{
  "bookId": "otzar-hayirah",
  "part": "1",
  "torah": "23",
  "title": "Treasury of Awe (Oatzar HaYeerah) — Volume I",
  "hebrewTitle": "Treasury of Awe (Oatzar HaYeerah) — Volume I",
  "sourceUrl": "/reader/otzar-hayirah/1/23",
  "plainUrl": "/reader-plain/otzar-hayirah/1/23/",
  "segments": [
    {
      "index": 1,
      "he": "עִקַּר יְנִיקַת הָרַע הַכּוֹלֵל מֵהַקְּדֻשָּׁה, חַס וְשָׁלוֹם, הוּא עַל־יְדֵי לְשׁוֹן תַּרְגּוּם, וְחָלָב הִיא בְּחִינַת תַּרְגּוּם, הַיְנוּ שֶׁנִּתְבָּרֵר הַטּוֹב שֶׁבַּתַּרְגּוּם מִן הָרַע שֶׁבּוֹ, בְּחִינַת דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב, וְעַל־כֵּן מֻתָּר בַּאֲכִילָה בְּלֹא שׁוּם תִּקּוּן. וּמֵחֲמַת שֶׁהוּא מִבְּחִינַת תַּרְגּוּם, שֶׁהוּא בְּחִינַת תַּרְדֵּמָה וְשֵׁנָה כַּיָּדוּעַ, עַל־כֵּן הֶחָלָב מַפִּיל שֵׁנָה עַל הָאָדָם בְּטֶבַע. וְזֶה בְּחִינַת כַּמָּה מִינֵי בֵּרוּרִים שֶׁיֵּשׁ בְּהֶחָלָב: חֶמְאָה וּגְבִינָה, וְהַגְּבִינָה שְׁנִיָּה שֶׁנַּעֲשֶׂה מִנַּסְיוּבֵי דַחֲלָבָא; כִּי מֵחֲמַת שֶׁכָּל עִקַּר הֶחָלָב הוּא בָּא מִבְּחִינַת בֵּרוּר מֵרַע לְטוֹב, מִדָּם לְחָלָב, וְזֶה יָדוּעַ שֶׁכָּל דָּבָר הַמִּתְבָּרֵר מֵרַע לְטוֹב, אַף שֶׁכְּבָר נִכְלָל בַּטּוֹב, עֲדַיִן צְרִיכִין לְבָרְרוֹ בְּיוֹתֵר בְּבֵרוּר אַחַר בֵּרוּר כְּדֵי לְבָרֵר הַטּוֹב וְהַמֻּבְחָר שֶׁבּוֹ, וְהַמּוֹתָר מִתְבָּרֵר אַחַר־כָּךְ, שֶׁזֶּה בְּחִינַת כָּל הַבֵּרוּרִים הַנַּ\"ל שֶׁמְּבָרְרִין מֵהֶחָלָב. וְעַל־כֵּן אָסוּר בָּשָׂר בְּחָלָב, כִּי בָּשָׂר הוּא עִקַּר עָבְיוּת וְגַשְׁמִיּוּת הַגּוּף שֶׁהוּא בְּחִינַת דִּינִים, בִּבְחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ\"ל: גּוּף קָשֶׁה, בִּפְרָט גּוּף שֶׁל בְּהֵמָה, שֶׁשָּׁם נֶאֱחָז בְּיוֹתֵר הָרַע הַכּוֹלֵל הַנַּ\"ל; וְעַל־כֵּן אֵינוֹ רָאוּי לְאָכְלוֹ חַי כִּי־אִם עַל־יְדֵי בִּשּׁוּל, בִּפְרָט בְּשַׂר־בְּהֵמָה שֶׁצָּרִיךְ בִּשּׁוּל הַרְבֵּה, וְכָל זֶה מֵחֲמַת שֶׁעֲדַיִן לֹא נִתְבָּרֵר לְמַאֲכַל אָדָם, וְלֹא נִכְנָע וְלֹא נִמְתָּק הָרַע שֶׁבּוֹ לְגַמְרֵי עַד אַחַר הַבִּשּׁוּל עַל־יְדֵי הָאוּר, בִּבְחִינַת \"מֵהָאֵשׁ יָצָאוּ וְהָאֵשׁ תֹּאכְלֵם\", וְעַל־כֵּן אָסוּר לְבַשְּׁלוֹ בְּחָלָב, כְּדֵי שֶׁלֹּא לִתֵּן יְנִיקָה לְהָרַע הַכּוֹלֵל הַנֶּאֱחָז בְּהַבָּשָׂר שֶׁלֹּא יוּכַל לִינֹק מֵהַקְּדֻשָּׁה עַל־יְדֵי הֶחָלָב שֶׁהוּא בְּחִינַת תַּרְגּוּם כַּנַּ\"ל. וְעַל־כֵּן נִסְמָךְ אִסּוּר בָּשָׂר בְּחָלָב לְמִצְוַת הֲבָאַת בִּכּוּרִים, שֶׁמִּצְוָה לְסַפֵּר אָז: \"אֲרַמִּי אֹבֵד אָבִי וְכוּ'\", הַיְנוּ שֶׁקְּלִפַּת לָבָן רָצָה לְהִתְגַּבֵּר וְלִינֹק מֵהַקְּדֻשָּׁה עַל־יְדֵי לְשׁוֹן תַּרְגּוּם שֶׁהוּא לְשׁוֹן אֲרַמִּי, שֶׁמֵּחֲמַת זֶה אָסוּר גַּם־כֵּן בָּשָׂר בְּחָלָב. וְעַל־כֵּן אִסּוּר בָּשָׂר בְּחָלָב מִן הַתּוֹרָה הוּא רַק בִּבְשַׂר בְּהֵמָה, שֶׁשָּׁם נֶאֱחָז הָרַע הַכּוֹלֵל בְּיוֹתֵר, שֶׁמֵּחֲמַת זֶה צָרִיךְ שְׁחִיטַת שְׁנֵי הַסִּימָנִים, וַחֲלָבָהּ אָסוּר, וְדָמָהּ אֵין טָעוּן כִּסּוּי, מַה שֶּׁאֵין כֵּן בְּחַיָּה וָעוֹף, שֶׁאֵין הָרַע נֶאֱחָז בָּהֶם כָּל־כָּךְ, שֶׁמֵּחֲמַת זֶה צָרִיךְ לְכַסּוֹת אֶת דָּמָן וַחֲלָבָם מֻתָּר, עַל־כֵּן אֵין בָּהֶם אִסּוּר בָּשָׂר בְּחָלָב מִן הַתּוֹרָה רַק מִדְּרַבָּנָן. וְעַל־כֵּן הַדָּגִים שֶׁאֵין צְרִיכִין שְׁחִיטָה כְּלָל וְאֵין בָּהֶם אֲפִלּוּ אִסּוּר דָּם וְכוּ', עַל־כֵּן אֵין בָּהֶם אִסּוּר בָּשָׂר בְּחָלָב אֲפִלּוּ מִדְּרַבָּנָן (הל' בשר בחלב ה\"א).",
      "en": "All domesticated animals, beasts, and birds — and all things in the world — receive their vitality only from Israel who fulfill the Torah. Therefore all pure species receive their vitality from the side of holiness and are permitted for eating, while impure species receive their vitality from the Sitra Achra and are therefore forbidden for Israel's eating. And it is explained elsewhere that it is impossible to draw near to the Torah and to the totality of holiness except through azus d'kedushah [holy brazenness/boldness — the audacious courage of holiness] — standing firm through this and prevailing against those who wish to prevent one from holiness. But this azus d'kedushah requires great guarding so that it should not become the aspect of azus d'Sitra Achra , G-d forbid — regarding which our Rabbis of blessed memory stated: \"the brazen-faced one goes to Gehinnom.\" Therefore one must have great holy shame [ bushah d'kedushah ] and be in the aspect of: \"the shame-faced one to Gan Eden.\" And it is specifically through this yirah [awe] and bushah [shame/humility] that one will prevail with great holy boldness against all those who prevent one. And this requires special vigilance especially for young people who wish to begin educating themselves in the service of Hashem and drawing near to holiness. They are in the aspect of \"eggs — masters of Scripture\" — for just as the beginning of learning in general is Scripture [ mikra ] — the aspect of \"at five years to Scripture\" [Avos 5:21] — similarly in the matter of divine service, which is the essential ultimate purpose of learning — for \"not the exposition is the essential thing etc.\" — the beginning of education in the service of Hashem is the aspect of \"masters of Scripture.\" And at the beginning, they will certainly still encounter many obstacles and trials — and they require great guarding not to destroy them and not to break them easily, G-d forbid. For they are still weak and tender — in the aspect of \"eggs — masters of Scripture.