מתנות כהונה ב

In this they hint to us everything above. This is the aspect of Moshe's question (Shemos 3): "Heenai anochi va el b'nay Yisrael v'amarti lahem Elokay avosaichem sh'lachani alaichem, v'am'ru li mah Sh'mo — mah omar alaihem?" — "Behold I come to the Children of Yisrael and say: 'The God of your fathers sent me to you' — yet they will ask me: 'What is His Name?' — what shall I say to them?" 14

The foreleg, the cheeks, and the stomach must be given to the Kohen. And our Sages of blessed memory said (Chullin 134b): the zero'a [foreleg] — corresponding to "and he took a spear in his hand" (Bamidbar 25:7). And the lechayayim [cheeks] — corresponding to "and Pinchas stood and prayed [vayefalail]" (Tehillim 106:30).

The matter is: what connection does the matter of Pinchas, who was zealous against the act of Zimri, have to the gifts of the animal specifically? That specifically the matanos kehunah that are given from the animal are on account of the act of Pinchas, who was zealous against the act of Zimri?

This is puzzling: why didn't Moshe simply ask Hashem to tell him His Name? What is the language "mah omar alaihem" — implying some deep discourse and fine argument needed to answer their great question? Also puzzling: they already knew "Elokay avosaichem" — why ask further "What is His Name"? And Hashem's answer — "Ehyeh asher Ehyeh" — why three times "Ehyeh"? The Name "Ehyeh" is not the essential Name we are commanded to invoke always; the essential Name is the Shem Hava'yah (pronounced as Adnus), as He concluded: "Zeh Sh'mi l'olam" — "This is My Name forever." Why didn't He say this Name immediately? 15

But according to the discourse "Tik'u 3" in the book "Likutay Tinyana" [Likutay Moharan Part II], which begins with "from the rebuke" (Siman 8) — it is found there that when the da'as becomes corrupted, and then the craving of adultery intensifies, G-d forbid, then one needs a ba'al koach [a man of great power/strength] who will pray a tefillah [prayer] in the aspect of din [stern judgment] — like Pinchas at the time that he was zealous against the act of Zimri. As it is written: "And Pinchas stood and prayed [vayefalail]" — that he made judgment [pelilus] with his Creator, etc. For this prayer of the ba'al koach, which is in the aspect of din, stands at the throat of the Sitra Achara, in the aspect of: "In his neck lodges strength" (Iyov 41:14), etc. And through this, it [the Sitra Achara] vomits forth all the holinesses and all the da'as that it had swallowed, etc. And through this, gairim [converts] are made, etc. — the aspect of: "And Yisro heard" (Shemos 18:1) — "What report did he hear?" etc. (See there all of this well.)

One question answers the other. This was Moshe's precise question: even after telling them "Elokay avosaichem," they will still ask "What is His Name?" — for they have a deep intention: How will His Name endure with them forever, that they remember Him always and never forget? Tell me what I should answer their great question. 16

And this is the aspect of shechitah, which is to subdue the spirit of animality. For the animal — the aspect of the spirit of animality — is the absence of da'as, the aspect of foolishness. And it is impossible for us to eat meat unless we subdue the aspect of the spirit of animality, which is the flaw of the da'as — which is the aspect of the flaw of the above-mentioned craving, which is the craving of animality. And for this one needs prayer in the aspect of din of the ba'al koach, as mentioned above.

The matter: as explained in Torah "K'ra es Yehoshua" (Siman 6) — when a person wants to do t'shuvah, he is in the aspect of Ehyeh = "Ana zamin l'maihavai" — "I am preparing to come into being" — he begins to have existence in the world. As explained there: one must do t'shuvah upon t'shuvah — even when saying "I have sinned," this is not pure without ulterior motive. And even one who has done complete t'shuvah must do t'shuvah upon his first perception. Thus "Ehyeh" hints at beginning anew each time — as if one had no existence yet. 17

