חלב ודם א

See the discourse beginning "Know, when there is machlokes," etc., stated on the verse: "When evildoers rise against me, my ears shall hear; the righteous shall flourish like a palm tree," etc.; see there the entire discourse until its end (Siman 277). And it is difficult to understand at first glance, for the connection and adjacency of Shabbos to the entire matter stated there — that eating of Shabbos is a rectification for chilul Shabbos [desecration of Shabbos] — is not explained there: how it is connected to the matter stated there initially, regarding the machlokes dikdushah [dispute of holiness] that rectifies machlokes d'Sitra Achara [dispute of the Other Side], which is the aspect of haichlei hatemuros [the Chambers/Palaces of Exchanges]; see there well. For the matters are sealed there, for Rabbeinu of blessed memory did not explain the connection and linkage of the above-mentioned matters — how they are connected to each other.

Therefore we conduct ourselves with kavod in the Batay K'nessiyos — for the essential nefesh is bound up with kavod, as Rabbainu wrote there: "B'sodam al tavo nafshi, uvikehalam al taichad k'vodi" — "Into their counsel let my soul not come, into their assembly let my honor not be joined" (B'raishis 49). 6

And it appears that what is written there — that din [judgment] is not sweetened except at its root — and therefore the essential rectification of machlokes d'Sitra Achara, which is the aspect of haichlei hatemuros, is through machlokes dikdushah, which is the root of the machlokes; see there. In truth, the machlokes dikdushah itself also needs sweetening and resolution through shalom [peace]. For when there is machlokes — even of holiness — then, on the contrary, they can suckle from there, G-d forbid. But the essential rectification — that machlokes d'Sitra Achara is rectified through machlokes dikdushah, which is their root — is only because machlokes dikdushah is not machlokes at all. And in truth it is only love and great peace, for machlokes dikdushah has resolution and peace. And therefore, through machlokes dikdushah, the machlokes d'Sitra Achara is sweetened. For machlokes dikdushah is subsumed within shalom and all the machlokes is nullified.

This is the aspect of the Sages' statement (brachos 47a): "Ain m'chab'din ela b'fesach sheyaish bo m'zuzah" — "We show honor only at a doorway that has a m'zuzah." Yet we show honor at the entrance of a Bais HaK'nesses even without a m'zuzah. M'zuzah = the aspect of Malchus (as is known) = the aspect of kavod: "Melech HaKavod" = the aspect of nefesh. This is what Rabbainu wrote (Siman 23): m'zuzah = the aspect of ashirus d'kedushah [wealth of holiness]. asheerus = the root of neshamos, as Rabbainu wrote (Siman 68). Therefore "Rebbi m'chabaid ashirim" — "Rebbi honored the wealthy" — "honored" specifically, for ashirus (= the root of neshamos) = kavod. This is "Osher v'chavod" — "Wealth and honor" (Mishlai 8). Therefore it is fitting to show honor only at a doorway with a m'zuzah — for there is the place of kavod. One must honor each other there, to illuminate the nefesh from its root (= kavod), as Rabbainu wrote in Torah "Dirshu Hashem v'Uzo" (Siman 37). 7

And the essential shalom of the machlokes is through Shabbos — the aspect of Shabbas Shalom. For Shabbos makes peace among the machlokes. For the machlokes dikdushah is the aspect of shishah sidrei Mishnah [the six orders of the Mishnah] — the aspect of forbidden and permitted, impure and pure, kosher and disqualified — which are the aspect of the six weekdays [sheishes yemai hachol]. And the essential rectification of the six weekdays is through Shabbos. For Shabbos makes peace among the machlokes dikdushah, which is the aspect of the six orders of the Mishnah — the aspect of forbidden and permitted, etc. And through this, the six weekdays — from which machlokes d'Sitra Achara suckles — are rectified.

But in the Bais HaK'nesses, even without a m'zuzah, we show honor — for it is the place of kavod, the aspect of Bais Yaakov, upon whose name both kavod and nefesh are called: "B'sodam... nafshi, uvikehalam... k'vodi" (as Rabbainu wrote). Therefore one must conduct oneself with great kavod in the Bais HaK'nesses — to illuminate all the neshamos from their root, which is the aspect of kavod. 8

It follows that the essential rectification of the machlokes d'Sitra Achara — which suckles from the six weekdays, which are rectified through machlokes dikdushah, which is the aspect of the six orders of the Mishnah — the essential rectification of this is only through Shabbas Shalom, as mentioned above.