\" And the essential protection and strengthening for them is through azus d'kedushah — drawn from the aspect of holy bushah and yirah , as above. And this is the aspect of \"one end rounded\" [ rosho echad kad ] — this is the aspect of bushah and yirah , as explained within. And \"one end pointed\" [ v'rosho echad chad ] — for even though one is shame-faced, nevertheless one must be sharp, strong, and bold to stand with great holy boldness against all those who truly prevent one from holiness. But if both ends are rounded — meaning one is in a state of shame from all sides, with no boldness whatsoever, and is nullified from the holiness of one's service through all the aspects of those who prevent one — and likewise if both ends are pointed — meaning one is full of boldness and has no shame whatsoever — these are certainly impure. For the boldness of the Sitra Achra is certainly impure. And likewise if one has no holy boldness at all, this too is a sign of impurity — for it is impossible to draw near to holiness except through azus d'kedushah which is included in the aspect of holy bushah . But even if one has both aforementioned signs — it is still uncertain. For there is one who has boldness and shame and both are the opposite of holiness — for he is bold against the fit and the true Tzadikim, while against the liars specifically he has shame and nullifies himself before them. Therefore even if one end is rounded and one pointed, one still cannot rely on this to eat it — until one knows that it comes from a pure bird, namely from the side of holiness. See further on the matter of \"one end rounded and one pointed\" — Hischazekus [Strengthening], entry 57 of this volume. (Likutay Halachos, Halachos of Eggs, Law 4)"
    },
    {
      "index": 2,
      "he": "הַבָּהֵמָה אֵין לָהּ דַּעַת וּמֹחִין שֶׁהֵם בְּחִינַת מְאוֹרֵי־אוֹר, וְעַל־כֵּן הִיא בִּבְחִינַת מְאוֹרֵי־אֵשׁ, כִּי זֶה לְעֻמַּת זֶה; וּבְמָקוֹם שֶׁאֵין שָׁם מְאוֹרֵי־אוֹר - מִתְגַּבְּרִין שָׁם חַס וְשָׁלוֹם מְאוֹרֵי־אֵשׁ. וְזֶה בְּחִינַת \"בָּעֶרֶב תֹּאכְלוּ בָשָׂר\", כִּי בָּעֶרֶב שֶׁהוּא זְמַן הִסְתַּלְּקוּת הַמְּאוֹרֵי־אוֹר וּשְׁלִיטַת הַמְּאוֹרֵי־ אֵשׁ - אָז זְמַן אֲכִילַת הַבָּשָׂר, שֶׁהוּא בִּבְחִינַת מְאוֹרֵי־אֵשׁ. וְעַל־כֵּן צְרִיכִין לִזָּהֵר בְּיוֹתֵר בַּאֲכִילַת בָּשָׂר לְאָכְלוֹ בִּקְדֻשָּׁה בְּכַוָּנָה גְדוֹלָה, כְּדֵי שֶׁיִּזְכֶּה לְהַכְנִיעַ מְאוֹרֵי הָאֵשׁ. וְעַל־כֵּן אָמְרוּ רַבּוֹתֵינוּ זַ\"ל: עַם־הָאָרֶץ אָסוּר לֶאֱכֹל בָּשָׂר, כִּי בֶּאֱמֶת הַמְּאוֹרֵי־אֵשׁ הֵם יוֹנְקִים וּמְקַבְּלִים גַּם־כֵּן מִבְּחִינַת הַמְּאוֹרֵי־ אוֹר, שֶׁהֵם תְּלָת גַּוְנִין דְּעֵינָא וּבַת־עַיִן הַנִּמְשָׁכִין מֵאַרְבַּע אוֹתִיּוֹת הַשֵּׁם, כִּי גַּם בִּמְאוֹרֵי־אֵשׁ יֵשׁ אַרְבָּעָה גַּוְנִין כַּמּוּבָא בַּזֹּהַר הַקָּדוֹשׁ, כִּי גַּם הֵם מְקַבְּלִים חַיּוּת מִשֵּׁם הַשֵּׁם, כִּי הוּא יִתְבָּרַךְ מְחַיֶּה אֶת כֻּלָּם, רַק שֶׁצְּרִיכִין לִזָּהֵר שֶׁלֹּא לִתֵּן לָהֶם חַיּוּת יוֹתֵר מִדַּי, רַק כְּדֵי חִיּוּנוֹ בְּצִמְצוּם כְּדֵי שֶׁלֹּא יִתְגַּבְּרוּ, חַס וְשָׁלוֹם, וְעַל־כֵּן בֶּאֱמֶת מֻתָּר לָנוּ לֶאֱכֹל גַּם בָּשָׂר, רַק שֶׁאִי אֶפְשָׁר לֶאֱכֹל כִּי־אִם בְּכֹחַ הַצַּדִּיקִים וְהַתּוֹרָה הַקְּדוֹשָׁה שֶׁהֵם בְּחִינַת מְאוֹרֵי־אוֹר, שֶׁעַל־יְדֵי־זֶה יְכוֹלִין לְהַכְנִיעַ הָרַע שֶׁבִּמְאוֹרֵי־אֵשׁ וּלְבָרֵר הַטּוֹב מִן הָרַע, וְאָז יוּכַל לֶאֱכֹל בָּשָׂר; אֲבָל עַם־הָאָרֶץ שֶׁרָחוֹק מֵהַתּוֹרָה הַקְּדוֹשָׁה, וַאֲפִלּוּ אִם קָרָה וְשָׁנָה וְלֹא שִׁמֵּשׁ תַּלְמִידֵי־ חֲכָמִים אָמְרוּ עָלָיו רַבּוֹתֵינוּ זַ\"ל שֶׁנִּקְרָא גַּם־כֵּן עַם־הָאָרֶץ, וּמֵאַחַר שֶׁאֵינוֹ מְקֹרָב לְצַדִּיקֵי־אֱמֶת שֶׁהֵם בְּחִינַת מְאוֹרֵי־אוֹר, עַל־ כֵּן אָסוּר לֶאֱכֹל בָּשָׂר, כִּי אָז יִתְגַּבְּרוּ עַל־יְדֵי־ זֶה הַסִּטְרָא־אָחֳרָא בְּיוֹתֵר, שֶׁהֵם בְּחִינַת מְאוֹרֵי־אֵשׁ, שֶׁנֶּאֱחָזִין בְּיוֹתֵר בִּבְשַׂר בְּהֵמָה; אֲבָל עַל־יְדֵי שֶׁמְּקַבְּלִין כֹּחַ מֵהַצַּדִּיק וְהַתּוֹרָה הַקְּדוֹשָׁה, אָז יְכוֹלִין לֶאֱכֹל בָּשָׂר בִּקְדֻשָּׁה, עַד שֶׁאַדְּרַבָּא עַל־יְדֵי־זֶה נִכְנָעִין מְאוֹרֵי־אֵשׁ וּמְבָרְרִין הַטּוֹב שֶׁבָּהֶם וּמַעֲלִין אוֹתוֹ אֶל הַקְּדֻשָּׁה, וְעַל־כֵּן עַל־יְדֵי־זֶה נִשְׁלָם הַדַּעַת וְהַמֹּחִין שֶׁהֵם בְּחִינַת מְאוֹרֵי־אוֹר בְּיוֹתֵר. נִמְצָא, שֶׁבָּשָׂר בְּחִינַת מְאוֹרֵי־אֵשׁ, אֲבָל חָלָב הוּא בְּחִינַת מְאוֹרֵי־אוֹר, כִּי דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב, הַיְנוּ שֶׁנִּכְנָעִין מְאוֹרֵי־אֵשׁ הַנֶּאֱחָזִין בִּרְתִיחַת וַעֲכִירַת הַדָּמִים, וּמִתְגַּבְּרִין הַמְּאוֹרֵי־אוֹר שֶׁהֵם בְּחִינַת גַּוְנִין דְּעֵינָא כַּנַּ\"ל. וְזֶה בְּחִינַת \"עֵינָיו כְּיוֹנִים וְכוּ' רֹחֲצוֹת בֶּחָלָב וְכוּ'\". וְעִקַּר הִתְהַוּוּת בְּחִינָה זֹאת שֶׁל בְּחִינַת 'דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב' הוּא בִּשְׁעַת הַהוֹלָדָה, כִּי כָּל הַהוֹלָדוֹת הֵם נִמְשָׁכִין מִן הַצַּדִּיק הָאֱמֶת שֶׁהוּא בְּחִינַת מְאוֹרֵי־אוֹר, וְעַל־כֵּן בִּשְׁעַת הַהוֹלָדָה שֶׁנִּמְשָׁךְ בְּחִינַת הִתְגַּלּוּת אוֹר הַצַּדִּיק, אֲזַי דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב, דְּהַיְנוּ שֶׁנִּכְנָעִין וְנִמְתָּקִין וְנִזְדַּכְּכִין הַמְּאוֹרֵי־אֵשׁ וְנִתְגַּלֶּה בְּחִינַת הַמְּאוֹרֵי־אוֹר. וְזֶה בְּחִינַת אִסּוּר