חלב ודם ב

The descent is the purpose of the ascent — as is brought and explained well in Rabbainu's words (LM II:12) on the pasuk "V'ayeh haSeh l'olah" — "Where is the lamb for the offering?" When a person descends and falls, chas v'shalom, to very low levels, Rachamana litzlan — to the aspect of contaminated places — and begins to seek Him: "Ayeh m'kom k'vodo" — "Where is the place of His honor?" — because there He is very concealed and hidden — through this very seeking, he reconnects himself to Hashem. For these places receive their vitality from the aspect of "Ayeh" [Where?], which is the upper Kavod (see there very well; it is a subtle and deep matter). 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 Haim Merikim" in Siman 17, mentioned above in Hilchos Traifos, Halachah 1.

And this is the aspect of the prohibition of chailev [forbidden fats]. For the essential chailev is the fat that is upon the kesalim [flanks/loins], which are the kla'yos [kidneys]. According to what our master, teacher, and rabbi, may his light shine, said: that there are aitzos dikdushah [counsels of holiness] — the aspect of taryag atin d'Oraysa [the 613 counsels of the Torah] — which are the aspect of shmiras habris [guarding the covenant]. For kla'yos yo'atzos [the kidneys give counsel], and the kidneys are the organs of procreation, for they receive the drop from the brain and it is cooked within the kidneys. That is, they receive the intellect from the brain and give birth to and formulate the counsel within the kidneys. And therefore, counsels of holiness are in the aspect of guarding the bris, the aspect of zera emes [seed of truth]. And corresponding to them, there is the atzas hanachash [the counsel of the serpent], which is the opposite of this — the aspect of the flaw of the bris, ni'uf, the aspect of the serpent that came upon Chavah and injected its zuhama [contamination/filth] into her, through her having accepted its counsel. (See there well in the discourse "V'Aileh HaMishpatim," which discusses emunah, in Siman 7.)

And this is the aspect of the prohibition of chailev. For it is also in the aspect of the flaw of the bris. For the chailev covers the kidneys and prevents the kidneys and seals them from formulating counsels of holiness, as Rashi explained on the verse: "This is their way, their folly [kesel]" (Tehillim 49:14) — that they have fat upon their flanks [kislaihem], and it prevents them from returning to Hashem, blessed is He. And therefore the wicked walk in their evil way and do not formulate counsels of holiness, to return to Hashem, blessed is He — on account of the chailev that covers their kidneys.

Now, the descent for the sake of ascent applies only in Olam Hazeh (= Olam HaAsiyah), which is full of k'lipos. Here it is impossible to ascend except through descents — for otherwise there would be many accusations and obstacles. Therefore one must descend specifically to the dwelling-place of the k'lipos, to subdue them in their place and find Him specifically there (= y'ridah tachlis ha'aliyah). Then one ascends securely without hindrance. But in the future, when everything will be entirely holy and the spirit of impurity will be removed from the earth and all k'lipos nullified — then they will ascend from level to level, from strength to strength, without any descent. 4

It follows that the chailev is the opposite of counsels of holiness, and through it the counsels of holiness become confused. And through this one goes, G-d forbid, in a way that is not good — following the counsel of the serpent mentioned above, which is the opposite of counsels of holiness — and this is caused by the chailev that prevents counsels of holiness. And the counsels of holiness become confused and nullified, and then from them is made kesilus [foolishness], which is the counsel of the serpent, as mentioned above — which is the aspect of the flaw of the bris. And therefore it is forbidden for eating.