Likutay Halachos — Hilchos Bais HaK'nessesHalacha 2 And the essential honor of Shabbos is eating (as is explained there in the words of Rabbeinu, may his light shine). Because of this, the essential holiness — that one must draw the holiness of Shabbos onto the six weekdays — the essential aspect is in matters of eating. As our Sages of blessed memory said regarding Shammai the Elder, that all his days he would eat in honor of Shabbos: he found a fine animal and said, "This is for the honor of Shabbos," etc. As it is written: "Remember the day of Shabbos to sanctify it" (Shemos 20:8) — "remember it from the first day of the week," etc., as Rashi explained in the Chumash.

Based on LM II:12 — "V'Ayeh HaSeh Li'Oalah" & LM I:16 — "Rabbi Yochanan Mish'ta'i"Continuous text (no section divisions) 1

It follows that the essential holiness — that one must sanctify the six weekdays, to draw upon them the holiness of Shabbos — is in the matter of eating. For the essential reason one needs the six weekdays is only in order to rectify machlokes d'Sitra Achara — the aspect of haichlei hatemuros — which are rectified through the holiness of Shabbos, as mentioned above. And these haichlei hatemuros are the aspect of sparks that fell through sheviras hakeilim [the shattering of the vessels], from which they receive their sustenance, as is known. And these sparks fell into all types of food. And the essential intention of eating is to rectify these sparks that fell through the sin of Adam HaRishon, who ate from the Tree of Knowledge of Good and Evil — which is the aspect of machlokes. For through his sin, good and evil, forbidden and permitted, etc. were mixed together — and from there come all types of machlokes.

And therefore the essential rectification is through eating in holiness, through which one rectifies and elevates the sparks of holiness that fell through the flaw of the eating of Adam HaRishon, who ate from the Tree of Knowledge of Good and Evil, as mentioned above. And the essential rectification is through Shabbos, which is the aspect of shalom, through which the machlokes is rectified, as mentioned above — through which the aspect of haichlei hatemuros, which are the aspect of the above-mentioned sparks that fell there, are rectified, as mentioned above. For the essential rectification of the sin of Adam HaRishon is through Shabbos, as our Sages of blessed memory expounded: that Shabbos protected him [agin alav], etc.

If they sold a taivah [the Aron/reading platform], they may purchase a mitpachas [Torah cover] — but not the reverse. Ma'alin baKodesh v'lo moridin — "We ascend in holiness and do not descend." Tashmishay kedushah [accessories of holiness] are stored away (nignazin). Tashmishay mitzvah [accessories of mitzvos] are discarded (nizrakin). 2

