{
  "bookId": "otzar-hayirah",
  "part": "1",
  "torah": "27",
  "title": "Treasury of Awe (Oatzar HaYeerah) — Volume I",
  "hebrewTitle": "Treasury of Awe (Oatzar HaYeerah) — Volume I",
  "sourceUrl": "/reader/otzar-hayirah/1/27",
  "plainUrl": "/reader-plain/otzar-hayirah/1/27/",
  "segments": [
    {
      "index": 1,
      "he": "שְׁלשׁ שְׁנֵי עָרְלָה הֵם כְּנֶגֶד בְּחִינַת הַשְּׁלשׁ תַּאֲווֹת, דְּהַיְנוּ תַּאֲוַת מָמוֹן וְתַאֲוַת אֲכִילָה וְתַאֲוַת מִשְׁגָּל. וְאַחַר שֶׁזּוֹכִין לְהַכְנִיעַ הַשְּׁלשׁ תַּאֲווֹת הַנַּ\"ל עַל־יְדֵי שֶׁמַּמְתִּינִין שְׁלשׁ שְׁנֵי עָרְלָה, אָז אַחַרשׂ כָּךְ בַּשָׁנָה הָרְבִיעִית צְרִיכִין לְהַעֲלוֹת הַפֵּרוֹת לְאָכְלָן בִּירוּשָׁלַיִם, כִּי עַל־יְדֵי שְׁבִירַת הַשְּׁלשׁ תַּאֲווֹת הַנַּ\"ל זוֹכִין לְבִנְיַן יְרוּשָׁלַיִם שֶׁהוּא בְּחִינַת יִרְאָה שְׁלֵמָה, וְעַל־יְדֵי־זֶה זוֹכִין לִשְׁלֵמוּת הַתְּפִלָּה. וְזֶה בְּחִינַת: \"וּבַשָּׁנָה הָרְבִיעִית, יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַה'\" - הִלּוּלִים דַּיְקָא (שם הלכה ד).",
      "en": "Through waiting through the three years of orlah and not eating the fruit — through this one rectifies the blemish of eating from the Tree of Knowledge, and weakens mezonah d'gufa [body-food], and mezonah d'nishmata [soul-food] prevails. This is the aspect of the rectification of daas — which consists of the three mochin [higher faculties of mind] — which are the three partitions spread before the desire for licentiousness. And therefore they are called the three years of orlah — for orlah is the blemish of the bris that comes through the prevailing of mezonah d'gufa . And through waiting these three years of orlah , this is rectified. And during the three years of orlah — when the Sitra Achra dominates the fruit — it is forbidden to eat the fruit entirely, for they are then in the aspect of mezonah d'gufa , the aspect of orlah and the blemish of the bris . And afterward, in the fourth year, one must bring the fruit up to Jerusalem to eat there — for there is the essential rectification of holy eating: that it should be in the aspect of mezonah d'nishmata , the aspect of fragrance. And through bringing the fruits up to Jerusalem — through this they are elevated from the aspect of the three years of orlah , from the aspect of mezonah d'gufa , to the aspect of mezonah d'nishmata , as explained within. (Likutay Halachos, Halachos of Orlah, Law 3)"
    },
    {
      "index": 2,
      "he": "עַל־יְדֵי שֶׁמְּשַׁבֵּר תַּאֲוַת אֲכִילָה, עַל־ יְדֵי־זֶה זוֹכֶה לְקַיֵּם מַאֲמַר רַבּוֹתֵינוּ זַ\"ל: אַל תְּהִי בָז לְכָל אָדָם, שֶׁלֹּא לִפְגֹּם בִּכְבוֹד שׁוּם אָדָם, כִּי כָל אֶחָד מִיִּשְׂרָאֵל יֵשׁ לוֹ חֵלֶק בְּכָבוֹד דִּקְדֻשָּׁה שֶׁהוּא כְּבוֹד הַשֵּׁם יִתְבָּרַךְ, וְעַל־כֵּן אָסוּר לְבַזּוֹת שׁוּם אֶחָד מֵהֶם, רַק לְכַבֵּד כָּל אֶחָד וְאֶחָד, וְאָז זוֹכֶה לְכָבוֹד בְּחִינַת \"כִּי מְכַבְּדַי אֲכַבֵּד\", שֶׁזֶּה בְּחִינַת תִּקּוּן הַכָּבוֹד דִּקְדֻשָּׁה (שם אות יט).",
