ייִדישער מחשבֿה אויף תהילים 32:9

The prophet (Moshe) has already exhorted us on this in saying: "Know therefore this day, and establish it in your heart that the L-ord he is G-d" (Devarim 4:39), and David, peace be unto him, said: "O taste and see that G-d is good" (Tehilim 34:9), "know the G-d of your father and serve Him.." (Divrei Hayamim 28:9), and "Be you not as the horse, or as the mule, which have no understanding" (Tehilim 32:9).

Man's disposition in this world: Regarding the examination of man himself, we have already mentioned how he is composite, [being] composed of two opposites - meaning the soul and the body. However we see with our eyes that his materiality is dominant and that its effects upon him are very strong. For immediately after his birth, he is almost all material and the intellect barely acts within him. Then as he grows up, the intellect strengthens and grows in each person according to his specifications. Nevertheless [his] materiality does not cease ruling over him and directing him towards its interests. Yet if he grows in his wisdom, he studies it and strengthens himself in its paths - he will surely exert himself to conquer his nature and never release the bridle of his desires from his hand; and to push himself to go in the ways of the intellect. The center of these matters is that we see that in the existence of matter and its [physical] reality, there is turbidity and darkness in its nature. And that is a reality very far [from] - and [even] the opposite of - what is the true [path] for those coming near to God, may He be blessed, and cleaving to His holiness. And even though the soul is, in itself, pure and elevated - see that when it enters the material body and becomes intertwined with it, it becomes divorced and pushed away from its natural concern to a concern that is its opposite, and [then] becomes suppressed within it by force. It cannot leave this unless it pushes with a stronger power than the compelling force. And since the Master, may He be blessed, decreed that this composition of man's body and his soul can never be separated, (the explanation of this is that the separation of death is only something temporary until the revival of the dead; however afterwards it needs to return to the body, and [then] both of them will exist together for ever and ever) behold it is required that the soul make efforts and strengthen itself, and continually weaken the power of the darkness of materiality until the body remains without darkness. And then [the body] may rise up with it to be enlightened by the light of the Most High - in contrast to the [soul's] having been darkened and lowered with [the body] at first. However man in this world is in a condition wherein the material is strong, as we have written. And since the material is turbid and dark, man finds himself in great darkness and far from that which it is appropriate for him to be, which is to be cleaving to Him, may He be blessed. So he must truly make efforts to strengthen his soul against the power of his materiality, to improve his condition [and] to raise himself up to the measure that is fitting for him.

Alternatively, the word עד can be interpreted as in the verse,²⁹Tehillim 32:9. The word עדיו in this verse is rooted in the word עד. עדיו לבלום, “shut their mouths;” i.e., עד means “mouth.” In that vein, Radak interprets the word עדיך as “mouth” in the verse,³⁰Ibid. 103:5. המשביע בטוב עדיך, “Who sates your mouth with generosity.” Now, the term “mouth” may also refer to speech. Thus, we find the expression,³¹Vayikra 24:12, et al. על פי ה', “according to the word of God,” and it is written,³²Bereishis 41:40. ועל פיך ישק כל עמי ‒ “according to your word, will all my people be directed.” There are many similar examples. According to this understanding, Bildad was saying,] “The moon spoke, ‘Why shall I not shine?’“ i.e., the moon was willing for its body to be diminished, but it asked ‘Why should my light not shine brightly?’