And therefore one must draw the holiness of Shabbos onto the six weekdays through eating specifically, as mentioned above — in order to rectify the sparks that fell into the foods. And good and evil were mixed together — this is the aspect of haichlei hatemuros, where good was mixed and exchanged with evil and evil with good, which is the aspect of machlokes, as mentioned above — to rectify them through the holiness of Shabbas Shalom, which rectifies the machlokes, as mentioned above. And this is the aspect of what Rabbeinu, may his light shine, said: that the eating of Shabbos is a rectification for chilul Shabbos. For chilul Shabbos is when one arouses the aspect of the six weekdays on Shabbos, by performing some melachah from the thirty-nine melachos — which are the aspect of the six weekdays — on Shabbos. It follows that the flaw of chilul Shabbos is that one arouses the aspect of machlokes — the aspect of the six weekdays — on Shabbos. Therefore the rectification is through the eating of Shabbos. For through the eating of Shabbos, one rectifies the aspect of haichlei hatemuros, the aspect of machlokes. For the eating of Shabbos elevates and rectifies all the eatings of all the six weekdays that one eats in honor of Shabbos — through which one rectifies and elevates the sparks from haichlei hatemuros, as mentioned above. It follows that the eating of Shabbos rectifies the six weekdays. Therefore it is a rectification for chilul Shabbos, which is the aspect of the flaw of the six weekdays that one arouses on Shabbos, G-d forbid, through some melachah from the thirty-nine melachos, which are the aspect of the six weekdays, as mentioned above. It follows that the matter of the eating of Shabbos — which atones for chilul Shabbos, which Rabbeinu wrote there — is well connected to the matter stated initially on the verse "When evildoers rise against me, my ears shall hear" — that machlokes dikdushah rectifies machlokes d'Sitra Achara, the aspect of haichlei hatemuros, etc.; see there. For it is all one, for this rectification as well — its essential aspect is through Shabbas Shalom, as mentioned above. And this is the matter of basar sheNis'aleim min haAyin. For meat that was hidden from the eye — and then we suspect that the permitted was exchanged and substituted for the forbidden — and therefore it is forbidden to eat it. That is, we have a concern that the aspect of haichlei hatemuros has had dominion over it, G-d forbid. For they are suspect of exchanging and substituting the permitted for the forbidden, good for evil, etc. For since the essential rectification of this kosher meat is that we remove it from haichlei hatemuros through the rectifications that we perform — that is, shechitah and the like — for everything is in order to rectify and elevate the sparks that fell into this living creature, to remove them from haichlei hatemuros. For this is the intention of all the mitzvos and rectifications that we perform: everything is in order to refine and elevate the sparks from haichlei hatemuros. And for this reason, the knife of shechitah is called "chalif" — an expression of chiluf [exchange]. For through the shechitah, one elevates and removes the living nefesh from the exchange and substitution that it was in until now, in haichlei hatemuros — until adam was exchanged and substituted for beheimah. For this reincarnated nefesh is the aspect of adam, and it was reincarnated and exchanged into an animal through haichlei hatemuros having had dominion over it. And through the shechitah, one removes the nefesh from there, and it returns to its level — to the aspect of adam. And therefore the knife is called "chalif," for it reverses and exchanges and rectifies and elevates from beheimah to adam, as mentioned above. And then the flesh is rendered kosher for eating — through having been rectified and having gone out from haichlei hatemuros. And because this flesh was previously captive in haichlei hatemuros, therefore as soon as it is hidden from the eye, we suspect that perhaps haichlei hatemuros has had dominion over it, and therefore the permitted has been exchanged for the forbidden — therefore it is forbidden for eating. And this is why it is called "basar sheNis'aleim min haAyin" — for the holy Torah is the aspect of tanta" [te'amim (cantillation), nekudos (vowels), tagim (crowns), osios (letters)] — telas gavanin d'eina u'bas ayin [the three colors of the eye and the pupil]. For all the mitzvos of the Torah are the aspect of the rectification of the eyes. For the essential shattering was in the light of the eyes (as is brought in the Eitz Chaim). And therefore, the essential rectification is through the Torah, which is the aspect of telas gavanin d'eina u'bas ayin. For it is known that all the mitzvos of the Torah are to rectify and elevate the sparks that fell in sheviras hakeilim through the light of the eyes. And the essential rectification is through the aspect of eina chad d'rachamei [the one eye of mercy], which is the aspect of metzach haratzon [the forehead of will/desire], which is the aspect of Oraisa d'Atika stimaah [the Torah of the Concealed Ancient One] that will be revealed in the future — which is the root of the Torah of the present. And therefore, through the mitzvos of the holy Torah — which is the aspect of the three colors of the eye and the pupil — through this one draws the aspect of eina chad d'rachamei, which is the aspect of metzach haratzon — which is the rectification of sheviras hakeilim. For the essential rectification is through metzach haratzon, which is the aspect of eina chad d'rachamei, as is brought. And therefore Shabbos is equivalent to the entire Torah. For Shabbos is: shin, bas. Shin — the three colors of the eye; bas — the pupil [bas ayin]. And therefore it is the aspect of the entirety of the Torah, as mentioned above. Also, tzitzis is equivalent to the entire Torah. For tzitzis is also the aspect of eyes — the aspect of "peering [maitzitz] through the lattices" (Shir HaShirim 2:9), as Rabbeinu explained, may his light shine (Siman 7). And therefore it says regarding tzitzis: "And you shall see it... and you shall not go exploring... and after your eyes..." (Bamidbar 15:39). For tzitzis is the rectification of the eyes — and this is the aspect of the entirety of the Torah, as mentioned above. And this is why parshas tzitzis is juxtaposed