Likutay Halachos

Orach Chaim — Volume 3

Hilchos Shabbos 5

Based on the Torah "Bereishis — l'ainay kol Yisrael" — in Likutay Moharan II, 67. See there the entire Torah from beginning to end.

— 1 —

And whatever sadness and melancholy the Ba'al Davar [Evil Inclination] and his cohort introduces into him — he is joyful even more, for, on the contrary, this is the essential source of his joy, that one as far away as he should merit to touch such holy and awesome things. And the farther away he is, the greater is his joy — that he too merits such holy and awesome things: tzitzis, tefillin, Shabbas, Yom Tov, etc. For anyone who has any mind at all, and has complete faith in Hashem and in His holy Torah, can perceive from afar a glimmer of the greatness of the exalted preciousness of the holiness of each and every mitzvah that we merit to fulfill each day — even the lowest of the low — and especially what we merit to unify His Name twice each day, which is the essential core of everything: that we merit to believe in Hashem, the true G-d, the Singular, the Primordial One, Creator of all worlds, One, Singular, and Unique, exalted above all, and there is none higher than He — blessed be He and blessed be His Name always, forever and ever.

And for one who merits to accustom himself and to rejoice in this joy, he will certainly merit all good, and all his sins will be forgiven. For this is the aspect of transforming sorrow and sighing into joy, as mentioned above, which is the essential perfection of joy. And through this, a great yichud [unification] is made above, as Rabbeinu, of blessed memory, said — that a great yichud is made above through b'dicha da'atei [joyous disposition] — through the Jewish man gladdening himself and breaking the sadness and transforming it into joy. And through this, all the nitzozos are clarified and raised from the depths of the klipos, where they fell through the blemish of the Bris, for the essential cause of their falling is into the aspect of sorrow and sighing, as mentioned above. And when one merits to transform the sorrow and sighing into joy, through this he raises all the souls and the nitzozos that were driven there, and returns them to the side of holiness, which is joy, as mentioned above.

And the essential completion of this rectification in perfection will be through Mashiach, may he come speedily in our days, in the aspect of "And the redeemed of Hashem shall return and come to Tziyon with joyous song" — which is said regarding the ingathering of the exiles, which is the aspect of the nitzozos that were dispersed through the blemish of the Bris, which is the essential cause of the exile, as mentioned above. And this is: "And they shall come to Tziyon with joyous song." For the essential rectification is when they return to the supernal holiness that is called "Tziyon," as is known in the [Kabbalistic] writings. And the entire rectification of these nitzozos — that they shall return to Tziyon — will be through the aspect mentioned above, which concludes at the end of this verse, which is the aspect of "Joy and gladness shall they attain, and sorrow and sighing shall flee" — which is the meriting to transform sorrow and sighing into joy, as mentioned above.

And all the children that one begets are through the aspect of the clarification of the holiness and the nitzozos — that one clarifies nitzozos of holiness from the depths of the klipos, which are the holy souls of the children, as mentioned above. And the clarification of the nitzozos and the souls is the aspect of raising sorrow and sighing into joy, as mentioned above, which is the essential aspect of the conjugal union of holiness, as mentioned above. And through the children, the joy is greatly increased, as mentioned above, for this is the essential joy, as mentioned above. And therefore every person is obligated to beget a son and a daughter, for the son is the essential aspect of joy, as it is written: "A wise son gladdens the father" (Mishlei 10:1). But the daughter — there is the grip of sorrow and sighing, whose grip is in the feminine side, as mentioned above. But a person is obligated specifically to beget both — a son and a daughter — for the joy is not enlarged and perfected except through both of them specifically. For one needs to beget also a daughter of Israel, for the essential perfection of joy is through the daughter of Israel, since the essential begetting is from her. For the essential begetting, which is the perfection of joy, as mentioned above, is through the inclusion of the wife within the husband, and the unification of the attribute of judgment within the attribute of mercy, and through this the judgment is sweetened, and through this the sorrow is transformed into joy, as mentioned above. And therefore every person needs to beget a son and a daughter, for the essential enlargement of joy in perfection is through both of them, as mentioned above.

Oas Yud-Daled

And this is the aspect of the prohibition of intermarrying with the nations. For the nations are the aspect of sorrow and sighing, since they did not merit to receive the Torah, which is the essential joy, as it is written: "He who begets a fool — it is a sorrow to him" (Mishlei 17:21). For they are attached only to this world, which is full of sorrow and sighing and anger and pain, as it is said: "Also all his days are anger and pain" (Koheles 5:16). Therefore it is forbidden for Israel to intermarry with the nations, for we do not have the power to sweeten the sorrow and sighing of the nations. For even in the union among Israel themselves, one needs very great exertion to merit that his union be in great holiness, so that he will be able to subdue the sorrow and sighing and transform it into joy, for the essential desire of intimacy comes from the aspect of sadness, sorrow and sighing, and one needs to exert himself greatly to sanctify himself, to break the physical desire — which is the aspect of sorrow and sighing — and to attach himself to the supernal holiness, which is the aspect of joy, and then he will merit to sweeten the sorrow and sighing and transform it into joy, which is the essential aspect of the holiness of the Bris.

