{
  "bookId": "likutay-halachos",
  "part": "4",
  "torah": "61",
  "title": "נותן טעם לפגם א",
  "hebrewTitle": "נותן טעם לפגם א",
  "sourceUrl": "/reader/likutay-halachos/4/61",
  "plainUrl": "/reader-plain/likutay-halachos/4/61/",
  "segments": [
    {
      "index": 2,
      "he": "אות א התורה תפלה לחבקוק (בסי' י\"ט) הנ\"ל בהל' שחיטה (הלכה ב') :",
      "en": "And this is the aspect of the prohibition of blood [ isur dam ]. For blood is the soul [ nefesh ]. And therefore the essential Exodus from Egypt was through holy longing, as above — through which holy souls are made. And through this was the essential rectification of the bloods [ tikun ha-damim ], upon which the essential Redemption depended — through the rectification of the bloods, as is known — of the aspect of: \"And I said to you: in your blood, live! And I said to you: in your blood, live!\" . And through holy longing — through which souls are made — through this the bloods are clarified and rectified. For blood is the soul. And then blood ferments and becomes milk — which is the aspect of the nekudos ha-kesef [silver vowel-points], the aspect of mocha chivarsa k'kaspa [the white brain like silver]. From there the whitening of the bloods flows — the aspect of blood fermenting and becoming milk. And therefore it is forbidden to eat blood — for therein is the nefesh ha-behemiyus [animal soul]. It cannot be eaten except when one clarifies and purifies the soul from animal to human through holy longing. Through which the letters and vowel-points are paired — of the aspect of zivugay ha-nefashos [the pairing of souls] — through which blood ferments and becomes milk. And then specifically the blood is clarified and purified and from it milk is made. And then it is permitted to eat. For the essential rectification of Israel's holy eating is through holy longing — through which souls are made — through which one merits that all eating be of the aspect of Lechem ha-Panim . This is the essential rectification of holy eating. But blood itself is forbidden — for it is the aspect of the animal soul which is forbidden to eat before it is rectified and clarified and purified from blood into milk. This is the essential aspect of Pesach and the Exodus from Egypt — when blood ferments and becomes milk, as is known. And this one merits through holy longing, as above."
    },
    {
      "index": 3,
      "he": "כי עיקר המאכל הוא הטעם שבו. כמבואר לעיל בהל' תערובות (הלכה א'). כי הטעם הוא בחי' האותיות הדיבור של שלימות לה\"ק שהוא עיקר חיות המאכל. כי טעם לשון דיבור כ\"ש וברוך טעמך וכנ\"ל. וע\"כ כשהטעם פגום אין בו כח וחיות ואינו יכול לאסור. כי אין כח באיסור לאסור כ\"א כשיש בו כח וחיות דהיינו שיש בו חיות ויניקה מן הקדושה מבחי' האותיות של לה\"ק שהוא בחי' הטעם שבו כנ\"ל. אבל כשנסתלק הטעם שהוא החיות שבו כנ\"ל. אזי פסרק כחו ואינו יכול לאסור. ועל כן נותן טעם לפגם מותר:",
      "en": "And this is the aspect of melichah va'hadachah [salting and rinsing]. For the essential rectification of the soul — which is the blood — is through holy longing, as above. And this one merits through the rectification of the bris specifically (as is explained there well) — for through shemiras ha-bris , chesed is revealed: love and longing and holy yearning, through which souls are made, and so on. And through this the letters of the Torah are formed for good, and so on — see there. And shemiras ha-bris is the aspect of melach [salt] — the aspect of bris melach olam [an eternal covenant of salt], as is known. And for this very reason the tzadik — who is of the aspect of shemiras ha-bris — is called by the name \" bris melach .\" Because through this he merits holy longing, through which souls are made. For holy longing is the aspect of salt — which causes thirst [ tzima'on ] — the aspect of soul-thirst [ tzima'on ha-nefesh ] — that is, holy longing and yearning, through which souls are made. The aspect of: \"My soul thirsts for You, my flesh pines for You, in a dry and weary land without water\" . The aspect of: \"My soul thirsts for G-d…\" , and so on. And therefore through salt — which is the aspect of the covenant of salt, the aspect of shemiras ha-bris , the aspect of soul-thirst, holy longing — through this the flesh is rectified and purified from the blood of animal-nature, which is the animal soul, the aspect of the longings of the other side [ kisufin d'sitra achra ]. For through salt — which is the aspect of shemiras ha-bris — one merits holy longing, the aspect of the soul's thirst for Hashem. Through this holy souls are made, and one subdues and nullifies and expels the souls and longings of the other side, which are the aspect of the animal blood. For the tzadik , who is of the aspect of the covenant of salt, expels all the evil bloods — which are the evil souls and evil longings. For through the covenant of salt one merits the holy longing — the soul's thirst for Hashem — through which holy souls are made, as above. And this is the aspect of the rinsing with water [ ha-hadachah b'mayim ]. For holy longing is the aspect of chesed , which is the aspect of love and yearning (as above in the Torah-teaching cited above) . And then the bloods — which are the souls — are subdued and rectified, and the blood — which is the aspect of judgment [ din ] — is sweetened and turned into water, which is the aspect of chesed — of the aspect of the great tzadikim who transform the attribute of judgment into the attribute of compassion (as Rashi explained, Genesis 8) . For the holy longing for Hashem Yisborach — which is the aspect of chesed , the aspect of love and yearning — is the aspect of water. The aspect of: \"Pour out your heart like water before the face of Hashem\" . This is the aspect of longing and holy yearning — that the heart longs for Hashem Yisborach until it pours itself out like water before the face of Hashem. And then the heart of stone is transformed into a heart of flesh — soft as water — the aspect of: \"He who turns the rock into a pool of water\" . That is, the aspect of \"the rock of my heart\" — the heart of stone transforms into water, the heart is softened to the aspect of a heart of flesh, until they pour out their hearts like water before Hashem. And all of this one merits through holy longing — the aspect of: \"As a deer yearns for streams of water, so my soul yearns for You, O G-d — my soul thirsts for G-d…\" The aspect of: \"My soul thirsts for You, my flesh pines for You, in a dry and weary land without water.\" For \"there is no water but Torah\" — as our Sages of blessed memory said. And it is impossible to merit Torah — that is, to form the letters of the Torah for good — except through holy longing. Through which souls are made — the aspect of the silver vowel-points — through which the letters of the Torah are formed and joined for good, as above. It emerges: that through holy longing, one merits Torah — the aspect of water. And through the Torah itself — which is the aspect of water — through it the soul's thirst that comes from the covenant of salt is quenched. For the soul is very thirsty for Hashem Yisborach, and it is impossible to quench the soul's thirst except through water. And the water comes into being through the thirst itself — for through the soul's thirst, through this very thirst, souls are made — the aspect of vowel-points — and through this the letters of the Torah are formed and joined for good. And then one merits the revelation of the Torah, which is the aspect of water — the aspect of \"He who turns the rock into a pool of water\" — from which the waters of the Torah flow forth through the longing of the heart, as above. And from those very waters — which are the aspect of the revelation of the Torah merited through the soul's thirst, through holy longing — from those very waters the soul's thirst is quenched. The aspect of: \"Ho, all who are thirsty — come to the water!\" . (And see something resembling this in the words of Rabbainu in another place, concerning afflictions, G-d forbid, in the Torah-teaching \"Va-yomer Bo'az el Rus\" , Siman 65 — see there.) For it is impossible to quench the very great thirst of the soul for Hashem Yisborach except through Torah, which is the aspect of water. And the revelation of the Torah — the aspect of water — one merits through the thirst itself, which is the aspect of holy longing, and so on, as above. And this is the aspect of the rinsing of the meat in water [ hadachas ha-basar b'mayim ]. For the salt is the aspect of the covenant of salt, the aspect of soul-thirst, the aspect of holy longing — which expels the evil bloods: the blood of animal-nature, the animal soul, that is, the animal longings and desires, as above. For through the aspect of the covenant of salt one merits holy longing, and so on, as above. And afterward one rinses it in water — which is the aspect of the Waters of Lovingkindness [ maimei ha-chesed ] — the aspect of the waters that are revealed through the soul's thirst, through holy longing. For the essential purification of the soul and its rectification — to be completely purified from evil bloods, from the animal soul — is through the aspect of water: the aspect of Torah that one merits through the soul's thirst. This is the essential completion of purification. For Torah purifies a person — as our Sages of blessed memory expounded: \"Like streams they are spread out\" — just as streams elevate a person from impurity to purity, so do words of Torah elevate a person from impurity to purity."
