מתנות כהונה ג

Now see: this is hinted in the Sages' words — the prohibition against beginning or ending fewer than three p'sukim near a parashah break, because of those entering and leaving. They hinted: whoever wants to accept upon himself Kabbalas HaTorah (= Kri'as HaTorah) must read at least three p'sukim — for the essential tikkun is the third moaach where all the nisyonos and birur lie. It is forbidden to begin with fewer than three near a parashah break — lest the one entering to draw close to Hashem mistakenly think one can enter Torah and draw close through only two p'sukim, without the birur of the third moaach (where the Aitz HaDa'as grips). If he makes this mistake, chas v'shalom, he will never truly draw close — for immediately when the inevitable trials come, he may fall completely. 18

The Matter of Shechitah and the Prohibition of Aiver Min HaChai

Based on the discourse "Ki Merachamam Yenahaigem," see there Siman 7 in Likutay Tinyana, from the matter of bein [son] and talmid [student/disciple], the entire discourse, etc.; see there.

Likewise, the one leaving must be very careful not to mistakenly think only two p'sukim will be read after him — meaning: inevitably there will also be those who leave, for one cannot always be "inside," and one must go outside somewhat. But then one must be especially careful not to fall completely, chas v'shalom. This = the admonition of the above beki'us: baki b'ayil, baki b'nafik — zaka'ah man d'ayil v'nafik. Therefore one must be careful not to end within two p'sukim of a parashah break — lest the one leaving mistakenly think one can draw close to Torah and avodah through only two p'sukim without the birur of Da'as (= three p'sukim specifically). If he makes this mistake, chas v'shalom, he may leave entirely. 19

And the general principle of the discourse in brief: that one must know how to conduct oneself with mercy. For regarding the wicked, it is forbidden to have mercy, etc. And the essential mercy is to have mercy — to bring out Yisrael, the holy nation, from the heavy burden of sins, G-d forbid. And each person must endeavor to illuminate da'as and yiras shamayim [fear of Heaven] in one's fellow and one's student. As our Sages of blessed memory said (Bava Basra 116a): "Who have no chalifos [exchanges/successors]" (Tehillim 55:20) — one said, a son; and one said, a student, etc.

All this is hinted in the din of the hafsokos between parshiyos — not to begin or end within two p'sukim of them — for the entire purpose of the hafsokos was for this: to sustain and maintain those entering and leaving, that they remain in their place: "Zaka'ah man d'ayil v'nafik." 20

And the tzadik must have the aspect of kol [all/totality], the aspect of: "For all that is in the heavens and in the earth" (Divrei HaYamim I 29:11) — to show those who dwell on high the aspect of "mah chamisa" [what did you see? — the incomprehensibility of the Divine], etc. And to those who dwell below, the aspect of "the whole earth is full of His glory" (Yeshayahu 6:3), the aspect of "awaken and sing, you who dwell in the dust" (Yeshayahu 26:19), etc. And through this, at the time of eating, the illumination of the ratzon [Will/Divine desire] shines, etc. (See there all of this well.)

This is the aspect of "Hain kol aileh yif'al Ail pa'amayim shalosh im gaver" — "God does all these things two or three times with a man" (Iyov 33). And: "Y'chayainu miyomayim, bayom hashleeshee y'kimainu v'nichyeh l'fanav" — "He will revive us from the two days; on the third day He will raise us and we will live before Him" (Hoshaia 6). 21

And behold, the shechitah is a great mercy. For this is the essential mercy: to illuminate da'as in the world, to make known that Hashem is G-d — the aspect of: "Fortunate is he who considers the poor" (Tehillim 41:2). For regarding the wicked, it is forbidden to have mercy. And this is itself because of this — for the essential mercy is to illuminate da'as and to bring Yisrael out from sins. It follows that one who has mercy on the wicked in physical matters and fulfills their requests and their cravings — this is not mercy at all. On the contrary, it is a great cruelty. For when one gives them their cravings and their desires, they commit transgressions through this, G-d forbid, and this is not mercy at all, as mentioned above. And the essential mercy is to have mercy on them, to return them in teshuvah, to bring them out from the burden of sins, as mentioned above.

