Treasury of Awe (Oatzar HaYeerah) — Volume I

The root of wine in holiness is exceedingly high — for it encompasses all the seventy facets of the Torah, which are the aspect of the seventy souls of the house of Yaakov, the aspect of the seventy elders. Therefore our Rabbis of blessed memory stated: "whoever settles his mind through his wine has within him something of the mind of the seventy elders — for wine was given in seventy letters etc." [Bamidbar Rabbah 13:17] But corresponding to this — this against that — below, clinging to the wine is the aspect of the evil of all the seventy nations, who encompass all the desires. And the essential one is the desire for licentiousness, which encompasses all. And as is also plainly observable: through drunkenness with wine, the daas is confused and the blood boils — from which all desires arise, and in particular the aforementioned desire. As it is written regarding wine: "your eyes will see strange women" [ einecha yir'u zaros ] [Mishlei 23:33] — and Rashi explains: it incites one to gaze upon licentiousness. And this is what our Rabbis of blessed memory stated regarding wine: "if he merited — he becomes head" — the aspect of head and mochin , the aspect of the seventy facets of the Torah, which are the essential daas and mochin . "If he did not merit — he becomes impoverished and destitute" — which is the aspect of the blemish of the aforementioned desire, through which poverty comes: "for on account of a harlot woman, down to a loaf of bread" [ ki b'ad ishah zonah ad kikar lachem ] [Mishlei 6:26]. And therefore our Rabbis of blessed memory truly stated: "one who sees a sotah [wayward wife] in her disgrace should vow abstinence from wine" [Sotah 2a]. And therefore one must guard wine very much from the touch of a non-Jew — for as soon as they touch the wine, the wine turns to complete evil — for the evil of the nations clings to it, which is the opposite of the holiness of Israel who are comprised of the seventy souls of the house of Yaakov. And therefore it is immediately forbidden to Israel. And this is what our Rabbis of blessed memory stated — that they decreed against their wine on account of their daughters — namely that through the wine of non-Jews, the evil within it is aroused which is the lust for licentiousness, as above. And therefore even valid Israeli wine requires very great guarding — as is stated in all the ethical works: the magnitude of the warning to distance oneself very greatly from intoxicating drink — especially from drinking a great deal, G-d forbid, until one might come to drunkenness. For no one can drink wine in holiness properly and completely except the true Tzadik — who is entirely clean and pure from all desires, with no trace of the touch of a non-Jew within him at all — which is the aforementioned desire that encompasses the evil of all the seventy nations. But one who is not pure from desires — when he drinks wine, especially when he drinks a great deal, G-d forbid — the aspect of the touch of a non-Jew can cling to him, G-d forbid — namely that the boiling of the blood will be aroused in him, which is the aspect of the evil of all the seventy nations — which is the aspect of the aforementioned desire. (Likutay Halachos, Halachos of Libation Wine, Law 4, sections 1, 2, 3)

It is not fitting to drink wine and intoxicating drink except a little — to broaden one's daas . And even this only on Shabbos, Yom Tov, and a meal for a mitzvah specifically. And even this only when one merits to connect to the true Tzadikim who have already merited the holiness of the bris in its ultimate wholeness — and through them each person can draw upon himself the holiness of the bris , which is the aspect of the holiness of Shabbos, the aspect of the seventy facets, the aspect of the seventy souls of the house of Yaakov as above. And then specifically one can drink a little wine on Shabbos and Yom Tov to gladden one's soul and broaden one's daas — in order to arouse oneself to feel even more the sweetness, pleasantness, and preciousness of the holiness of the Torah, the holiness of Israel, the holiness of Shabbos — which is drawn upon us through the power of the true Tzadikim, as explained within. And even then one must be very careful to drink in measure and in weight — to merit that it should be in the aspect of the wine that gladdens — to merit through holy joy to cleave to Hashem, blessed be He, and to the Torah and the Tzadikim, and to feel even more the greatness of Hashem, blessed be He, and the Torah and the Tzadikim — each one according to what his heart estimates. But those who make themselves habitually settled upon wine even on weekdays — and not only that, but they also come through this to mockery and dispute and argue against the true Tzadikim — and even somewhat fit people who are not aroused through wine-drinking to outright mockery, but who err through it: who through the drinking err and mislead themselves until they distort the truth and speak slander against the truly G-d-fearing — for it appears to them that the G-d-fearing have deviated from the path of truth, G-d forbid. And all this error comes to them through excessive wine-drinking — regarding this it is said: "and whoever errs through it will not become wise" [ v'chol shogheh bo lo yechkam ] [Mishlei 20:1]. And their blemish and damage through this is very great, as explained within. (Likutay Halachos, Halachos of Libation Wine, Law 4, sections 4, 5, 6, 7)