בָּשָׂר בְּחָלָב, כִּי אָסוּר לְחַבְּרָן בְּיַחַד, בִּכְדֵי שֶׁלֹּא לִתֵּן יְנִיקָה בְּיוֹתֵר לְהַמְּאוֹרֵי־אֵשׁ שֶׁהֵם בִּבְחִינַת בְּשַׂר בְּהֵמָה, שֶׁזֶּה בְּחִינַת גְּדִי, בְּחִינַת קְלִפַּת עֵשָׂו אִישׁ שָׂעִיר, בְּחִינַת שְׂעִיר עִזִּים, שֶׁלֹּא יוּכְלוּ לִינֹק בְּיוֹתֵר מִבְּחִינַת הֶחָלָב שֶׁהוּא בְּחִינַת מְאוֹרֵי־ אוֹר, כִּי עַל־יְדֵי־זֶה יִתְגַּבְּרוּ הַמְּאוֹרֵי־אֵשׁ בְּיוֹתֵר, חַס וְשָׁלוֹם. וְעַל־כֵּן אִסּוּר בָּשָׂר בְּחָלָב מִן הַתּוֹרָה הוּא עַל־יְדֵי בִּשּׁוּל, וְגַם הַבִּשּׁוּל בְּעַצְמוֹ אָסוּר, כִּי אָז עַל־יְדֵי הַבִּשּׁוּל שֶׁעַל־יְדֵי הָאֵשׁ, אָז אִם יִתְחַבְּרוּ בְּיַחַד יְכוֹלִין עַל־יְדֵי־זֶה לְהִתְגַּבֵּר הַמְּאוֹרֵי־אֵשׁ בְּיוֹתֵר. וְזֶה שֶׁמּוּבָן בַּזֹּהַר הַקָּדוֹשׁ, שֶׁתַּעֲרוֹבוֹת בָּשָׂר בְּחָלָב הוּא בְּחִינַת פְּגַם הַבְּרִית, כִּי עִקַּר פְּגַם הַבְּרִית הוּא גַּם־כֵּן בִּבְחִינַת הִתְגַּבְּרוּת הַמְּאוֹרֵישׂ אֵשׁ הַנַּ\"ל. וְזֶה שֶׁנִּסְמָךְ אִסּוּר בָּשָׂר בְּחָלָב לְמִצְוַת בִּכּוּרִים, עַיֵּן פְּנִים (שם הל' ב).",
      "en": "The essential suckling of the comprehensive evil from holiness, G-d forbid, is through the Targum -language [ lashon targum ]. And milk is the aspect of Targum — namely that the good in the Targum has been refined from the evil within it: the aspect of blood curdling and becoming milk. And therefore milk is permitted for eating without any rectification. And since it is from the aspect of Targum — which is the aspect of slumber [ tardaimah ] and sleep, as is known — therefore milk naturally induces sleep in a person. And this is the aspect of the many kinds of refinements that exist within milk: butter and cheese, and the secondary cheese made from the whey of milk [ nasyuvei d'chalava ]. For since the entire essence of milk comes from the aspect of refinement from evil to good — from blood to milk — and it is known that every thing that has been refined from evil to good, even once it is already included in the good, still requires further refinement — refining after refining — in order to bring out the best and most refined within it, and the remainder is then refined afterward. This is the aspect of all the aforementioned refinements made from milk. Therefore meat and milk are forbidden together — for meat is the aspect of the essential thickness and physicality of the body, which is the aspect of strict judgment [ dinim ] — in the aspect of what our Rabbis of blessed memory stated: \"the body is hard\" [ guf kashe ]. Especially the body of an animal — where the aforementioned comprehensive evil clings most strongly. Therefore it is not fit to eat raw, but only through cooking — and especially beef which requires extensive cooking. All of this is because it has not yet been refined for human eating, and the evil within it has not yet been fully subdued and sweetened until after cooking over fire — the aspect of: \"from the fire they came forth and the fire shall consume them\" [Yechezkel 15:7]. Therefore it is forbidden to cook it in milk — so as not to give sustenance to the evil that clings to the meat and allow it to draw from the holiness of milk which is the aspect of Targum , as above. And therefore the prohibition of meat and milk is adjacent in the Torah to the commandment of bringing first-fruits [ bikkurim ] — for which one must recite: \"An Aramean sought to destroy my father etc.\" [ Arami oved avi ] [Devarim 26:5] — namely that the kelipah of Lavan wished to prevail and draw sustenance from holiness through the Targum -language which is Aramaic. And for this reason too, meat and milk are forbidden. And the Torah prohibition of meat and milk applies only to beef — where the comprehensive evil clings most strongly (and which therefore requires slaughter of two signs, and its fat is forbidden, and its blood requires no covering). This is in contrast to a wild animal and birds — where the evil does not cling as strongly (and therefore their blood requires covering and their fat is permitted). Therefore in them the prohibition of meat and milk is only Rabbinic, not from the Torah. And therefore fish — which require no slaughter at all and have no prohibition of blood etc. — in them there is no prohibition of meat and milk even Rabbinically. (Likutay Halachos, Halachos of Meat and Milk, Law 1)"
    },
    {
      "index": 3,
      "he": "בָּשָׂר הוּא מִבְּחִינַת תֹּקֶף הַצִּמְצוּם וְהַגְּבוּל, בִּפְרָט בְּשַׂר בְּהֵמָה, שֶׁנִּמְשָׁךְ בְּשָׁרְשׁוֹ מִבְּחִינַת \"פְּנֵי שׁוֹר מֵהַשְּׂמֹאל\", שֶׁהוּא בְּחִינַת גְּבוּל וְצִמְצוּם. וְחָלָב הוּא בְּחִינַת הַמְתָּקַת וְהַרְחָבַת הַצִּמְצוּם וְהַגְּבוּל, בְּחִינַת 'דָּם נֶעְכָּר וְנַעֲשֶׂה חָלָב', שֶׁנַּעֲשֶׂה בִּשְׁעַת הַהוֹלָדָה שֶׁהוּא בְּחִינַת הַרְחָבַת הַגְּבוּל הַקְּדֻשָּׁה; כִּי אַף־עַל־ פִּי שֶׁכָּל אֶחָד צָרִיךְ לִשְׁמֹר אֶת גְּבוּלוֹ שֶׁלֹּא לְהָרְסוֹ, חַס וְשָׁלוֹם, וְשֶׁלֹּא לִכְנֹס לִגְבוּל חֲבֵרוֹ, שֶׁזֶּה בְּחִינַת אִסּוּר כִּלְאַיִם וַעֲרָיוֹת, אַף־עַל־פִּי־כֵן צָרִיךְ כָּל אֶחָד לִרְאוֹת לְהַרְחִיב אֶת גְּבוּלוֹ, שֶׁגְּבוּל הַקְּדֻשָּׁה שֶׁלּוֹ יִתְפַּשֵּׁט וְיִתְרַחֵב וְיִתְגַּדֵּל בִּבְחִינַת \"הַרְחִיבִי מְקוֹם אָהֳלֵךְ וְכוּ'\", וְזֶה עִקַּר קִיּוּם הָעוֹלָם וְחִיּוּב הוֹלָדוֹת בָּנִים, וְעַל־כֵּן בִּשְׁעַת לֵדָה דָּם נֶעְכָּר, הַיְנוּ שֶׁנִּמְתָּק הַצִּמְצוּם וְהַגְּבוּל, שֶׁהוּא בְּחִינַת דִּינִים, בְּחִינַת דָּמִים, וְנַעֲשֶׂה חָלָב, שֶׁהוּא בְּחִינַת הַרְחָבַת הַצִּמְצוּם וְהַגְּבוּל דִּקְדֻשָּׁה, וְעַל כֵּן אָסוּר לְעָרְבוֹ עִם הַבָּשָׂר (שם הלכה ג).",