This is why the third galus is so prolonged now — for the sake of clarifying the third moaach, clarifying the Aitz HaDa'as. This is accomplished essentially through Yaakov, the third of the Avos. The third Bais HaMikdash (which we await) will be built through him, as the Sages said. This is "V'hachut ham'shulash lo vim'hairah yinastaik" — "The threefold cord is not quickly broken" (Koheles 4). As it is collectively, so it is individually for every person: the essential birur is of the third moaach. This = reading Torah three times (three p'sukim specifically). This birur is impossible except through many ascents and descents (= ayil v'nafik). Therefore they decreed not to begin or end with fewer than three near a parashah break — because of those entering and leaving. 22

And therefore, sometimes one must chastise them and be cruel to them, so that they should return in teshuvah. And this is the essential mercy, as mentioned above. And this is the aspect of: "and the mercies of the wicked are cruel" (Mishlei 12:10) — that the essential mercy on the wicked is to be cruel to them, to chastise them and rebuke them so that they should return in teshuvah, and this is the essential mercy.

This is what the Sages hinted when they said regarding the hafsokos: it was to give Moshe space to contemplate — and concluded: "kal vachomer l'hedyot halomaid min hahedyot" — "all the more so for a commoner learning from a commoner." The essential purpose of Moshe's hafsokos for contemplation was so that the commoners would learn a kal vachomer: that they too should place space between matter and matter to contemplate. From these aspects of space needed for contemplation derive all the aspects of ayil v'nafik — needing to pause and cease from learning, each according to his level. 23

And behold, the shechitah is to elevate the nefesh of the living creature from chai to medaber. And when one elevates the nefesh, then one elevates it from its fall — for it had previously been clothed within the category of chai [living creature], which has no da'as at all, and it had no knowledge at all of the knowledge of Hashem, blessed is He. And now the nefesh ascends from the category of chai to the category of adam [man], and then it is revealed to it and made known to it that there is a G-d who rules in the earth. And this is the essential ascent of the nefesh — that it ascends to the da'as, which is the category of adam, and it comes to know of the knowledge of Hashem, blessed is He. And this is the essential mercy, as mentioned above.

As it is in learning, so it is in the paths of avodas Hashem (which is the essential thing): one will inevitably undergo many ascents and descents (= ayil v'nafik). The essential power to strengthen oneself through them = through the hafsokos. 24

And this is the aspect of how one draws out and elevates it from the aspect of sins. For this is accomplished through the shechitah — that one spills the blood of the animal and elevates the nefesh from there. And the blood of the animal is the aspect of sins. For all sins come from the blood of the 365 sinews [shas"eh gidin — corresponding to the 365 negative commandments]. And the sins are through the spirit of animality, for they are animal deeds. It follows that the sins are the aspect of the blood of animality. And the holy nefesh that is clothed there is the aspect of the sparks of the souls of the House of Yisrael. For all the holy sparks in the world all come from the souls of Yisrael, for all holiness and good is only the souls of Yisrael.