      "en": "The three years of orlah correspond to the aspect of the three desires — namely the desire for money [ ta'avas mamon ], the desire for food [ ta'avas achilah ], and the desire for sexual immorality [ ta'avas mishgal ]. And after one merits to subdue the three aforementioned desires through waiting the three years of orlah — then afterward in the fourth year one must bring the fruits up to eat them in Jerusalem. For through breaking the three desires, one merits the building of Jerusalem — which is the aspect of complete yirah [awe]. And through this one merits the wholeness of prayer. And this is the aspect of: \"And in the fourth year all its fruit shall be holy, hilulim [praises] to Hashem\" [ u-va-shanah ha-revi'is yihyeh kol piryo kodesh hilulim la-Hashem ] [Vayikra 19:24] — hilulim specifically. (Likutay Halachos, Halachos of Orlah, Law 4)"
    },
    {
      "index": 3,
      "he": "עִקַּר תִּקּוּן אֲכִילַת יִשְׂרָאֵל הוּא כְּשֶׁזּוֹכִין לִשְׁלֵמוּת הַתְּפִלָּה עַד שֶׁהַתְּפִלָּה הוּא בְּחִינַת דְּבַר ה', שֶׁהוּא שֹׁרֶשׁ הַכֹּל, וְאָז כָּל הַתְּבוּאוֹת וְהַפֵּרוֹת וְהַצְּמָחִים מַחֲזִירִים כָּל כֹּחוֹתָם לִמְקוֹר\\רסז חַיּוּתָם שֶׁהוּא דְּבַר ה', בְּחִינַת הַתְּפִלָּה הַשְּׁלֵמָה הַנַּ\"ל, שֶׁזֶּה בְּחִינַת הִתְנוֹצְצוּת מָשִׁיחַ כַּמְבֹאָר בִּפְנִים, וְאָז כָּל אֲכִילָתוֹ וּשְׁתִיָּתוֹ, אֲפִלּוּ מִלֶּחֶם וָמַיִם לְבַד, הֵם כְּלוּלִין מִכֹּל הַכֹּחוֹת כֻּלָּם, שֶׁזֶּה בְּחִינַת קְדֻשַּׁת אֲכִילַת מָן וּשְׁתִיַּת מֵימֵי הַבְּאֵר, שֶׁהָיָה כָּלוּל בָּהֶם כָּל הַכֹּחוֹת וְהַטְּעָמִים שֶׁל כָּל מִינֵי מַאֲכָל וּמַשְׁקֶה. וּבִשְׁבִיל זֶה צְרִיכִין לְהַעֲלוֹת פֵּרוֹת רְבַעי לְאָכְלָן בִּירוּשָׁלַיִם, וְכֵן מַה שֶּׁצְּרִיכִין לִתֵּן מַתְּנוֹת כְּהֻנָּה וּלְוִיָּה מִן הַתְּבוּאָה וְהַפֵּרוֹת, וְכֵן עִנְיַן שְׁמִטָּה וְיוֹבֵל, הַכֹּל בִּכְדֵי לְקַדֵּשׁ הַתְּבוּאָה וְהַצְּמָחִים שֶׁיִּהְיוּ בִּבְחִינַת הַנַּ\"ל, שֶׁיַּחֲזִירוּ כָּל כֹּחוֹתָם וְחַיּוּתָם לְתוֹךְ הַתְּפִלָּה הַנַּ\"ל; וּמִזֶּה נִמְשָׁךְ גַּם אִסּוּר כִּלְאַיִם, כַּמְבֹאָר כָּל זֶה בִּפְנִים (שם אותיות י כא כג כד כו כז).",
      "en": "Through breaking the desire for food — through this one merits to fulfill the saying of our Rabbis of blessed memory: \"do not despise any person\" [ al tehi baz l'chol adam ] [Avos 4:3] — not to blemish the honor of any person. For every single one of Israel has a share in holy honor — which is the honor of Hashem, blessed be He. And therefore it is forbidden to disparage any one of them — rather one must honor each and every one. And then one merits honor — the aspect of: \"for those who honor Me I will honor\" [ ki mechabdai achabed ] [Shmuel I 2:30] — which is the aspect of the rectification of holy honor. (Likutay Halachos, Halachos of Orlah, Law 4, section 19)"
    },
    {
      "index": 4,
      "he": "עִנְיַן גִּדּוּל הַצְּמָחִים וְהָאִילָנוֹת עַל־יְדֵי זְרִיעָה בָּאָרֶץ דַּיְקָא, וְעִקַּר צְמִיחָתָן וְגִדּוּלָן הוּא דַּיְקָא אַחַר שֶׁנִּתְבַּלִּין בָּאָרֶץ וְנַעֲשִׂין כְּאַיִן מַמָּשׁ - עַיֵּן \"בִּטּוּל לְאוֹר אֵין־סוֹף\", אוֹת יג.",