      "en": "The domesticated animal has no daas and mochin [higher faculties] — which are the aspect of me'orei or [light-luminaries]. Therefore it is in the aspect of me'orei eish [fire-luminaries] — for this corresponds to that. And where there are no me'orei or — the me'orei eish prevail there, G-d forbid. And this is the aspect of: \"in the evening you shall eat meat\" [ ba-erev tochlu basar ] [Shemos 16:12] — for in the evening, which is the time of the withdrawal of the me'orei or and the dominion of the me'orei eish — then is the time for eating meat, which is the aspect of me'orei eish . And therefore one must be especially careful in eating meat — to eat it in holiness with great kavanah — in order to merit to subdue the me'orei eish . And therefore our Rabbis of blessed memory stated: \"an ignoramus [am ha-aretz] is forbidden to eat meat\" — for in truth the me'orei eish also draw and receive from the aspect of the me'orei or — the three colors of the eye and the pupil drawn from the four letters of the Divine Name. For even in the me'orei eish there are four colors, as stated in the holy Zohar — for they too receive vitality from the Name of Hashem, for He, blessed be He, gives life to them all. But one must be careful not to give them too much vitality — only their minimum sustenance, in a limited measure, so that they should not prevail, G-d forbid. Therefore in truth we are permitted to eat meat — but it is only possible to eat it through the power of the Tzadikim and the holy Torah, which are the aspect of me'orei or . Through this one can subdue the evil in the me'orei eish and refine the good from the evil — and then one can eat meat. But an am ha-aretz — who is distant from the holy Torah, and even if he read and repeated but did not serve Torah scholars, our Rabbis stated he is also called an am ha-aretz — and since he is not connected to the true Tzadikim who are the aspect of me'orei or — therefore he is forbidden to eat meat. For through this the Sitra Achra would prevail even more — which is the aspect of me'orei eish that clings most strongly in beef. But through receiving power from the Tzadik and the holy Torah, one can then eat meat in holiness — until on the contrary, through this the me'orei eish are subdued and the good within them is refined and elevated to holiness. And through this the daas and mochin — which are the aspect of me'orei or — are completed even more. It turns out: meat is the aspect of me'orei eish , but milk is the aspect of me'orei or — for blood curdles and becomes milk — namely the me'orei eish that cling in the boiling and turbidity of the blood are subdued, and the me'orei or prevail — which are the aspect of the colors of the eye, as above. And this is the aspect of: \"His eyes are like doves…bathed in milk etc.\" [ einav k'yonim…rochatzos be-chalav ] [Shir HaShirim 5:12]. And the essential coming-into-being of this aspect of \"blood curdles and becomes milk\" is at the time of birth — for all births are drawn from the true Tzadik who is the aspect of me'orei or . And therefore at the time of birth — when the illumination of the Tzadik's light is drawn — blood curdles and becomes milk: namely the me'orei eish are subdued, sweetened, and refined — and the aspect of me'orei or is revealed. And this is the aspect of the prohibition of meat and milk — for it is forbidden to join them together, so as not to give excessive sustenance to the me'orei eish that cling to the meat. For the meat — the aspect of me'orei eish — should not draw from the milk which is the aspect of me'orei or — lest the me'orei eish prevail even more, G-d forbid. Therefore the Torah prohibition of meat and milk is through cooking — and the cooking itself is also forbidden. For then through cooking over fire — if they are joined together, the me'orei eish can prevail even more through this. And this is what is understood in the holy Zohar — that the mixture of meat and milk is the aspect of the blemish of the bris . For the essential blemish of the bris is likewise in the aspect of the prevailing of the me'orei eish as above. And this is [the reason for the juxtaposition of] the prohibition of meat and milk to the commandment of first-fruits — see within. (Likutay Halachos, Halachos of Meat and Milk, Law 2)"
    },
    {
      "index": 4,