All things in the world come from the breaking of the vessels [ shevirat ha-keilim ] — and all the desires and pleasures of the world are the aspect of fallen loves [ ahavos ha-nefulin ] that come from the breaking of the vessels of lovingkindness [ kli ha-chesed ]. Therefore all things in the world require rectification — even permitted things. For there is no thing in the world that does not require many rectifications. And therefore it is forbidden to derive benefit from this world without a blessing — for it is impossible to rectify any thing until it returns and comes into the mouth [ peh ] — where the aspect of the holy point [ nekudah kedoshah ] resides. For near the [holy] point resides the light of holy love — through which the breaking of the vessels of lovingkindness is rectified. Namely through the blessing one recites over every thing before deriving benefit from it — through this the light of holy love is revealed and all the fallen loves that come from the breaking of the vessels of lovingkindness are nullified. It turns out: through the blessing one recreates anew the thing one is eating and benefiting from — through the holy point of the mouth that is revealed through the blessing. And therefore without a blessing one is forbidden to benefit from it — for then the thing is still in the aspect of disgrace and brokenness. And therefore all blessings are recited in the present tense: "Who creates [boreh] the fruit of the tree" or "fruit of the earth" and the like — and one does not say "she-bara" [who created, past tense]. For in truth now — through the blessing — this thing is created anew. For on this condition Hashem, blessed be He, created the world — that it should be given over to Israel to do with it as they desire. Therefore all things were created lacking rectification — and their final rectification is through the person. As our Rabbis of blessed memory stated: "wheat needs to be ground" — so that the person should rectify all things through himself. For in every thing there are many rectifications and many commandments dependent upon it before one derives benefit from it — so that through this the thing should be rectified and renewed as a new creation. And the completion of all the rectifications and their totality is through the blessing — for the essential rectification is through the blessing. And through this the thing is created anew in wholeness. (Likutay Halachos, Halachos of Vows, Law 1)

The eating of the Tzadik is the aspect of tzedakah [charity] — for he performs tzedakah and lovingkindness with his holy soul — the aspect of: "a man of lovingkindness does good to his own soul" [ gomel nafsho ish chesed ] [Mishlei 11:17] — the aspect of: "the Tzadik eats to the satisfaction of his soul" [Mishlei 13:25]. And as Hillel said: "I am performing lovingkindness for my soul" [Vayikra Rabbah 34:3]. And therefore through the Tzadik's eating he merits to receive the abundance of supernal pleasantness [ shefa no'am ha-elyon ] — the aspect of: "and He shall satisfy your soul in tzachtzachos " [Yeshayahu 58:11] — which is the aspect of the abundance of supernal pleasantness — which is the aspect of tzachtzachos that one merits to receive through tzedakah , as explained within. (Likutay Halachos, Halachos of Honoring One's Father, Law 2, section 16)

Eating supports the heart — for pita sa'adta d'liba [bread is the support of the heart] [Bereishis 18:5]. And when one eats in holiness and purity, wisdom and daas enter the heart — the aspect of: "and he ate and drank and his heart was glad" [ va-yochal va-yesht va-yitav libo ] [Rus 3:7]. And through this, good deeds and good qualities are revealed — and His divinity, blessed be He, is revealed — which is the essential rectification of creation. But in the opposite direction: when one eats without holiness — and all the more so when one eats a forbidden thing, G-d forbid — foolishness enters the heart and the chamber of the heart becomes blocked up [ nitamtem chalal ha-lev ]. This is the aspect of: "and you shall be defiled [ nitametem ] through them" — which is written specifically regarding the eating of impure things — and our Rabbis of blessed memory expounded: "and you shall be blocked-up [ v'nitamtem ]" [Yoma 39a]. For eating impure things blocks up the chamber of the heart and foolishness enters one's heart — the aspect of the foreskin of the heart [ arlat lev ]. This is the aspect of the ruination of all of creation — the aspect of the blemish of eating from the Tree of Knowledge, which caused the breaking of vessels, as brought in the Kabbalistic writings. For the wisdom in the heart is in accordance with the eating, as stated elsewhere. (Likutay Halachos, Halachos of Circumcision, Law 2, section 2)