And this is the aspect of "oil and incense" (Mishlei 27:9), etc. For the essential mitzvah of ketores is at the time of lighting the lamps, as it is said: "And when Aharon lights the lamps, he shall burn it [the ketores]" (Shemos 30:7–8), etc. For oil is the aspect of makifin [surrounding lights], the aspect of "to brighten the face with oil" (Tehillim 104:15), as explained in the aforementioned discourse. For through the ketores, which connects all the lowest levels to the Blessed Name and ascends exceedingly high — which is the aspect of the illumination of son and student, as understood in the aforementioned discourse — through this, the makifin illuminate, the aspect of oil as mentioned above.

And Nadav and Avihu, who entered to offer ketores and did not marry — they wished to ascend exceedingly high, which is the aspect of ketores, but they did not marry — they did not descend below to connect also all the lower worlds, as mentioned above. And therefore they blemished the ketores that they offered. For the essential perfection of the ketores is when one connects everything to the Blessed Name, even the very lowest. And when the ketores is not offered in this aspect, it is blemished, and it is as though one omitted the chelb'nah from the ketores — for then, certainly, the ketores is completely invalid. Similarly, when one does not connect and raise all the lowest levels to the Blessed Name, then one cannot enter within to offer ketores, as mentioned above.

And this is what was said to Aharon after the death of his two aforementioned sons: "He shall not come at all times into the Holy" (Vayikra 16:2) — rather, only on Yom Kippur, through the offerings and the ketores and the entire order of the service of Yom Kippur. For on Yom Kippur there is forgiveness of sins, and the essential atonement is through the Kohen Gadol [High Priest], through his service, as it is written: "And he shall atone for the children of Israel" (Vayikra 16:34), etc. And precisely then, when he atones for the children of Israel — and then he can raise all the sinners of Israel, all those who are in a lowly and base state, to raise them all to the Blessed Name — precisely then can he enter the innermost sanctum. But throughout the rest of the year, it is forbidden for him to enter the innermost sanctum, for it is impossible to enter the innermost sanctum except when one can connect and raise all the lowest and most base to Him, blessed be He, and purify them all from their sins. Precisely then can one ascend on high and enter the innermost sanctum, as mentioned above.

And therefore the Kohen Gadol on Yom Kippur needs to have a wife, as our Sages, of blessed memory, said; and as it is written: "And he shall atone for himself and for his household" (Vayikra 16:6). This is the aforementioned aspect. For when he has a wife, through this he connects also the lower world to the Blessed Name, as mentioned above. And this is the essential [meaning of the] services of Yom Kippur — to connect all the lower worlds to Him, blessed be He, etc., as mentioned above.

Blessed is Hashem forever, Amen and Amen. Blessed is He Who gives strength to the weary.

• • •

Translator's Summary

This halacha, based on Likutay Moharan II, Torah 7 ("Vayehi Mikeitz — Ki Merachamam Yenahaigem"), explains the mitzvah of procreation (having a son and a daughter) as a profound spiritual imperative: the tzadik must illuminate both the upper and lower worlds. The discourse revolves around the twin concepts of "son and student" as parallel channels of spiritual light.

Core Framework: Son & Student / Upper & Lower

And therefore when new honor comes to a person, one must take care and be vigilant — for perhaps the honor has come, heaven forfend, on account of departure, so that the soul should depart to the honor which is its root, as above. However, the attribute of good is greater [than the attribute of punishment], and therefore in most cases the honor comes for good — that is, when a new soul comes to a person, it comes clothed within the honor, which is the Em kol chai, as above. One must see to it that there be a "face toward the honor," and this is attained through breaking the desire for eating, etc. — see there.

But when one blemishes, heaven forfend, through the desire for eating, then the honor is blemished and has no "face," etc. And then all the honor is seized by the impudent ones of the generation, etc. And when kingship and honor fall to the impudent ones, heaven forfend, then the kingship is in the aspect of tzedek [harsh judgment], etc., and then it is in the aspect of "her feet descend to death," etc.

One must raise the honor and kingship from them — that is, from the impudent ones who are the idolaters and the wicked, etc. — and this is accomplished through charity, in the aspect of "charity saves from death," etc., for charity is the aspect of the five Chassadim [Kindnesses], etc. And therefore through charity one raises and rectifies the kingship and honor, and transforms tzedek [judgment] into tzedakah [charity/righteousness]. Corresponding to this, the word tzedakah is mentioned five times in the Torah, etc. And then the honor returns to those of understanding mind, etc.

