בשר שנתעלם מו העין ג

Therefore the Batay K'nessiyos are called by the name of Yaakov: "Mah tovu ohalecha Yaakov" — "How goodly are your tents, O Yaakov" (Bamidbar 24). Yaakov = the totality of all neshamos of Yisrael: "Kol hanefesh haba'ah l'Vais Yaakov" (B'raishis 46), as Rabbainu wrote (Siman 181). In the aspect of Yaakov, all neshamos are in unity (as Rashi explained regarding "seventy nefesh" in the singular). But in the aspect of Avraham and Yitzchak — from whom came Yishma'ail and Aisav (= division) — they are called "nefashos" in the plural, as Rashi explained there. 3

Based on the Torah [discourse] "Tefillah LaChavakuk" in Siman 19 — mentioned above in Hilchos Shechitah, Halachah 2 — and based on the Torah [discourse] "VaYehi Heim Merikim Sakeihem" in Siman 17 — mentioned above in Hilchos Traifos, Halachah 1.

And therefore one is very stringent regarding basar sheNis'aleim min haAyin [meat that was hidden from the eye]. For the essential rectification of shechitah is to subdue the ra hakoleil [the comprehensive/all-encompassing evil] — the spirit of animality — through the aspect of the completeness of lashon hakodesh, as mentioned above. And this is the aspect of the rectification of the eyes. For the essential ni'uf [sexual immorality] — which is the ra hakoleil mentioned above — is dependent on the eyes. For it is the ra hakoleil of the seventy nations, as Rabbeinu said in the discourse "Bikrov Alai Merai'im" (Siman 36).

Therefore Avraham called it "har" [mountain] and Yitzchak called it "sadeh" [field] — neither a place enclosed by walls, neither a place of gathering, meeting, and joining together. But Yaakov, where unity lies, therefore called it "Bayis" [house] = gathering, meeting, joining — where all neshamos assemble and connect in one place. This is the Bais HaK'nesses = "Bais Yaakov" = "Bais Tefillah" — which exists only through the aspect of Yaakov. The Batay K'nessiyos = the aspect of the Bais HaMikdash: "Va'ehi lahem l'mikdash m'at" — "I have been for them a small sanctuary" (Yechezkel 11). (See this matter well at the beginning of Torah "V'Aileh HaMishpatim," Siman 10, which discusses har, sadeh, and bayis.) Therefore one must pray specifically in a Bais HaK'nesses — for the essential completeness of tefillah is when it is in the aspect of "bayis." 4

It follows that when one rectifies the nefesh that is within the living creature through the shechitah — that is, one drives out and removes from it and rescues it from the flaw of the ayin hara [evil eye], that is, the ra hakoleil of the seventy nations — for this is the essential rectification of the shechitah, as mentioned above. For the falling and the flaw of the souls — that were flawed and fell into the living creature in the aspect of nefashos ha'ashukim [oppressed souls] — it was all through the flaw of the bris [covenant]. Through this is the essential oppression and fall of the nefesh, G-d forbid, as mentioned above. And therefore one must rectify it through shechitah specifically, as mentioned above.

Therefore one person can compel another to build a Bais HaK'nesses. Since it is the aspect of unity, each can compel his fellow — just as in one body, one limb can compel another when it knows the benefit, even if the second limb does not feel the need at all. Nevertheless, the second limb feels its fellow's pain and exerts itself for its rescue. So too: when one wants to build a Bais HaK'nesses — since he is in the aspect of unity with his fellow — he can compel and obligate them. 5

And after the shechitah, when the aspect of the nefesh has been rectified as mentioned above, it is in the aspect of ulaimta shapirata d'leis lah einin [a beautiful maiden who has no eyes (Zohar)]. That is, it no longer has the ayin hara — the flaw of ni'uf, the ra hakoleil of the seventy nations — as is explained in the above-mentioned discourse: that when one merits to be saved from the ra hakoleil mentioned above, then one is in the aspect of ulaimta shapirata, etc., as mentioned above.