      "en": "The essential rectification of Israel's eating is when one merits the wholeness of prayer — to the point where prayer is the aspect of the Dvar Hashem [the word of G-d] — which is the root of all. And then all the grains, fruits, and plants return all their powers to the source of their vitality — which is the Dvar Hashem , the aspect of the aforementioned complete prayer. This is the aspect of the illumination of Mashiach [ hisnotztzus Mashiach ], as explained within. And then all of one's eating and drinking — even bread and water alone — are comprised of all powers whatsoever. This is the aspect of the holiness of eating the man [manna] and drinking the waters of the well — which encompassed all the powers and flavors of all kinds of food and drink. And for this reason one must bring the fourth-year fruits to eat them in Jerusalem; and likewise why one must give priestly gifts [ matanos kehunah ] and Levitical tithes [ leviyah ] from the grain and fruits; and likewise the matter of the shemitah [sabbatical year] and yovel [jubilee] — all of these are in order to sanctify the grain and plants so that they should be in the aforementioned aspect: that they should return all their powers and vitality into the aforementioned prayer. And from this the prohibition of mixed species [ kil'ayim ] is also drawn — as all of this is explained within. (Likutay Halachos, Halachos of Orlah, Law 4, sections 10, 21, 23, 24, 26, 27)"
    },
    {
      "index": 5,
      "he": "יַיִן יֵשׁ בּוֹ שְׁתֵּי בְּחִינוֹת: זָכָה - נַעֲשֶׂה רֹאשׁ, לֹא זָכָה - נַעֲשֶׂה רָשׁ; זָכָה - מְשַׂמְּחוֹ, לֹא זָכָה - מְשַׁמְּמוֹ, כְּמַאֲמַר רַבּוֹתֵינוּ זַ\"ל. כִּי יֵשׁ יַיִן הַמְשַׂמֵּחַ וְיַיִן הַמְשַׁכֵּר, כִּי כְּשֶׁזּוֹכֶה לִשְׁתִיַּת יַיִן בִּקְדֻשָּׁה כָּרָאוּי, אָז הַיַּיִן מֵרִים דַּעְתּוֹ וּמְשַׂמֵּחַ לְבָבוֹ, וְאָז נִתְעַלֶּה דַּעְתּוֹ וְזוֹכֶה לָדַעַת כִּי ה' הוּא הָאֱלֹקִים, שֶׁהוּא עִקַּר שְׁלֵמוּת הַדַּעַת, לָדַעַת שֶׁה' וֵאלֹקִים, שֶׁהֵם בְּחִינַת חֲסָדִים וּגְבוּרוֹת, כֻּלּוֹ אֶחָד, כֻּלּוֹ טוֹב, שֶׁזֶּהוּ עִקַּר הַשִּׂמְחָה שֶׁזּוֹכִין עַל־יְדֵי הַיַּיִן דִּקְדֻשָּׁה, בְּחִינַת \"וְיַיִן יְשַׂמַּח לְבַב...\", כִּי כְּשֶׁזּוֹכִין לַדַּעַת הַזֶּה וְיוֹדְעִין שֶׁהַכֹּל לְטוֹבָה, אָז בְּוַדַּאי הוּא בְּשִׂמְחָה תָּמִיד; וְזֶהוּ בְּחִינַת הַשִּׂמְחָה שֶׁלֶּעָתִיד, כִּי אָז נִזְכֶּה לַדַּעַת הַזֶּה, לַדַּעַת שֶׁכֻּלּוֹ טוֹב, שֶׁעַל־יְדֵי־זֶה נִתְרַבֶּה הַשִּׂמְחָה מְאֹד, שֶׁזֶּה בְּחִינַת הַיַּיִן הַמְשֻׁמָּר שֶׁנִּזְכֶּה לֶעָתִיד בָּעוֹלָם הַבָּא שֶׁאָז יִהְיֶה כֻּלּוֹ טוֹב, כִּי עַל־יְדֵי הַיַּיִן נִפְשָׁט הַדַּעַת וְיוֹצֵא מֵהַכֵּלִים שֶׁל הַמֹּחִין וְנִכְלָל בְּאוֹר הָאֵיןשׂ סוֹף, וְאַחַר־ כָּךְ כְּשֶׁשָּׁב מֵהַבִּטּוּל אָז נִשְׁאָר בּוֹ הָרְשִׁימָה מִבְּחִינַת הַבִּטּוּל לְאֵין־סוֹף, וְאָז הָרְשִׁימוּ מֵאִיר לְהַדַּעַת, לָדַעַת כִּי ה' הוּא הָאֱלֹקִים וְכֻלּוֹ אֶחָד, כֻּלּוֹ טוֹב, כַּמְבֹאָר