§79: "Nachamu" = comfort one another. Three Aichahs: exile, destruction, departure of the tzadik. "A voice calls in the wilderness" — no despair. "Every valley raised, every mountain lowered." "The glory of Hashem shall be revealed."

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Halachos of Giluach (Shaving)

From Likutay Halachos, Yoreh De'ah, Vol. 1 — Complete Translation

Giluach (Shaving) — Halacha 1

The Prohibition of Shaving the Pe'os and the Beard

Based on the discourse "Maishra d'Sakkina" (Torah-Law of the Knife), Likutay Moharan, Part I, Siman 30. The hairs are the aspect of Chochma Tata'a (Lower Wisdom), which is the essence of comprehension — the aspect of Malchus (Kingship). See there. And one must draw life-force to it, and therefore one must elevate it to the light of the Countenance (Ohr HaPanim) that illumines at the Three Festivals, which are the aspect of Binah to Ba (Understanding as a Mother-womb). And one must cut it away from the Four Kingdoms, which are the Sitra Achra (Other Side), so that they should have no nourishment from the Wisdom — the aspect of Malchus — which is the aspect of dales (poverty/the letter Dalet). And this is accomplished through Chesed (Loving-kindness) — the aspect of Avraham — and Chesed is revealed through rebuke. See there.

Now, the pe'os (sidelocks) and the beard are the light of the Countenance — the splendor of the face, the aspect of the comprehension of Chochma (Wisdom). As it is said: "And you shall honor the face of an elder" (vehadarta pnei zaken) — the beard is the splendor of the face, the light of the face, which is the aspect of Chochma, as it is said: "The wisdom of a man illumines his face" (chochmas adam ta'ir panav). For the beard is the aspect of the Thirteen Attributes through which the Torah is expounded, as is elaborated in the teachings of our Rebbe — see there — and these are the essence of the comprehension of Chochma. Therefore, the beard and pe'os are hairs, for they are the aspect of the comprehension of Chochma, and the essence of comprehension is in the aspect of hairs, which is the Lower Wisdom, as is explained there. And this is the aspect of the Thirteen Attributes, which are the aspect of the beard, as mentioned above — namely, the aspect of measures and contractions (middos u'tzimtzumim) for the supernal Intellect, as is explained there — for this is the aspect of hairs, the aspect of shi'ura d'atun d'Oraisa (the measure of the donkey of the Torah), which are the aspect of middos (measures/attributes).

Therefore it is forbidden to pass a razor over the beard and pe'os, for there is the very essence of life and length of days — which is the aspect of zaken (elder/beard). "It is not proper for the shortener to be raised over the lengthener," as our Sages of blessed memory said regarding the altar. Therefore it is forbidden to cut and destroy them — on the contrary, there is the very core of the elevation of the Lower Wisdom, for they are the light of the Countenance as mentioned above.

This is the aspect of the two pe'os and the beard — corresponding to the Three Festivals, which are the light of the Countenance, as mentioned — for the two pe'os are the aspects of right and left, and the beard is in the middle. This is the aspect of the Three Festivals, which correspond to the Three Patriarchs: right, left, and middle. The essence of the light of the Countenance is the beard, which is the very essence of the comprehension of Chochma. And through the two pe'os — which are the aspects of right and left, the aspects of Chesed and rebuke (for Chesed is right and rebuke is the aspect of Gevuros, left) — through these one merits the aspect of the beard, the aspect of the light of the Countenance, as mentioned above.

As is explained there: all the other hairs, even though they too are the aspect of mosar mochin (overflows of the intellect), nevertheless, because they are in the aspect of surpluses, the Sitra Achra has a grip on them — for that is the very source of their nourishment. Therefore when they grow very long, one must cut them, in the aspect of "cut it to four" (chtecho l'arba), so as not to give them nourishment from the Lower Wisdom, which is the aspect of "four," as mentioned.

Therefore it is a great mitzvah to shave on the eve of each Festival, in order to cut away from the Four Kingdoms, so that it can ascend at the Three Festivals — the light of the Countenance, as mentioned above.

Giluach (Shaving) — Halacha 2

Based on the Discourse "U'veyom HaBikkurim"

Based on the discourse "U'veyom HaBikkurim — 'v'es ha'aravim tzivisi l'chalkelecha'" (On the Day of the First-Fruits — "and I commanded the ravens to sustain you"), Likutay Moharan, Part II, Siman 4. See there carefully.

