5. Torah 8 further explains that only a "Tzaddik Gamur," a completely righteous individual who has distinguished, separated, and eliminated expelled all evil from themselves, is equipped to oppose and actively contend with evil without harm befalling them. This is because to challenge a wicked person, one must descend into the realm that vitalizes the wicked in order to subdue it. 

(Suggestion for practical example: For instance, two individuals may seem indistinguishable in a house of study, but if they had to descend into a place with inappropriate influences for outreach work, their reactions might differ based on their past experiences and attachments to such influences. One might be totally impervious, even disgusted by such cultural expressions, while the other may have some resonance that was dormant until that point. Only one with no attachment whatsoever to wickedness can contend with the wicked without being impacted.)

6. Building on the previous idea, the Torah explains that one can distinguish, separate, and eliminate bad from good through the study of Torah, specifically Halacha (Jewish law), and Tefillah (prayer) that brings one to the necessary intellect for this type of study. Studying the Halachic codifiers equips one to distinguish good from evil. It's important to note that while one thing may be 'batel' (nullified) to another and not find expression, it cannot be fully nullified unless it is first distinguished so it can be addressed (and achieve tikkun).

7. The dynamic of Torah and Tefillah is further explained, where one creates 'potential' (koach) through Tefillah, associated with Emunah (faith) and capable of changing or rising above nature, and actualizes that potential through Torah.