    },
    {
      "index": 4,
      "he": "וזה בחי' קדירה שאינה בת יומא שהיא נטל\"פ ואינה אוסרת. כי הדיבור של לה\"ק שמשם עיקר החיות והטעם של כל המאכלים כנ\"ל. הוא בבחי' ימים ומדות וכלים. בבחי' יום ליום יביע אומר ולילה ללילה יחוה וכו'. שהוא הדיבור של לה\"ק (כמבואר בדברי רבינו ע\"ש). וזה ששמענו מפי הקדוש של אדמו\"ר נ\"י שכל יום ויום יש לו שפע אחר. כי השפע שהיא תחלה בבחי' אמ\"ר. ואח\"כ נתגשמה למטה. היא בבחי' ימים ומדות בבחי' יום ליום וכו' ולילה ללילה יחוה וכו'. וע\"כ שפע של כל יום ויום משונה מחבירו. וזה בחי' קלקול המאכלים שנתקלקלין כשמשהין אותן מיום ליום. כי עיקר כח של כל המאכלים הן רק ביומו כנ\"ל. וכל מה שנתגשם ונתלבש הטעם יותר למטה ומלובש בגשמיות יותר הוא נופל ביותר תחת הזמן שהם הימים. וע\" כ כשהטעם נבלע בתוך הכלי שהוא התלבשות הטעם במדריגה התחתונה שאין עוד מדריגה למטה ממנו. כי אפי' כשהטעם מלובש בתוך המאכל עדיין הוא בבחי' פנימיות ומוחין בערך הכלי שמונח בתוכו המאכל כי הכלי טפילה להמאכל. וע\"כ כשהטעם נתלבש בתוך הכלי ונבלע בתוכו אזי נפגם תיכף אחר היום כי הכלי בבחי' ימים ומדות כי הימים הן בחי' כלים. וע\"כ נפגם הטעם שבכללי אחר היום כנ\"ל:",
      "en": "And therefore at the time of the Exodus from Egypt, Hashem Yisborach struck them with the first plague — blood — in that for the Egyptians the water was turned to blood. For the wicked transform the attribute of compassion into the attribute of judgment. For the Egyptians are the opposite — they are the nakedness of the land [ ervas ha-aretz ]: blemish of the bris , longings of the other side. And therefore among them there was an overpowering of the bloods — the aspect of the animal soul — the aspect of the overpowering of the blood in the left ventricle of the heart, from which come all evil desires and evil longings. And therefore among them the water was turned to blood. For water has two powers — as Rashi explained on the verse: \"For by them He will judge peoples, He will give food to the multitude\" : when He wished to exact punishment from the generation of the Flood, He brought upon them a flood of water; when He wishes to give sustenance, He gives it through water — the parable of the baker, and so on. And this is the aspect of what is in the Zohar Terumah: \"water belongs to the left side,\" and so on — see there — that they comprise both right and left, as above. And therefore their ultimate downfall came through water — at the Splitting of the Sea of Reeds — for they were drowned in the waters of the Sea of Reeds. And before Israel the waters split. For the essential Exodus from Egypt was through the rectification of the bloods as above — the rectification of souls through holy longing, as above. And through this the waters flow in the aspect of chesed — for blood was transformed to water, as above — which is the aspect of blood fermenting and becoming milk. And for the Egyptians it was the reverse: even the water turned to blood for them — the aspect of judgment. And retribution came upon them for what they had blemished — through evil longings, which are the aspect of the overpowering of blood, the aspect of the animal soul, as above. And therefore Israel drew near to Hashem Yisborach through haza'ah [sprinkling] and tevilah [immersion]. For the sprinkling of the blood of the sacrifices is the aspect of clarifying the good that is within the blood of animal-nature. For in every place good is intermixed. And the essential rectification is to clarify the good within the animal blood, within the animal soul. And then the bloods are rectified and sweetened, and the blood is transformed from blood to water. And this is the aspect of tevilah b'mikveh [immersion in the ritual bath], for the waters of the mikveh purify from all forms of impurity. They are the aspect of the impurity of Egypt — the impurity of evil bloods — from which all impurities come. That is, the aspect of evil longings, from which come all impurities: when a person longs and yearns — G-d forbid — after evil desires. And one must subdue the desires of his heart, to accustom himself always to long and yearn with holy longing for Hashem Yisborach and