For one must make a vessel and channel through which to receive Chesed, and this is accomplished through yirah (awe/fear), and yirah is accomplished through ratzon (will). The essence of ratzon is accomplished through attachment to the root of ratzon, which is the aspect of the metzach ha-ratzon (the forehead of will). Corresponding to this there is the aspect of metzach ha-nachash (the forehead of the serpent), which is the opposite of ratzon. The essential nourishment of the metzach ha-nachash comes from the elders of the generation in whom there is no wholeness — those who do not add in holiness and knowledge as they age, and so on, as is explained there. For this, charity (tzedakah) helps, and so on, as explained there.

This is the aspect of "short of days, sated with rage" (ktzar yamim sva ragaz): from the defect in the elders — which is the aspect of shortness of days — comes the metzach ha-nachash, which is the aspect of rage (ragaz), the opposite of ratzon. But through the holy beard (zaken d'kedusha) one merits ratzon, the aspect of zaken v'nasa panim (an elder of distinguished countenance). Panim (face/countenance) is the aspect of ratzon. See all of this there carefully.

Adjacent to this: Moshe's passing. Rashi: he thought the decree was annulled since Hashem commanded him to apportion inheritances — perhaps he would enter the Land. Hashem told him: "My decree stands." Since these four halachos were revealed, culminating in Bnos Tzelafchad's law (the aspect of entering Eretz Yisrael), Moshe thought he could enter and fulfill the three mitzvos, drawing baki b'halachah to rectify all Israel forever. But Hashem answered: My decree stands. Even though these halachos were revealed, it is still impossible to draw and illuminate this expertise fully in the world — baki birtzo baki bishuv — to draw close all the distant and fallen to Hashem. The imperative was that Moshe not enter, departing in the wilderness with that generation, ordaining Yehoshua in his place: "take Yehoshua." Yehoshua is the lower point; Moshe the upper. Through the multitude of blemishes, the upper point cannot illuminate directly. The tzadik must depart, leaving behind the aspect of Yehoshua — the student, the lower point. All — distant and near, ascending and descending — must receive the ways of teshuvah (baki b'halachah) specifically through the aspect of Yehoshua. All is through the power of the upper point — Moshe — who departed Above and was absorbed into the ultimate upper point, beyond all thought. From there, after his passing specifically, he illuminates the entire world in his glory, to the very lowest, to support all the fallen and find and elevate all the avaidos, drawing all close to Hashem. For baki b'halachah must be drawn in every generation until Mashiach Tzidkainu comes, when there will be clear halachah. Then this expertise will be clarified in ultimate completeness. Then truly all will return to Hashem — for even when Mashiach comes there will still be yetzer hara and free will (without which tikkun is impossible — "today, to do them" is written). But Mashiach will draw baki b'halachah in such wondrous revelation and such true intellect that through it all will return — even the most distant: "and I will cause that you walk in My statutes" — "v'asisi es" [I will cause] specifically — He will make something through which "you will walk in My statutes." "And I will remove the heart of stone." Through baki b'halachah revealed then in ultimate completeness, all will walk in teshuvah's ways and return to Hashem forever. Amain v'Amain.

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Likutay Halachos · Yoreh Deah

Laws of Worms (Insects)

Halachos 1 – 4 · Based on Likutay Moharan

Halacha 1 — תולעים א׳

Based on Likutay Moharan Torah 19 — "תְּפִלָּה לַחֲבַקּוּק" (The Prayer of Habakkuk) · as cited in Shechitah Halacha 2

Section 1

This corresponds to the aspect of worms, whose primary prohibition applies when they are רוֹחֲשִׁים וְשׁוֹרְצִים בַּעֲפַר הָאָרֶץ — crawling and teeming in the dust of the earth — for there is the primary seat of their power. That place of dust represents the lowest rung of all the lower rungs; there is the main stronghold of their grip, the aspect of "And the serpent — dust shall be his bread" (וְנָחָשׁ עָפָר לַחְמוֹ). For it is there, in the aspect of dust, that the principal damage reaches, as explained above in the laws of בָּשָׂר שֶׁנִּתְעַלֵּם מִן הָעַיִן (meat that was hidden from sight, Halacha 2) — for worms, vermin, and creeping things are the very core of the serpent's filth (זֻהֲמַת הַנָּחָשׁ); they are that filth itself in the most literal sense.

And therefore they have no upright posture whatsoever, not even as animals have; they have no legs at all, only crawling upon the earth in the aspect of "Upon your belly you shall go" (וְעַל גְּחוֹנְךָ תֵּלֵךְ). They are pressed and cleaved most closely to the dust of the earth, where the primary grip of the serpent's filth rests, as stated.

