"I am Hashem your God, who brought you out (Leviticus 25:38)""

And within every person, there is a concept of "shining faces," every Jew has a neshamah (soul) with a great light and can attain the shining faces. "These are the aspect of the holiness of Israel, a holy nation, distant in their root from all traits and desires," the people of Israel essentially have no connection to desires and negative traits due to the holiness of their soul's root. And if a person feels he is full of negative traits, he should not think he was born that way, God forbid, because his soul has no connection at all to negative traits.

"However, in the people of Israel, there is a 'grip of the non-Jews'"

This is the external forces that cling to them. It does not belong to them, but it sticks because of their sins, of their ancestors, and they become stronger because they do not study the Torah in depth. "These are the aspect of dark faces, which are the aspect of desires and negative traits, all of which are from the aspect of the non-Jews, who are dark faces, as it is written: 'And they mingled with the nations and learned their deeds' (Psalms 106:35); that is, mixed with the negative traits within him, drawn from the nations as mentioned. And when a person commits a sin, God forbid, then the sin and the transgression are engraved on his bones, as it is written: 'And their iniquities shall be upon their bones' (Ezekiel 32:27), and he cannot escape from this except through the Torah, which is the aspect of shining faces."

"So if a person wants to atone for his sins, it is only through studying Torah in depth. This is considered like fasting, and thus the sins will leave the bones and be atoned for. "Which is the opposite of all desires and traits, which are the aspect of dark faces, from which all sins are drawn, God forbid," a moment that a person is in dark faces – already the desires and negative traits overpower him, "because a person must toil in the Torah and sacrifice himself for it," it is not enough to study Torah, if a person does not agree and is ready to toil over the Torah, and sacrifice himself for the Torah, it is not called Torah study, if a person does not study Torah with effort, but with laxity – the Gemara in Berachot (63a) says, 'If you slacken in a day of distress, your strength is small' (Proverbs 24:10), anyone who slackens from words of Torah has no strength to stand in a day of distress, and the troubles are the negative traits that overpower, "as our sages said on the verse: 'This is the Torah, a man who dies in a tent' – the Torah is only sustained in one who sacrifices himself for it, that is, his essence," to sacrifice himself for Torah study, to sacrifice the self, that is, the imaginary self-desires, which truly do not belong to the holiness of the Jewish soul, and this is through studying Torah in depth, with desire and simcha (joy). And if not, one remains with all the negative traits, and the evil desires, and dark faces. "Which are the aspect of negative traits and evil desires, from which all the blemishes engraved on his bones as mentioned."

"For one must toil in the Torah until he merits to understand it"

To toil and sacrifice himself for the Torah, when it's hot, when it's cold, when hungry, when thirsty, when tired, to study Torah with self-sacrifice, and thus the sins engraved on the bones come out. "That is, to come out from the aspect of dark faces, which are the aspect of darkness and concealment of knowledge, to the aspect of shining faces which are the aspect of knowledge and attainment of the Torah as mentioned, and then he is called a man." Only then is he called a man, and if not, he is not called a man. And how will he know if he is called a man – when he sees that he is not angry, but always happy, and loves everyone, guards his eyes, etc., this is called a man. And if not, he is not called a man."

"Rebbe Nachman explains: How does one merit to be a Jew, only through studying the Torah in depth and with strength, with immense toil, to sacrifice himself for the Torah, then he is called a man. "The aspect of: 'This is the Torah, a man'; that is, through the Torah he is called a man, the aspect of: you are called man, and the non-Jews are not called man; for the main name man is merited through the Torah" – which is with strength, in depth, with great toil – "which is the aspect of shining faces, which is the opposite of all negative traits and evil desires, for which reason they are called man, the aspect of: this is the Torah, a man. But the non-Jews, distant from the wisdom of the Torah, from shining faces, for they are the aspect of dark faces, for they are immersed in all negative traits and evil desires, therefore they are not called man as mentioned," and since the non-Jews are immersed in all negative traits and evil desires, even though they want to receive the Torah because they know it is true, but they have become so materialized in their deeds that they are not called man, and they do not want to leave their materialism, they are willing to receive the Torah but without the wisdom of the Torah, that is, to delve into the Torah, because they are afraid to leave their negative traits and evil desires. Therefore, they cannot receive it. And the people of Israel who received the Torah, they too were immersed in the forty-nine gates of impurity in Egypt, but through their nullification to the tzaddik, to Moshe, in the exodus from Egypt, at the splitting of the sea and in the desert, when they reached Mount Sinai, they merited that the impurity was completely nullified from them. And all through their desire to receive the Torah and study it in depth and understand the wisdom of the Torah, as Rebbe Nachman explains further."

