חלב ודם ד

For it is found in Rabbainu z"l's words (LM II:78): the essential kedushas Eretz Yisrael is through the aspect of "Ko'ach ma'asav higid l'amo" — "The power of His deeds He declared to His people" — "biR'tzono n'sanah lahem, ubiR'tzono n'talah maihem un'sanah lanu" — "By His will He gave it to them, by His will He took it from them and gave it to us" (see there). As Rabbainu z"l explained on "Va'Eschanan": this is the aspect of all holy places that Yisrael sometimes conquer and sanctify with kedushas Yisrael. Others could claim "Listim atem" — "You are robbers!" — but through "Ko'ach ma'asav higid l'amo" we have the power to conquer the entire world and sanctify it with kedushas Yisrael: "biR'tzono n'sanah lahem, ubiR'tzono..." 3

Based on the discourse beginning "VaYehi Haim Merikim Sakaihem," etc., in the first book, Siman 17; see there the entire discourse well. And the general principle, in brief, that is necessary for this matter is: that the rectification of the intellect is through the rectification of the mizbe'ach [altar], which is the aspect of eating in holiness, etc. And the rectification of the completeness of the mizbe'ach is through gairim [converts], etc. And gairim are made through tzedakah to many souls. And the essential thing is through tzedakah to the true tzadikim, who are comprised of many souls, etc. Through this is made the aspect of avir hanach v'hazach [the tranquil and pure atmosphere]. For through tzedakah, one acquires for oneself souls and friends and lovers. And through the love — which is the aspect of isdabkus rucha b'rucha [the cleaving of spirit to spirit], the spirit of the lover to the spirit of the beloved — through this is made the aspect of avir hanach v'hazach, etc. And through this, the holy words of the true tzadikim are heard from afar, etc. Until those who are far away hear and come and convert, etc. For there is tov hakavush [good that is captive/suppressed] among the nations — that is, the aspect of portions of the souls of Yisrael. For all the good is only the aspect of the souls of Yisrael, etc. And this tov hakavush that is with them — they overpower it so greatly until it forgets its greatness. And through the tzedakah — through which is made avir hanach v'hazach — through this the above-mentioned tov hakavush hears and sees the words of the tzadikim, etc. And then it remembers its greatness — how it came from a very lofty and exalted place. For it is the aspect of portions of the souls of Yisrael, for whose sake the entire world was created. For Yisrael arose in thought first, as it is written: "In the beginning [Beraishis] He created" (Beraishis 1:1) — for the sake of Yisrael who are called "raishis" [first/beginning], etc. And in them Hashem, blessed is He, consulted and took counsel at the time of the creation of the world, etc. And then this good begins to grieve and have compassion on itself — that it has fallen from such a lofty place and now it is captive in their hands, etc. — and it desires to draw itself back and return to its place, etc. And through this, ba'alai teshuvah and gairim are made, and through this the mizbe'ach is completed, etc. And sometimes, when the evil sees that the good is yearning and drawing itself and wanting to return in teshuvah, then they overpower the good and bring it into a further concealment — that is, they bring it into the innermost depths of their thought, etc. And then this good goes out in the seed of the born, etc. In the aspect of: "Hashem will count when He inscribes the peoples: this one was born there" (Tehillim 87:6), etc. (See all of this well.)

And this is the aspect of the prohibition of chailev that is forbidden for eating. And in the korbanos, the chailev specifically ascends as a pleasing aroma. For the essential korban is the chailev that ascends to the Most High. For chailev is an expression of "maitav" [the best/choicest]. And as it is written: "For the best of all the land of Mitzrayim is yours... and eat the fat [chailev] of the land" (Beraishis 45:18-20). For the chailev suckles from the aspect of the above-mentioned good. For the essential chailev is upon the kesalim and kla'yos [kidneys], and the kidneys are the organs of procreation, and there is the place of aitzah [counsel]. For kla'yos yo'atzos [the kidneys give counsel] (as our Sages of blessed memory said, Berachos 61a). For the thought in the brain is drawn down to the kidneys, and there the counsels are formed, etc. (And see elsewhere regarding this.)

And the essential good is in the innermost depths of thought, and is drawn to the place of counsel — the aspect of kla'yos yo'atzos. For Yisrael arose in thought first, and in them He consulted and took counsel in the creation of His world. That is, first they arose in thought, and afterward they were drawn to the aspect of the place of counsel, as it were, and then He consulted and took counsel in them.