Therefore their prohibition is exceedingly severe, and many negative commandments apply to them — for they are repulsive and abominable things, utterly the filth of the serpent, which defile the soul of man most greatly. They are the direct opposite of the soul's holiness, for the root of all souls of holiness is honor (כָּבוֹד) — as our Rebbe, may his light shine, stated in Torah 67, which corresponds to the perfection of the Holy Tongue (שְׁלֵמוּת לְשׁוֹן הַקֹּדֶשׁ), the aspect of guarding the covenant (שְׁמִירַת הַבְּרִית), wherein lies honor — as explained in his words in many places. The aspect of "Honor Hashem from your wealth" (כַּבֵּד אֶת ה׳ מֵהוֹנֶךָ) corresponds to the perfection of the Holy Tongue, as explained there.

But vermin and crawling things are exceedingly abominable and repulsive things — the direct opposite of honor. They are the ultimate filth of the comprehensive evil, the filth of the serpent, as stated — which is the utter opposite of the perfection of the Holy Tongue. For worms represent the aspect of עֵשָׂו (Esav) — as cited in the Kabbalistic writings in the Kavanos of the Parashas HaTamid — and he is the core of the serpent's filth, of whom it is said: "Greatly despised are you" (בָּזוּי אַתָּה מְאֹד), for therein lies the essence of disgrace and contempt — the opposite of honor, the opposite of the perfection of the Holy Tongue, the guarding of the covenant, the holiness of the soul, as stated.

And this is what our Sages taught: "בָּזוּי אַתָּה מְאֹד" — that they (the kingdom of Esav-Edom) have neither script nor language. That is, he represents the very extreme and ultimate of the serpent's filth, in which there is no good at all. For in every script and language, even in the languages of the seventy nations, there is also some good mixed in — albeit very little. As our Sages said (Menachos 34): "Tat in the Kitfi language means 'two'; pat in the Afriki language means 'two'" — and as explained in our Rebbe's words (Torah 33). But Esav-Edom is called "greatly despised," as stated, having no script and language whatsoever. The holy letters that give him vitality are constricted to the absolute minimum, and the filth overwhelms so greatly that holiness is concealed and obscured there to the extreme — until they have no script and language at all, making them the ultimate opposite of the Holy Tongue, as stated. Therefore he is called "greatly despised."

Section 2

This is the aspect of worms that come from there, as stated — that they defile the soul of man greatly, for they are loathsome and repulsive, the aspect of בָּזוּי מְאֹד as stated; the filth of the serpent — the utter opposite of the Holy Tongue, having neither script nor language, as stated. Therefore worms crawl and teem everywhere and in all kinds of food and drink they teem therein. They attach themselves and cling to everything, for they are the aspect of the ultimate filth of the serpent that winds and clings and wraps around every holy thing — and they are those that destroy and rot and ruin everything in the world when things are not guarded from them well.

They are the aspect of the filth of the יֵצֶר הָרָע (Evil Inclination) that is foolish, dim-witted, and contaminated — the lowliest aspect of the Evil Inclination, as cited in our Rebbe's words (Torah 72). It wraps and clings and entangles itself in every holy matter, and it weighs down greatly with sadness and laziness (עַצְבוּת וְעַצְלוּת) — all of which corresponds to the aspect of vermin and creeping things, the filth of the serpent, in the aspect of "The serpent — dust is his bread" — for dust is the aspect of sadness and laziness, as our Rebbe explained (Torah 189). As one sees in practice: vermin and creeping things are in the ultimate state of laziness and sadness, their vitality being less than any other living thing.

One must guard himself greatly from this aspect of the Evil Inclination. But with a little attention, awareness, and some quickness, one can separate oneself from them and subdue them — for their vitality is very little and they have no strength; it is very easy to kill them and break them quickly. It is only because they crawl and teem everywhere and cling and entangle themselves and wrap around every holy matter that at first it seems to a person that it is very difficult and burdensome to leave them and break them. But with a little awareness and some quickness, one can kill them by the thousands and tens of thousands each moment — for they have no strength at all, as one sees in practice.

The main thing is to guard oneself very greatly at their beginning — when they start to emerge and crawl in the fruit or in anything. For before they have separated, they are permitted. And after they have separated, they are forbidden. For everything comes to be through thought — thought is the essential thing, for without thought nothing can come to be. When the mind crawls and thinks about a holy matter — in the aspect of "My heart stirred a good word" (רָחַשׁ לִבִּי דָּבָר טוֹב) — then the worm, which is the essential adversary of holiness as stated, is wrapped there and seeks a place to crawl and teem in that thought. One must guard the fruits of the intellect very greatly — that they should not become corrupted, Heaven forbid — not allowing it a place to crawl and teem there, Heaven forbid.