It follows that this nefesh that is clothed within the living creature — which is the aspect of a spark of a soul of Yisrael — when one draws it out and elevates it from the blood of the living creature, this is the aspect of drawing out and elevating a soul of Yisrael from the sins — which are the aspect of the blood of the living creature, as mentioned above — where the nefesh had been clothed, and now one elevates it from there, as mentioned above. And this is the essential mercy, as mentioned above. And then one elevates the nefesh and makes known to it that Hashem is G-d, as mentioned above — for "the whole earth is full of His glory." And this is the aspect of: "Awaken and sing, you who dwell in the dust" — for these sparks and souls that are clothed within beasts and animals and birds are the aspect of "those who dwell in the dust," for they are lying at such a low level, and one must arouse them and awaken them in the aspect of "awaken and sing, you who dwell in the dust" — "for the whole earth is full of His glory." That is, even within beasts and animals, which are the aspect of the spirit of animality that descends downward to the earth, even there are sparks of holiness, for "the whole earth is full of His glory." And all of this is accomplished through the chalif. For the chalif is the aspect of "a sword for Hashem," the aspect of speech, the aspect of: "And He made my mouth like a sharp sword" (Yeshayahu 49:2), the aspect of Malchus-mouth, as is brought. And just as the essential illumination of the Rav that he shines into the talmid is through speech, so too, through the chalif — which is the aspect of speech, the aspect of Malchus — one illuminates within the nefesh of the living creature the aspect of the illumination of the talmid. That is, the aspect of "the whole earth is full of His glory" — which is the aspect of Malchus, the aspect of "the King of glory" (Tehillim 24:7), the aspect of "and His kingdom rules over all" (Tehillim 103:19). And it is for this reason that it is called "chalif" — on account of "chalifos" [exchanges/successors], which is the aspect of son and student, as mentioned above. And as our Sages of blessed memory said: "Why is it called Beis HaChalifos? For there they store the knives" — for the chalif is the aspect of chalifos. For through it one illuminates the illumination of the talmid within the nefesh of the living creature, as mentioned above. For one elevates the nefesh through the chalif, and then one makes known to it of His knowledge, blessed is He, and one arouses and awakens it in the aspect of "awaken and sing, you who dwell in the dust" — "for the whole earth is full of His glory," as mentioned above. And this is truly the aspect of the illumination of the talmid, as mentioned above. And this is the aspect of what our Sages of blessed memory said — that shechitah is effective to purify from the status of nevailah. That is, as mentioned above — for the shechitah is in the aspect of "my corpses shall arise; awaken and sing, you who dwell in the dust" (Yeshayahu 26:19), as mentioned above. And therefore the shechitah purifies from the status of nevailah — the aspect of "my corpses [nevailasi] shall arise," etc., as mentioned above. And this is accomplished through the chalif, which is the aspect of "Yehoshua" — which is hinted at in the roshei teivos [initial letters] of: "nevailasi Yekumun Hakitzu Veranenu Shochenei Afar" (as Rabbeinu, may his light shine, said). For Yehoshua is the aspect of Malchus, the aspect of "a sword for Hashem." And therefore Yehoshua is appointed to fight the war of Amalaik, as it is written: "Go out and fight Amalaik" (Shemos 17:9) (and as is brought in the Zohar). For the shechitah is the aspect of the war of Amalaik — for one subdues the spirit of animality, which is the aspect of Amalaik. For Amalaik would transform himself into an animal (as Rashi explains on the verse "from ox to sheep," etc.). For Amalaik is the aspect of exchanging and clothing the spirit of man within the spirit of the animal, for he wants to strengthen the spirit of animality, G-d forbid. And we subdue him through "a sword for Hashem," the aspect of Yehoshua. And this is the aspect of shechitah — that through the chalif, which is the aspect of "a sword for Hashem," one subdues the spirit of animality, which is the aspect of Amalaik. And one elevates and draws out from there the holy nefesh — and this is the essential aspect of the war of Amalaik: to draw out "what he has swallowed from his mouth" (Iyov 20:15). And therefore it is called "chalif" — for one returns and exchanges [machalifin] the nefesh of the living creature for the nefesh of a human being. For one elevates the nefesh that is within the animal to the aspect of adam, as mentioned above — which is in the aspect of chalifos. For the aspect of adam has chalifos forever, through knowing and making known of Hashem, blessed is He — and this