And behold, after the shechitah, the flesh is rendered kosher for eating. For through subduing from there the ra hakoleil mentioned above through the aspect of the completeness of lashon hakodesh, then the remaining sparks and the osios [letters] that are clothed within the flesh itself are illuminated. For they receive illumination through the completeness of lashon hakodesh that is completed through the shechitah and the berachah [blessing], through which the ra hakoleil is subdued, as mentioned above. And through this, the osios that are clothed within the eaten flesh shine and sparkle, in the aspect of: "And now, let the power of my Lord be great" (Bamidbar 14:17), etc. (as is explained there in the discourse "Tefillah LaChavakuk"). And then it is fit and kosher to eat the flesh, for one's eating and one's enjoyment will be from the osios that are clothed there, through having brought within them sparkling and illumination through the shechitah, as mentioned above. And this is the aspect of: "He gave sustenance [teref] to those who fear Him; He remembers His covenant forever" (Tehillim 111:5). "He gave sustenance" — this is the aspect of eating in kashrus as mentioned above — the opposite of the flaw of eating, which is the aspect of traifah, the aspect of teiruf hada'as [confusion/derangement of the mind], which is the opposite of the teref mentioned above. And this is accomplished through: "He remembers His covenant forever" — that is, through the aspect of tikun habris [rectification of the covenant], through the completeness of lashon hakodesh, as mentioned above. Through this one merits eating in kashrus, in the aspect of "He gave sustenance," as mentioned above. For then the osios of the power of the act of Creation [koach ma'aseh bereishis] are revealed and shine — and this is the rectification of eating, as mentioned above. And this is: "The power of His deeds He told to His people, to give them the inheritance of the nations" (Tehillim 111:6). For the tongues of the nations are subdued and given to Yisrael — one subdues the tongues of the nations so that they should be conquered under the hand of Yisrael. Through this: "the power of His deeds He told to His people" — that the power of the act of Creation is revealed and illuminated. And then one's eating and enjoyment is from them — and this is the aspect of the rectification of eating, the aspect of "He gave sustenance," etc., as mentioned above. And therefore one must guard the meat very much and place one's eyes upon it, to save it and guard it so that the ayin hara of the seventy nations — that is, the aspect of the ra hakoleil mentioned above — should not have dominion over it. For until now the osios and the souls were captive with them, and now that one has merited to subdue them, one must guard from them very much so that they should not take hold of the kosher meat mentioned above. For their way is to constantly encircle round and round the holiness, in the aspect of: "The wicked walk round about, when vileness is exalted among the sons of men" (Tehillim 12:9). When the sparks and the souls that were in the degradation of exile are elevated, then they constantly encircle to take hold of them, G-d forbid. Therefore it is forbidden for the kosher meat mentioned above to be hidden from the eye, so that the ayin hara of the seventy nations — the aspect of the ra hakoleil mentioned above — should not take hold of it, G-d forbid. For the aspect of the holy souls, the aspect of the osios of the completeness of lashon hakodesh, the aspect of Chavah ishah [Eve, the woman — a reference to the Malchus/Shechinah] mentioned above — they need very great guarding, in the aspect of: "All the glory of the king's daughter is within" (Tehillim 45:14), in the aspect of "a sealed fountain" (Shir HaShirim 4:12). For when they go out from their houses where they are guarded, this is their fall, and they are captured there, in the aspect of: "for in the field he found her" (Devarim 22:27), as our Sages of blessed memory expounded: that had she been in the house, she would not have been captured. And this is the aspect of: "And flesh in the field, traifah" (Shemos 22:30) — "in the field" specifically. For through this is the essential flaw — that the nefesh was flawed and torn through having gone out from her house to the field. She fell and descended from the aspect of bayis [house] to the aspect of sadeh [field]. And as is brought in the words of