His service. And this is the very essence of purification. For through this one is transformed from blood to water. And this is the aspect of the purity of the mikveh — the aspect of the Waters of Lovingkindness made from holy longing, as above — which purifies from all impurities, as above. And this is the aspect of the Shavuos mikveh . For Shavuos is the giving of the Torah. And the essential receiving of the Torah on Shavuos one merits through holy longing — by longing and yearning for Hashem Yisborach all the days of the Counting. For this is the essential aspect of Sefiras ha-Omer — the aspect of longing and yearning for Hashem Yisborach, as above. Through this one is purified from the impurity of Egypt, from the blemish of bloods, from the blemish of souls, as above. And one merits to make holy souls, through which the letters of the Torah are formed for good, and one merits receiving the Torah on Shavuos, as above. And therefore the Shavuos mikveh is of exceedingly, exceedingly high and precious holiness — as Rabbainu of blessed memory said in another place . For then the Waters of Lovingkindness are drawn forth — which is the aspect of mikveh — which is the aspect of the Torah that comes into being through holy longing, as above."
    },
    {
      "index": 5,
      "he": "וזה בחי' בטחון שצריכין לבטוח בה' ואסור לחשוב מיום לחבירו. כי הבטחון הוא הבישול והגמר של השפע כמובא בדברי רבינו נ\"י במאמר פתח ר' שמעון ואמר עת לעשות לה' וכו' (בסי' ס') שבטחני הדור הם כלי ההולדה בחי' כליות שהם נקראין בטוחות שלעל ידי הבטחון נגמר ונתבשל השפע. ועיקר בישול השפע על ידי בטחון הוא על ידי בחינת שלימות לשון הקודש שהיא בחינת אשה בבחי' בטח בה לב בעלה ע\"ש. ועל כן עיקר הבטחון שלא לחשוב מיום לחבירו כי הבטחון שהוא בבחי' שלימות לה\"ק כנ\"ל. הוא בבחינת ימים בחי' יום ליום וכו' כנ,ל. וזה שמובא במגן אברהם בשם הזוהר שאסור לבשל מיום לחבירו. כי עיקר האיסור להשהות מיום לחבירו שהוא פגם הבטחון הוא ביותר בהבישול כי הבישול הוא בבחי' בטחן כי הבטחון הוא בחינת בישול כנ\"ל. בחי' כליות שהם כלי הבישול שנקראין בטוחות כנ\"ל. וע\"כ המן שעיקר ירידתו הי' בבחי' בטחון כידוע שהמן הוא בבחינת בטחון. וע\"כ היו צריכין בטחון חזק מאד והיו אסורים להשהות כלל מיום לחבירו, ותיכף שהיו משהין אותו נתקלקל לגמרי כ\"ש וירם תולעים ויבאש. וע\"כ לא היה המן צריך בישול עוד כי נגמר כולו לגמרי ע\"י הבטחון שהיה בשלימות אז כי הבטחון הוא בחי' בישול כנ\"ל:",
      "en": "And this is the aspect of Lag Ba'Omer . For then the students of Rabbi Akiva stopped dying — among whom there was strife [ machlokes ]. For Rabbi Akiva and his students needed to draw down and reveal Torah in the world. For every tzadik draws down and reveals Torah in the world — especially Rabbi Akiva, of whom our Sages of blessed memory said: \"He was deserving that the Torah be given through him,\" and so on. And the essential drawing-down of the Torah is through chesed — the aspect of love and holy yearning, as above. But among them there was strife — the aspect of judgments [ dinim ], the aspect of the overpowering of the bloods — and therefore it was impossible for the Torah to be revealed through them. And they all died from Pesach until Atzeres [Shavuos]. And on Lag Ba'Omer they stopped dying. And then is the great hillulah [celebration] of Rabbi Shimon bar Yochai, who was also among the students of Rabbi Akiva. And he and his colleagues were the rectification of those [who had died], as is known. As our Sages of blessed memory said : \"The world was in darkness until Rabbi Akiva came and taught it to our teachers in the south\" — and they are: Rabbi Shimon, and so on. And Rabbi Shimon was keshes ha-bris [the rainbow of the covenant], as our Sages of blessed memory said — for the rainbow was not seen in his days, and so on. And therefore he merited holy longing, as above — through which the letters of the Torah are formed for good, as above — through which is the essential revelation of the Torah, as above. And therefore Rabbi Shimon merited to reveal hidden mysteries of the Torah in the world — which had not been revealed for many generations — for laih yahavei