, בְּחִינַת (שמות כ״ד:י׳): לִבְנַת הַסַּפִּיר. הַיְנוּ: אַחַר אַנְפִּין נְהִירִין, שֶׁהֵם בְּחִינַת מִסְפַּר בְּנֵי יִשְׂרָאֵל, אַחֲרֵיהֶם: יַצֵּב גְּבוּלוֹת עַמִּים, שֶׁהֵם בְּחִינַת אַנְפִּין חֲשׁוּכִין כַּנַּ"ל:
This is the meaning of “He established the boundaries of the nations l’mispar (according to the number) of the Children of Israel” (Deuteronomy 32:8). “L’miSPaR is a conjugate of “a brick of SaPiR (sapphire)” (Exodus 24:10). In other words, according to the shining countenances, which correspond to the miSPaR of the Children of Israel, “He fixes the boundaries of the nations,” which correspond to darkened countenances, as explained above.
וּבְכָל אָדָם וְאָדָם בְּעַצְמוֹ יֵשׁ בְּחִינַת אַנְפִּין נְהִירִין, שֶׁהֵם בְּחִינַת קְדֻשַּׁת יִשְׂרָאֵל עַם קָדוֹשׁ, הָרְחוֹקִים בְּשָׁרְשָׁם מִכָּל הַמִּדּוֹת וְהַתַּאֲווֹת. וְיֵשׁ בּוֹ אֲחִיזַת הַשִּׁבְעִים עַכּוּ"ם, שֶׁהֵם בְּחִינַת אַנְפִּין חֲשׁוּכִין, שֶׁהֵם בְּחִינַת הַתַּאֲווֹת וּמִדּוֹת רָעוֹת, שֶׁכֻּלָּם הֵם מִבְּחִינַת הַשִּׁבְעִים עַכּוּ"ם, שֶׁהֵם אַנְפִּין חֲשׁוּכִין. כְּמוֹ שֶׁכָּתוּב (תהלים קו): וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם; שֶׁהַיְנוּ שֶׁמְּעֹרָב בַּמִּדּוֹת רָעוֹת שֶׁבּוֹ, שֶׁנִּמְשָׁכִין מִן הַגּוֹיִם כַּנַּ"ל.
3. Now, each and every person has within him the aspect of a shining countenance, this being the sanctity of Israel, the holy people, who in their essence are distant from all the [evil] traits and desires. Yet the seventy nations, which are the darkened countenances, have a hold on him. These are the evil desires and traits, all of which stem from the seventy nations, who are the darkened countenances. This is as it is written (Psalms 106:35), “But they mingled with the nations and learned their ways”—that is, he became mixed with the evil traits inside him, which are drawn from the nations, as explained above.
וּכְשֶׁאָדָם עוֹבֵר עֲבֵרָה, חַס וְשָׁלוֹם, אָז הָעֲבֵרָה וְהֶעָווֹן נֶחֱקָק עַל עַצְמוֹתָיו, כְּמוֹ שֶׁכָּתוּב (יחזקאל ל״ב:כ״ז): וַתְּהִי עֲוֹנוֹתָם עַל עַצְמוֹתָם. וְאִי אֶפְשָׁר לוֹ לָצֵאת מִזֶּה, כִּי אִם עַל־יְדֵי הַתּוֹרָה, שֶׁהִיא בְּחִינַת אַנְפִּין נְהִירִין, שֶׁהִיא הַהֶפֶךְ מִכָּל הַתַּאֲווֹת וְהַמִּדּוֹת, שֶׁהֵם בְּחִינַת אַנְפִּין חֲשׁוּכִין, שֶׁמִּשָּׁם נִמְשָׁכִין כָּל הָעֲבֵרוֹת, חַס וְשָׁלוֹם.
When a person transgresses, God forbid, the transgression and sin are etched onto his bones, as it is written (Ezekiel 32:27), “and their iniquities will be on their bones.” It is impossible to go free from this except by means of the Torah, which is the aspect of a shining countenance and the antithesis of all the [evil] desires and traits, which are the aspect of a darkened countenance, the source of all transgression, God forbid.
כִּי צָרִיךְ הָאָדָם לְהִתְיַגֵּעַ בַּתּוֹרָה וּלְהָמִית עַצְמוֹ עָלֶיהָ, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות סג:) עַל פָּסוּק (במדבר י״ט:י״ד): זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל – אֵין הַתּוֹרָה מִתְקַיֶּמֶת אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ, דְּהַיְנוּ עַצְמִיּוּתוֹ, שֶׁהֵם בְּחִינַת הַמִּדּוֹת רָעוֹת וְהַתַּאֲווֹת רָעוֹת, שֶׁמֵּהֶם כָּל הַפְּגָמִים הַחֲקוּקִים עַל עַצְמוֹתָיו כַּנַּ"ל. כִּי צָרִיךְ לְהִתְיַגֵּעַ בְּהַתּוֹרָה עַד שֶׁיִּזְכֶּה לְהָבִין אוֹתָהּ, דְּהַיְנוּ שֶׁיֵּצֵא מִבְּחִינַת אַנְפִּין חֲשׁוּכִין, שֶׁהֵם בְּחִינַת חַשְׁכוּת וְהַסְתָּרַת הַיְדִיעָה, לִבְחִינַת אַנְפִּין נְהִירִין, שֶׁהֵם בְּחִינַת יְדִיעַת וְהַשָּׂגַת הַתּוֹרָה כַּנַּ"ל.