Rabbeinu, may his light shine (in Siman 10): that the essential ascent of tefillah — which is the aspect of Malchus, the aspect of nefesh, the aspect of the completeness of lashon hakodesh mentioned above — its essential completeness is when it is in the aspect of bayis. But in the aspect of sadeh and har [mountain], there is grip for them, G-d forbid. For the house is the dwelling of human beings, and the field is a place for animals and beasts. That is, when the nefesh is in its place and its level, in the aspect of adam, then its dwelling and place is in the house, as mentioned above. But when it descends to be clothed in the aspect of beheimah [animal], then its place is in the field, in the aspect of sadeh mentioned above. And at the time of shechitah — which is its rectification — then one brings it in from the field into the house. And this is the aspect of beis hashechitah [the slaughterhouse/place of slaughter], which our Sages of blessed memory called (Chullin 38, 121, 134) the place of shechitah — "beis hashechitah" specifically. For through this, it ascends from the aspect of sadeh to the aspect of bayis, as mentioned above. And therefore it is forbidden for the meat to be hidden from the eye. For one must place one's eyes upon it to guard it from the seventy nations, as mentioned above — in the aspect of: "a cup of blessing must have the eyes placed upon it" — in the aspect of: "and you shall look upon it," stated regarding tzitzis (Bamidbar 15:39). For all of this is one aspect: that one must place the eyes there to save them and guard them from the seventy nations. For the cup of wine of blessing is the aspect of the completeness of lashon hakodesh, the aspect of Chavah ishah mentioned above, as is known. Through this one merits the guarding of the bris, upon which all the berachos depend, in the aspect of: "See, I am placing before you today a blessing," etc. (Devarim 11:26) (as Rabbeinu explained in the discourse "Bikrov" mentioned above). And similarly, tzitzis are the aspect of ruach chaim [spirit of life], the aspect of the guarding of the bris, the rectification of ni'uf that depends on the eyes, as he wrote in the discourse "V'Eileh HaMishpatim" (in Siman 7); see there. And therefore one must place the eyes there, as mentioned above. And now it is well explained and beautifully connected — the four things regarding which our Sages of blessed memory were stringent, that they require chosam besoch chosam [a seal within a seal] specifically, when they are sent by means of a non-Jew. And the mnemonic is: Chavi"s — and they are: a piece of fish [chatichah], meat [basar], wine [yayin], and techeiles [the blue thread of tzitzis]. For all of these are of one aspect: they all need great guarding from the aspect of the seventy nations mentioned above. For fish and meat are things in which there is ruach chaim [spirit of life], and within them are clothed holy souls, as mentioned above. One must guard them very much when they are sent through a non-Jew, to save them from the seventy nations so that they should not take hold of them. For they encircle to take hold of the souls that are clothed there, as mentioned above. And similarly, wine is a very precious and exalted thing — the aspect of the guarding of the bris (as is brought in the words of Rabbeinu many times). For yayin has the numerical value of seventy, like sod [secret] — the opposite of the ra hakoleil of the seventy nations. And therefore it has its own berachah, for all the berachos and songs are said over it. And it is the aspect of ruach chaim, the aspect of chamra v'chayei [wine and life (Aramaic)], the aspect of yayin chai [living wine], stated regarding the cup of blessing. And therefore one must guard the wine very much from the touch of a non-Jew, so that the seventy nations should not touch it and take hold of it, G-d forbid, as mentioned above. And similarly, tzitzis, which are the aspect of eyes, the aspect of "peering through the lattices" (Shir HaShirim 2:9), as Rabbeinu said (in Siman 7) — they are the aspect of guarding the bris, the opposite of the seventy nations. Therefore one must guard them as well, as mentioned above, in the aspect of "and you shall look upon it," as mentioned above. And the essential guarding is to guard the techeiles, which is the aspect of kalah [bride], the aspect of the completeness of lashon hakodesh mentioned above — through which is the essential subduing of them. Therefore one must guard