This is the aspect of kedushas Bais HaK'nesses. The essential kedushah of the Bais HaK'nesses is through "Ko'ach ma'asav" — through which we have the power to sanctify all places in the world. Hashem created everything and by His will gave it to us = kedushas Eretz Yisrael. The kedushah of the Bais HaK'nesses is also the aspect of kedushas Eretz Yisrael and the Bais HaMikdash: "Mikdash m'at — ailu batay ch'nessiyos uvatay midrashsos" — "A small sanctuary — these are the batay ch'nessiyos and batay midrashsos" (Megillah 29). 4

It follows that the essential good — which is the aspect of the neshamah of Yisrael — is drawn to the place of counsel, which is the aspect of kla'yos yo'atzos, which are the organs of procreation. And therefore sometimes, when the good is very suppressed among them and they do not allow it to emerge, then the good goes out in the seed of the born. For when the good is drawn in the aspect of procreation — which is in the aspect of kla'yos yo'atzos, which are the organs of procreation — then the evil cannot overpower it. For there, in the aspect of the place of counsel that is the organs of procreation, there is the aspect of the root of the good that arose in thought first, and in it He consulted and took counsel, etc. — the aspect of aitzah, etc., as mentioned above.

This is the aspect of "Mikdash Hashem kon'nu yadecha" — "The sanctuary of Hashem, Your hands established" (Shemos 15). The essential kedushah of the Mikdash (= Bais HaK'nesses and Bais HaMidrash) is through the aspect of yadayim [hands], which have kaf-ches pirkin [28 joints] = "Ko'ach" [= 28 = "power"] ma'asav — as Rabbainu z"l explained elsewhere (Siman 45, part 1). Through this = the essential kedushah of the Bais HaK'nesses. 5

It follows that the essential aspect of the good is in the aspect of kla'yos yo'atzos, which are the organs of procreation. And there is the essential chailev that covers over the counseling kidneys. And therefore chailev is an expression of maitav [choicest], as mentioned above. For it suckles from the aspect of the above-mentioned good, which passes and goes through the organs of procreation, which are kla'yos yo'atzos, as mentioned above.

Therefore with all tashmishay kedushah, kedushah does not take effect until one actually uses it (= "azminyeh v'tzar beh"). The essential kedushah is in the aspect of yadayim with their 28 joints (= "Ko'ach ma'asav") — from where the essential kedushah comes (= kedushas Eretz Yisrael drawn from the 28 joints). Therefore we require that one actually used it in kedushah — for the use is the aspect of asiyah [action] (= yadayim). Then precisely kedushah takes effect — for what draws kedushah onto the object is "Ko'ach ma'asav" (from where kedushas Eretz Yisrael is drawn = yadayim = 28 joints). 6

And therefore the essential korban is the chailev. For the essential korban is to extract and elevate the tov hakavush from among the nations and the Sitra Achara — to extract it and elevate it to its root. For the korban comes on account of sin. And through the sin, good and evil become mixed, and the good falls into exile among the nations and the Sitra Achara, according to the nature of the sin, G-d forbid. And for this one brings a korban — in order to refine and elevate the tov hakavush and elevate it to its root.

For the korban is in the aspect of "wealth adds many friends" (Mishlai 19:4), as mentioned above — which is the aspect of tzedakah. For the korban is what one vows and gives as a sacrifice from the labor of one's hands — which is the aspect of tzedakah. And also from all the korbanos, a portion reached the Kohain. For even from the olos [burnt offerings], the Kohain would receive the hides. And the Kohain is a man of chesed, a man of shalom, as it is written: "Behold, I give him My covenant of peace; and it shall be for him and for his seed after him a covenant of eternal kehunah" (Bamidbar 25:12-13). And he is the aspect of the tzadik and the Rav of the generation, as it is written: "For the lips of the Kohain shall guard knowledge" (Malachi 2:7). And our Sages of blessed memory expounded (Moed Katan 17a): "If the Rav resembles," etc.

Therefore we need "azminyeh v'tzar beh" — meaning machshavah and ma'aseh [thought and action]. The root of kedushah is in machshavah (= Chochmah = Kodesh). But the essential completeness of kedushah is when it is drawn into the yadayim in the aspect of uvda [deed]. This is the essential merit and completeness of kedushah: connecting the deed and action to kedushah — "S'u y'daichem Kodesh" — "Lift your hands in holiness" (Tehilim 134). The essential completeness of kedushah is in the yadayim — when one lifts and elevates the yadayim (= asiyah) to kedushah. The essential completeness of kedushah is when it is drawn into even the lowest level (= asiyah). 7

It follows that through a person vowing and giving a korban — which is the aspect of tzedakah — through this is made the aspect of avir hanach v'hazach (as is explained in the above-mentioned discourse). For the korbanos make shalom, which is the aspect of "wealth adds many friends," through which is made avir hanach v'hazach, as mentioned above.