is the chalifos and the endurance that remains from man in the world, etc., as mentioned above. And this is the aspect of the requirement that the tabbach [the butcher/slaughterer] must show his knife to the chacham [the Torah sage]. For the knife — which is the aspect of the illumination of the talmid, the aspect of Yehoshua, the aspect of "a sword for Hashem," as mentioned above, the aspect of "the whole earth is full of His glory" — this aspect must be received from the chacham who is the Rebbi of the generation. From him one receives the aspect of "the whole earth is full of His glory." For the chacham is the aspect of kol, for he illuminates in those who dwell on high and those who dwell below. And the illumination that he shines in those who dwell below is the aspect of the illumination of the talmid, the aspect of "the whole earth is full of His glory." And therefore the chalif — which is the aspect of the illumination of the talmid — must be received from the chacham, who illuminates in the talmid the aspect of "the whole earth is full of His glory," as mentioned above. And this is the aspect of the pegimah [nick/blemish] of the knife. For the knife — which is the aspect of Malchus, the aspect of Yehoshua, the aspect of talmid, the aspect of "the whole earth is full of His glory" — must not be pagum [nicked/blemished]. There must not be a pegimah or deficiency in the edge of the knife. For the edge of the knife must be full and complete, in the aspect of "the whole earth is full of His glory." And the deficiency and the pegimah is the aspect of kefirah [heresy/denial]. For the deficiency and the pegimah is emptiness — that there is emptiness and deficiency in the edge of the knife. And this is the aspect of kefiros [heresies], G-d forbid. For the kefiros are the aspect of emptiness and deficiency — that one does not believe that "the whole earth is full of His glory," but rather denies as if, G-d forbid, the world is deficient and empty of His G-dliness, blessed is His Name. And therefore, when there is a pegimah in the knife — which is the aspect of kefirah, as mentioned above — then the pegimah uproots the nefesh that is clothed within the blood in the simanim [the signs, i.e. the kaneh and veshet]. For one must, through the chalif, illuminate within the nefesh the aspect of "the whole earth is full of His glory." And through this, one raises the nefesh from its fall, in the aspect of "my corpses shall arise; awaken and sing, you who dwell in the dust," as mentioned above. But when the chalif is pagum — which is the aspect of kefiros, the opposite of "the whole earth is full of His glory" — then on the contrary, it uproots the simanim and renders them nevailah. For it cannot elevate the nefesh; on the contrary, it brings it down, through the kefiros which are the aspect of the pegimos of the knife, as mentioned above. And the essential completeness of the knife and its inspection is through the hands. For through the hands one inspects the knife and fills it and completes it and rectifies it from the pegimos [nicks]. For the completeness of the chalif — which is the aspect of "the whole earth is full of His glory," the aspect of the illumination of the talmid — must be received from the chacham of the generation, who is the aspect of mah [the aspect of "what" — the incomprehensible transcendence of the Divine]. This chacham illuminates in those who dwell on high the illumination of mah, the aspect of "mah chamisa" [what did you see?], etc. And in those who dwell below he illuminates the aspect of "the whole earth is full of His glory." These two perceptions are the aspects of son and student (as is explained there). And it seems to explain that this is what Rabbeinu, may his light shine, wrote at the beginning of the discourse, on the teaching of our Sages of blessed memory on the verse: "who have no chalifos" — one said, a son; and one said, a student. For one must illuminate the da'as in son and student, for the essential thing is the da'as. And this is "chalifos" — whose initial letters spell: "Pi Yedaber Chachmos VeHagus Libi Tevunos" (Tehillim 49:4) (as is explained there in the above-mentioned discourse; see there). And it seems to me that this itself hints at the aspects of son and student. "My mouth shall speak wisdom" — this is the aspect of the talmid, whose perception is the aspect of "the whole earth is full of His glory." And this perception is the aspect of speech, the aspect of Malchus — which is the aspect of "the whole earth is full of His glory," as mentioned above. And this is the aspect of "my mouth shall speak wisdom" — the aspect of speech. For this perception of the aspect of "the whole earth is full of His glory" is revealed through the speech that the Rav illuminates to his talmid through his words — that "the whole earth is full of His glory." But the perception of the son — whose perception is the aspect of mah — this