Aperson must exert himself in Torah and kill himself over it, as our Rabbis, of blessed memory, taught regarding the verse “This is the Torah: a man who dies in a tent” (Numbers 19:14)—the Torah is not retained except by one who kills ATZMo (himself) over it (Berakhot 63b). This alludes to ATZMiyuto (his essence), corresponding to the evil traits and evil desires, the source of all the blemishes etched onto ATZMotav (his bones). For he has to exert himself in Torah until he merits understanding it—that is, he goes from the aspect of a darkened countenance, which corresponds to a darkness and concealment of knowledge, to the aspect of a shining countenance, which corresponds to knowing and comprehending the Torah, as explained above.
וְאָז נִקְרָא אָדָם, בְּחִינַת: זֹאת הַתּוֹרָה אָדָם, הַיְנוּ עַל־יְדֵי הַתּוֹרָה נִקְרָא אָדָם, בְּחִינַת: אַתֶּם קְרוּיִים אָדָם וְאֵין הָעַכּוּ"ם קְרוּיִים אָדָם. כִּי עִקַּר שֵׁם אָדָם זוֹכִין עַל־יְדֵי הַתּוֹרָה, שֶׁהִיא בְּחִינַת אַנְפִּין נְהִירִין, שֶׁהִיא הַהֶפֶךְ מִכָּל הַמִּדּוֹת וְהַתַּאֲווֹת רָעוֹת, שֶׁעַל־שֵׁם זֶה נִקְרָאִים אָדָם, בְּחִינַת: זֹאת הַתּוֹרָה אָדָם. אֲבָל הָעַכּוּ"ם הָרְחוֹקִים מֵחָכְמוֹת הַתּוֹרָה, מֵאַנְפִּין נְהִירִין, כִּי הֵם בְּחִינַת אַנְפִּין חֲשׁוּכִין, כִּי הֵם מְשֻׁקָּעִים בְּכָל הַמִּדּוֹת רָעוֹת וְתַאֲווֹת רָעוֹת, עַל כֵּן אֵין קְרוּיִים אָדָם וְכַנַּ"ל.
Then, he is called “adam,” as in “This is the Torah: adam (a man).” In other words, on account of the Torah he is called “adam,” as in, “You are referred to as ‘ adam, ’ but idolaters are not referred to as ‘ adam .’” This is because one merits being called “adam” primarily by means of the Torah, which is a shining countenance, the antithesis of all the evil traits and desires. By virtue of this, one is referred to as “adam,” as in, “This is the Torah: adam .” But idolaters, who are distant from the wisdom of Torah, from a shining countenance—because they correspond to a darkened countenance, for they are steeped in all the evil traits and evil desires—are therefore not referred to as “adam,” as explained above.
כִּי עִקַּר בְּחִינַת אָדָם, הוּא בְּחִינַת הַשֵּׂכֶל הָאֲמִתִּי שֶׁזּוֹכִין לְהַשִּׂיג, דְּהַיְנוּ חָכְמוֹת הַתּוֹרָה הַקְּדוֹשָׁה. כִּי יֵשׁ שָׁלֹשׁ שִׂכְלִיּוֹת: דְּהַיְנוּ שֵׂכֶל פָּשׁוּט, שֶׁהוּא בְּחִינַת חָכְמָה, בְּחִינַת (תהילים ק״ד:כ״ד): כֻּלָּם בְּחָכְמָה עָשִׂיתָ. וּכְשֶׁלּוֹמֵד וּמֵבִין, זֶה נִקְרָא בִּינָה. וְאַחַר־כָּךְ כְּשֶׁיּוֹדֵעַ הַתּוֹרָה, זֶה נִקְרָא דַּעַת כַּיָּדוּעַ. וְשָׁלֹשׁ שִׂכְלִיּוּת אֵלּוּ, הֵם בְּחִינַת יָדַיִם לַתּוֹרָה: בְּחִינַת יָד הַגְּדוֹלָה וְיָד הַחֲזָקָה וְיָד הָרָמָה, שֶׁבָּהֶם מִתְקַבֶּלֶת הַתּוֹרָה.
Integral to adam is the aspect of genuine intellect, namely, the wisdom of the holy Torah that one merits attaining. For there are three intellects: There is basic intellect, which is Chokhmah, as in “You made them all with wisdom” (Psalms 104:24). Then, when one studies and understands, it is called Binah. And afterwards, when one knows the Torah, it is called Daat, as is known. These three intellects are the aspect of hands to the Torah, corresponding to “a great hand,” “a strong hand,” and “an exalted hand” through which the Torah is received.