And even if, Heaven forbid, one's mind has become corrupted and an evil thought begins crawling in his mind, he must guard himself greatly not to allow it a place to go out and separate — Heaven forbid — in the aspect of "Rebuke the beast of the reed" (גְּעַר חַיַּת קָנֶה), as written in our Rebbe's words there. The חַיַּת קָנֶה is the aspect of Esav, the aspect of the worm mentioned — that immediately when an evil thought begins to crawl in one's mind, one must rebuke it, flee from it instantly, not giving it any foothold, Heaven forbid, to crawl as stated. For as long as they have not yet separated, they are still permissible to eat — and one must hasten to eat them before they separate and become forbidden. For at the beginning of an evil thought's crawling, one can turn it to good — if one guards oneself not to sour one's mind, not allowing it to crawl and separate, Heaven forbid.

Section 3

Therefore Elisha — who possessed the perfection of the Holy Tongue in the aspect of "Let there be please a double portion of your spirit upon me" (וַיְהִי נָא פִי שְׁנַיִם בְּרוּחֲךָ אֵלַי), as our Rebbe wrote there — merited that no fly was ever seen upon his table. For flies, which are vermin (שְׁקָצִים), are the opposite of the perfection of the Holy Tongue, as stated. And this is what the Shunammite woman said: "A holy man of God passes through us always" — for she never saw a fly upon his table nor a seminal emission upon his linen, for these two things depend on each other. What protects from seminal emissions is through the perfection of the Holy Tongue — as our Rebbe stated there. And from this very thing, no fly was seen, etc., as stated.

And this is also what our Sages learned from this very verse: that the hospitality of Elisha was equivalent to the offering of the daily sacrifice (תְּמִידִין) — as our Sages said: "A holy man, etc. — whoever brings in, etc." — for the תָּמִיד (daily offering) subdues the worm-aspect, from which all flies and vermin come, as stated. And through welcoming a Tzaddik in the aspect of Elisha, one is saved from the worm — for he embodies the offering of the Tamid. See the discourse "Beni Lan Baisa" (Torah 28).

✦ ✦ ✦

Halacha 2 — תולעים ב׳

A fruit that became infested with worms while still attached to the ground is forbidden on account of שֶׁרֶץ הַשּׁוֹרֵץ עַל הָאָרֶץ (the creeping thing that creeps on the earth), since it is still connected to the ground. But if it became infested after being detached, it is permitted as long as the worm has not yet separated. Once it has separated, however, it is forbidden on account of "the creeping thing that creeps," etc.

Section 1

Based on what was explained above in the laws of Signs of the Kosher Animal and Beast (Halacha 2) — that pure and impure species depend on whether the illumination of the Tzaddik has already begun to shine within that species. The Tzaddik's illumination is the aspect of the rectification of the worlds — he animates and illuminates both those who dwell above and those who dwell below. The illumination of those who dwell below is the aspect of "The whole earth is filled with His glory" (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ) — the aspect of "Awake and sing, you who dwell in the dust" (הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר) — namely, that he awakens and animates the sparks (נִיצוֹצוֹת) that have descended below and been clothed in animals, beasts, and other species, so they should not despair, for "the whole earth is filled with His glory," etc., as stated.

Therefore those species in which this illumination has already begun to shine are pure species. But those species in which this illumination has not shone — and they are in the literal aspect of שֹׁכְנֵי עָפָר (dwellers in dust) — and the illumination of the Tzaddik, the aspect of "Awake and sing, dwellers in dust," has not reached them — they are impure species. For our eating must come from the illumination of the בֵּן וְתַלְמִיד (son and student), which is the illumination through which מַלְכוּת (sovereignty/kingship) receives its sustenance, as explained there.

Section 2

This is the aspect of the prohibition of eating vermin and creeping things — which are forbidden specifically as שֶׁרֶץ הַשּׁוֹרֵץ עַל הָאָרֶץ (the creeping thing that creeps on the earth), for that is the core of their prohibition. These creeping things that crawl on the earth are the actual filth of the serpent — and therefore they crawl on the earth in the aspect of "the serpent — dust is his bread." For the earth was cursed on account of Adam's sin, which came through the serpent's filth, and it produced these species. As Rashi explained on the verse, "Cursed is the ground on your account" — it will bring forth cursed things for you.

Therefore the prohibition of worms applies specifically when crawling on the earth, or if they have separated — for that too is called crawling on the earth, since there is the core stronghold of the serpent's filth, in the aspect of "the serpent — dust is his bread," as stated. Since they are the aspect of the core filth of the serpent, no rectification (תִּקּוּן) reaches them — for absolute evil is not rectified; it remains below. Therefore they are forbidden for eating, since we cannot rectify it — we must rather separate from it entirely, since it is absolute evil and the Tzaddik's illumination, which is the aspect of rectification, does not reach it as stated.