perception cannot be explained verbally. For this is the aspect of: "Her husband is known in the gates" (Mishlei 31:23) — "each one according to what he estimates in his heart." And this perception is the aspect of "and the meditation of my heart is understanding" — for it is impossible to speak of this in speech; rather, it is in the heart, according to the estimations of his heart, as mentioned above. For since this perception is the aspect of mah, the aspect of "what did you see? what did you know?" — from this perception, certainly it is impossible to speak. For it is the aspect of silence; rather, each one according to what he estimates in his heart. And therefore it is called "the meditation of my heart," etc., as mentioned above. And now it is well explained what our Sages of blessed memory expounded on the verse "who have no chalifos" — son and student. For "chalifos," which is the initial letters of "my mouth shall speak wisdom and the meditation of my heart is understanding," this is itself the two aspects of son and student. That is, "the whole earth is full of His glory" and the aspect of mah, as mentioned above. And this is the aspect of the hands that are in the sea of wisdom, which are the aspect of remazim [hints] (as Rabbeinu wrote there). For the perception of the son, which is the aspect of mah, is the aspect of hints, the aspect of the above-mentioned hands. For this perception cannot be spoken of in speech, as mentioned above. And therefore one must illuminate this perception only through hints. And this is the aspect of what Rabbeinu explained there: "This is the sea, great and wide of hands" (Tehillim 104:25), etc.; see there. This is the aspect of the above-mentioned two perceptions of son and student. "This is the sea, great" — this is the aspect of the perception of the talmid, whose perception is the aspect of "the whole earth is full of His glory," the aspect of Malchus, which is the aspect of the sea of wisdom, as is known. "And wide of hands" — that is, hints — this is the aspect of the perception of the son, whose perception is the aspect of mah, and this perception must be shown only through hints, as mentioned above. And therefore, through these hands specifically, the aspect of the illumination of the ratzon [Will] is revealed — the aspect of: "You open Your hand and satisfy every living thing with ratzon" (Tehillim 145:16) (as is explained there; see there). For the ratzon is the aspect of the illumination of the makifim [encompassing/transcendent lights], the aspect of mah. And therefore it is revealed through the hands specifically, which are the aspect of hints, which is the aspect of mah, as mentioned above. It follows that the hands are the aspect of mah. And therefore, through the hands one inspects the chalif and fills it and completes it. This is the aspect of: "And Yehoshua bin Nun was full of the spirit of wisdom, for Moshe had laid his hands upon him" (Devarim 34:9). Yehoshua — this is the aspect of talmid, the aspect of Malchus, the aspect of "a sword for Hashem." That is, the chalif is filled with the spirit of wisdom, to know that "the whole earth is full of His glory." And this is "full of the spirit of wisdom" — "full" specifically, the aspect of "the whole earth is full of His glory," as mentioned above. "For Moshe had laid his hands upon him" — for the talmid, the aspect of Yehoshua, receives this illumination from Moshe, who is the aspect of the Rebbi of the generation, who has the aspect of kol, and he illuminates in the talmid the aspect of "the whole earth is full of His glory." And this is: "for Moshe laid his hands" — "his hands" specifically, which are the aspect of hints, the aspect of mah. For even the illumination of the talmid, which is the aspect of "the whole earth is full of His glory," must be received through the aspect of mah specifically. And therefore, the Rav must have the aspect of mah specifically, and then specifically he can illuminate the above-mentioned two illuminations of son and student, which are mah and "the whole earth is full of His glory." For in truth, "the whole earth is full of His glory." But these kefiros [heresies] also need to receive life-force. And it is found in the words of Rabbeinu, may his light shine (in Likutay Tinyana, Siman 12), that they receive their life-force from the aspect of ayeh [where? — "where is the place of His glory?"] specifically. That is, from the aspect of "ayeh — where is the place of His glory?" which is the aspect of mah. For because this aspect is sealed and hidden, therefore they receive life-force from there. That is, this perception of the aspect of mah — one whose heart is too small to contain this perception, when he enters this perception, he can fall into complete kefirah, G-d forbid. And therefore, those who dwell below must receive only the perception of the aspect of "the whole earth is full of His glory." And all the