As understood from the ma'amar "Rabbi Yochanan mish'ta'i, chazaina kavra d'apik raishayh mimaya v'damya ainav kiS'ray Siharay" (Siman 16) — the principle that emerges: the tzadik's need to nullify himself from his divaikus applies only in Olam Hazeh, because of "ananin dim'chasyan al ayinin" — "clouds covering the eyes" — lest the k'lipos overpower him, chas v'shalom, and he be nullified entirely. But in the future, when the clouds are removed — he will not need to nullify himself from his divaikus. All this is the very matter of y'ridah for the sake of aliyah: when the tzadik nullifies himself from his divaikus, he is in the aspect of siharah [moon] — a descent for him. But it is for the sake of ascent, for afterward his intellect is renewed and he perceives more than before. All this applies only in Olam Hazeh; in the future there will be no descent. 5

And therefore the kidneys are sometimes called "kesalim" — named after the kesilus [foolishness] that is caused in them through the above-mentioned chailev. For generally, in the place where the kidneys are written in connection with the chailev, they are called "kesalim," as it says: "the fat that is upon the flanks," etc. (Vayikra 3:4). For through the chailev they are made into the aspect of kesilus, as mentioned above — the aspect of "this is their way, their folly," as mentioned above.

And this is the aspect of: "For he covered his face with his fat" (Iyov 15:27). "His face" — the aspect of guarding the bris, through which is the essential panim [face], the aspect of anpin nahirin [radiant countenance] (as is brought in the words of Rabbainu many times). And the face is covered and flawed through the chailev, as mentioned above. And therefore chailev is permitted in business dealings [masa umatan] more so than other forbidden items, regarding which it is forbidden to make a regular business from them. And our Sages of blessed memory derived from the verse: "And the fat of a nevailah... may be used for any work" (Vayikra 7:24), etc. For the chailev, even though it is an impure thing and a very severe prohibition, nevertheless there is something very significant within it. For the essential life-force that is clothed within it is a very lofty thing, for it receives from the purity of the life-force that reaches the brain. For the brain and the intellect receive the choicest of the life-force and the purity and clarity of the foods. And the life-force that the brain receives from the foods that come into the body — it receives them through the fats of the body, as Rabbainu explained, may his light shine (in Likutay Tinyana, Siman 5): that the brain is like a lamp that burns from the fats of the body; see there. It follows that the foods that come into the body are refined through refinement after refinement, until the purity and clarity within them is refined — the choicest richness within them — and from them is made shuman [fat] and chailev. They are made from the purity and richness of the foods — what pertains to the brain. However, the chalavim [forbidden fats] are the aspect of the dregs and sediment of the pure fats. And through the kosher and pure fat, the intellect in the brain is kindled and sustained. And through the chalavim, which are the dregs, the da'as becomes confused. That is, when the chalavim — which are the dregs — mix in and also rise together with the pure fats to the brain, then the brain becomes confused and tairuf hada'as [derangement of the mind] results. And then the counsels of holiness within the kidneys become sealed, as mentioned above, and they become confused and from them is made, G-d forbid, the counsel of the serpent — which is tairuf hada'as, the foolishness mentioned above — which is the aspect of the flaw of the bris. But in any case, even the chailev has clothed within it a very precious and lofty life-force — that is, the life-force that pertains to the brain, as mentioned above. It is only that it is from the impurity and dregs of the life-force of the brain, as mentioned above. There is the grip of the Sitra Achara. And therefore it is forbidden for eating, and its prohibition is very severe. For because its grip there is in a very lofty place — in the life-force that pertains to the brain, as mentioned above — therefore there is the intense strengthening of the Sitra Achara. For this is a general principle: in a place where there is more holiness and life-force, there the grip of the Sitra Achara is greater. But nevertheless it is permitted in business dealings. For the essential life-force within it is not flawed, and they have no grip there. For in a place where the Sitra Achara grips onto a lofty holiness — although it strengthens