And this is the aspect of the chalif [slaughtering knife] of shechitah, which is in the aspect of prayer, in the aspect of din, in the aspect of: "The exaltations of G-d in their throat, and a double-edged sword in their hand" (Tehillim 149:6). And therefore, the shechitah is at the place of the neck, in the aspect of: "In his neck lodges strength." For through the shechitah, which is through the chalif, through the double-edged sword — which is the aspect of prayer in the aspect of din — through this one subdues the spirit of animality, which is the flaw of the da'as, the aspect of the flaw of the above-mentioned craving. For the chalif, which is the aspect of the above-mentioned prayer, stands at the throat of the Sitra Achara, which is the aspect of the flaw of the da'as, the aspect of animality. And through this, one draws out from it all the holinesses that it had swallowed — in the aspect of: "The wealth he has swallowed he shall vomit forth" (Iyov 20:15), etc. (As is explained there in the above-mentioned discourse.)

This is the essential aittzah for fulfilling the Torah (which is His Name): therefore Hashem answered "Ehyeh asher Ehyeh" (two times) — one must begin a new beginning after each beginning. As explained above: t'shuvah upon t'shuvah. 18

It follows that the shechitah is in the aspect of prayer, in the aspect of din of the above-mentioned ba'al koach — which is the aspect of "and Pinchas stood and prayed," as mentioned above. Therefore, after the shechitah, one must give from the animal to the Kohen the foreleg, the cheeks, and the stomach — all of which are on account of the act of Pinchas, as our Sages of blessed memory said, as mentioned above.

This is the aspect of the third "Ehyeh": "Koh somar... Ehyeh sh'lachani alaichem." If you examine the Torah "K'ra es Yehoshua" carefully, you find three types of t'shuvah discussed: (1) The first t'shuvah — Ehyeh / "Ana zamin l'maihavai." (2) T'shuvah upon t'shuvah — because the first t'shuvah was not yet complete (even when saying "I have sinned," ulterior motives persist). One strengthens oneself each time and begins anew — this is the aspect of "baki b'ratzo, baki b'shov" — "expert in running forth, expert in returning." This = the second t'shuvah. (3) But when one merits truly complete t'shuvah — and even so does t'shuvah upon t'shuvah regarding one's former perception — this is an entirely different matter = the third t'shuvah (= Shabbos / Olam HaBa). 19

For it is impossible to eat the flesh of the animal except through the aspect of the deed of Pinchas — who was zealous against the act of Zimri, which is the craving of adultery, which is the spirit of animality, the craving of animality. The essential intensification of his power to subdue this was through the prayer in the aspect of din — the aspect of "and Pinchas stood and prayed" — which is the aspect of the rectification of shechitah through the double-edged sword at the place of the neck, as mentioned above.