This is the aspect of tashmishay kedushah: their kedushah takes effect specifically through machshavah and uvda (= "azminyeh v'tzar beh"). Designation alone is not sufficient — the essential merit and completeness of kedushah is when drawn specifically into uvda (= asiyah). The essential kedushah = kedushas Eretz Yisrael; the essential kedushas Eretz Yisrael = through "Ko'ach ma'asav." This = emunah: knowing that Hashem created the entire world by His will, by His will He took it from them, etc. This is the essential kedushah — knowing that everything is from Him. Hashem is called "Kadosh." As soon as one knows that Hashem created the thing → kedushah is drawn there. The essential merit of this knowledge is when one knows in Olam HaAsiyah, the physical world, of His kedushah — for because He contracted His kedushah until He created this physical world, His kedushah became concealed until there is the power to choose kedushah or the opposite, chas v'shalom. Therefore the essential merit of kedushah is sanctifying Olam HaAsiyah — drawn from the aspect of yadayim (= "Ko'ach ma'asav" = 28 joints = kedushas Eretz Yisrael). 8

And therefore the essential place of all the korbanos is only in Eretz Yisrael and Yerushalayim and the Bais HaMikdash. For Eretz Yisrael is the aspect of avira dakya [pure atmosphere], the aspect of avir hanach v'hazach. For the air of Eretz Yisrael makes wise, and shalom and love are through the completeness of da'as (as Rabbainu of blessed memory wrote many times) — the aspect of: "And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid," etc. (Yeshayahu 11:6) — "for the earth shall be full of knowledge," etc. (Yeshayahu 11:9). And therefore the air of Eretz Yisrael, which makes wise — through this, there is the essential love and shalom, which depends on da'as and chochmah, as mentioned above. And this is the aspect of: "And I shall give peace in the land" (Vayikra 26:6). For the essential shalom is in Eretz Yisrael, as mentioned above. And through the shalom and love that is in Eretz Yisrael specifically, through this the atmosphere there is tranquil and pure — the aspect of avira dakya.

This is the aspect of Shiv'ah Tuvay Ha'Eer [the seven city leaders] — they are the heads of the people, the aspect of Mochin (from where the root of kedushah comes). Therefore they are called "Tuvay" [good ones] — for Da'as and the moaach = the aspect of "tov" [good]: "Gam b'lo da'as nefesh lo tov" — "Without da'as, even the soul is not good" (Mishlai 19), as brought in Rabbainu z"l (Siman 29, part 1). This = kedushas Eretz Yisrael: "HaHar haTov hazeh v'haL'vanon" — "This good mountain and the L'vanon." The Shiv'ah Tuvay Ha'Eer — through them the kedushah of the Bais HaK'nesses and all tashmishay kedushah depends (= kedushas Eretz Yisrael). They also establish straight takanos and guide the people on the good and straight path, in derech eretz — leading the world so no one steps outside the line and no one wrongs his fellow — all the aspect of kedushas Eretz Yisrael (= derech eretz), as explained in the above ma'amar. 9

And Yerushalayim was chosen from all of Eretz Yisrael. For the essential name of Yerushalayim is on account of shalom. For it is called "Yerushalayim" on account of yirah shalaim [complete awe], as our Sages of blessed memory expounded. For originally it was called "Shalaim," as it says: "And Malki Tzedek, king of Shalaim," etc. (Beraishis 14:18). And likewise the Bais HaMikdash is called "Sukas Shalom" [the Shelter of Peace]. And therefore through there all the tefillos ascend to their established place heavenward. For there is avira dakya, avir hanach v'hazach, through which the tefillah ascends to its place and there is no one to confuse it.

And this is the aspect of the korbanos that were offered in the Bais HaMikdash that stands in Yerushalayim and Eretz Yisrael, which are the aspect of shalom, which is the aspect of avir hanach v'hazach, as mentioned above. And through the korbanos — which are the aspect of tzedakah, as mentioned above — through this the atmosphere is purified even more, as mentioned above. And then the aspect of avir hanach v'hazach is made even more. And then the tov hakavush — that was suppressed among the nations and the Sitra Achara through one's sins — and now, through the atmosphere being purified even more through the korban, the above-mentioned tov hakavush can hear the holy words of Yisrael. And then it is aroused and remembers its greatness, and begins to have compassion on itself, and returns to its root, as mentioned above.