      "he": "עַל־יְדֵי הָאֲכִילָה מִתְחַזֵּק הַגּוּף. וְעַל כֵּן צְרִיכִין לֶאֱכֹל בִּקְדֻשָּׁה גְדוֹלָה עַל־פִּי הַתּוֹרָה, כְּדֵי שֶׁלֹּא יִתְגַּבֵּר, חַס וְשָׁלוֹם, עַזּוּת הַגּוּף וְתַאֲווֹתָיו עַל־יְדֵי אֲכִילָתוֹ. וְעִקַּר קְדֻשַּׁת הָאֲכִילָה הוּא עַל־יְדֵי עַזּוּת דִּקְדֻשָּׁה, שֶׁהוּא בְּחִינַת שִׂמְחָה, שֶׁמַּמְשִׁיכִין עַל־יְדֵי הַבּוּשָׁה וְהַיִּרְאָה דִּקְדֻשָּׁה. וְזֶה בְּחִינַת \"אִכְלוּ מַשְׁמַנִּים וְכוּ' כִּי חֶדְוַת ה' הִיא מָעֻזְּכֶם\" וְכוּ', וְעַל־כֵּן עִקַּר הָאֲכִילָה דִּקְדֻשָּׁה הוּא בְּשַׁבָּתוֹת וְיָמִים טוֹבִים שֶׁהֵם יְמֵי שִׂמְחָה, כִּי אָז נִתְעוֹרֵר שִׂמְחָה וְחֶדְוָה גְדוֹלָה בְּכָל הָעוֹלָמוֹת עַל־יְדֵי הֶאָרַת הַכְּתָרִים שֶׁל בְּחִינַת \"נַעֲשֶׂה וְנִשְׁמָע\" שֶׁנִּמְשָׁךְ אָז כַּמְבֹאָר בִּפְנִים. וְעַל־כֵּן אֲפִלּוּ בִּימֵי הַחֹל צְרִיכִין לְקַדֵּשׁ הָאֲכִילָה עַל־יְדֵי הַמְשָׁכַת קְדֻשַּׁת שַׁבָּת, בִּבְחִינַת זָכְרֵהוּ מֵאֶחָד בְּשַׁבָּת, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זַ\"ל עַל שַׁמַּאי, שֶׁהָיָה אוֹכֵל כָּל יָמָיו לִכְבוֹד שַׁבָּת. וְזֶה גַּם־כֵּן בְּחִינַת הַבְּרָכָה שֶׁצְּרִיכִין לְבָרֵךְ עַל כָּל דָּבָר. וּכְשֶׁזּוֹכִין לֶאֱכֹל בִּקְדֻשָּׁה שְׁלֵמָה שֶׁהִיא עַל־יְדֵי בְּחִינַת שִׂמְחָה וְעַזּוּת דִּקְדֻשָּׁה הַנִּמְשָׁךְ מֵהֶאָרַת הַכְּתָרִים שֶׁל \"נַעֲשֶׂה וְנִשְׁמָע\", עַל־יְדֵי־זֶה זוֹכִין לְקַבֵּל עַל־יְדֵי הָאֲכִילָה גַּם־כֵּן הֶאָרַת הַכְּתָרִים הַנַּ\"ל, וְזוֹכִין עַל־יְדֵי־זֶה לִבְחִינַת \"נַעֲשֶׂה וְנִשְׁמָע\" גָּבֹהַּ בְּיוֹתֵר וּלְהַכִּיר אוֹתוֹ יִתְבָּרַךְ בְּיוֹתֵר עַל־יְדֵי הָאֲכִילָה דִּקְדֻשָּׁה, שֶׁהוּא בִּבְחִינַת \"וְאָכַלְתָּ לִפְנֵי ה' אֱלֹקֶיךָ וְשָׂמַחְתָּ וְכוּ' לִפְנֵי ה' אֱלֹקֶיךָ\" דַּיְקָא, \"וְשָׂמַחְתָּ\" דַּיְקָא כַּנַּ\"ל, וְאָז הָאֲכִילָה בִּבְחִינַת \"וַיֶּחֱזוּ אֶת הָאֱלֹקִים וַיֹּאכְלוּ וַיִּשְׁתּוּ\", שֶׁזֶּה בְּחִינַת אֲכִילַת עֵץ־הַחַיִּים, כִּי זוֹכִין עַל־יְדֵי־זֶה לִחְיוֹת חַיּוּת דִּקְדֻשָּׁה מֵחָדָשׁ בְּכָל פַּעַם עַל־יְדֵי הַשָּׂגַת \"נַעֲשֶׂה וְנִשְׁמָע\" הֶחָדָשׁ שֶׁמַּשִּׂיגִין בְּכָל פַּעַם, שֶׁזֶּה בְּחִינַת סְעוּדַת הַצַּדִּיקִים לֶעָתִיד לָבוֹא, כִּי זֶה עִקַּר הַחַיִּים וְהַתַּעֲנוּג שֶׁל עוֹלָם הַבָּא, שֶׁיִּזְכֶּה בְּכָל פַּעַם לְהַשָּׂגַת \"נַעֲשֶׂה וְנִשְׁמָע\" הַגָּבֹהַּ בְּיוֹתֵר וּלְהַכִּיר אוֹתוֹ יִתְבָּרַךְ בְּכָל פַּעַם בְּיוֹתֵר (שם הל' ד, אותיות ט י).",
      "en": "Meat is from the aspect of the intensity of tzimtzum [contraction] and boundary [ gevul ] — especially beef, which is drawn at its root from the aspect of: \"the face of an ox from the left\" [ pnei shor me-hasmol ] [Yechezkel 1:10] — which is the aspect of limit and contraction. And milk is the aspect of the sweetening and expansion [ harcha'ah ] of the contraction and boundary — the aspect of \"blood curdles and becomes milk\" — which occurs at the time of birth, which is the aspect of the expansion of the holy boundary. For although every person must guard his boundary and not breach it, G-d forbid — and not enter the boundary of another — which is the aspect of the prohibitions of mixed-species [ kila'im ] and forbidden relations [ arayos ] — nevertheless every person must also seek to expand his boundary: that his holy boundary should spread, expand, and grow — the aspect of: \"expand the place of your tent etc.\" [ harchivi mekom ohalech ] [Yeshayahu 54:2]. And this is the essential sustaining of the world and the obligation of having children — and therefore at the time of birth, blood curdles: namely the contraction and boundary which is the aspect of judgments [ dinim ] — the aspect of blood — is sweetened, and becomes milk — which is the aspect of the expansion of the holy boundary. And therefore it is forbidden to mix it with meat. (Likutay Halachos, Halachos of Meat and Milk, Law 3)"
    },
    {
      "index": 5,
      "he": "כָּל הַמַּאֲכָלִים צְרִיכִין בֵּרוּר, לְבָרְרָם מֵאֲחִיזַת הָרַע שֶׁנֶּאֱחַז בָּהֶם מֵעֵת אֲכִילַת עֵץ הַדַּעַת טוֹב וָרָע; וְעִקַּר הָרַע הוּא בְּחִינַת עַזּוּת דְּסִטְרָא־אָחֳרָא, שֶׁהוּא עִקַּר זֻהֲמַת הַנָּחָשׁ, שֶׁמִּשָּׁם כָּל הַתַּאֲווֹת וְהָעֲבֵרוֹת, חַס וְשָׁלוֹם, שֶׁכֻּלָּם נִמְשָׁכִין מֵעַזּוּת דְּסִטְרָא־ אָחֳרָא, שֶׁהוּא בְּחִינַת עַזּוּת הַגּוּף שֶׁהוּא עַז וְחָזָק מְאֹד בְּהַתַּאֲווֹת. וְהִנֵּה כְּמוֹ שֶׁהָעַזּוּת דִּקְדֻשָּׁה נִמְשָׁךְ מִבְּחִינַת בּוּשָׁה וְיִרְאָה דִּקְדֻשָּׁה, כְּמוֹ־כֵן עַזּוּת דְּסִטְרָא־אָחֳרָא הוּא בְּחִינָה אַחַת עִם בּוּשָׁה דְּסִטְרָא־אָחֳרָא כַּמְבֹאָר בִּפְנִים. וְזֶה בְּחִינַת כְּלַל כָּל הַמַּאֲכָלוֹת אֲסוּרוֹת שֶׁאָסְרָה עָלֵינוּ הַתּוֹרָה הַקְּדוֹשָׁה, כִּי כָל הַמִּינִים הַטְּמֵאִים נֶאֱחָז בָּהֶם הָרַע שֶׁל עַזּוּת דְּסִטְרָא־אָחֳרָא בְּיוֹתֵר, וְכַנִּרְאֶה בְּחוּשׁ, שֶׁעַל־פִּי־רֹב הַמִּינִים טְמֵאִים הֵם עַזֵּי־נֶפֶשׁ בְּיוֹתֵר וְעַל־כֵּן הֵם אֲסוּרִים בַּאֲכִילָה, כְּדֵי שֶׁלֹּא יִתְגַּבֵּר עַל־יְדֵי אֲכִילָתָם עַזּוּת הַגּוּף דְּסִטְרָא־אָחֳרָא, חַס וְשָׁלוֹם. וְכֵן לְהֵפֶךְ, כָּל הַשְּׁקָצִים וּרְמָשִׂים אֲסוּרִים מֵחֲמַת שֶׁהֵם בְּתַכְלִית הַחֲלִישׁוּת בְּיוֹתֵר וְאֵין בָּהֶם שׁוּם עַזּוּת דִּקְדֻשָּׁה, וְזֶה נִמְשָׁךְ גַּם־כֵּן מִסִּטְרָא־אָחֳרָא, שֶׁזֶּה בְּחִינַת בּוּשָׁה וַחֲלִישׁוּת דְּסִטְרָא־אָחֳרָא, וְעַל־כֵּן אֲסוּרִים גַּם־כֵּן בַּאֲכִילָה, כִּי אִי אֶפְשָׁר לָנוּ לֶאֱכֹל כִּי־אִם הַמִּינִים הַטְּהוֹרִים שֶׁשִּׁעֲרָה הַתּוֹרָה שֶׁהֵם נִמְשָׁכִים מִסִּטְרָא דִּקְדֻשָּׁה שֶׁיֵּשׁ לָנוּ כֹּחַ לְבָרְרָם, דְּהַיְנוּ שֶׁעַל־יְדֵי אֲכִילָתָם לֹא יִהְיֶה נִמְשָׁךְ עָלֵינוּ עַזּוּת דְּסִטְרָא־אָחֳרָא וְלֹא חֲלִישַׁת וּבשֶׁת דְּסִטְרָאשׂ אָחֳרָא, רַק נִזְכֶּה לְבָרְרָם שֶׁיִּהְיֶה נִמְשָׁךְ עָלֵינוּ עַזּוּת דִּקְדֻשָּׁה, שֶׁיִּהְיֶה לָנוּ כֹּחַ עַל־יְדֵי אֲכִילָתֵנוּ לְהִתְגַּבֵּר