it very much, for "and you shall look upon it" is stated regarding techeiles, for through it is the essential subduing of them, and therefore there they encircle to take hold, as mentioned above. And therefore all these four things, when they are sent in the hands of a non-Jew — who is one of the seventy nations — need great guarding, that is, a seal within a seal, in the aspect of "a sealed fountain," as mentioned above. And therefore fish do not require shechitah. For the ayin [evil eye] does not have dominion over them, for they are hidden from the eye. For they are always lying within the water, and the water covers them from the ayin hara of the seventy nations mentioned above. Therefore they do not need shechitah, for the essential purpose of shechitah is to subdue the seventy nations, as mentioned above. And therefore fish are in the aspect of the guarding of the bris. For the tzadikim are compared to fish (as Rabbeinu wrote in several places). And therefore Yosef, who merited the guarding of the bris, his descendants were blessed with the blessing of fish, as it is written: "And they shall multiply like fish in abundance" (Bereishis 48:16) — that they should be compared to fish. Just as fish — the water covers them and the ayin hara does not have dominion over them — so too the descendants of Yosef, etc. For the ayin hara is the aspect of the flaw of the bris, the aspect of the ra hakoleil of the seventy nations, as mentioned above. From there comes the harm that one is harmed by the ayin hara, as it is written regarding Bilam the wicked, who had an ayin hara, in the aspect of "whose eye is sealed" (Bamidbar 24:3, 15). For he was immersed in the ra hakoleil of the seventy nations, as it is written: "Did I ever become accustomed" (Bamidbar 22:30), as Rabbeinu wrote there (in Siman 36). And therefore, everything he looked upon was cursed. For from there come all the curses, G-d forbid, as it is written: "See, I have placed before you" (Devarim 11:26), etc. (as mentioned above and as is explained there). And therefore, Yosef — who merited to completely subdue the ra hakoleil mentioned above — therefore the ayin hara does not have dominion over him. For the ayin hara mentioned above has no dominion over Yosef, as mentioned above, as it is written: "A fruitful son is Yosef, a fruitful son above the eye" (Bereishis 49:22) — which our Sages of blessed memory expounded as meaning that the ayin hara does not have dominion over him. And the reason in this verse: through having merited the guarding of the bris — the aspect of "a fruitful son [ben poras]" (as Rabbeinu wrote there). And therefore he merited that his descendants should be compared to fish, which never come to the air of the world during their lives at all. And the ayin hara — the aspect of the seventy nations — does not have dominion over them. For the aspect of the ra hakoleil has no grip on the life-force of the fish, as mentioned above. Similarly, the ayin hara does not have dominion over the descendants of Yosef, as mentioned above. And therefore fish do not require shechitah, as mentioned above. For the life-force of the fish is in the aspect of eina p'kicha [the open eye], the aspect of eina chad d'rachamei [the one eye of mercy] — and this is the aspect of Olam HaBa [the World to Come], which is the opposite of the seventy nations, whose essential grip is in Olam HaZeh [this world]. And therefore the water covers them, in the aspect of Olam HaBa, of which it is written: "And the earth shall be full of the knowledge of Hashem, as the waters cover the sea" (Yeshayahu 11:9). For the water — which is the aspect of da'as — covers and saves from the ayin hara of the seventy nations that has dominion in Olam HaZeh. And in the future, the entire earth will be full of knowledge, and the seventy nations will have no dominion whatsoever. For they have dominion only in the aspect of Olam HaZeh, as is brought above many times. For the essential shechitah began only from Noach. For from the days of Adam HaRishon until Noach, it was not permitted for them to kill an animal and eat it. For before the sin of Adam HaRishon, everything was holy, and even in animals and beasts the chitzonim [external forces of impurity] had no grip. And therefore they did not need shechitah, and it was completely forbidden to kill a living creature and eat it, since it did not need rectification. And after the sin — when all things descended and fell and the chitzonim