"For the main aspect of man is the aspect of true intellect that one merits to attain"

To attain the true intellect in the subject – "that is, the wisdom of the holy Torah. For there are three intellects: that is, simple intellect, which is the aspect of wisdom, the aspect of: all of them You made with wisdom. And when one learns and understands, this is called understanding, and afterwards, when one knows the Torah, this is called knowledge, as is known," wisdom – this is simple learning, understanding – this is learning with comprehension, and knowledge – this is memory. "And these three intellects are the aspect of hands for the Torah: the aspect of the great hand, the strong hand, and the exalted hand, through which the Torah is received." When the people of Israel left Egypt, they took upon themselves the great hand, the strong hand, and the exalted hand, which are the three hands for the Torah, which are the three intellects of the Torah, wisdom, understanding, knowledge, that is, to study the Torah in depth, to understand and know the wisdom of the Torah. And only through them was the Torah received. "And these three intellects are the aspect of three times Yud-Kei" – the aspect of for with Yud-Kei Hashem formed worlds – "for Yud-Kei are wisdom and understanding, which are two friends that do not separate, which are included in each of the three intellects mentioned. And three times Yud-Kei is the numerical value of man," that is, when there are three times Yud-Kei, then he is called man. "It turns out that the main name man is the aspect of true intellect," that studies Torah with immense effort, and sacrifices himself, to understand the subject in depth. "That is, the wisdom of the Torah, which is the aspect of shining faces, the aspect of distancing and breaking all desires and negative traits as mentioned," and then the person will see that he is coming out of the desires and negative traits, "and this is: 'When the wicked came upon me' – this is the aspect of the two 'friends' that do not separate, which are the aspect of Yud-Kei, which is the wisdom of the Torah, the aspect of man. One must 'eat my flesh'" – eat the body, to sacrifice the body – "that is, to eat and sacrifice my self," the self is the pride of the person."

"Rebbe Nachman explains in Torah 72, that it is impossible to nullify pride and merit humility and lowliness, from which comes the main vitality and revival for the future, except by seeing oneself with the tzaddik. And this is merited only by one who always engages in expanding his mind and knowledge. And this is only through studying in depth, and through this one merits a quick and sharp mind, as it is written 'Do you see a man quick in his work' (Proverbs 22:29), and as a person delves, deepens, innovates and connects the subjects and the contradictions between Rashi and Tosafot and other Rishonim and commentators, to understand the methods, to connect them and understand the simple meaning of the subject according to their method, so the person receives more lowliness and humility because he sees that he does not understand the subject well, and continues to delve into the study, and sacrifices himself in the study of the Torah. And the study must be until a person feels as if he is dead. And only through such toil in Torah is the Torah acquired, and the person receives heavenly assistance, and his mind and knowledge are illuminated, and he receives shining faces, as it is written 'The wisdom of a man illuminates his face'.

"For the Torah is only sustained in one who sacrifices himself for it as mentioned"

The acquisition of the Torah is only through self-sacrifice in the study of the Torah, and Mohara"n explains (Likutei Halachot Yoreh De'ah, Hilchot Hechsher Kelim 4:24) what is brought in the Gemara (Shabbat 89a), when Moshe descended from before the Holy One, blessed be He, Satan came and said before Him: Master of the Universe, where is the Torah? He said to him: I gave it to the earth. He went to the earth. He said to it: Where is the Torah? It said to him, etc. He went to the sea, and it said to him: It is not with me. He went to the deep. It said to him: It is not with me, as it is said 'The deep said, It is not in me, and the sea said, It is not with me, Destruction and Death said, We have heard its report with our ears' (Job 28:14-22). He returned and said before the Holy One, blessed be He: Master of the Universe, I searched throughout the earth and did not find it. He said to him: Go to the son of Amram. He went to Moshe, he said to him: The Torah that the Holy One, blessed be He, gave you, where is it? He said to him: And who am I that the Holy One, blessed be He, gave me the Torah? The Holy One, blessed be He, said to Moshe: Moshe, are you a liar? He said before Him: Master of the Universe, a hidden treasure You have, that You delight in every day, shall I hold it for myself? The Holy One, blessed be He, said to Moshe: Since you have minimized yourself, it shall be called by your name, as it is said 'Remember the Torah of Moshe My servant', end quote."

"And seemingly, we need to understand Moshe Rabbeinu's words, did he not receive the Torah?! Rather, from here we see his great humility, that after forty days and forty nights in which he learned the Torah, he still felt that he had not learned at all, and it is truly perfect."

"And the explanation is that Moshe Rabbeinu knew, that Satan wants to accuse regarding the giving of the Torah, and therefore he answered him, that he has not yet given the Torah to the people of Israel, but it is as if it is lying in the sea, and only one who is ready to invest immense toil and sacrifice himself to descend into the depths of the sea, he will merit receiving the Torah. For the Torah is longer than the sea, and if so, there is no place for Satan's accusation, for Israel is not worthy of the Torah, but whoever toils in it attains it, as it is written 'Destruction and Death said, We have heard its report with our ears', and Rashi explains there: 'Destruction and Death said' – those who destroy and sacrifice themselves for it said: 'We have heard its report with our ears', that whoever toils in it, it is sustained in him. For the intention is not to descend into the sea and the deep literally, but the main thing is the desire and the passion, that one is ready from himself to endure self-sacrifice in the study of Torah, even to descend into the sea and the deep literally, but as soon as he is willing for this with a strong and true desire, immediately Hashem helps him to receive it properly. "And then automatically: 'My adversaries and enemies, they stumbled and fell' – for the source of the adversaries and enemies is the evil inclination, which clings to a person because they do not study Torah in depth, "for all the adversaries and enemies, who cling to dark faces, stumble and fall, for the aspect of dark faces is nullified, and he merits shining faces, which is the wisdom of the Torah, which is the aspect of Yud-Kei, the aspect of the two friends that do not separate, for this reason Israel is called man as mentioned, and then all the adversaries and enemies who cling to dark faces, in desires and negative traits, stumble and fall, for he merited shining faces as mentioned."