בַּעֲבוֹדַת־הַשֵּׁם; אַךְ מֵחֲמַת שֶׁגַּם בַּמִּינִים הַטְּהוֹרִים יֵשׁ גַּם־כֵּן אֵיזֶה אֲחִיזַת הָרַע שֶׁזֶּה בְּחִינַת רוּחַ הַבַּהֲמִיּוּת שֶׁבָּהֶם, שֶׁמִּזֶּה כָּל הַתַּאֲווֹת שֶׁהֵם בְּחִינַת עַזּוּת הַגּוּף, עַל־כֵּן גַּם הַמִּינִים הַטְּהוֹרִים צְרִיכִין שְׁחִיטָה (עיין שוחט, אות טז). וְזֶה גַּם־כֵּן בְּחִינַת אִסּוּר בָּשָׂר בְּחָלָב, כִּי בָּשָׂר הוּא בְּחִינַת עַזּוּת, וְחָלָב הוּא בְּחִינַת חֲלִישׁוּת וּבשֶׁת כַּמְבֹאָר בִּפְנִים, וְהֶחָלָב צָרִיךְ לְבָרְרוֹ שֶׁיִּהְיֶה בִּבְחִינַת בּוּשָׁה דִּקְדֻשָּׁה, שֶׁלֹּא תִּתְאַחֵז בּוֹ בּוּשָׁה דְּסִטְרָא־ אָחֳרָא, שֶׁהוּא בְּחִינַת עַזּוּת דְּסִטְרָא־אָחֳרָא; וְכֵן הַבָּשָׂר שֶׁהוּא בְּחִינַת עַזּוּת, צָרִיךְ לְבָרְרוֹ בִּפְשִׁיטוּת מֵעַזּוּת דְּסִטְרָא־אָחֳרָא, וְלִזְכּוֹת עַל־יְדֵי אֲכִילַת הַבָּשָׂר לְעַזּוּת דִּקְדֻשָּׁה שֶׁהוּא בְּחִינַת שִׂמְחָה כַּנַּ\"ל, שֶׁזֶּה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ\"ל: אֵין שִׂמְחָה אֶלָּא בְּבָשָׂר. וְעַל־כֵּן בָּשָׂר וְחָלָב, כָּל חַד בְּאַנְפֵּי נַפְשֵׁהּ שָׁרֵי, כִּי כָּל אֶחָד בִּפְנֵי עַצְמוֹ יֵשׁ לָנוּ כֹּחַ לְבָרְרוֹ וּלְהַעֲלוֹתוֹ לְשֹׁרֶשׁ קְדֻשָּׁתוֹ, אֲבָל שְׁנֵיהֶם בְּיַחַד אֲסוּרִים בְּאִסּוּר חָמוּר, כִּי עַל־יְדֵישׂ זֶה מִתְגַּבֵּר הָעַזּוּת דְּסִטְרָא־אָחֳרָא בְּיוֹתֵר וּמַחֲלִישׁ דַּעְתּוֹ שֶׁל אָדָם מִלְּהִתְגַּבֵּר בַּעֲבוֹדַת־הַשֵּׁם, שֶׁזֶּה בְּחִינַת בּוּשָׁה דְּסִטְרָא־ אָחֳרָא; כִּי עִקַּר אֲחִיזַת הַסִּטְרָא־אָחֳרָא הוּא מֵהַתַּעֲרוֹבוֹת, שֶׁזֶּה בְּחִינַת הֵיכְלֵי הַתְּמוּרוֹת, שֶׁמְּעָרְבִין וּמְמִירִין וּמַחֲלִיפִין הַמִּדּוֹת, וּבִמְקוֹם שֶׁצָּרִיךְ לְהִתְגַּבֵּר בְּעַזּוּת דִּקְדֻשָּׁה שֶׁהוּא כְּנֶגֶד כָּל הַתַּאֲווֹת וְהַמְּנִיעוֹת, הֵם מַחֲלִישִׁין דַּעְתּוֹ כְּדֵי שֶׁיִּתְרַשֵּׁל בַּעֲבוֹדָתוֹ וּמַכְנִיסִין בּוֹ בּוּשָׁה לְהִתְבַּיֵּשׁ לַעֲסֹק בַּעֲבוֹדַת־הַשֵּׁם מִפְּנֵי הַמּוֹנְעִים וְהַמַּלְעִיגִים, וְעַל־יְדֵי־זֶה בְּעַצְמוֹ מִתְגָּרִין בּוֹ בְּעַזּוּת דְּסִטְרָא־אָחֳרָא, בְּתַאֲווֹת וְעַזּוּת הַגּוּף, עַד שֶׁיָּעִיז פָּנָיו מַמָּשׁ נֶגֶד יִרְאֵי־הַשֵּׁם; וְכֵן לְהֵפֶךְ, עַל־יְדֵי עַזּוּת דְּסִטְרָא־אָחֳרָא בָּא לִידֵי בּוּשָׁה. וְעַל־כֵּן כְּשֶׁמִּתְעָרֵב יַחַד בָּשָׂר שֶׁיֵּשׁ בּוֹ אֲחִיזַת הָעַזּוּת דְּסִטְרָא־אָחֳרָא עִם חָלָב שֶׁיֵּשׁ בּוֹ אֲחִיזַת בּוּשָׁה דְּסִטְרָא־אָחֳרָא, אָז אִי אֶפְשָׁר לָנוּ לְבָרְרָם וְעַל־כֵּן אֲסוּרִים. וְזֶה בְּחִינַת \"לֹא תְבַשֵּׁל גְּדִי וְכוּ'\", וְקָרְאָה הַתּוֹרָה בְּכָאן כָּל בְּשַׂר בְּהֵמָה בְּשֵׁם גְּדִי, לְהוֹרוֹת לָנוּ הַפְּגָם הַנַּעֲשֶׂה עַל־יְדֵי בָּשָׂר בְּחָלָב, הַיְנוּ שֶׁעַל־יְדֵי־זֶה מִתְגַּבֵּר אֲחִיזַת הָעַזּוּת דְּסִטְרָא־אָחֳרָא הַנֶּאֱחָז בִּבְשַׂר בְּהֵמָה, שֶׁזֶּה בְּחִינַת גְּדִי־עִזִּים - לְשׁוֹן עַזּוּת, בְּחִינַת שְׂעִיר־עִזִּים, שֶׁהוּא בְּחִינַת קְלִפַּת עֵשָׂו אִישׁ שָׂעִיר, מַלְכוּת הָרְשָׁעָה, שֶׁהוּא רַק עַל־יְדֵי בְּחִינַת עַזּוּת דְּסִטְרָא אָחֳרָא; וּמִי שֶׁזּוֹכֶה לְבָרְרוֹ, אָז מְהַפֵּךְ עַזּוּת הַגּוּף, שֶׁהוּא בְּחִינַת גְּדִי־עִזִּים, אֶל הַקְּדֻשָּׁה, שֶׁזֶּה בְּחִינַת מַה שֶּׁבְּרֹב קָרְבְּנוֹת צִבּוּר הָיָה גַּם שְׂעִיר־עִזִּים; וּלְהֵפֶךְ - לְהֵפֶךְ, שֶׁזֶּה בְּחִינַת אִסּוּר בָּשָׂר בְּחָלָב כַּנַּ\"ל (שם אותיות ג ד ו ז ח).",
      "en": "Through eating, the body is strengthened. Therefore one must eat in great holiness according to the Torah — so that the boldness [ azus ] of the body and its desires should not prevail through one's eating, G-d forbid. And the essential holiness of eating is through azus d'kedushah — which is the aspect of joy [ simchah ] — drawn through holy bushah [shame/humility] and yirah [awe]. And this is the aspect of: \"eat the fat [ mashmanimim ] etc. for the joy of Hashem is your strength\" [Nechemyah 8:10] etc. And therefore the essential holiness of eating is on Shabbos and Yom Tov — which are days of joy. For then great joy and gladness is aroused in all the worlds through the illumination of the crowns [ katarim ] of the aspect of \"we shall do and we shall hear\" [ na'aseh v'nishma ] that is drawn then, as explained within. And therefore even on weekdays one must sanctify the eating through drawing the holiness of Shabbos — in the aspect of: \"remember it from the first day of the week\" [Beitzah 16a] — and as our Rabbis of blessed memory stated regarding Shammai: that he ate every day of his life in honor of Shabbos. And this is also the aspect of the blessing one must recite over every thing. And when one merits to eat in complete holiness — which is through the aspect of joy and azus d'kedushah drawn from the illumination of the crowns of \"we shall do and we shall hear\" — through this one merits to receive through the eating the illumination of the aforementioned crowns as well. And one merits through this to a higher aspect of \"we shall do and we shall hear\" — and to recognize Him, blessed be He, even more through holy eating — the aspect of: \"and you shall eat before Hashem your G-d and rejoice…before Hashem your G-d\" [ v'achalta lifnei Hashem Elokecha v'samachta…lifnei Hashem Elokecha ] [Devarim 14:26] specifically — \"and you shall rejoice\" specifically, as above. And then eating is in the aspect of: \"and they beheld G-d and they ate and drank\" [ vayechezu es ha-Elokim va-yochlu va-yishtu ] [Shemos 24:11] — which is the aspect of eating from the Tree of Life [ Etz ha-Chayyim ]. For one merits through this to live with holy vitality anew each time — through the new apprehension of \"we shall do and we shall hear\" that one attains each time. This is the aspect of the feast of the Tzadikim in the World to Come — for this is the essential life and pleasure of the World to Come: that one should merit each time to a higher apprehension of \"we shall do and we shall hear\" and to know Him, blessed be He, ever more fully through holy eating. (Likutay Halachos, Halachos of Meat and Milk, Law 4, sections 9, 10)"