בִּפְנִים. וְזֶה בְּחִינַת \"וְחִכֵּךְ כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים\", דְּהַיְנוּ שֶׁהוֹלֵךְ וּמִתְדַּבֵּק לְדוֹדִי בְּאַהֲבָה וְאַחֲוָה וְרֵעוּת, בְּאַהֲבַת מִישׁוֹר, בִּבְחִינַת בִּטּוּל גָּמוּר לְאֵין־סוֹף, אֲשֶׁר הוּא דּוֹד וָרֵעַ שֶׁל יִשְׂרָאֵל, כְּמוֹ שֶׁכָּתוּב: \"זֶה דוֹדִי וְזֶה רֵעִי\". אֲבָל כְּשֶׁלֹּא זָכָה, וְאֵין כְּלֵי הַמֹּחִין שֶׁלּוֹ שְׁלֵמִים, וַאֲזַי אֵין יְכוֹלִים לְקַבֵּל הַגְדָּלַת הַדַּעַת הַבָּא עַל־יְדֵי הַיַּיִן, וְאָז רִבּוּי הַשֶּׁמֶן גּוֹרֵם כִּבּוּי הַנֵּר וְנִתְבַּלְבֵּל דַּעְתּוֹ וּמֹחוֹ לְגַמְרֵי, שֶׁזֶּה בְּחִינַת יַיִן הַמְשַׁכֵּר, בְּחִינַת 'לֹא זָכָה - מְשַׁמְּמוֹ', כִּי נִשְׁתּוֹמֵם לְגַמְרֵי, ח\"ו, מֵרִבּוּי הַדָּעַת. וְעַל־כֵּן צְרִיכִין לִשְׁמֹר הַיַּיִן מְאֹד מִמַּגַּע עַכּוּ\"ם שֶׁלֹּא יִהְיֶה נִפְגָּם, חַס וְשָׁלוֹם, וְלֹא יִהְיֶה נַעֲשֶׂה, ח\"ו, בִּבְחִינַת יַיִן הַמְשַׁכֵּר (הל' כלאי הכרם, ה\"ב, אות ה ו).",
      "en": "The matter of the growth of plants and trees through sowing in the earth specifically — and that the essential sprouting and growing occurs specifically after they have decayed in the earth and become as actual nothingness [ ayin mamash ] — see [the section on] Bitul l'Or Ein Sof [Nullification to the Light of Ein Sof], entry 13 of this volume. Cross-reference to the Oatzar HaYeerah section on Bitul l'Or Ein Sof , entry 13. (Likutay Halachos)"
    },
    {
      "index": 6,
      "he": "הָאֲכִילָה הִיא מִגִּדּוּלֵי הָאָרֶץ, דְּהַיְנוּ לֶחֶם מִן הָאָרֶץ, שֶׁעָלָיו דַּיְקָא חַיָּבִין בְּבִרְכַּת־הַמָּזוֹן; וְעִקַּר גִּדּוּלֵי הַצְּמָחִים מִן הָאָרֶץ הוּא עַל־יְדֵי בְּחִינַת הַבִּטּוּל לְאֵין־סוֹף (ע' בטול לא\"ס, אות יג). וְעַל־כֵּן עַל־יְדֵי אֲכִילָה דִּקְדֻשָּׁה זוֹכִין לְהִתְבַּטֵּל בָּרָצוֹן הָעֶלְיוֹן, דְּהַיְנוּ בְּחִינַת בִּטּוּל לְאֵין־סוֹף, שֶׁזֶּהוּ בְּחִינַת הֶאָרַת הָרָצוֹן שֶׁזּוֹכִין בִּשְׁעַת הָאֲכִילָה, כַּמְבֹאָר בְּמָקוֹם אַחֵר, שֶׁזֶּהוּ בְּחִינַת \"צַדִּיק אֹכֵל לְשׂבַע נַפְשׁוֹ\", בְּחִינַת \"וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ\", שֶׁזּוֹכִין בִּשְׁעַת הָאֲכִילָה דִּקְדֻשָּׁה לְאוֹרוֹת הַצַּחְצָחוֹת, שֶׁהֵם כִּבְיָכוֹל לְמַעְלָה מֵהַסְּפִירוֹת, שֶׁזֶּה בְּחִינַת שְׁלֵמוּת הַבִּטּוּל לְאוֹר הָאֵין־סוֹף. וְזֶה בְּחִינַת הַכּוֹס שֶׁל בִּרְכַּת־הַמָּזוֹן, כִּי אָז הַיַּיִן הוּא בִּבְחִינַת יַיִן הַמְשַׂמֵּחַ, בְּחִינַת הֶאָרַת הָרָצוֹן וּבְחִינַת בִּטּוּל אֶל הָאֵין־סוֹף בִּקְדֻשָּׁה גְדוֹלָה, שֶׁזֶּה בְּחִינַת מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ\"ל: יַיִן שֶׁבְּתוֹךְ הַסְּעוּדָה אֵינוֹ מְשַׁכֵּר, הַיְנוּ כַּנַ\"ל, כִּי אָז הַיַּיִן הוּא בִּבְחִינַת יַיִן הַמְשַׂמֵּחַ, בְּחִינַת \"וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ\", \"וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד\" (שם אות יא).",