Therefore they are called Shiv'ah Tuvay Ha'Eer — for they draw kedushas Eretz Yisrael into all holy things, batay ch'nessiyos, and batay midrashsos — wresting them from the aspect of the Shiv'ah Amamim [seven nations] in whose hands Eretz Yisrael originally lay. All things and places must be sanctified with kedushas Eretz Yisrael → must be taken from the aspect of the seven nations. Therefore they are seven Tuvay Ha'Eer — to subdue the seven nations and sanctify all things (tashmishay kedushah, batay ch'nessiyos, batay midrashsos) with kedushas Eretz Yisrael (= "HaHar haTov"). 10

And this is the aspect of: Kohanim at their service and Yisrael at their station [ma'amad]. For at the time that the Kohanim were engaged in the avodah [Temple service] — through which the atmosphere was purified and refined, as mentioned above — for the smoke of the mizbe'ach would rise and drive out all the bad atmospheres — the aspect of ruach ra'ah [evil spirit]. And it would purify the atmosphere in the aspect of avir hanach v'hazach, as mentioned above. And then Yisrael would stand at their station and would speak holy words — the aspect of dibur haYisraeli [the Israelite speech] that is mentioned in the above-mentioned discourse — so that this speech would go forth and be heard by the tov hakavush, so that it would remember its greatness and return to its root, as mentioned above.

For in all things in the world, kedushah lies concealed — meaning the vitality of Elokus. This = the hidden Torah [Torah ha'ne'elemes] that sustained the world before Mattan Torah (= derech eretz that preceded Torah = the path to Eretz Yisrael), as explained well in the above ma'amar. Specifically through this aspect one can sanctify all things in the world, making from chol [secular] — kodesh [holy]: all holy objects, batay ch'nessiyos, batay midrashsos that were initially entirely secular → made holy through this aspect (= the hidden Torah = derech eretz = "Ko'ach ma'asav"). 11

And therefore Yisrael at their station would engage in Parshas Beraishis and in Parshas Ha'azinu. For through this they would remind the tov hakavush of its great stature — that for its sake the entire world was created. This is the aspect of "Beraishis bara," etc. — that the entire creation during the six days of creation was all for the sake of Yisrael who arose in thought first, who are called "raishis," as mentioned above.

Therefore Eretz Yisrael is called "Tov" (= "HaHar haTov") — for the essential kedushas Eretz Yisrael is through "Ko'ach ma'asav," through revealing that Hashem created everything. As soon as His Elokus is revealed = the aspect of "Tov": "Tov Hashem lakol" — "Hashem is good to all." 12

And this is the aspect of Shiras Ha'azinu. For the essential Shiras Ha'azinu — Moshe Rabbainu said it for the sake of this tov hakavush that is among the nations and the Sitra Achara. And he reminded it in the place where it is, that it should return to its greatness and its root. For Moshe foresaw until the end of all the generations — when the good would be suppressed and hidden in an extreme concealment and obscuring, as it is now in ikvesa d'Meshicha [the footsteps of Mashiach], as it is written there: "And I will surely hide [hastair astir] My face on that day," etc. (Devarim 31:18). And then the good comes into an extremely great obscuring and concealment — in the aspect of hastarah shebesoch hastarah [concealment within concealment] — until it seems almost, G-d forbid, as if there is no hope, G-d forbid, to arouse this good.

But Moshe Rabbainu foresaw all of this and said this shirah, so that through this shirah the good would be aroused from the place where it is, even at the end of these generations — so that it would remember its greatness and return in teshuvah and go back to its root, as it is written there: "And this song shall answer before him as a witness, for it shall not be forgotten from the mouths of his seed" (Devarim 31:21).

Baruch Hashem l'olam, Amain v'Amain. 13 And this is what is said there in Shiras Ha'azinu: "He found him in a desert land, and in the waste howling wilderness," etc. (Devarim 32:10). That is, the aspect of the good — which is the portion of the souls of Yisrael — that is found in a desert land and in a waste, etc. — that is, it is captive in the desert and in the waste among the nations and the Sitra Achara. And this is: "He encircled him, He gave him understanding," etc. — that the Sitra Achara surrounds it and builds upon it and encloses it with numerous partitions of iron. But Hashem, blessed is He, thinks thoughts so that none shall be banished from Him, and He devises stratagems to arouse that good, as mentioned above. And this is: "He guarded him as the pupil of His eye; like an eagle that stirs up its nest," etc. — that is, Hashem, blessed is He, in His mercy guards and watches over that good, etc., and devises stratagems to arouse it and remind it that it should return to its root.