The essential holiness of eating is in accordance with the rectification of the bris [covenant] — for "the Tzadik eats to the satisfaction of his soul" [Mishlei 13:25] — and Tzadik is the one who guards the holy bris , as is known. (Likutay Halachos, Halachos of Circumcision, Law 2, section 8)

Wine has two forces — as our Rabbis stated: "if one merited or did not merit etc." Namely: one who does not merit to drink it in holiness — the wine intoxicates and stupefies him, which is the aspect of the departure of daas , the aspect of sleep. For wine brings sleep — from which the essential grip of the aspect of time [ bechinas ha-zman ] comes. And from time comes all the vanities of this world and all the evil deeds done under the sun and in time. But holy wine is the opposite — for "if he merited, he becomes head" — for wine elevates his moach [mind] and completes his daas . This is the aspect of the nullification of time [ bitul ha-zman ] — where lies the essential true length of days and holy old age [ ziknah d'kedushah ]. And this is the aspect of what our Rabbis stated: "aged wine, of which the mind of elders is settled" [ yayin yashan she-da'as zekenim nochah heimennu ] [Pesachim 42b] — the mind of elders specifically. For wine in holiness is the aspect of elder [ zaken ] — the aspect of the wholeness of daas — the aspect of the nullification of time — the aspect of holy memory [ zicharon d'kedushah ] — the aspect of: "remember it [Shabbos] over wine" [ zachreihu al ha-yayin ] [Pesachim 106a]. See within. (Likutay Halachos, Halachos of Libation Wine, Law 4, section 10)

The essential connection of the four kingdoms [ yesodos ] — mineral [ domem ], vegetable [ tzome'ach ], animal [ chai ], speaking being [ medaber ] — is through the vegetable. For the vegetable grows from the earth which is mineral; and the animal and the speaking being eat it and sustain their souls within themselves. For the essential vitality of all created beings is through the vegetable. And even for human beings, the essential food is bread — upon which the human being lives. For the other foods do not satisfy the person as fully — and therefore one does not recite Birchas ha-Mazon [Grace After Meals] over them but only over bread. It turns out that in the vegetable, the human being and the animal are partners — which are the aspects of soul and body. For both eat the vegetable — and it is the essential connection between body and soul, which are the aspects of animal and human. And therefore when one merits to eat the vegetable — the bread of the earth — in great holiness, then the body is subdued and included in the soul, and all four kingdoms — which are the totality of the body — are included in the soul. For within the vegetable are garbed exceedingly precious and high souls — the aspect of: "for the human being is a tree of the field" [ ki ha-adam etz ha-sadeh ] [Devarim 20:19]. And therefore the vegetable elevates and connects the spirit of the animal with the spirit of the human being — for it gives life to both and it is in the aspect of the Tree of Knowledge of Good and Evil, which was also from the vegetable kingdom. For sometimes one can merit through eating the vegetable to the spirit of the human being — to emerge from the aspect of the animal to the human. For exceedingly high souls are garbed there. And sometimes the opposite, G-d forbid. Therefore the transformation from one element to another is not visibly observable in the way one sees the vegetable growing from the earth — for all things grow and come into being from their own kind: human beings beget human beings, and likewise in the domain of the living creature, the animal gives birth to its own kind. But the vegetable grows and comes into being from the dust — which is an entirely different element: the mineral. And the mineral relative to the vegetable is like the animal relative to the human being — body relative to soul — as explained within. Therefore in the vegetable that grows specifically from the mineral — and the power of the mineral, which is the dust, is transformed into its very substance — in this we plainly see that there is the power to transform from animal to human being, from living creature to speaking being, from body to soul. For the body gives power to the soul — that it should grow and flourish and perform its work in the service of Hashem specifically through being garbed in the body. And specifically through the body does the soul grow and increase in the service of Hashem, blessed be He — when one merits to subdue and nullify the body relative to the soul. Just as one sees in the vegetable that grows and expands specifically through the power of the dust — the mineral — being included in the vegetable and transformed into its very substance. And this itself is the aspect of transformation from body to soul, as above. Therefore the essential growth of the vegetable from the earth is through rain — for rain comes from the aspect of the sweetening of judgments and powers [ gevuros ] until they are transformed into lovingkindnesses [ chassadim ]. And this is the aspect of the transformation of the body relative to the soul. See the section on Tal u-Matar [Dew and Rain], entry 7; and the section on Rosh Chodesh , Law 3, section 10 in Likutay Halachos. (Likutay Halachos, Halachos of Rosh Chodesh, Law 3, section 10)