      "en": "Wine has two aspects: \"if one merited — he becomes head; if one did not merit — he becomes impoverished\" ; \"if he merited — it gladdens him; if he did not merit — it stupefies him\" — as our Rabbis of blessed memory stated. For there is wine that gladdens and wine that intoxicates. For when one merits to drink wine in holiness properly — the wine elevates one's da'as and gladdens one's heart. And then one's da'as is elevated and one merits to know that \"Hashem is the G-d\" [ Hashem hu ha-Elokim ] — which is the essential wholeness of da'as : to know that Hashem and Elokim [lovingkindness and judgment] are all one, all good. And this is the essential joy one merits through holy wine — the aspect of: \"and wine gladdens the heart of man\" [Tehillim 104:15]. For when one merits this da'as and knows that everything is for good — then one is certainly always in joy. And this is the aspect of the future joy — for then we will merit this da'as : to know that all is good — through which joy will be greatly multiplied. This is the aspect of the preserved wine [ yayin ha-meshumar ] that we will merit in the World to Come — when all will be good. For through wine, da'as is drawn out and exits from the vessels of the mochin — and is included in the light of Ein Sof [the Infinite] . And afterward, when it returns from the bitul [nullification], a reshimah [trace/impression] remains within it from the aspect of the nullification to Ein Sof . And then this trace illuminates the da'as — to know that \"Hashem is the G-d\" and all is one, all is good, as explained within. And this is the aspect of: \"and your palate is like good wine, going to my Beloved along straight paths\" [ v'chichech k'yayin ha-tov holech l'dodi l'meisharim ] [Shir HaShirim 7:10] — namely that it goes and cleaves to my Beloved in love, brotherhood, and friendship — in the love of straight paths [ ahavat mishor ] — in the aspect of complete nullification to Ein Sof . For He is the Beloved and Friend of Israel — as it is written: \"This is my Beloved and this is my Friend\" [ zeh dodi v'zeh rei'i ] [Shir HaShirim 5:16]. But when one did not merit — and the vessels of one's mochin are not complete — then they cannot receive the expansion of da'as that comes through wine. And then the excess of oil causes the lamp to go out — and one's da'as and mind are completely confused. This is the aspect of intoxicating wine — the aspect of \"did not merit — it stupefies him\" — for one is completely stupefied, G-d forbid, by the excess of da'as . And therefore wine must be very greatly guarded from the touch of a non-Jew — so that it should not be blemished, G-d forbid — and should not become, G-d forbid, in the aspect of intoxicating wine. (Likutay Halachos, Halachos of Mixed Species of the Vineyard, Law 2, sections 5, 6)"
    },
    {
      "index": 7,
      "he": "עַל־יְדֵי שֶׁנּוֹתְנִין הַמַּתְּנוֹת־כְּהֻנָּה מִמַּה שֶּׁאוֹכְלִין, עַל־יְדֵי־זֶה נִמְשָׁךְ קְדֻשַּׁת הַדַּעַת שֶׁל הָרַב הָאֱמֶת שֶׁמֵּאִיר בְּבָנָיו וְתַלְמִידָיו, וְעַל־יְדֵי־זֶה נִתְקַדֵּשׁ הָאֲכִילָה, עַד שֶׁיְּכוֹלִין לִזְכּוֹת בִּשְׁעַת הָאֲכִילָה לְהֶאָרַת הָרָצוֹן (הל' פדיון בכור, הל' ה, אות ג).",