And therefore Moshe began the shirah: "Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth" (Devarim 32:1). That is, Moshe Rabbainu commanded and decreed that the heavens and the earth should give ear and listen well to his holy words — that is, that the atmosphere should be purified in the aspect of avir hanach v'hazach, so that his holy words would be heard well, and the ruach ra'ah, the stormy wind, would have no power to confuse and disturb the atmosphere. Rather, everything should be tranquil and give ear and listen to his words well — so that the tov hakavush would hear his holy words, so that it would remember its great stature and return to its root, from wherever it is, even at the end of these generations, even from within an extremely great obscuring and concealment as now — in the aspect of "and this song shall answer," etc. — "for it shall not be forgotten," etc. It follows that Shiras Ha'azinu is the above-mentioned aspect — to arouse the tov hakavush. And this is the aspect of Beraishis, etc., as mentioned above. For through Ma'aseh Beraishis [the account of creation], they would remind and show the good its greatness — that everything was created for its sake, as mentioned above. And therefore the men of the ma'amad would engage in Parshas Beraishis and Parshas Ha'azinu at the time of the offering of the korbanos — in order to arouse through this the tov hakavush that it should return to its root. For through the korban, the atmosphere is purified, as mentioned above. And then, when they speak the dibur haYisraeli — which is the aspect of the holy words of the men of the ma'amad, as mentioned above — through this, this holy speech was heard by the tov hakavush. And through this it would remember its greatness and would return to its root. This is the aspect of gairim, who are the completeness of the mizbe'ach, as mentioned above. And this itself is the aspect of the korbanos — which are the essential completeness of the mizbe'ach. For through the korbanos, the good returns to its greatness, etc., as mentioned above. And therefore the essential thing that they would offer to the Most High is the chailev — which is an expression of "maitav" [the best/choicest] — the aspect of the above-mentioned tov hakavush. For it suckles from the good that is in the aspect of kla'yos yo'atzos. For in it He consulted and took counsel, etc., as mentioned above. And therefore they would offer from the korban the chailev specifically — in order to elevate the tov hakavush, which is the aspect of chailev, to the Most High, to Hashem, blessed is He — the aspect of "a fire-offering, a pleasing aroma to Hashem" — so that it should return to its greatness and its root. This is the essential aspect of the korban, as mentioned above. And therefore to a commoner [hedyot], the chailev is forbidden for eating. For the tov hakavush that is there in the aspect of chailev — it is impossible to refine it through eating. For it is in the aspect of the good that is deeply suppressed within the Sitra Achara — in the aspect of what is stated there in the above-mentioned discourse: that sometimes they overpower the good so greatly until it is impossible in any way to extract it, and then the good goes out in the seed of the born, etc. And this is the aspect of the chailev that suckles from this good that goes out in the seed of the born — which passes and goes through the kla'yos yo'atzos, which are the organs of procreation. And the chailev is upon them and suckles from them. And for this reason it is called chailev, an expression of maitav, as mentioned above. And this chailev is the intensity of the richness of the body, which overpowers the good — in the aspect of: "For he covered his face with his fat" (Iyov 15:27). "Face" — this is the intellect, which is the good, as mentioned above — the aspect of: "The wisdom of a man illuminates his face" (Koheles 8:1). And the intellect is the good — the aspect of: Yisrael arose in thought — which is the aspect of the intellect — the aspect of: "Also, without da'as the soul is not good" (Mishlai 19:2). And the chailev covers over this good — in the aspect of: "for he covered his face with his fat." And then, when the desires of the body — which are the aspect of the richness and chailev of the body — overpower the good, then, G-d forbid, the good does not hear at all the awakening to return to its greatness — in the aspect of: "This is their way, their folly [kesel]" (Tehillim 49:14). And our Sages of blessed memory said: they have fat upon their flanks that covers them, through which they do not hear at all words of mussar. And they do not look at their ultimate end — what will be in their end. And lest you say there is forgetfulness in them — the verse teaches: "And afterward they take pleasure in their mouth, selah," etc. — that is, they mention with their mouths their end, and nevertheless they do not strengthen themselves to return to their root. And all of this is because of the chailev that is upon their flanks