Section 3

For in truth, the core illumination of the Tzaddik — that he awakens and animates those who dwell below, i.e., the sparks that have fallen below as stated — is primarily to rectify and elevate them from the aspect of dust where the serpent's bite resides in the aspect of "the serpent — dust is his bread." Therefore the Tzaddik illuminates them and awakens them in the aspect of "Awake and sing, dwellers in dust" — שֹׁכְנֵי עָפָר specifically. For these sparks fell and descended to the bottom, to the realm of the קְלִפּוֹת (outer shells/husks), and the serpent's filth gripped them — therefore they are called "dwellers in dust." And so the Tzaddik animates and awakens them, calling out: "Awake and sing, dwellers in dust" — שֹׁכְנֵי עָפָר specifically — for he awakens and rouses them and brings them out from the dust, from the serpent's filth. He reveals to them that "the whole earth is filled with His glory," that even in earthliness and dust — though the סִטְרָא אָחֳרָא (Other Side) grips there — even so, even there one can find Hashem Yisborach, for "the whole earth is filled with His glory and His kingship rules over all."

Therefore those species that have signs of purity — which are signs that this illumination has begun to shine within them — are pure. As explained above, see there. For everything came from the dust, and therefore all require rectification. This is the aspect of "Awake and sing, dwellers in dust." But these vermin and creeping things — the creeping thing that creeps on the earth — are the aspect of the serpent's actual filth, cursed to "go upon your belly," their primary growth in the dust in the aspect of "dust is the serpent's bread" — they are in the very aspect of literal שֹׁכְנֵי עָפָר upon whom no rectification has arrived, since they are the aspect of absolute evil, the full force of that filth — therefore they are forbidden for eating.

But worms that develop in fruit while it is detached — as long as they have not separated, they are permitted for eating. For they came into being from the body of the fruit itself, which is the aspect of the above-mentioned rectification. For the body of the fruit came into being through that rectification, as stated. Therefore the worms that develop within it are also permitted, since the illumination of the rectification is in them — since they came into being inside the fruit that grew through the rectification of the Tzaddik in the aspect of "Awake and sing, dwellers in dust." But if the worms separated, they then bear the name of שֶׁרֶץ הַשּׁוֹרֵץ עַל הָאָרֶץ and are then forbidden.

Likewise when fruit became infested while still attached to the ground — they are also forbidden on account of the creeping thing that creeps on the earth, since while the fruit was still attached to the ground it imbibed from the earth, which is the root of the creeping things' grip — the filth of the serpent — as stated. Therefore they are forbidden.

But once the fruit has been detached from the ground and completely severed, the worms then crawl only from the body of the fruit alone — therefore they are permitted for eating, for the body of the fruit is pure, for the fruit's coming into being is from the aspect of the rectification, in the aspect of "Awake and sing, dwellers in dust," which corresponds to the falling of rain, as stated. Worms that develop in slaughtered animals after slaughter are also permitted — for the living creature has already been rectified through the slaughter, and slaughter is also the illumination of that rectification (as explained in the laws of Shechitah, see there). Therefore the worms that develop in the meat after slaughter are also permitted. But if they developed before slaughter, they are forbidden — for even a kosher species requires slaughter, since a living creature requires a greater rectification, having vitality within it. Therefore worms that slaughter does not benefit are forbidden. But if they developed after slaughter in the meat, they are permitted — since the illumination of the rectification already shone through the slaughter, as stated.

And therefore, the essential subduing of Haman-Amalek was through the shekalim, as our Sages of blessed memory said: "Wicked one! Their shekalim already preceded your shekalim." For Amalek is the Sitra Achra (Zohar, Ki Sayzay 281a), which strengthens itself greatly every single day — anew. And likewise in every single generation — anew. According to the clarifications that must be made every day and in every generation anew, so too, corresponding to this, Amalek strengthens itself every day and in every generation anew. And therefore: "Hashem wages war against Amalek from generation to generation" (Shemos 17:16) — "from generation to generation" specifically — for in every single generation, Hashem, blessed is He, must fight against him anew, as mentioned above.

And therefore, the essential subduing of Haman-Amalek is through ta'anis. And therefore Esther decreed a fast, as it is stated: "and fast for me" (Esther 4:16). And she inscribed the remembrance of the fast for [all] generations, as it is stated: "and the matters of the fasts and their outcry" (Esther 9:31) — to know and to make known that the essential subduing of Haman-Amalek — who is the Sitra Achra in every generation — is through ta'anis. And likewise, in the days of Moshe, his [Amalek's] subduing was through fasting, as our Sages of blessed memory explained: "and Moshe, Aharon, and Chur went up," etc. (Shemos 17:10) — they were immersed in a fast.

And therefore, the essential subduing of Haman-Amalek was through the shekalim, for the essential [purpose of the] fast is the tzedakah, the aspect of "agra d'sa'anisa tzidkasa," as mentioned above — which is the aspect of shekalim, as mentioned above.