And therefore, one must give — corresponding to the deeds of Pinchas — from the animal to the Kohen the foreleg, the cheeks, and the stomach. For the essential rectification of the animal — that is, to subdue the spirit of animality, for then specifically it is fit for the eating of Yisrael — is through the aspect of Pinchas, the aspect of "and Pinchas stood and prayed," as mentioned above. And through giving the foreleg and the cheeks to the Kohen — and the Kohen is the aspect of chesed [lovingkindness], the aspect of the rectification of the da'as of holiness, which is in the aspect of mercy and chesed, as is explained there — through this one draws out the da'as from the Sitra Achara, through the aspect of the deed of Pinchas, who took the spear and stood and prayed, etc. — that is, the aspect of prayer, the aspect of din, as mentioned above. And one draws out the da'as and all the holinesses from the Sitra Achara, and returns everything to holiness — to the aspect of da'as and mercy of holiness, which is the aspect of the Kohen, as mentioned above. And this is the aspect of what is stated regarding Yisro, at the time that he came to Moshe to draw close to Hashem, blessed is He, and to convert: "And Yisro took a burnt-offering and sacrifices [zevachim]," etc. (Shemos 18:12). "And sacrifices" — specifically. For the essential aspect of gairim [converts] is through the aspect of zevachim [sacrifices/slaughter], the aspect of shechitah, which is the aspect of prayer in the aspect of din — through which gairim are made, as mentioned above. And this is the aspect of what Yitzchak said to Eisav: "Take now your weapons," etc. (Bereishis 27:3). And our Sages of blessed memory expounded: "Check your knife and slaughter well," etc. For all of Yitzchak's desire was to return Eisav to holiness, for he saw that "there was game in his mouth" (Bereishis 25:28) — that there were within him many holy sparks, as is brought. And therefore he wanted to convert him. And therefore he said to him: "Take now your weapons" — "check your knife and slaughter well," etc. — for through this specifically gairim are made, as mentioned above. And Rivkah was listening to the words of Yitzchak, etc. — and she knew the truth: that he was a total rasha [wicked person] and it was impossible to convert him by himself. Therefore, she commanded Yaakov — that Yaakov specifically should do this: "And he went and brought two kids of the goats" (Bereishis 27:9), and he rectified them through shechitah and made from them korbanos — one he offered as a Pesach [offering], etc. And therefore he dressed himself in the garments of Eisav, as it is written: "And Rivkah took the garments of Eisav," etc. (Bereishis 27:15). For Yaakov was compelled to extract all the holinesses and all the hashpa'os [spiritual influences/bounty] and all the blessings from Eisav — for Eisav wanted to draw them to himself, G-d forbid, through the intensity of the din of the aspect of Yitzchak, from which was his root. And therefore Yaakov was compelled to employ the aspect of prayer in the aspect of din — which is the aspect of his dressing himself in the garments of Eisav, which are the aspect of dinim [stern judgments]. And through this specifically he subdued him, as Yitzchak said: "The voice is the voice of Yaakov, and the hands are the hands of Eisav" (Bereishis 27:22). For Yitzchak understood that this deed was from the aspect of Yaakov — who is in truth mercy and chesed — only that he dressed himself in a garment that is not his own, in the aspect of gevuros and dinim, in order to subdue through this Eisav, who is the Sitra Achara — in the aspect of: "The wealth he has swallowed he shall vomit forth." And therefore, then specifically Yaakov received all the blessings from Yitzchak. For all of this was drawn through the rectification that Yaakov made — through the aspect of prayer in the aspect of din — through which he extracted all the holinesses from Eisav, from the Sitra Achara. And then all the hashpa'os and all the blessings were drawn to Yaakov, as it is written: "And may G-d give you from the dew of the heavens," etc. (Bereishis 27:28). And therefore, then specifically it is stated: "See, the fragrance of my son is like the fragrance of a field," etc. (Bereishis 27:27) — that the fragrance of Gan Eden entered with him, as our Sages of blessed memory expounded. This was drawn through the aspect of prayer in the aspect of din of the ba'al koach (as is explained well in the above-mentioned discourse). For Yaakov employed this aspect then, as mentioned above, and through this he merited the aspect of the fragrance of Gan Eden, as mentioned above (see there in the above-mentioned discourse well). And therefore, the slaughter of a non-Jew is nevailah [i.e. it has the status of a carcass that died without proper slaughter, and is forbidden], etc. For the rectification of shechitah, which is through the aspect of prayer in the aspect of din, cannot be accomplished through a non-Jew. For one needs a great ba'al koach who can accomplish this rectification of the aspect of prayer in the aspect of din. But the non-Jews are from the sitra d'dina kashya [the side of harsh judgment], and through them — not only would the Sitra Achara and the din not be subdued — on the contrary, G-d forbid, the aspect of din and the Sitra Achara would