that covers them. It follows that the chailev covers over the good and suckles from it. And therefore the chailev is forbidden for eating by Yisrael. For it is impossible for us to refine it in any way through eating. For the good is suppressed and compressed there very, very tightly, and it is impossible for it to come out, as mentioned above. Only through the fire upon the mizbe'ach — through this one can refine and extract even that good that is within the chailev. And therefore in the korbanos, the essential korban is the chailev specifically, as it is written: "All fat belongs to Hashem" (Vayikra 3:16). For this is the essential korban — to refine and elevate the tov hakavush that is very suppressed. This is the aspect of chailev that suckles from the very suppressed tov hakavush. And through the fire upon the mizbe'ach, the evil is consumed and the good is refined. And through the fire upon the mizbe'ach, the evil is consumed and the good is refined. For "from the fire they came out, and the fire shall consume them" (Yechezkel 15:7) — and the evil is consumed, and then the good ascends to its root, and the flaw of the mizbe'ach is completed, as mentioned above. And this is the aspect of ta'anis [fasting]. For sometimes a person needs to fast for the sake of teshuvah for his sins. For sometimes the good is very, very suppressed through the sins, until it is impossible to refine and elevate it. And then it is impossible to eat in holiness. For the essential eating in holiness is through the rectification of the mizbe'ach — which is through elevating the tov hakavush to its root, as mentioned above — and then one can eat in holiness. For the essential eating in holiness is to refine the holy sparks [nitzotzos] that are in the thing one eats. And the holy sparks are the aspect of the sparks of portions of good from the souls of Yisrael, for whose sake everything was created. And therefore, when one merits to remind the good of its greatness, until ba'alai teshuvah and gairim are made — then the sparks of the portion of good that are in the thing one eats are also aroused. And then one can eat in holiness — that is, to refine and elevate the sparks that are in the thing one eats, as mentioned above. And therefore sometimes, when the good is very suppressed, G-d forbid, until it is impossible to elevate it — then one needs to fast. For then it is impossible to eat in holiness, and one needs to fast. And through the fasting, one's chailev [fat] that was covering over the good is diminished, as mentioned above. And therefore fasting is in place of a korban, as is brought. And therefore through the fasting, one subdues the chailev that covers over the good, and then the good can remember its greatness and return to its root, as mentioned above. And therefore it is found in the holy books: that one who engages in Torah does not need to fast. For the Torah is called "aish" [fire], as it says: "Behold, are not My words like fire" (Yirmiyahu 23:29). And through the fire of the Torah, one can subdue and burn the chailev that covers over the good — until the good hears the holy words of the Torah and returns to its greatness and its root. For one who engages in Torah is as if he offered all the korbanos — all of them — as our Sages of blessed memory expounded on the verse: "This is the Torah: for the olah, for the minchah, and for the chatas," etc. (Vayikra 7:37). And through the korbanos, the chailev is burned and the good ascends to its root, as mentioned above. And therefore on the day that the Bais HaMikdash was built, it was said: "The Song of Songs, which is Shelomoh's" (Shir HaShirim 1:1) — to the King to Whom shalom belongs. For the essential building of the Bais HaMikdash is for the sake of shalom. That is, that the aspect of avir hanach v'hazach should be made — which is made through shalom and love, which is the aspect of isdabkus rucha b'rucha, as mentioned above. Through which the good hears and remembers its greatness, and gairim are made, who are the completeness of the mizbe'ach. This is the aspect of all the korbanos, as mentioned above, that were in the Bais HaMikdash. And this is: "Let him kiss me with the kisses of his mouth," etc. (Shir HaShirim 1:2). Kisses [neshikin] — this is the aspect of isdabkus rucha b'rucha, as is known. That is, the aspect of shalom and love — the aspect of avir hanach v'hazach, as mentioned above. And this is: "For the fragrance of your oils is good; poured-out oil is your name; therefore the maidens [alamos] love you" (Shir HaShirim 1:3). And Rashi explained: Yisro came and converted, Rachav came and converted, etc. For through shalom — the aspect of neshikin, the aspect of isdabkus rucha b'rucha, which is the aspect of avir hanach v'hazach — through this, gairim are made, as mentioned above. And this is the aspect of hishtatchusa [prostration] at the graves of the true tzadikim — which is a very great thing. For one merits teshuvah through this. For when one prostrates at the grave of the true tzadik, this is