took hold of them — then they needed rectification. But the rectification did not begin until Noach, who began to rectify the world from what had been corrupted through the sin of Adam HaRishon, as it is written: "This one shall comfort us... from the earth which Hashem has cursed" (Bereishis 5:29). And from him the building and rectification of the world began anew. For then the world had reached the ultimate degree of flaw, as it is written: "And G-d saw the earth, and behold it was corrupted," etc. (Bereishis 6:12) — until Hashem, blessed is He, needed to bring a flood to destroy the entire world. And all of this was from the flaw of the bris, which was the beginning of the sin of Adam HaRishon (as is brought above). And in the days of Noach, the world reached the ultimate degree of the flaw of the bris, as it is written: "For all flesh had corrupted its way," etc. (Bereishis 6:12) — until the flaw reached even the animals and beasts, so that even they corrupted their way, as our Sages of blessed memory expounded. For everything depends on man, who is the possessor of bechirah, and upon him the entire world depends. And through man's flaw, the flaw reaches even the animals and beasts, so that even they corrupted their way, as mentioned above. And similarly with the sin of Adam HaRishon — all types of animals and beasts tasted from the Tree of Knowledge, etc., as mentioned above. And therefore, for the sustaining, building, and rectifying of the world anew, it was necessary to make the teivah [ark], that all should come into the teivah — to bring them all and elevate them from the outside, to gather them all into the chambers of the teivah, the rectification of holiness, as mentioned above. And this is what is brought in the holy Zohar: that the essential sustaining, building, and rectifying of the world was dependent on the teivah. For all creatures needed to come into the teivah specifically. For the teivah — which is the aspect of bayis — is the aspect of teshuvah and rectification for the entire world, which had gone out to the outside, to the aspect of sadeh, as mentioned above. And therefore, after their departure from the teivah, then the rectification of the world began. And then Noach offered sacrifices from all the pure species, which are the aspect of the rectification of the bris, as mentioned above. And then Hashem, blessed is He, permitted him to eat flesh, as it says: "Like the green herb" (Bereishis 9:3), etc. For then one needs to eat them specifically, in order to rectify them and elevate them through this. And it follows that then the rectification of shechitah began. For now that everything had been flawed and the rectification began, therefore they need shechitah and to eat them afterward — through which they would be rectified, as mentioned above. And all of this in order to rectify the flaw of the bris, which was the sin of the generation of the Flood and the sin of Adam HaRishon, as mentioned above. And therefore fish do not require shechitah. For they were not flawed by the flaw and sin of the generation of the Flood. And therefore the Flood did not have dominion over them, and they did not need to come into the teivah at all, as it is written: "All that was on the dry land died" (Bereishis 7:22) — but not the fish of the sea. For the flaw and sin of the generation of the Flood did not reach them, as it is written: "For all flesh had corrupted its way upon the earth" — "upon the earth" specifically, and not what is within the sea. And therefore they do not need the rectification of shechitah, which is the aspect of the rectification of the bris. For they were not flawed by the flaw of the bris, as mentioned above. And therefore they are in the aspect of the rectification of the bris, as it is written: "And they shall multiply like fish in abundance," as mentioned above. For the place of the fish is in the water, and the water covers them from the flaw of the bris, as mentioned above. For the flaw of the bris reaches specifically the aspect of afar [dust/earth], in the aspect of "for all flesh had corrupted its way upon the earth" — "upon the earth" specifically. For the flaw reaches there, in the aspect of "Cursed is the ground because of you" (Bereishis 3:17). But the aspect of water is holy and pure, and the flaw does not reach there. For the water is the aspect of da'as elyon [supernal knowledge] and great chasadim. And on the contrary, the water purifies from all tumos and