itself there with great intensity to cover and conceal the holiness greatly, and the greater the holiness — it cannot grip and flaw the essential life-force of holiness. For due to the greatness of its holiness, it cannot flaw or damage it. As is implied from the words of Rabbainu, may his light shine, on the verse: "And I will surely hide [hastair astir]" (Devarim 31:18); see there in the discourse "U'vYom HaBikurim" (in Siman 56). And therefore the chailev — because it is the aspect of the grip of the Sitra Achara in a lofty place, in the aspect of the brain, as mentioned above — therefore, even though it grips there greatly, nevertheless the essential life-force of holiness that is clothed there is not flawed. And therefore it is permitted in business dealings. That is, it is permitted to make a regular trade from it — to sell it and receive money for it. For when one receives money in exchange for the chailev, it follows that one removes the life-force that is within it — that is, the money one receives for it, which is its life-force that is clothed within it. For the money that one receives in exchange for everything one sells — this is the aspect of the life-force that one extracts, that one receives the life-force from that thing. For the monetary value of that thing — this is the aspect of its life-force that is clothed within it. For money is the root of life-force, as Rabbainu explained, may his light shine (in Siman 68): that all souls have their root in wealth. It follows: when one extracts the money from the chailev — that is, when one receives money in exchange for it — then one extracts the root of its life-force from there, which is the money, as mentioned above. And this root of the essential life-force is not flawed at all, for due to the greatness of its holiness, they cannot grip it, as mentioned above. And therefore the chailev is permitted in business dealings, for they have no grip on its money — that is, on the root of its life-force, as mentioned above. And therefore the essential korban is the chailev that is offered upon the mizbe'ach [altar]. For there is clothed within it a lofty life-force, as mentioned above. It is only that we have no power to refine it through shechitah and eating. For it itself is the aspect of the flaw of lashon hakodesh — the contamination of the serpent that it injected into Chavah, as mentioned above — she being the aspect of the completeness of lashon hakodesh, as mentioned above. And therefore the knife of shechitah does not have the power to subdue it. And therefore it is impossible to refine it through eating. But through the fire upon the mizbe'ach, there the evil within it is burned and consumed and destroyed entirely. And then its life-force ascends to holiness, and a great satisfaction [nachas ruach] is made before Him — the aspect of "a fire-offering, a pleasing aroma to Hashem" (Vayikra 1:9). And this is the aspect of: "All fat belongs to Hashem" (Vayikra 3:16). For a lofty holiness ascends from it to Hashem. For fire is the essential rectification of the chailev, which is the aspect of the flaw of the bris, as mentioned above — in the aspect of: "Everything that comes through fire, you shall pass through fire, and it shall be purified" (Bamidbar 31:23), as Rabbainu explained, may his light shine, elsewhere (in Siman 4). For the chailev — which is the aspect of the contamination of the serpent, the heat of the evil inclination — for the chalavim in the body heat up the body and make the blood boil, through which come the heat and fire of the desires. Therefore the essential rectification is through fire — in the aspect of "you shall pass through fire." And therefore it is purified and refined through the fire upon the mizbe'ach, as mentioned above. And therefore the chailev may be used for any work. And even though it is forbidden for eating, there is great use for it even for Yisrael — that is, it is used for lighting and illumination. For there is a lofty life-force within it, as mentioned above. It is only that it is impossible to refine it through eating, as mentioned above. And therefore the majority of the rectification of the chailev is through fire/light. For through the light it is refined and the life-force comes out, as mentioned above. And therefore its essential use is for lighting. For a burning lamp is made from it again — [returning it to] where its life-force fell from, from the aspect of the brain, which is a burning lamp, as mentioned above. And through the fire of the lighting, when it burns, then it is refined through fire, as mentioned above. And then its life-force ascends and a great light comes out from it, for a lofty life-force is