the aspect of isdabkus rucha b'rucha (as is brought in the writings of the Arizal of blessed memory) — that this is the essential kavanos [intentions] of hishtatchusa at the graves of tzadikim: to cleave spirit to the spirit of the tzadik. And through this is made the aspect of avir hanach v'hazach, as mentioned above. For the place of the grave of the true tzadik is the aspect of Eretz Yisrael — in the aspect of: "The righteous shall inherit the land" (Tehillim 37:29) — that the tzadikim merit to inherit Eretz Yisrael at the place of their burial. And as the world tells over in the name of the Baal Shem Tov of blessed memory, who said that he achieved before Hashem, blessed is He, that the place of his burial would be the aspect of Eretz Yisrael. And Eretz Yisrael is the aspect of avir hanach v'hazach, as mentioned above. And therefore it is very propitious there — at the place of the grave of the true tzadik — to arouse one's heart, to remind oneself very well what one is doing in this world. And to remind the tov hakavush that is with oneself in a great exile — that it should remember its greatness, where it stands in the world. For it is from the seed of Yisrael, for whose sake all the worlds were created, etc. And now it has fallen to the place where it has fallen. And sometimes it may be that a person will not hear all of this. And sometimes, even when one speaks to oneself such words, nevertheless it may be that one will not hear, G-d forbid — because the good is suppressed in a very great exile. But when one merits to come to the graves of the true tzadikim — where there is the aspect of avir hanach v'hazach, and there is no ruach ra'ah there to separate between the holy words and the tov hakavush — then one merits to hear the holy words of the true tzadikim, who were always speaking and engaging to remind the tov hakavush and to bring it back in teshuvah. And now the good can hear well their holy words. And then it remembers its greatness and can merit teshuvah and return to its root. And this is the aspect of: "I said to Hashem: You are my Master; my goodness is not beyond You" (Tehillim 16:2). That is, sometimes, even though you say to Hashem, "You are my Master," and you want to return to Him, blessed is He — nevertheless, "my goodness is not beyond You" — that is, nevertheless the good within me still does not return and come back to You, because it has become tightly bound and fastened in a very great exile, may the Merciful One save us. The rectification for this is: "To the holy ones who are in the land, they are" (Tehillim 16:3). That is, through the power of the holy tzadikim who are in the land — when one merits to come to their holy burial place — through this the good is aroused and returns to its root in complete teshuvah, as mentioned above. Amain v'Amain. Chailev VaDam 3 is a seven-section halachah based on Likutay Moharan I:17 ("VaYehi Haim Merikim"). It explains the prohibition of chailev through the concept of tov hakavush (captive good), the mizbe'ach, gairim, and the role of the tzadikim. Intro: Summary of LM I:17 — rectification of intellect through rectification of mizbe'ach = eating in holiness. Completeness of mizbe'ach through gairim. Gairim through tzedakah to many souls (especially true tzadikim comprised of many souls) → avir hanach v'hazach (tranquil pure atmosphere). Tzedakah → souls/friends/lovers → isdabkus rucha b'rucha → avir hanach v'hazach → holy words of tzadikim heard from afar → tov hakavush (portions of souls of Yisrael captive among nations) hears → remembers its greatness (Yisrael arose in thought first = Beraishis = raishis) → grieves, wants to return → ba'alai teshuvah/gairim → mizbe'ach completed. Sometimes evil overpowers → brings good into further concealment → good goes out in seed of born (Tehillim 87:6). Section 1: Prohibition of chailev = forbidden for eating; ascends in korbanos. Chailev = expression of maitav (best): "eat the chailev of the land" (Beraishis 45). Essential chailev on kesalim/kla'yos = organs of procreation = place of aitzah. Kla'yos yo'atzos (Berachos 61a): thought from brain drawn to kidneys → counsels formed. Essential good in innermost thought → drawn to place of counsel. Yisrael arose in thought → consulted in them. Good = neshamah of Yisrael drawn to kla'yos. When suppressed, goes out in seed of born (evil can't overpower at root of counsel). Chailev covers the counseling kidneys → maitav. Essential korban = chailev = extract/elevate tov hakavush from nations/Sitra Achara. Korban comes through sin (good/evil mixed, good fell into exile). Korban = "wealth adds many friends" (Mishlai 19:4) = tzedakah. Portion to Kohain (even olos → hides). Kohain = man of chesed/shalom: "My covenant of peace" (Bamidbar 25). = tzadik/Rav: "lips of Kohain shall guard knowledge" (Malachi 2:7); "if the Rav resembles" (MK 17a). Korbanos make shalom → avir hanach v'hazach. Only in Eretz Yisrael/Yerushalayim/Bais HaMikdash. Eretz Yisrael = avira dakya = makes wise → shalom/ahavah through