    },
    {
      "index": 6,
      "he": "עַל־יְדֵי שֶׁנִּזְהָרִין בִּשְׁלֵמוּת מֵאִסּוּר אֲכִילַת בָּשָׂר בְּחָלָב, עַל־יְדֵי־זֶה זוֹכִין בְּכָל פַּעַם לְהִתְחַדֵּשׁ בַּעֲבוֹדָתוֹ יִתְבָּרַךְ, שֶׁזֶּה בְּחִינַת מִצְוַת הֲבָאַת בִּכּוּרִים, עַל־כֵּן נִסְמָךְ אִסּוּר בָּשָׂר בְּחָלָב לְבִכּוּרִים. וְזֶה מְרֻמָּז קְצָת בְּצַחוּת דִּבְרֵי רַבּוֹתֵינוּ זַ\"ל שֶׁאָמְרוּ: בָּשָׂר בְּחָלָב חִדּוּשׁ הוּא - \"חִדּוּשׁ\" דַּיְקָא כַּנַּ\"ל (שם אותיות יא יג).",
      "en": "All foods require refinement [ beirur ] — to refine them from the grip of the evil that clung to them since the eating of the Tree of Knowledge of Good and Evil. And the essential evil is the aspect of azus d'Sitra Achra [the boldness of the Other Side] — which is the essential defilement of the serpent — from which all desires and sins flow, G-d forbid. For all of them are drawn from the azus of the Sitra Achra — which is the aspect of the boldness of the body, which is very strong and intense in its desires. And just as azus d'kedushah is drawn from holy bushah and yirah — so too azus d'Sitra Achra is one aspect together with the bushah of the Sitra Achra , as explained within. And this is the aspect of the comprehensive principle of all the forbidden foods that the holy Torah prohibited to us — for in all the impure species, the evil of the azus d'Sitra Achra clings most strongly. And as can be plainly observed [ ka-nireh be-chush ] — most impure species are exceedingly bold in spirit [ azei nefesh ]. And therefore they are forbidden for eating — so that through eating them the bodily azus of the Sitra Achra should not prevail, G-d forbid. And likewise in the opposite direction — all the abominations [ shekatzim ] and crawling things [ remasin ] are forbidden, because they are in the ultimate state of weakness — with no azus d'kedushah whatsoever. And this too is drawn from the Sitra Achra — which is the aspect of the shame [ bushah ] and weakness of the Sitra Achra . And therefore they are also forbidden for eating — for we can only eat the pure species that the Torah has assessed as drawn from the side of holiness, that we have the power to refine them. Namely: eating them will not draw upon us the azus d'Sitra Achra nor the weakness and shame of the Sitra Achra — rather we will merit to refine them so that holy azus is drawn upon us, giving us strength through our eating to prevail in the service of Hashem. But since even in the pure species there is some grip of evil — which is the aspect of the animalistic spirit [ ruach ha-behemiyas ] within them, from which all desires come, which are the aspect of bodily azus — therefore even the pure species require slaughter. [See the section on Shocheit [Slaughterer], entry 16 of this volume.] And this too is the aspect of the prohibition of meat and milk — for meat is the aspect of azus , and milk is the aspect of weakness and shame [ chalishus u-bushah ], as explained within. And milk must be refined so that it should be in the aspect of holy bushah — so that the shame of the Sitra Achra should not cling to it, which is itself the aspect of the azus d'Sitra Achra . And likewise meat — which is the aspect of azus — must be refined simply from the azus d'Sitra Achra . And one must merit through eating meat to azus d'kedushah — which is the aspect of joy, as above. And this is the aspect of what our Rabbis of blessed memory stated: \"there is no joy except with meat\" [Pesachim 109a]. And therefore meat and milk — each one alone [ kol chad b'anpei nafshei ] is permitted — for each one individually we have the power to refine and elevate to the root of its holiness. But together they are forbidden with a severe prohibition — for through this the azus d'Sitra Achra that clings in the beef prevails even more, weakening the person's resolve for divine service — the aspect of the shame of the Sitra Achra . And through the very same action the azus d'Sitra Achra is stirred against him — with bodily desires and bodily boldness — until he literally becomes brazen against G-d-fearing people. And likewise in reverse: through the azus d'Sitra Achra one comes to shame. And therefore when meat — which carries the grip of azus d'Sitra Achra — becomes mixed together with milk — which carries the grip of the shame of the Sitra Achra — we can no longer refine them, and therefore they are forbidden. And this is the aspect of \"You shall not cook a kid in its