clothed within it, as mentioned above. And this is the aspect of the prohibition of dam [blood]. For the blood is the nefesh — which is the life-force. Therefore the Sitra Achara grips there the most, for its essential grip is greatest in the place where there is more life-force and holiness, as mentioned above. And therefore all flaws and transgressions come through the blood — through the boiling of the blood of the three hundred and sixty-five sinews [gidin], from which come the 365 negative commandments. Especially the flaw of the bris, which is the generality of the gidin, as Rabbainu explained elsewhere (in Siman 29): that the essential flaw of the bris — the generality of the gidin — is through the boiling of the blood mentioned above. And therefore it is forbidden to eat blood, as mentioned above. But because there is not as lofty a life-force there as within the chalavim — for there is clothed the aspect of the life-force that pertains to the brain, as mentioned above — but the blood is the nefesh, where the last and lowest level of the life-force — the aspect of nefesh — is clothed. For the blood is made from the waste of the foods. And therefore, after the shechitah and death of the animal — when the nefesh and life-force depart from there — then afterward the blood is spilled like water and is mostly not needed. And it is not used, for there remains within it only a very small amount of life-force. For all the life-force departs from it at the time of the animal's death, at the time of its shechitah. And therefore it is forbidden to do business with it. For the small amount of life-force that is clothed there is flawed there, due to its smallness and insignificance. And also because of this, there is not much use for it and it has no monetary value at all, as mentioned above. But the chailev — because there is clothed within it a lofty life-force that fell from the choicest life-force of the brain, as mentioned above — therefore even after the death of the animal, there still remains within it much significant life-force. And therefore there is great use for it and it has great monetary value. And due to its greatness and significance, even though the Sitra Achara grips there greatly, nevertheless the essential life-force is not flawed, as mentioned above. And therefore it is permitted in business dealings, as mentioned above. For the life-force clothed in the chailev — which is from the aspect of Mochin [brains/intellect], that is, from the aspect of the last level, from the aspect of the raglayim [feet/legs] of the Moach [brain] — for the chailev is the excess of the fats, as mentioned above, and its place is on the kidneys, where the counsel is, which is from the aspect of the raglayim of the brain. For the kidneys are the aspect of raglayim, as is brought. And therefore that life-force of the chailev, as mentioned above, is the aspect of the flow of the life-force of money [mamon] — which is the aspect of the Mochin and da'as of the Nefesh, which is the aspect of nukva [the feminine aspect]. As is precise from the words of Rabbainu, may his light shine (Siman 69), who wrote that money is the root of the nefesh, and the root is the aspect of the Mochin. For the Mochin are the root and life-force of everything, as it is written: "Wisdom preserves life" (Koheles 7:12). It follows that money — which is the root of the nefesh — is the aspect of the life-force and Mochin of the Nefesh, which is the aspect of nukva. And it comes from the aspect of the raglayim of the level above it — which is the aspect of duchora [the masculine aspect] — which is the aspect of Mochin to the level below it, where is the aspect of money — in the aspect of: "And Hashem blessed you on account of my foot [l'ragli]" (Beraishis 30:30). For the aspect of the raglayim of the level above is the root of the life-force — the aspect of the Mochin of the level below it. And therefore money — which is the aspect of the feet of the Mochin, as mentioned above — is the root of the life-force of the Nefesh — that is, the aspect of the Mochin of the Nefesh. It follows that the life-force in the chailev — which is from the aspect of the feet of the Mochin, as mentioned above — is the aspect of the flow of money, which is the root of the Nefesh, as mentioned above. And it is a very lofty life-force, as mentioned above. And therefore one extracts money from the chailev and does business with it, as mentioned above. And this is the aspect of the whiteness [lavnunis] of the chailev. For it suckles from the whiteness of the Mochin, as mentioned above. For chailev is the aspect of klipas Lavan [the husk of Lavan]. And the blood is the aspect of Aisav, who came out "ruddy [admoni]" (Beraishis 25:25) — which is the aspect of "a liver full of blood", as Rabbainu explained, may his light shine (in Siman 57). And therefore in Lavan, even though he is a very impure klipah, there still remains within him much life-force of holiness — very lofty. That is, the aspect of the souls of the wives of Yaakov, together with their root, which is wealth. And therefore Yaakov labored at his place until he extracted them from him together with their root. And therefore, even after he married them, he toiled greatly still at his place — in order to extract from him the root of their life-force, that is, the wealth that he extracted from him. And this is what is written: "For all the wealth that G-d has saved from our father — it is ours" (Beraishis 31:16). "It is ours" specifically — for it is ours, for it is our root, as mentioned above. And this is what Yaakov said to Lavan: "And Hashem blessed you on account of my foot [l'ragli]" (Beraishis 30:30). "L'ragli" specifically — that is, Yaakov, who is the aspect of the Mochin of holiness, argued to Lavan: all the wealth that Lavan swallowed — it is all from the falling of his feet, as mentioned above. For from the feet of the Mochin, Lavan — who is the aspect of chailev — suckles. And therefore the wealth is found within him, as mentioned above. And therefore Yaakov labored to break the klipah of Lavan — to extract from him the wealth that is the root of the souls of his wives, as mentioned above. But Aisav is the zuhama d'dahava [the dross of gold], and his sustenance is from the excess of the blood that remains after the life-force of holiness has departed from it. Therefore there does not remain within him life-force of holiness except a very, very small amount. And it is swallowed up and flawed there greatly. Therefore, from Aisav there did not emerge holiness as there did from Lavan — for from Lavan there emerged holiness that was very beautiful and lofty, refined and purified without flaw, as mentioned above. And they are the aspect of shogaig [inadvertent sin] and maizid [deliberate sin] — which are the aspect of Lavan and Aisav, the aspect of the Tree of Knowledge of Good and Evil and the aspect of the seventy nations which is evil entirely. For Lavan the Aramean is the aspect of the strengthening of the evil within the Targum [Aramaic translation], which is the Tree of Knowledge mentioned above (as Rabbainu wrote, may his light shine, there). For that reason Lavan the Aramean called it "Yegar Sahadusa" (Beraishis 31:47) [in Aramaic]. And therefore, even though he is a very difficult klipah — for the klipah of the Tree of Knowledge is very difficult — nevertheless there is still much good within him. And therefore within Lavan there is found much good, as mentioned above. And this is the aspect of shogaig. Shogaig is from the Tree of Knowledge of Good and Evil, from the aspect of Targum. As Rabbainu wrote there on the verse: "A prayer of Chavakuk the prophet, upon shigionos" (Chavakuk 3:1) — which Rashi explained according to its Targum; see there. But Aisav is the zuhama d'dahava — the aspect of the ra hakolail [comprehensive evil] that has no good in it at all, as mentioned above. And this is the aspect of maizid. For the deliberate sin a person commits through the boiling of the blood — deliberately, in anger, in murder — and this is the aspect of Aisav, as mentioned above. And for this reason it is called "maizid" — named after the boiling of the blood, in the aspect of: "And Yaakov cooked [va'yazed] a stew" (Beraishis 25:29) — from which Aisav suckles, as it says there: "Pour into me now from this red, red stuff," etc. (Beraishis 25:30). But the shogaig — a person commits through heaviness, through the chalavim, which are the aspect of Lavan, which make the body heavy and seal one's da'as until one falls into the aspect of sleep — the aspect of tardaimah [deep slumber], which is the aspect of forgetfulness. And through this one forgets and commits the prohibition inadvertently. And this is what we find: that in all of Maseches Kerisus and in other places in the Talmud, the way of the Tanna, whenever he wants to speak of an inadvertent sin, he always depicts it through the eating of chailev — as they said there: "He said to him: you ate chailev," etc. And so throughout the entire Tractate; see there. For chailev is the aspect of Lavan — the aspect of shogaig, as mentioned above. And this is what is written in the holy books: that teshuvah is more difficult for the shogaig than for the maizid. And in truth, certainly the maizid is nevertheless very severe — more severe than the shogaig. But there are different aspects to this, for in one respect the