from all impurities, for the flaw does not reach there. For the flaw reaches specifically the aspect of afar, and especially the flaw of the bris, whose essential reach is in the aspect of afar, which is the last and lowest aspect and the vessel of all things in the world, for everything stands upon it. And therefore the fish in the sea — which the above-mentioned water covers — the ayin hara of the seventy nations does not have dominion over them. And therefore they were not flawed by the sin of the Flood, which was the flaw of the bris, as mentioned above. And therefore they do not require shechitah, as mentioned above. And therefore fish are foods of Shabbos and Yom Tov. For Shabbos and Yom Tov are the aspect of Olam HaBa, as mentioned above. And therefore, only on them is it fitting to eat fish, which are the aspect of Olam HaBa, as mentioned above. And afterward, when the fish come to the air of the world, they die immediately, for they can only live in the water, for that is their place, as mentioned above. And then, when they are in the air of the world after their death, then one must also guard them from the seventy nations, whose dominion is in Olam HaZeh, as mentioned above. And therefore, when they are sent through a non-Jew, they also require a seal within a seal, like the meat mentioned above. And therefore birds are rendered kosher through one siman [sign, i.e. cutting one of the two organs]. For birds are intermediate between fish and animals. For fish were created from the water and animals from the dust. And therefore the latter require shechitah and the former do not require shechitah at all, as mentioned above. And birds, which were created from the rekek [mud — a mixture of water and earth], are intermediate between them, and therefore they are rendered kosher through one siman. For birds are possessors of wings, and they are between the category of adam — which is the aspect of da'as — and the category of beheimah — which is the aspect of animality, the aspect of the seventy nations, as mentioned above. For man's advantage over the animal is speech, which is the aspect of da'as, for speech depends on da'as, as is known, as it is written: "From His mouth come knowledge and understanding" (Mishlei 2:6). And the animal has no speech and no da'as. And the bird is the aspect of an intermediate between them. For the wind [ruach] in their wings, through which they have the power to fly and soar, is the aspect of ruach hadibur [the spirit of speech]. That is, birds have an advantage over animals — where the spirit of speech is completely suppressed and sealed. In birds, the aspect of the spirit of speech has already risen to the wings, and they have the power to fly. For the wings are the aspect of speech, as Rabbeinu wrote (in Siman 63): the aspect of "and the master of wings shall tell the matter" (Koheles 10:20). It follows that they are above the category of beheimah and closer to the category of adam, for their advantage is in speech, as mentioned above. For the animal walks on four — on its forelegs and hind legs — for the animal has no hands at all, because it has no aspect of speech at all. For speech is the aspect of hands, and there is the place of speech, in the aspect of "as Hashem spoke by the hand of" — stated regarding Moshe and the other prophets. As Rabbeinu explained, may his light shine (in Siman 56): for the five articulation points of the mouth are the aspect of the five fingers of the hand, as is brought. And in the animal, the hands and speech have completely descended, until it has no da'as or speech at all and walks on four. But the bird walks only on its two legs, and from the aspect of the two hands — where speech depends — wings were made from this, which are above on the body, close and adjacent to the aspect of hands. And they are in the aspect of speech — the aspect of "and the master of wings shall tell the matter," as mentioned above — in the aspect of "and human hands beneath their wings" (Yechezkel 1:8). For the aspect of human hands is clothed within the wings, where is the aspect of speech — this is the wind in the wings. And therefore, because they are close to the category of adam — which is the aspect of speech and da'as — and somewhat distant from the category of beheimah, as mentioned above, therefore the evil of the seventy nations does not have as much grip on them — for it is the opposite of the aspect of adam, as mentioned above many times. For