Section 8

And therefore, Haman the wicked — may his name be blotted out — cast a pur [lot] from day to day and from month to month, etc. (Esther 3:7), until the lot fell for him on the thirteenth of Adar. For Haman was wise in evil and a great sorcerer, and he knew that the clarifications are made every single day according to the day and according to the generation. And therefore, in his wicked wisdom, he cast lots in order to determine the month and the day on which he could overpower Yisrael, G-d forbid. And certainly his lot was no empty matter, and certainly he aimed well at the specific day when it was seemingly impossible to withstand him (see Esther Rabbah 7:13).

But Hashem, blessed is He, is mighty over all, and He performed for us great and awesome miracles and wonders, and He helped and saved Mordechai and Esther through the power of the fasts and their outcry, to subdue Haman the wicked and all the seed of Amalek on that very day. And it was reversed from one extreme to the other, as it is stated: "and it was reversed" (Esther 9:1). And in truth, it was a wondrous miracle without compare — that the pur and the lot were reversed from one extreme to the other, literally — for specifically on that day, the seed of Amalek was killed and destroyed. And therefore, these days were called "Purim" — on account of the pur (Esther 9:26) — for this is the essential force of this wondrous and awesome miracle: that the pur and the lot of Haman — who was an extraordinary sorcerer and so wise in evil, and aimed very, very carefully with his lot at that specific day, which was truly a time of great distress, and it was impossible to stand against him on that day, so that even the heavenly hosts concurred with the decree, G-d forbid — but a boorish man does not know that "very deep are Your thoughts" (Tehillim 92:6–7), blessed is He, and there is no despair in the world at all!

For even though in truth that day was suited for his evil purpose, G-d forbid, and it was very, very difficult to stand against him — until almost, almost, all the enemies of Yisrael would have been destroyed, G-d forbid — nevertheless, "You, Hashem, are exalted forever" (Tehillim 92:9). And even if a sharp sword is placed upon a person's neck, he should not withhold himself from [seeking] mercy. For through the fasting and the ta'anis that Mordechai and Esther decreed, the matter was reversed from one extreme to the other. And the lot and the pur were reversed — to fell him and his seed and his family on that very day. For this is known (see Yerushalmi, Ta'anis, Chapter 1, Halachah 1; and see Likutay Moharan 33:2 and Siman 115; and Part II, Siman 12): that in every place where the Sitra Achra has the power to strengthen itself more and more, there is certainly hidden and concealed there a very, very lofty holiness — only it is in great, great hiddenness and concealment, until it seems that it is impossible in any way to subdue that Sitra Achra and klipah. But in truth, if you desire, you can overpower it — only greater exertion is needed, in fasting and ta'anis and crying out and pleading and prayer and many supplications, as in the days of Mordechai and Esther.

And then one can merit that the matter be reversed from one extreme to the other — as it was then — that specifically on that day they felled him, and the pur and the lot were reversed from one extreme to the other. Therefore they called these days "Purim" — specifically. And so it is in every generation and in every day, as it is stated: "and these days are remembered and observed in every generation" (Esther 9:28), etc.

And understand these words very well for practical application, for your eternal life depends on this: that you should believe and know, every day and at every time and in every place, that you still have the power — however it may be — to overcome whatever you need to overcome on that very day and place. And Hashem, blessed is He, will help and save you. Amen.

Section 9

And this is the aspect of the eighteen treifos [non-kosher conditions] — that it is forbidden to eat the treifah that is not viable. For Hashem, blessed is He, created man with a body and a soul, matter and form — which are the aspects of adam and beheimah, etc. — in order that he should have free choice, in order that he should exert himself to subdue and break the body and the material, the aspect of beheimah, and to elevate the soul, the aspect of adam, etc. For this was the essential purpose of the creation of man, as is known. And once man was created, everything was given into the hand of man — for he specifically must clarify everything.

Therefore, it is impossible to subdue the spirit of animality of the animal — "the spirit of the animal that descends downward to the earth" (Koheles 3:21) — except through man, who specifically has the power to clarify the spirit of the animal and elevate it from beheimah to adam. Therefore, if the animal dies by itself — by the Hand of Heaven — it is a nevailah. And even if it is a treifah that is not viable, it is considered as dead and forbidden to eat. For Hashem, blessed is He, gave everything over into our hands — we who possess free choice — for we, the sons of man, specifically, must extract the soul from the animal through the shechitah.

And then, specifically — when the shochet fulfills the mitzvah of shechitah properly — then specifically, the soul is clarified from the animal and elevated from beheimah to adam, from chai to medaber. For only man has this power, for man was created for this purpose: that he should have this battle — to subdue the body, which is the aspect of beheimah, as mentioned above.