Chapter III

"G-d made one thing opposite the other."1

Within the animal soul the opposite of the G-dly soul there also exists both above-mentioned kinds of ratzon that which comes from comprehension and that which defies comprehension. The animal soul lacks any sense of Torah and mitzvos; on the contrary, its whole being is opposed to holiness. The essence of the animal soul is, after all, animalistic, with its desires being the base desires of an animal. As such it is in all aspects opposed to the essence of the divine soul and its G-dly desires. The animal soul also possesses a level of desire that is totally beyond the bounds of reason.

We observe that those people who have Heaven forfend departed from living a life of Torah and mitzvos are led in one of two ways by their animal souls. There are those whose corporeal passions are without limit and who strive to fulfill all their coarsened heart's desires. Not only are they unconstrained by Torah and mitzvos, they are not even fettered by the bonds of civilized conduct. They know no shame and are truly like animals.2 Nevertheless, their passions have an underlying cause: the desire for pleasure and physical gratification.

But there are others whose actions qualify them as "rebels out of spite." Such people do all they can to scoff at Torah and mitzvos, rebelling against G-d. And these evil individuals are not satisfied with sinning themselves; they also lead others to sin.3 They do so with unmitigated impudence, like the chutzpah of Amalek, who made sport of G-d, Torah and mitzvos. Herein lies their greatest pleasure in life, and their greatest source of pride.

We observe that such is the nature of a chotzuf, (one who acts with chutzpah): his whole pride lies in his ability to act with chutzpah against an individual far greater than himself. A normal individual's impudent behavior will not go beyond a certain point, and he will be humbled in the presence of true greatness. The impudence of a chotzuf, however, knows no bounds.4 He is aware that in reality he is a lowly creature, and his pride lies in acting with chutzpah against a truly great individual. In fact, the lesser the chotzuf, the less restrained is his chutzpah.

There are three categories of chatzufim (the plural of chot zuf): There is a chotzuf whose chutzpah lies in speech. This individual scoffs at Torah and mitzvos; he is a person without restraints. Then there is a chotzuf who is not satisfied with "mere" speech, but desires to "sink his teeth" into Torah and mitzvos , fashioning Torah and mitzvos according to his own whims. He forces observers of Torah and mitzvos to conform with his own interpretation. Finally, there is a chotzuf who totally denies belief in a Creator and observance of Torah and mitzvos, proclaiming that his own opinions regarding justice and righteousness are far superior.

Dovid HaMelech, (King Dovid) characterizes these three chatzufim as "dog, lion and ram." He refers to the chotzuf whose chutzpah lies in speech as "dog," as the verse says:5 "...[Saves] my yechidah from the paw of the dog." The nature of a dog is to howl, baying even at the moon.6

The chotzuf who opposes Torah is termed a "lion," as the verse states:7 "Save me from the mouth of the lion...."

The third chotzuf, so staunch in his opposition to G-d and His Torah, is referred to by Dovid8 as a "ram."

These three types of evil people are all controlled by their animal souls. Yet G-d imbued the G-dly soul with the power to unshackle and save all those dragged down and influenced by these three kinds of chatzufim. The G-dly soul, drawing on the power of its yechidah, as alluded to in the words "Draw me to You," can affect the animal soul so that it too runs after G-d (as in "we shall run" in the plural). This is accomplished through Torah as it is received by its two kinds of recipient, [the lettered and the unlettered]. The lettered, or learned, group are those individuals knowledgeable both in the exoteric and esoteric parts of the Torah. They are referred to with the words "the king led me into His chambers" [i.e. they are privy to G-d's innermost secret the Torah]. The second category is that of simple Jews who pray, recite Tehillim and listen to Torah lessons. The verse alludes to them with the words: "we are gladdened and rejoice with You." [You, in Hebrew בך (bach), is composed of the two letters beis and chaf, numerically equivalent to 22.] In other words, they are gladdened and rejoice with the 22 letters of the Torah, as stated in Midrash.9

By receiving the Torah and performing mitzvos, we are saved from the chatzufim and merit [the revelation of] the divine soul, [the level of] "Draw me to You," so that we understand even the intimation of G-d's messengers. This enables us to be firm in our faith and study Torah and perform mitzvos with wholeheartedness.

In summary: The animal soul is the opposite of the G-dly soul, and also possesses two kinds of ratzon. Slaves to the first are pleasure-seekers who know no shame and are like animals. Slaves to the second act wickedly out of spite, and Dovid HaMelech refers to these by three different names. There are chatzufim who scoff at Judaism and speak evilly of G-d and His Torah and mitzvos. They are termed "dog." Chatzufim who interpret Torah and mitzvos according to their own desires are called "lion." Chatzufim who consider themselves above Torah and mitzvos are called "ram." Through Torah-study and the saying of letters of Torah, one is saved from all chatzufim; one's faith is strengthened, and one's performance of Torah and mitzvos is enhanced.