kefiros — that is, when one does not believe that "the whole earth is full of His glory" — they receive their life-force specifically from the aspect of ayeh, the aspect of mah, as mentioned above. And therefore, it is impossible to remove this kefirah — when they deny and do not believe that "the whole earth is full of His glory" — and to reveal the truth that "the whole earth is full of His glory," except through the aspect of mah. That is, this chacham who merits the perception of mah in truth, and nevertheless he perceives and knows that "the whole earth is full of His glory." For this chacham has the aspect of kol — which is the above-mentioned two perceptions. For in truth it is all one, and "Hashem is G-d!" And even though "no thought can grasp Him at all" — the aspect of "what did you see? what did you know?" — nevertheless, "the whole earth is full of His glory." For in truth it is all one, and "Hashem is G-d!" "Hashem" — this is the aspect of mah, the aspect of the Havayah-Name in the milui [filling] of mah. "G-d" [Elokim] — this is the aspect of Malchus, the aspect of "the whole earth is full of His glory." And the two aspects are all one, for "Hashem is one and His Name is one" — for "Hashem is G-d!" And therefore this chacham, who has this perception of mah, which encompasses everything — for he has the aspect of kol, as mentioned above — therefore he can nullify all the kefiros, whose sustenance is from the aspect of mah — to nullify them and break them and reveal that "the whole earth is full of His glory." For he perceives the two perceptions together. For this is the ultimate purpose of emunah [faith]: to know that "no thought can grasp Him at all" — the aspect of "what did you see?" etc. — and nevertheless, "the whole earth is full of His glory" — the opposite of the heretics who fell into kefiros through the aspect of mah, as mentioned above. For on the contrary, he perceives the perception of mah and the perception of "the whole earth is full of His glory" together, for "Hashem is G-d," as mentioned above. And therefore this chacham specifically can reveal the perception of "the whole earth is full of His glory," as mentioned above. It follows that the illumination of the talmid — that is, the aspect of the revelation of the perception that "the whole earth is full of His glory" — this is revealed through the aspect of mah specifically. For the one who is in the aspect of the perception of mah can break and nullify the kefiros, whose sustenance is from the aspect of mah, the aspect of ayeh — and reveal that, on the contrary, "the whole earth is full of His glory," even though "no thought can grasp Him at all," the aspect of "what did you see? what did you know?" — nevertheless, "the whole earth is full of His glory," as mentioned above. And therefore the chalif — which is the aspect of Yehoshua, the aspect of talmid, the aspect of "the whole earth is full of His glory" — is filled and completed through the hands, which are the aspect of hints, the aspect of mah. For through the aspect of mah, one illuminates and completes and fills the illumination of the talmid — that is, the aspect of "the whole earth is full of His glory," as mentioned above. And understand these things well, for these things too were stated in hint, and the wise one understands from his own da'as. And therefore, through the shechitah, the flesh is permitted for eating. For through the shechitah, the illumination of son and student shines. For even though the essential illumination of the chalif is the aspect of the illumination of the talmid, nevertheless the talmid too is comprised of the aspect of son (as is explained there). And this is accomplished through the hands that inspect the chalif, and also at the time of shechitah, the hands are joined with the chalif. It follows that the illumination of son and student are subsumed together. And through the inclusiveness of son and student, through this the flesh is permitted for eating. For the essential eating in holiness is through the illumination of son and student — through which the illumination of the ratzon shines at the time of eating (as is explained there). And this is the aspect of matanos kehunah. For the Kohen is the aspect of the inclusiveness of son and student (as is explained there in the above-mentioned discourse). And therefore one must give from the animal matanos kehunah in order to connect to the aspect of Kohen, so that the aspect of the illumination of son and student — which is the aspect of Kohen — should shine. For the essential rectification of eating is through this, as mentioned above. And this is the aspect of the bedikos [inspections] of the lungs. For all of the above depends on the lungs. For when the lungs are in a state of completeness, they are comprised of the aspects of son and student (as is explained in the above-mentioned discourse explicitly; see there). And therefore one must