      "en": "Eating comes from the growth of the earth — namely bread from the earth — upon which specifically one is obligated in Birchas ha-Mazon [Grace After Meals]. And the essential growth of plants from the earth is through the aspect of nullification to Ein Sof . [See the section on Bitul l'Or Ein Sof , entry 13 of this volume.] And therefore through holy eating one merits to be nullified within the Supernal Will — namely the aspect of nullification to Ein Sof . And this is the aspect of the hearas ha-ratzon [illumination of the Will] that one merits at the time of eating — as stated elsewhere. This is the aspect of: \"the Tzadik eats to the satisfaction of his soul\" — the aspect of: \"and He shall satisfy your soul in tzachtzachos \" [Yeshayahu 58:11] — meriting at the time of holy eating to the lights of tzachtzachos which are, so to speak, above the Sefirot . This is the aspect of the complete nullification to the light of Ein Sof . And this is the aspect of the cup of Birchas ha-Mazon — for then the wine is in the aspect of the wine that gladdens: the aspect of the hearas ha-ratzon and the aspect of nullification to Ein Sof in great holiness. And this is the aspect of what our Rabbis of blessed memory stated: \"wine during the meal does not intoxicate\" — namely as above. For then the wine is in the aspect of the wine that gladdens — the aspect of: \"and wine gladdens the heart of man\" — and: \"and bread sustains the heart of man\" [Tehillim 104:15]. (Likutay Halachos, Halachos of Mixed Species of the Vineyard, Law 2, section 11)"
    },
    {
      "index": 8,
      "he": "כָּל מִינֵי צַעַר וְיִסּוּרִין נִמְשָׁכִין מִפְּגַם הָאֲכִילָה, בִּבְחִינַת \"כָּל עֲמַל הָאָדָם לְפִיהוּ\", הַיְנוּ עַל־יְדֵי מַה שֶּׁאֵינוֹ זוֹכֶה לְקַבֵּל בִּשְׁעַת הָאֲכִילָה הֶאָרַת הָרָצוֹן, שֶׁמִּשָּׁם כָּל הַטּוֹבוֹת וְהַיְשׁוּעוֹת שֶׁבָּעוֹלָם, וּבִשְׁבִיל זֶה אָנוּ מְבַקְשִׁין אַחַר הָאֲכִילָה דַּיְקָא עַל כָּל הַיְשׁוּעוֹת בְּבִרְכַּת־הַמָּזוֹן, כְּמוֹ שֶׁאוֹמְרִים: \"רַחֵם נָא וְכוּ'\", וְכֵן אַחַר־כָּךְ כַּמָּה פְּעָמִים \"הָרַחֲמָן הוּא וְכוּ'\"; כִּי עִקַּר הָרַחֲמָנוּת, שֶׁהוּא הֶאָרַת הַדַּעַת שֶׁמֵּאִיר הָרַב הָאֱמֶת בְּבָנִים וְתַלְמִידִים, שֶׁזֶּה עִקַּר הָרַחֲמָנוּת כַּמְבֹאָר בִּפְנִים, עִקַּר כָּל זֶה נִמְשָׁךְ וּמֵאִיר בִּשְׁעַת הָאֲכִילָה דִּקְדֻשָּׁה, שֶׁאָז נִתְגַּלֶּה זֶה הָרַחֲמָנוּת עַל־יְדֵי הֶאָרַת הָרָצוֹן שֶׁמֵּאִיר אָז, וּמִשָּׁם נִמְשָׁכִין כָּל מִינֵי רַחֲמִים וַחֲסָדִים וִישׁוּעוֹת שֶׁבָּעוֹלָם (שם אותיות ד ה).",
      "en": "Through giving the priestly gifts [ matanos kehunah ] from what one eats — through this the holiness of the da'as of the true Rav [teacher/master] that illuminates in his sons and students is drawn down. And through this the eating is sanctified — until one can merit at the time of eating to the hearas ha-ratzon [illumination of the Will]. (Likutay Halachos, Halachos of the Redemption of the Firstborn, Law 5, section 3)"