reshusa [permission was given to him], and so on. For the essential revelation of the hidden mysteries of the Torah is through holy longing. For the hidden mysteries of the Torah that the tzadikim attain are the aspect of the four hundred shekels of silver — d'mitamman yarti tzadikaya tav [arba'as me'os] almin d'kisufin …[from there the tzadikim inherit the letter tav (= four hundred) worlds of longing], and so on. And therefore it is impossible to merit them except through holy longing for Hashem Yisborach. And this one merits through shemiras ha-bris — through which specifically one merits the hidden mysteries of the Torah: the aspect of four hundred worlds of longing, and so on. And through this he sweetened and rectified the overpowering of the bloods — the aspect of judgments — that had seized the students of Rabbi Akiva. For he merited to bring forth and reveal the Waters of Lovingkindness [ maimei ha-chesed ] that are revealed through holy longing, as above. And this is the aspect of Lag Ba'Omer — the aspect of water — the aspect of guloseilyos v'gulosesachtiyos [upper springs and lower springs] — the aspect of: \"Uncover my eyes that I may behold wonders from Your Torah\" . The aspect of: \"And he rolled the stone from the mouth of the well\" . For there was a great stone upon the mouth of the well — the aspect of the heart of stone placed upon the mouth of the supernal well. Through this — through a person's failure to remove his heart of stone, G-d forbid — one cannot draw living water from the supernal well. And it is impossible to roll the stone from the mouth of the well except through holy longing and yearning — to long and yearn and pine always for Hashem Yisborach and His service. And Rabbi Shimon bar Yochai merited this — the aspect of \"and he rolled the stone from the mouth of the well.\" For he merited to reveal the hidden mysteries of the Torah [ sitrei oraisa ] which flow forth from the well of living waters. And this is the aspect of Lag Ba'Omer, as above — the aspect of \"and he rolled the stone…\" — the aspect of the upper springs — the aspect of \"uncover my eyes…,\" and so on, as above. And the early authorities gave a sign: on whatever day of the week Purim falls, so shall Lag Ba'Omer fall. And the sign is: פֶּלֶג (as is explained in the Shulchan Aruch) — the aspect of: \" Peleg Elohim malei mayim \" [the river of G-d is full of water] , as above. And this is what Rabbi Shimon said at the beginning of the Idra: \"Hashem, I have heard Your report, I was afraid\" — \"Tamman ya'us havei l'midchal; anan b'chavivusa talya\" [\"There it would be fitting to tremble; but for us, it depends on love\"]. \"There it would be fitting to tremble\" — his intention was regarding the students of Rabbi Akiva, regarding whom this verse was expounded, as our Sages of blessed memory taught. And it is cited in the words of Rabbainu of blessed memory . That is to say: the essential flaw of the students of Rabbi Akiva was because there was not among them ahavas chesed [love of lovingkindness] — which is the aspect of longing and yearning — through which is the essential drawing-down of the Torah that they needed to draw from Rabbi Akiva their teacher, who was of the aspect of the revelation of the Torah, as above. And therefore Rabbi Shimon bar Yochai said: \"anan b'chavivusa talya\" — \"for us it must depend on great love, for this is the very essence.\" And as is cited regarding the students of the Ari of blessed memory: the Ari of blessed memory warned them many, many times that there be great love among them. And once he said that he was prepared to come to Jerusalem and that the Redemption would come through them. But it was ruined by the small amount of strife that arose among the colleagues through their wives (as is explained in Shivchei ha-Ari) . For the essential drawing-down of the Torah is through love and lovingkindness — which is the aspect of longing and holy yearning — through which one merits to receive the Torah and all good, as above."
    }
  ]
}