the ra hakoleil mentioned above is the aspect of literal animality that has no speech or da'as at all. And birds — which are between adam and beheimah, as mentioned above — therefore the evil mentioned above does not grip them as much. And therefore their shechitah is through one siman only, which is half the shechitah of an animal, as mentioned above. And therefore, through their flying and soaring, birds rise up from the earth and are somewhat hidden from the eye. For the eye of the nations does not have as much dominion over them, for they are mostly distant from the dust of the earth, where the essential grip of the seventy nations is, as mentioned above. And all of this through their flying, through the above-mentioned wings — which are the aspect of speech that is close to the category of adam, to the aspect of da'as, as mentioned above. Through this they fly and rise from the dust of the earth, where the grip of the seventy nations is. For they soar in the air and are hidden from the eye, and the eye does not have as much dominion over them, as mentioned above. For birds are in the aspect of the angel that is intermediate between the seventy sarim [heavenly ministers of the nations] and the holiness of Yisrael, in the aspect of the Tree of Knowledge of Good and Evil. For the angels are called "possessors of wings." And as Rabbeinu wrote, may his light shine (in Siman 11), on the teaching of our Sages of blessed memory: "There is one bird in the coastal cities," etc. — which is the aspect of an angel, the aspect of Metatron, which is the aspect of Mishnah, the aspect of the Tree of Knowledge of Good and Evil — kosher and disqualified, etc. — the aspect of Targum [Aramaic translation — an intermediate language], which is intermediate between the languages of the seventy sarim mentioned above — which are the seventy nations, which are the aspect of animals — and lashon hakodesh, which is the aspect of the holiness of Yisrael. For lashon hakodesh was given to Yisrael. And therefore their rendering kosher is through half the shechitah of an animal — that is, one siman, as mentioned above. And therefore, as long as the fetus has not come out to the air of the world, it does not require shechitah and is permitted through the shechitah of its mother. For it is still in the aspect of ibur [gestation/pregnancy] — it is hidden and concealed from the eye, from the aspect of the seventy nations mentioned above. Therefore it does not need shechitah, as mentioned above. And this is why our Sages of blessed memory decreed that it requires shechitah when it has hifris al gabei karka [set foot upon the ground]. For since it has already come out to the air of the world and stood upon the ground — upon the dust of the earth mentioned above, where their grip is — even though by Torah law it does not need shechitah, since it was already permitted through the shechitah of its mother, nevertheless it must be slaughtered because of mar'is ha'ayin [the appearance to the eye] mentioned above, which has had dominion over it through its having set foot upon the ground — the dust of the earth mentioned above. And therefore it needs shechitah, which is the rectification, as mentioned above. And this is the aspect of the prohibition of a limb that went out from its partition [aiver sheyatza mimchitzaso]. For as soon as it went out to the outside, to the air of Olam HaZeh, it is immediately forbidden, through the ayin hara of the seventy nations having dominion over it, as mentioned above. And it has no permitting except through shechitah, which is their subduing, as mentioned above. And since this limb has no shechitah (as is brought in the Shulchan Aruch; see there), therefore it is completely forbidden under the prohibition of aiver min hachai. For there is no shechitah except from the neck, as mentioned above. And this is what our Sages of blessed memory derived — this prohibition of a limb that went out from its partition — from the verse: "And flesh in the field, traifah," etc. For it is literally the aspect of "flesh in the field, traifah" — in the aspect of "for in the field he found her," as mentioned above. That is, it went out beyond the boundary within which it was hidden and concealed from the eye, as mentioned above. And then it is literally the aspect of traifah, for the aspect of the seventy nations takes hold of it, as mentioned above. And its rectification is only through shechitah — in the place where the