da'as. Wolf/lamb/leopard/kid (Yeshayahu 11:6) = "earth full of knowledge" (11:9). "I shall give peace in the land" (Vayikra 26:6). Yerushalayim = yirah shalaim = originally "Shalaim" (Beraishis 14:18). Bais HaMikdash = Sukas Shalom. All tefillos ascend through there (avira dakya). Korbanos in Bais HaMikdash = tzedakah → atmosphere purified further → tov hakavush hears → remembers → returns. Section 2: Kohanim at avodah/Yisrael at ma'amad. Smoke of mizbe'ach drives out evil atmospheres/ruach ra'ah → purifies → avir hanach v'hazach. Yisrael speak dibur haYisraeli → heard by tov hakavush. Engaged in Parshas Beraishis and Ha'azinu: Beraishis = everything created for Yisrael (raishis). Shiras Ha'azinu: Moshe said it for tov hakavush among nations. Foresaw end of generations/ikvesa d'Meshicha: "hastair astir My face" (Devarim 31:18) = hastarah shebesoch hastarah = seems almost no hope. But Moshe said shirah to arouse good even at end of generations: "this song shall answer... not be forgotten" (Devarim 31:21). "He found him in desert land" (Devarim 32:10) = good captive in waste among nations. "He encircled him" = Sitra Achara surrounds with partitions of iron. Hashem devises stratagems: "none shall be banished." "He guarded him as pupil of His eye; like eagle stirs nest." "Give ear, O heavens" (Devarim 32:1): Moshe decreed atmosphere purify → holy words heard → tov hakavush remembers even from hastarah. Men of ma'amad read Beraishis/Ha'azinu during korbanos → dibur haYisraeli → tov hakavush returns = gairim = completeness of mizbe'ach. Section 3: Essential offering = chailev = maitav = tov hakavush. Suckles from good at kla'yos yo'atzos. Offered specifically to elevate tov hakavush → "fire-offering, pleasing aroma" → return to root. Section 4: Forbidden to hedyot: can't refine through eating (good deeply suppressed). Sometimes goes out in seed of born (passes through kla'yos = organs of procreation). Chailev = intensity of body's richness, overpowers good: "covered his face with his fat" (Iyov 15:27). Face = intellect = good = "wisdom illuminates face" (Koheles 8:1). Intellect = good = Yisrael arose in thought = "without da'as, soul not good" (Mishlai 19:2). Desires overpower → good doesn't hear: "their way, their folly" (Tehillim 49:14). Sages: fat on flanks → don't hear mussar, don't consider end. "Lest you say forgetfulness" → "afterward take pleasure in their mouth" = mention end yet don't return. Can't refine through eating (too compressed). Only fire on mizbe'ach → refine/extract. "All fat belongs to Hashem" (Vayikra 3:16). "From the fire they came out, the fire shall consume them" (Yechezkel 15:7) → evil consumed, good ascends, mizbe'ach flaw completed. Section 5: Ta'anis (fasting): sometimes good too suppressed → can't eat in holiness. Eating in holiness = refining nitzotzos (holy sparks) = portions of good from souls of Yisrael. When good reminded of its greatness → ba'alai teshuvah/gairim → sparks in food also aroused → eat in holiness. When too suppressed → must fast. Fasting diminishes chailev covering good. Fasting = in place of korban. Subdues chailev → good remembers. One who engages in Torah doesn't need to fast: Torah = fire: "are not My words like fire" (Yirmiyahu 23:29). Fire of Torah → subdue/burn chailev → good hears Torah → returns. "One who engages in Torah as if offered all korbanos": "This is the Torah: for the olah, minchah, chatas" (Vayikra 7:37). Korbanos burn chailev → good ascends. Section 6: Day Bais HaMikdash built → "Shir HaShirim... Shelomoh" (Shir HaShirim 1:1) = King to Whom shalom belongs. Bais HaMikdash for sake of shalom → avir hanach v'hazach → isdabkus rucha b'rucha → good hears → gairim = completeness of mizbe'ach. "Let him kiss me" (1:2) = neshikin = isdabkus rucha b'rucha = shalom/ahavah = avir hanach v'hazach. "Fragrance of oils... alamos love you" (1:3): Rashi — Yisro/Rachav converted. Through shalom/neshikin/isdabkus rucha b'rucha → gairim. Section 7: Hishtatchusa (prostration) at graves of true tzadikim = very great thing → merits teshuvah. = isdabkus rucha b'rucha (writings of Arizal). → avir hanach v'hazach. Grave of true tzadik = Eretz Yisrael: "righteous shall inherit the land" (Tehillim 37:29). Baal Shem Tov: achieved that his burial place = Eretz Yisrael. Very propitious there: arouse heart, remind oneself, remind tov hakavush of its greatness (seed of Yisrael, for whose sake all worlds created). Sometimes may not hear even speaking to oneself. But at graves of true tzadikim: avir hanach v'hazach, no ruach ra'ah → hears holy words of tzadikim who always spoke to arouse tov hakavush → good hears → remembers → teshuvah. "I said to Hashem: You are my Master; my goodness is not beyond You" (Tehillim 16:2) = even when wanting to return, good still doesn't come back (tightly bound in exile). Rectification: "To the holy ones who are in the land, they are" (Tehillim 16:3) = through power of holy tzadikim in the land → come to burial place → good aroused → returns in complete teshuvah. Closing: Amain v'Amain.