וְאֵלּוּ הַשְּׁלֹשָׁה שִׂכְלִיִּים, הֵם בְּחִינַת שָׁלֹשׁ פְּעָמִים י"ק. כִּי י"ק הֵם חָכְמָה וּבִינָה, שֶׁהֵם תְּרֵין רֵעִין דְּלָא מִתְפָּרְשִׁין (זוהר ויקרא ד' האזינו רצ), שֶׁהֵם כְּלוּלִים בְּכָל אֶחָד מֵהַשָּׁלֹשׁ שִׂכְלִיּוֹת הַנַּ"ל, וְשָׁלֹשׁ פְּעָמִים י"ק הוּא גִּימַטְרִיָּא אָדָם. נִמְצָא שֶׁעִקַּר שֵׁם אָדָם, הוּא בְּחִינַת הַשֵּׂכֶל הָאֲמִתִּי, דְּהַיְנוּ חָכְמוֹת הַתּוֹרָה, שֶׁהוּא בְּחִינַת אַנְפִּין נְהִירִין, בְּחִינַת הַרְחָקַת וּשְׁבִירַת כָּל הַתַּאֲווֹת וּמִדּוֹת רָעוֹת כַּנַּ"ל:
These three intellects are also three times Y-H. This is because Y-H is Chokhmah and Binah, the “two friends who never separate” (Zohar III, 4a and 290a). They are encompassed in each one of the aforementioned three intellects. And the numerical value of three times Y-H is ADaM. Thus it is that integral to the appellation adam is the aspect of genuine intellect—i.e., the wisdom of the Torah, which is a shining countenance, the aspect of removing and breaking all the evil desires and traits, as explained above.
וְזֶהוּ: בִּקְרֹב עָלַי מְרֵעִים – זֶה בְּחִינַת תְּרֵין רֵעִין דְּלָא מִתְפָּרְשִׁין, שֶׁהֵם בְּחִינַת י"ק, שֶׁהוּא חָכְמַת הַתּוֹרָה, בְּחִינַת אָדָם. צָרִיךְ לֶאֱכֹל אֶת בְּשָׂרִי – הַיְנוּ לֶאֱכֹל וּלְהָמִית הָעַצְמִיּוּת שֶׁלִּי, כִּי אֵין הַתּוֹרָה מִתְקַיֶּמֶת אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ כַּנַּ"ל.
4. This is the meaning of [the opening verse]: {“When mrei’im (evildoers) come close to consume my flesh—it is they, my foes and my enemies, who st umble and fall.”} When mRei’Im come close—This corresponds to the “two Rei’In (friends) who never separate,” which are Y-H, the wisdom of the Torah, the aspect of adam. One must to consume my flesh—that is, to consume and kill my atzmiyut (essence), since “the Torah is not retained except by one who kills atzmo (himself) over it,” as explained above.
וַאֲזַי מִמֵּילָא צָרַי וְאֹיְבַי לִי הֵמָּה כָּשְׁלוּ וְנָפָלוּ – כִּי כָּל הַצָּרִים וְהָאוֹיְבִים שֶׁנֶּאֱחָזִין בְּאַנְפִּין חֲשׁוּכִין, נִכְשָׁלִים וְנוֹפְלִים. כִּי נִתְבַּטְּלִים בְּחִינַת הָאַנְפִּין חֲשׁוּכִין, וְזוֹכֶה לְאַנְפִּין נְהִירִין, שֶׁהוּא חָכְמוֹת הַתּוֹרָה, שֶׁהוּא בְּחִינַת י"ה, בְּחִינַת תְּרֵין רֵעִין דְּלָא מִתְפָּרְשִׁין, שֶׁעַל שֵׁם זֶה דַּיְקָא נִקְרָאִין יִשְׂרָאֵל אָדָם כַּנַּ"ל. וְאָז כָּל הַצָּרִים וְהָאוֹיְבִים שֶׁנֶּאֱחָזִין בְּאַנְפִּין חֲשׁוּכִין, בְּתַאֲווֹת וּמִדּוֹת רָעוֹת, נִכְשָׁלִים וְנוֹפְלִים, כִּי זָכָה לְאַנְפִּין נְהִירִין כַּנַּ"ל:
And then, automatically, it is they, my foes and my enemies, who st umble and fall—all the foes and enemies in the grip of a darkened countenance stumble and fall. This is because the aspect of a darkened countenance is eliminated, and one merits a shining countenance, the wisdom of the Torah. This is the aspect of Y-H, the “two friends who never separate,” the specific reason Israel is referred to as “adam,” as explained above. And then, all the foes and enemies in the grip of a darkened countenance, of evil desires and traits, stumble and fall—because one merited a shining countenance.