klipah of Lavan is very difficult — much more so than the klipah of Aisav. For Lavan comes with cunning and deception and strategems, until he conceals and confuses one's da'as, and one cannot guard against him as much. And this is the aspect of the inadvertent sins that cause one to stumble without one's knowledge. And therefore it is very difficult to escape from him except with great assistance from Above. But Aisav — who is the aspect of maizid, who comes with murder — then it is possible to gird one's loins and strengthen oneself, to fight with him, to slay him and subdue him. Amain, may it be His will. Chailev VaDam 1 is a six-section halachah based on Likutay Moharan I:19 and I:17. It explains the prohibitions of chailev (forbidden fats) and dam (blood) through the framework of counsels of holiness vs. the counsel of the serpent, and the corresponding klipos of Lavan and Aisav. Section 1: Chailev = fat upon the kesalim (kidneys). Kla'yos yo'atzos (kidneys give counsel) = organs of procreation = receive the drop from the brain. Aitzos dikdushah = taryag atin d'Oraysa = shmiras habris = zera emes. Opposite = atzas hanachash (serpent's counsel) = flaw of bris = ni'uf = zuhama injected into Chavah (Siman 7). Section 2: Chailev covers/seals kidneys → prevents counsels of holiness. Rashi on "This is their way, their folly (kesel)" (Tehillim 49:14): fat on flanks prevents return. Counsels confused → kesilus (foolishness) = counsel of serpent = flaw of bris. Kidneys called "kesalim" when written with chailev. "He covered his face with his fat" (Iyov 15:27): panim = shmiras habris = anpin nahirin, covered/flawed by chailev. Section 3: Chailev permitted in masa umatan (business). "Fat of nevailah... for any work" (Vayikra 7:24). Lofty life-force within (from purity reaching brain). Brain = lamp burning from body's fats (LM II:5). Foods refined → pure fats sustain brain. Chalavim = dregs = confuse da'as = tairuf hada'as → seal counsels. General principle: more holiness = greater grip of Sitra Achara. But essential life-force not flawed (hastair astir, Siman 56). Money = root of life-force (Siman 68: all souls rooted in wealth). Money received for chailev = extracting unflawed life-force. Section 4: Essential korban = chailev on mizbe'ach. Cannot refine through shechitah/eating (= flaw of lashon hakodesh, zuhamas hanachash). Knife lacks power to subdue it. Fire on mizbe'ach burns evil → life-force ascends = "fire-offering, pleasing aroma." "All fat belongs to Hashem" (Vayikra 3:16). "Pass through fire" (Bamidbar 31:23; Siman 4). Chalavim = heat of yetzer hara = boiling blood → rectified by fire. Chailev used for lighting = burning lamp = returns to brain (whence it fell). Great light emerges. Section 5: Prohibition of dam: blood = nefesh = life-force → Sitra Achara grips most. 365 gidin → 365 negative commandments. Flaw of bris = generality of gidin = boiling of blood (Siman 29). But blood = last/lowest level (nefesh), from waste of foods. After shechitah, blood spilled like water, little life-force remains. Forbidden in business (life-force flawed due to smallness, no monetary value). Chailev = from raglayim (feet) of Moach. Kidneys = raglayim. Life-force of chailev = flow of mamon = Mochin of Nefesh = nukva. Money = root of nefesh (Siman 69). "Wisdom preserves life" (Koheles 7:12). Raglayim of upper level = Mochin of lower level. "Hashem blessed you l'ragli" (Beraishis 30:30). Chailev = whiteness (lavnunis) = klipas Lavan. Blood = Aisav = admoni = liver full of blood (Siman 57). Lavan: impure klipah but much holiness remains (wives of Yaakov + their root = wealth). Yaakov labored to extract. "All the wealth... is ours" (Beraishis 31:16). Aisav = zuhama d'dahava = excess blood after holiness departed = very little remains, swallowed/flawed. From Lavan emerged beautiful/lofty holiness; from Aisav, nothing comparable. Section 6: Shogaig (inadvertent) and maizid (deliberate) = Lavan and Aisav. Lavan = strengthening of evil within Targum = Tree of Knowledge = Yegar Sahadusa. Difficult klipah but still much good. Shogaig = from Tree of Knowledge = Targum = "upon shigionos" (Chavakuk 3:1, Rashi). Aisav = zuhama d'dahava = ra hakolail = no good. Maizid = boiling blood = anger/murder = va'yazed (Beraishis 25:29). Shogaig = heaviness of chalavim/Lavan = seal da'as = tardaimah (deep sleep) = forgetfulness. Maseches Kerisus: Tanna always uses eating chailev to illustrate shogaig (because chailev = Lavan = shogaig). Teshuvah harder for shogaig than maizid: klipas Lavan = cunning/deception/stumbles without knowledge = hard to escape except with help from Above. Aisav (maizid, murder) = one can gird loins and fight. Closing: Amain, kain yehi ratzon.