to parshas mekosheish [the episode of the one who gathered wood on Shabbos], as Rashi explained there. And this is why the machlokes of Korach is juxtaposed to parshas tzitzis. And our Sages of blessed memory said: Korach dressed them in tallisos that were entirely techeiles, and through this he disputed with Moshe, upon him be peace; see there. For the essential grip of the machlokes of Korach — which is machlokes d'Sitra Achara, which is the aspect of haichlei hatemuros — is through the flaw of tzitzis. That is, the flaw of the eyes. For from the flaw of the eyes, from there the machlokes d'Sitra Achara takes hold — which is the aspect of haichlei hatemuros, which come from sheviras hakeilim, which was through the flaw of the light of the eyes, as mentioned above. And therefore Korach first flawed the tzitzis — which is the rectification of the shattering, the rectification of the machlokes, as mentioned above. And through this he had the power to arouse machlokes d'Sitra Achara, which is the aspect of the machlokes of Korach, as mentioned above. And this is what is explained above: that Shabbos is the rectification of haichlei hatemuros, which are the aspect of machlokes d'Sitra Achara. For Shabbos is the aspect of eina chad d'rachamei. For then, on Shabbos, the aspect of metzach haratzon is revealed — the aspect of eina chad d'rachamei. And the essential revelation is at the time of Minchah of Shabbos. And therefore our Sages of blessed memory were especially insistent regarding the eating of se'udah shelishis [the third meal of Shabbos]. For then is the essential rectification of all the sparks through metzach haratzon — the aspect of eina chad d'rachamei that is revealed then — which is the rectification of all the fallen sparks, as mentioned above. It follows that the essential rectification of all foods is through the mitzvos of the Torah, through which the aspect of eina chad d'rachamei — the aspect of Shabbos — is drawn and revealed, through which everything is rectified. And therefore, this meat that was not guarded from the aspect of haichlei hatemuros — until there is a concern that it was exchanged and substituted, which is the aspect of haichlei hatemuros having had dominion over it, as mentioned above — therefore it is called "basar sheNis'aleim min haAyin" — "from the eye" specifically. For it was hidden from the aspect of eina chad d'rachamei, which is the rectification, as mentioned above. For when one guards it according to the mitzvos of the Torah, through this the aspect of eina chad d'rachamei is drawn and rectifies all the sparks that fell into this flesh. And now, when it was not guarded, it is the aspect of having been hidden from the eye — from the eina ilaah [the supernal eye] — so that it was not rectified through it. For haichlei hatemuros had dominion over it, through its not having been guarded and no eye having been placed upon it. For one must guard it and place an eye upon it according to the mitzvos of the Torah. And through this one draws the aspect of eina chad d'rachamei, which rectifies everything, as mentioned above. Blessed is Hashem forever, amein and amein. And may the good Hashem grant atonement. Basar SheNis'aleim Min HaAyin 3 is a three-section halachah based on Likutay Moharan I:277 ("Know, when there is machlokes" / "When evildoers rise against me"). Reb Nosson's opening explains that the original Torah discourse has a gap: Rabbeinu did not explicitly connect the first part (about machlokes dikdushah rectifying machlokes d'Sitra Achara) to the end (about eating of Shabbos rectifying chilul Shabbos). This halachah fills in that gap. Section 1: Din is sweetened at its root → machlokes d'Sitra Achara (= haichlei hatemuros) is rectified through machlokes dikdushah, which is its root. But machlokes dikdushah itself = not really machlokes = love and great peace, with resolution. The peace of machlokes = Shabbos = Shabbas Shalom. Machlokes dikdushah = six orders of Mishnah = forbidden/permitted, impure/pure, kosher/disqualified = six weekdays. Shabbos makes peace. Honor of Shabbos = eating (Shammai the Elder: "this is for the honor of Shabbos"; Rashi on "Remember the day of Shabbos"). Haichlei hatemuros = sparks fell through sheviras hakeilim = fell into all foods. Intent of eating = rectify sparks from sin of Adam HaRishon (ate from Tree of Knowledge = mixed good and evil = machlokes). Rectification through Shabbos = shalom. Shabbos agin alav (protected Adam). Draw kedushah of Shabbos onto weekdays through eating. Haichlei hatemuros = exchange good for evil. Eating of Shabbos = rectification for chilul Shabbos (which = arousing the six weekdays = 39 melachos = machlokes on Shabbos). Eating of Shabbos elevates all weekday eating done for Shabbos's honor. All is one: Shabbas Shalom. Section 2: Meat hidden from the eye = concern that haichlei hatemuros took hold = exchanged permitted for forbidden. Shechitah and other rectifications = removing sparks from haichlei hatemuros. The knife is called "chalif" = expression of exchange: the reincarnated nefesh (= adam) was exchanged into an animal through haichlei hatemuros; shechitah reverses the exchange and elevates from beheimah back to adam. After rectification, if the flesh is hidden from the eye → concern haichlei hatemuros reasserted dominion → forbidden. Section 3: Why called "hidden from the eye": Torah = tanta" (te'amim, nekudos, tagim, osios) = three colors of the eye + the pupil. All mitzvos = rectification of the eyes. Shattering was in the light of the eyes (Eitz Chaim). Rectification = eina chad d'rachamei = metzach haratzon = Oraisa d'Atika stimaah. Shabbos = shin (3 colors of eye) + bas (pupil) = equivalent to entire Torah. Tzitzis = also equivalent to Torah = eyes = "peering through the lattices" (Siman 7). Parshas tzitzis juxtaposed to parshas mekosheish (Rashi). Machlokes of Korach juxtaposed to tzitzis: Korach dressed them in tallisos entirely techeiles = flawed tzitzis first → power to arouse machlokes d'Sitra Achara. Shabbos = eina chad d'rachamei = metzach haratzon revealed at Minchah of Shabbos → essential rectification at se'udah shelishis. Meat not guarded = hidden from eina chad d'rachamei = eina ilaah (supernal eye). Guard it according to mitzvos of Torah → draw eina chad d'rachamei → rectifies everything. Closing: Baruch Hashem l'olam amein v'amein. V'Hashem hatov yechapeir.