intensify even more, for from there is the root of the non-Jews. And therefore Rivkah did not want Eisav to make the delicacies. For she knew that it was impossible for Eisav to accomplish the rectification through the chalif of shechitah, which is the aspect of prayer in the aspect of din. For on the contrary, through him it would intensify more, G-d forbid. But Yisrael — they are all in the aspect of ba'alei koach [people of strength], the aspect of: "mighty ones of strength who do His bidding" (Tehillim 103:20), etc. And therefore they are able to rectify and subdue the spirit of animality, the absence of da'as, through the chalif of shechitah, which is the aspect of prayer in the aspect of din of the ba'al koach, as mentioned above. And therefore, the shochet [slaughterer] must be mumcheh [an expert, tested in the laws of shechitah] and muchzak [established as fit, i.e. he does not faint during slaughter]. For mumcheh is the completeness of the da'as — for his da'as must be in a state of completeness so that he can rectify the flaw of the da'as, which is the aspect of animality. And he must also be a ba'al koach for this — that he can rectify the animal through the chalif, which is the aspect of prayer in the aspect of din, as mentioned above. This is the aspect of muchzak — that he will not faint — which is the aspect of a ba'al koach. And then he can rectify and refine the spirit of animality, etc., as mentioned above. And through this, gairim are made, etc. And through this, one merits the aspect of the melody that will be awakened in the future. And through this, all the fragrances and the awe grow — which is mezona d'nishmasa [the nourishment of the soul] — and one subdues mezona d'gufa [the nourishment of the body], in the aspect of: "And his hand was grasping the heel of Eisav" (Bereishis 25:26) (as all of this is explained in the above-mentioned discourse; see there well). And therefore, through the shechitah specifically — which is the aspect of the above-mentioned rectification of the ba'al koach, etc., as mentioned above — then specifically one can eat from the animal. For then the aspect of mezona d'nishmasa intensifies. And then it is fit to be food for Yisrael. For the eating of Yisrael must be in the aspect of mezona d'nishmasa specifically, and not in the aspect of mezona d'gufa. For mezona d'gufa is the aspect of Eisav — the aspect of "pour into me" (Bereishis 25:30). And mezona d'nishmasa — that is, eating in holiness — the aspect of: "The righteous one eats to satisfy his soul" (Mishlei 13:25) — this is the aspect of Yaakov, who subdues Eisav in the aspect of "and his hand was grasping," etc. — through the aspect of the above-mentioned rectification of the ba'al koach, who prays a prayer in the aspect of din, which is the aspect of shechitah, as mentioned above. Matanos Kehunah 2 is a six-section halachah based on Likutay Moharan II:8 ("Tik'u 3," beginning "from the rebuke"). Its central theme is prayer in the aspect of din — the prayer of the ba'al koach — and how it is expressed through shechitah and the priestly gifts. Section 1: The question: what connection does Pinchas's zealotry against Zimri have to the gifts from the animal? The answer from LM II:8: when the da'as is corrupted and the craving of adultery intensifies, one needs a ba'al koach to pray in the aspect of din, like Pinchas. This prayer stands at the throat of the Sitra Achara, forcing it to vomit forth the holinesses it swallowed. Through this, converts are made. Section 2: Shechitah = subduing the spirit of animality = prayer in the aspect of din. The chalif = the double-edged sword = prayer at the throat of the Sitra Achara. "The wealth he has swallowed he shall vomit forth." Section 3: The synthesis: shechitah = Pinchas's deed. Therefore the zero'a, lechayayim, and keivah must be given to the Kohen after slaughter. The Kohen = chesed = da'as and mercy of holiness. Through the gifts and the prayer-din of shechitah, all holinesses are extracted from the Sitra Achara and restored to the Kohen. Section 4: Yisro's sacrifices at his conversion: "and sacrifices" specifically — for converts are made through zevachim/shechitah = prayer in din. Section 5: The narrative of Yitzchak, Eisav, Rivkah, and Yaakov. Yitzchak wanted to return Eisav to holiness ("check your knife and slaughter well"). Rivkah knew Eisav was a total rasha and commanded Yaakov to act instead. Yaakov dressed in Eisav's garments = prayer in the aspect of din using garments of dinim. "The voice is the voice of Yaakov, the hands are the hands of Eisav" = Yaakov's chesed clothed in gevuros. Through this, all blessings flowed to Yaakov and the fragrance of Gan Eden entered. Section 6: The slaughter of a non-Jew is nevailah — they cannot accomplish the prayer-in-din rectification; they are from the side of harsh judgment and would intensify the din. Yisrael are all ba'alei koach. The shochet must be mumcheh (complete da'as) and muchzak (a ba'al koach, will not faint). Through proper shechitah, the melody of the future is awakened, fragrances and awe grow = mezona d'nishmasa subdues mezona d'gufa. Eisav = "pour into me" = mezona d'gufa; Yaakov = "the righteous one eats to satisfy his soul" = mezona d'nishmasa. The editorial note records that Matanos Kehunah Halachah 3 was subsumed within Hilchos Baitzim, Halachah 3, Section 3.