mother's milk\" [ lo sevashel gedi ba-chalev imo ] [Shemos 23:19] — and the Torah here calls all beef by the name gedi [kid/goat-kid] — to teach us the blemish caused by meat and milk: namely that through this the grip of the azus d'Sitra Achra that clings to beef is strengthened — which is the aspect of gedi izzim [the kid of goats] — the word meaning boldness [ azus ]; the aspect of se'ir izzim [the goat] which is the aspect of the kelipah of Esav the hairy man [ ish sa'ir ] — the wicked kingdom — which exists only through the aspect of azus d'Sitra Achra . And one who merits to refine this transforms the bodily boldness — which is the aspect of gedi izzim — toward holiness. This is the aspect of why in many communal sacrifices there was also a se'ir izzim [goat]. And the reverse — is the reverse — which is the aspect of the prohibition of meat and milk, as above. (Likutay Halachos, Halachos of Meat and Milk, Law 4, sections 3, 4, 6, 7, 8)"
    },
    {
      "index": 7,
      "he": "עִנְיַן בִּטּוּל הָאִסּוּר בְּשִׁשִּׁים, וְיֵשׁ דְּבָרִים שֶׁאֵינָן מִתְבַּטְּלִין, וְכֵן עִנְיַן דְּבָרִים שֶׁצְּרִיכִין חוֹתָם בְּתוֹךְ חוֹתָם - שָׁם, אוֹתִיּוֹת כב כג.",
      "en": "Through being fully careful about the prohibition of eating meat and milk — through this one merits to be renewed in one's service of Him, blessed be He, at every moment. This is the aspect of the commandment of bringing first-fruits [ bikkurim ] — and therefore the prohibition of meat and milk is adjacent in the Torah to the commandment of first-fruits [ bikkurim ]. And this is also slightly hinted at in the witty language of our Rabbis of blessed memory who stated: \"meat and milk — it is a chidush [innovation]\" — chidush [renewal/innovation] specifically, as above. (Likutay Halachos, Halachos of Meat and Milk, Law 4, sections 11, 13)"
    },
    {
      "index": 8,
      "he": "עִנְיַן בָּשָׂר בְּחָלָב וְאִסּוּר בִּשּׁוּלֵישׂ עַכּוּ\"ם, עַיֵּן הִלְכוֹת בָּשָר בְּחָלָב, הֲלָכָה ה, אוֹתִיּוֹת ט יא יב.",
      "en": "The matter of the nullification of a prohibition in sixty [ bitul b'shishim ], and there are things that are not nullified; and likewise the matter of things that require a seal within a seal [ chosom b'soch chosom ] — see there, sections 22, 23. Cross-reference to the Likutay Halachos section on Meat and Milk, sections 22–23, where bitul b'shishim and double-seal are explained in their spiritual context. (Likutay Halachos)"
    },
    {
      "index": 9,
      "he": "כָּל מַה שֶּׁבָּעוֹלָם - דּוֹמֵם, צוֹמֵחַ, חַי, מְדַבֵּר - הַכֹּל יוֹנֵק חַיּוּתוֹ מִבְּחִינַת הַצִּמְצוּמִים הַקְּדוֹשִׁים שֶׁהֵם בְּחִינַת הַשִּׂכְלִיּוּת הַקְּדוֹשָׁה שֶׁל בְּחִינַת הַחָכְמָה תַתָּאָה שֶׁהוּא שֹׁרֶשׁ הַכֹּל, שֶׁעַל־יְדֵי־זֶה בָּאִין לְהַשָּׂגַת אֱלָקוּת שֶׁהוּא תַּכְלִית הַכֹּל, כִּי רַק בִּשְׁבִיל זֶה נִבְרָא הַכֹּל. וְעַל־כֵּן גְּמַר הַתִּקּוּן שֶׁל רֹב הַמַּאֲכָלִים הוּא עַל־יְדֵי בִּשׁוּל בָּאֵשׁ, שֶׁהוּא בְּחִינַת הַחָכְמָה תַתָּאָה הַנַּ\"ל, בְּחִינַת \"לַבַּת אֵשׁ\" (שם אותיות ד ה יא).",
      "en": "The matter of meat and milk and the prohibition of bishul akum [food cooked by non-Jews] — see Halachos of Meat and Milk, Law 5, sections 9, 11, 12. Cross-reference to the full treatment in Likutay Halachos, Halachos of Meat and Milk, Law 5, where the connection between bishul akum and the spiritual principles of the meat-and-milk prohibition is developed. (Likutay Halachos)"
    },
    {
      "index": 10,
      "he": "עִקַּר חַיּוּת הַמַּאֲכָל וְקִיּוּמוֹ הוּא עַל־ יְדֵי אוֹתִיּוֹת הַדִּבּוּר שֶׁנָּפְלוּ לְתוֹכוֹ, אוֹתִיּוֹת לְשׁוֹן־הַקֹּדֶשׁ, וּמִשָּׁם בָּא הַטַּעַם שֶׁל הַמַּאֲכָל, כִּי טַעַם הוּא לְשׁוֹן דִּבּוּר, כְּמוֹ שֶׁכָּתוּב בַּאֲבִיגַיִל: \"וּבָרוּךְ טַעְמֵךְ\", וְזֶה בְּחִינַת: \"הֲלֹא אֹזֶן מִלִּין תִּבְחָן, וְחֵךְ אֹכֶל יִטְעַםשׂלוֹ\", כִּי הֵם בְּחִינָה אַחַת כַּנַּ\"ל (הִלְכוֹת תַּעֲרוֹבוֹת, הֲלָכָה א, אוֹת ב). וְעַיֵּן שָׁם עוֹד מֵעִנְיַן בִּטּוּל אִסּוּר לַח בְּשִׁשִּׁים, וְיָבֵשׁ בְּיָבֵשׁ בְּרֹב, וְיֵשׁ דְּבָרִים שֶׁאֵינָן מִתְבַּטְּלִין מִפְּנֵי חֲשִׁיבוּתָן, וְעִנְיַן קָבוּעַ כְּמֶחֱצָה עַל מֶחֱצָה דָּמֵי, וְעִנְיַן סְפֵק תּוֹרָה לְחֻמְרָא וּדְרַבָּנָן לְקוּלָא, וּסְפֵק־סְפֵקָא אֲפִלּוּ בִּדְאוֹרַיְתָא לְקוּלָא, וְעִנְיַן אֵין מְבַטְּלִין אִסּוּר לְכַתְּחִלָּה, וּמַה שֶּׁיֵּשׁ אוֹמְרִים רֵיחָא לָאו מִלְּתָא (הַכֹּל מְבֹאָר שָׁם בַּאֵר הֵיטֵב בַּהֲלָכָה הַנַּ\"ל).",
      "en": "Everything in the world — mineral, vegetable, animal, and speaking being — draws its vitality from the holy contractions [ tzimtzumim kedoshim ] which are the aspect of the holy intellect [ sichliyus kedoshah ] of the lower wisdom [ chochmah tata'ah ] — which is the root of all. Through this one comes to the apprehension of divinity — which is the ultimate purpose of all. For everything was created solely for this. And therefore the completion of the rectification [ gmar ha-tikun ] of most foods is through cooking in fire — which is the aspect of the aforementioned lower wisdom — the aspect of \"the flame of fire\" [ labas eish ]. (Likutay Halachos, Halachos of Meat and Milk, Law 4, sections 4, 5, 11)"
    }
  ]
}