inspect the lungs to see if they are complete. For the essential rectification of eating is through the aspect of son and student, and all of this depends on the completeness of the lungs, as is explained there (see there the entire discourse well, from its beginning to its end). Regarding what is stated there in the above-mentioned discourse — that at the time of eating, the illumination of the ratzon [Will/Divine desire] shines; see there: And this is the aspect of the eating of Shabbos, which is a great mitzvah, especially the three meals [shalosh se'udos], which are a great obligation. For Shabbos is the aspect of ratzon, as is stated: "with love and with ratzon You have bequeathed it to us." And especially se'udah shelishis [the third meal], for then the ra'ava d'ra'avin [the Will of wills — the deepest level of Divine desire] is revealed — the ratzon within the ratzon. And therefore, then it is an obligation to eat. For through the eating, then one will merit that the illumination of the ratzon should shine within him. For since at the time of eating the ratzon shines, therefore on Shabbos — when there is the revelation of the ratzon, especially at se'udah shelishis — therefore then it is an obligation and a great mitzvah to eat, in order to receive the illumination of the ratzon that is revealed then, as mentioned above. Aiver Min HaChai 2 is a large eight-section halachah based on Likutay Moharan II:7 ("Ki Merachamam Yenahaigem"). Its central theme is: shechitah as an act of mercy — through which one illuminates da'as and elevates the nefesh from chai to medaber — and the interplay of the two perceptions of son (mah — transcendent, silent, incomprehensible) and student (melo kol ha'aretz kevodo — "the whole earth is full of His glory," expressed through speech/Malchus). Section 1: Shechitah = great mercy. True mercy = illuminating da'as and bringing Yisrael out of sins, not fulfilling the cravings of the wicked ("the mercies of the wicked are cruel"). The nefesh clothed in an animal = a spark of a soul of Yisrael. Blood of the animal = sins (from the 365 sinews). Through shechitah, the nefesh ascends from chai to adam and comes to know Hashem. "Awaken and sing, you who dwell in the dust" = even in beasts, "the whole earth is full of His glory." The chalif = "a sword for Hashem" = speech = Malchus. It is called chalif after chalifos = son and student. Shechitah purifies from nevailah ("my corpses shall arise"). Yehoshua = initial letters of the verse. Shechitah = the war of Amalaik (who transforms into an animal). The chalif exchanges the nefesh of chai for nefesh of adam. Section 2: The butcher must show his knife to the chacham. The knife = illumination of the talmid = must be received from the Rebbi of the generation. Pegimah (nick) in the knife = kefirah (heresy) = emptiness = denial that "the whole earth is full of His glory." A nicked knife uproots the simanim and renders them nevailah. Section 3: The hands inspect and complete the knife. Hands = mah = hints (remazim). "Chalifos" = initial letters of "my mouth shall speak wisdom and the meditation of my heart is understanding" = son + student. "My mouth speaks" = student = speech = "the whole earth is full of His glory." "The meditation of my heart" = son = mah = cannot be spoken, only hinted. "This is the sea, great and wide of hands" = both perceptions. Through the hands = illumination of the ratzon ("You open Your hand and satisfy every living thing with ratzon"). Section 4: "Yehoshua bin Nun was full of the spirit of wisdom, for Moshe laid his hands upon him" = the chalif/talmid filled with "the whole earth is full of His glory" through the hands/mah of Moshe. Kefiros receive life-force from ayeh = mah (LM II:12). One whose heart is too small for mah falls into kefirah. The chacham who perceives both mah and melo kol ha'aretz kevodo together can shatter the kefiros. "Hashem is G-d!" = Havayah (mah) + Elokim (Malchus) = all one. "The wise one understands from his own da'as." Section 5: Through shechitah, flesh is permitted for eating. The chalif = illumination of the talmid, but the talmid also includes the aspect of son. The hands join with the chalif at slaughter → son and student subsumed together → the illumination of the ratzon at the time of eating. Section 6: Matanos kehunah — the Kohen = inclusiveness of son and student. One gives the gifts to connect to the Kohen = essential rectification of eating. Section 7: Inspection of the lungs — the lungs in their completeness are comprised of son and student. Essential rectification of eating depends on the completeness of the lungs. Section 8: Eating on Shabbos = a great mitzvah, especially the three meals. Shabbos = ratzon. Se'udah shelishis = the ra'ava d'ra'avin (Will of wills). Since the ratzon shines at the time of eating, and Shabbos is the revelation of the ratzon, eating on Shabbos is the vehicle for receiving this illumination.