rectification of shechitah applies, as mentioned above. Basar SheNis'aleim Min HaAyin 2 is an enormous ten-section halachah based on Likutay Moharan I:19 ("Tefillah LaChavakuk") and LM I:17 ("VaYehi Heim Merikim"). Its central axis is the ra hakoleil (comprehensive evil) of the seventy nations — rooted in the flaw of the bris — and its expression through the ayin hara (evil eye), from which meat and holy sparks must be guarded. Section 1: Shechitah rectifies the nefesh by subduing the ra hakoleil/spirit of animality through completeness of lashon hakodesh = rectification of the eyes. After shechitah, the nefesh = ulaimta shapirata d'leis lah einin (beautiful maiden with no eyes). Flesh rendered kosher = sparks and osios (letters) shine. "He gave sustenance to those who fear Him; He remembers His covenant forever" = eating in kashrus through tikun habris. "The power of His deeds He told to His people" = subduing tongues of nations → letters of ma'aseh bereishis shine. Section 2: Guard the meat from the ayin hara of the seventy nations. "The wicked walk round about" = they encircle holiness. Holy souls = Chavah ishah = need great guarding = "all the glory of the king's daughter is within" = "a sealed fountain." "For in the field he found her" = going from bayis to sadeh = the fall. Rabbeinu (Siman 10): tefillah/Malchus/nefesh's completeness is in bayis; in sadeh there is grip. Beis hashechitah (Chullin 38, 121, 134) = bringing the nefesh from sadeh to bayis. Section 3: Cup of blessing = eyes placed upon it = tzitzis "and you shall look upon it" = one aspect: guarding from seventy nations. Wine = completeness of lashon hakodesh = guarding of bris = all blessings depend. Tzitzis = ruach chaim = rectification of ni'uf dependent on the eyes (Siman 7). Section 4: The four items requiring a seal within a seal when sent by a non-Jew: Chavi"s = fish, meat, wine, techeiles. All need guarding from the seventy nations. Fish and meat = ruach chaim with holy souls. Wine = numerical value 70 = opposite of ra hakoleil = chamra v'chayei. Tzitzis/techeiles = eyes = guarding the bris. All four = "sealed fountain." Section 5: Fish don't need shechitah: water covers them from the ayin hara. Tzadikim compared to fish. Yosef = guarding the bris = blessed with fish = ayin hara has no dominion. Bilam = ayin hara = "whose eye is sealed" = immersed in ra hakoleil. Fish = eina p'kicha = eina chad d'rachamei = Olam HaBa. Water = da'as = "the earth shall be full of the knowledge of Hashem as the waters cover the sea." Section 6: Shechitah began only from Noach. Before Adam's sin, no grip of chitzonim, no need for shechitah. After the sin → Noach = "this one shall comfort us." Generation of the Flood = ultimate flaw of bris → even animals corrupted. Teivah (ark) = bayis = teshuvah (Zohar). After the teivah, Noach offered sacrifices, Hashem permitted meat ("like the green herb"). Fish not flawed by the Flood → don't need shechitah. "All that was on dry land died" = not fish. "Corrupted its way upon the earth" = flaw reaches afar (dust) only. Water = da'as elyon = holy and pure. Flaw of bris = reaches afar specifically = the lowest level. Section 7: Fish are foods of Shabbos and Yom Tov (= Olam HaBa). Fish die immediately in the air → after death they need guarding from seventy nations → seal within seal required when sent by non-Jew. Section 8: Birds = intermediate between fish (water) and animals (dust), created from rekek (mud = water + earth) → one siman suffices. Wings = ruach hadibur (spirit of speech) = close to adam. Animals walk on four = no hands = no speech. Birds walk on two = wings = hands = speech = "master of wings shall tell the matter" (Siman 63). "Human hands beneath their wings." Birds = angel = Metatron = Mishnah = Tree of Knowledge = Targum (intermediate between languages of seventy nations and lashon hakodesh). Half-shechitah suffices. Section 9: Fetus not yet born → hidden from the eye → no shechitah needed, permitted through mother's shechitah. But when it sets foot on the ground (hifris al gabei karka), the Sages decreed shechitah → mar'is ha'ayin = the evil eye takes hold via the dust of the earth. Section 10: A limb that went out from its partition (aiver sheyatza mimchitzaso) → immediately forbidden, as the ayin hara of the seventy nations takes hold. No shechitah for a limb → completely forbidden as aiver min hachai. Derived from "flesh in the field, traifah" = going beyond the boundary = the aspect of sadeh.