The three years of orlah [the prohibition on the fruit of a young tree's first three years] correspond to the three completely impure kelipos — which are the comprehensive evil of the blemish of the bris . And the fourth year corresponds to the aspect of nogah [the intermediate spiritual level — mixed good and evil] . And since the essential rectification of the aspect of nogah is to elevate the good within nogah — the aspect of Targum -language — to the Holy Tongue: therefore the fourth-year fruits [ peiros reva'i ] must be brought up to Jerusalem — which is the aspect of the Holy Tongue. (Likutay Halachos, Halachos of Orlah, Law 1)

The essential rectification of eating — that it should be in holiness — is through bushah [shame/humility], the aspect of teshuvah , the aspect of lowliness [ shiflus ]. For the essential ultimate purpose is lowliness — for it is impossible to apprehend or know Him, blessed be He, except when one merits to be in the aspect of ayin [nothingness] — in the ultimate lowliness in truth. Now when a person eats — and through the eating the material and the sense of self [ yeshus ] are enlarged — then it is possible, G-d forbid, for the aspect of ayin — which is the aspect of lowliness — to become concealed and diminished in him. And this is what the Torah was concerned about: "lest you eat and be satisfied…and your heart will be lifted up and you will forget Hashem etc." [ pen tochal v'sava'ta…v'ram levavecha v'shachachta es Hashem ] [Devarim 8:12–14]. And eating like this is the aspect of the Tree of Knowledge of Good and Evil — concerning which it is said: "for on the day you eat from it you shall surely die" [ ki b'yom acholcha mimenu mos tamus ] [Bereishis 2:17]. For eating like this — through which arrogance and haughtiness of heart come, until one forgets Him, blessed be He — is the aspect of death, G-d forbid: the opposite of eternal life. For the essential eternal life of the future is to know Him, blessed be He — which is only possible through lowliness. And therefore in truth the essential eternal life will belong only to the lowliness [ shiflus ] of each person, as explained within. But through arrogance it is impossible to know Him, blessed be He — which is the aspect of death. Since one does not know the Chai ha-Chayyim [the Living of all life], blessed be He — and this is the aspect of: "the wicked are called dead even in their lifetimes." Therefore one must be very careful to eat in holiness — in a manner through which one merits through the eating to lowliness — which is the essential life. And eating like this is through bushah — which one merits through the Torah, as explained within. Through this one is even ashamed to extend one's hand to the food toward one's mouth. And when one eats with bushah — which is the aspect of teshuvah — through which one merits eternal life, the aspect of lowliness — it turns out that through this eating the aspect of lowliness is drawn, which is the essential life. This is the aspect of: "the Tzadik eats to the satisfaction of his soul" [Mishlei 13:25] — for the essential vitality of the person is through holy eating. But when one eats without bushah — and comes to haughtiness of spirit through one's eating, until one forgets Him, blessed be He, G-d forbid — then through such eating one comes to death, G-d forbid — as above. This is the aspect of: "the wicked are called dead in their lifetimes." Therefore the essential rectification of eating is through bushah — for through such eating, true life is added to him: eternal life — the aspect of lowliness. This is the essential life. And this is the aspect of the prohibition of eating the fruit during the three years of orlah and the matter of fourth-year fruits [ peiros reva'i ] that must be brought up to Jerusalem, as explained within. (Likutay Halachos, Halachos of Orlah, Law 2)