    },
    {
      "index": 9,
      "he": "עִקַּר הַהַבְטָחָה שֶׁהִבְטִיחָה הַתּוֹרָה בְּכַמָּה מְקוֹמוֹת שָׂכָר לִמְקַיְּמֵי הַתּוֹרָה וְהַמִּצְו?ֹת שֶׁיִּזְכּוּ עַל־יְדֵי־זֶה לְפַרְנָסָה, כְּמוֹ: \"וַאֲכַלְתֶּם לַחְמְכֶם לָשׂבַע\" וְכַדּוֹמֶה, הָעִקָּר הוּא עַל הָאֲכִילָה וְהַפַּרְנָסָה הַשְּׁלֵמָה דִּקְדֻשָּׁה שֶׁזּוֹכִין לְקַבֵּל עַל־יָדָהּ הֶאָרַת הָרָצוֹן, שֶׁזֶּה עִקַּר הַתַּכְלִית בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא לָנֶצַח, וְזֶהוּ עִקַּר הַשְּׂבִיעָה דִּקְדֻשָּׁה, בְּחִינַת \"וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן\" (שם אות יא).",
      "en": "All kinds of suffering and affliction are drawn from the blemish of eating — the aspect of: \"all the toil of the human being is for his mouth\" [ kol amal ha-adam l'fihu ] [Koheles 6:7]. Namely through not meriting to receive at the time of eating the hearas ha-ratzon — from which come all the goods and salvations in the world. And for this reason, specifically after eating we pray for all salvations in Birchas ha-Mazon — as we say: \"have mercy please etc.\" [ rachem na ] and afterward many times \"the Merciful One, may He etc.\" [ ha-Rachaman hu ]. For the essential compassion [ rachmanus ] — which is the illumination of the da'as of the true Rav shining in his sons and students — which is the essential compassion, as explained within — the essential [flow] of all this is drawn and illuminated at the time of holy eating. For then this compassion is revealed through the hearas ha-ratzon that illuminates then — and from there all kinds of compassion, lovingkindnesses, and salvations in the world are drawn. (Likutay Halachos, Halachos of the Redemption of the Firstborn, Law 5, sections 4, 5)"
    },
    {
      "index": 10,
      "he": "עַל־יְדֵי שְׁלֵמוּת הָאֲכִילָה דִּקְדֻשָּׁה שֶׁזּוֹכִין לְקַבֵּל עַל־יָדָהּ הֶאָרַת הָרָצוֹן, עַל־יְדֵי־זֶה הַקָּדוֹשׁ־בָּרוּךְ־הוּא מִתְרַצֶּה לְיִשְׂרָאֵל וּמוֹחֵל לָהֶם עֲו?ֹנוֹתֵיהֶם, בִּבְחִינַת 'הַכֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים' (שם אות כב).",
      "en": "The essential promise that the Torah promises in many places as reward for those who fulfill the Torah and commandments — that they will merit through this to sustenance [ parnasah ] — as in: \"and you shall eat your bread to satiety\" [ va'achaltem lachmechem la-sova ] [Vayikra 26:5] and the like — the essential meaning is about the eating and complete holy sustenance through which one merits to receive the hearas ha-ratzon . And this is the essential ultimate purpose in this world and in the World to Come forever. And this is the essential holy satiation — the aspect of: \"and Who satisfies every living being with favor [ ratzon ]\" [ u-masbia l'chol chai ratzon ] [Tehillim 145:16]. (Likutay Halachos, Halachos of the Redemption of the Firstborn, Law 5, section 11)"
    }
  ]
}