סימני עוף טהור ג

The essential building of Yerushalayim Ir HaKodesh (built of many holy batim) — all its construction derives from the multitude of batim formed through adding sh'chainim. Therefore the pasuk praises the batim and palaces of Yerushalayim immensely: "Shisu lib'chem l'chailah, pas'gu arm'noseiha" — "Direct your hearts to her ramparts, examine her palaces" (Tehilim 48). "Y'feh nof m'sos kol ha'aretz, kiryas Melech Rav — Elokim b'arm'noseiha noda l'misgav" — "Beautiful in elevation, joy of all the earth, city of the great King — God is known in her palaces as a stronghold." "B'arm'noseiha" specifically — the batim and palaces of Yerushalayim are built in their root from the wondrous, awesome tzerufim → through which His Elokus, Oneness, and sovereignty are revealed to all: "Elokim b'arm'noseiha noda l'misgav." Through the multitude of tzerufim from the complete tefillah with additional sh'chainim (drawn from the great Ba'al Ko'ach) → ba'alay t'shuvah and gairim are made → His kavod increases greatly → Kabbalas HaTorah (= ru'ach n'vu'ah) → emunas chiddush ha'olam = the essential knowledge of His Elokus. Emunas chiddush ha'olam = the foundation of all exalted knowledge of Him. All this is merited through the BHK and BHM (= Mikdash M'at) where the sh'chainim gather. 3

The essential sign of purity is the scales — for every fish that has scales also has fins, while fins alone are no sign at all, for some fish have fins but no scales.

As was already explained above in the Laws of Meat Hidden from Sight, Halacha 1: fish are in the aspect of eyna p'kicha (the open eye), the aspect of the World to Come, upon which the impurity and damage of the seventy nations has no dominion — for the waters cover them and the evil eye has no power over them, as described. They are in the aspect of Yosef, whose descendants were compared to fish, the aspect of guarding the covenant (שְׁמִירַת הַבְּרִית). And therefore fish require no ritual slaughter (שְׁחִיטָה), and they have no concept of treifus (disqualifying injuries), nor any prohibition of blood or forbidden fat — for all of those arise from damage to the covenant. But fish, upon which damage to the covenant has no grip, being in the aspect of da'as (knowledge) and guarding the covenant — therefore there is no prohibition upon them and they require no slaughter. See there.

However, regarding the matter of non-kosher fish and their signs: this is according to what is explained in the teaching "the secret intention of the word" (Likutay Moharan 1, Torah Lesson 63). And according to what I understood, as I heard from his holy mouth that issued forth to us from there: there are two aspects to guarding the covenant. The first aspect, in its literal sense — one must guard the covenant and sanctify and purify oneself from animalistic drives and the general evil, until one merits being completely holy; so that animal desire has no grip whatsoever. And according to the greatness of one's holiness and separation, so too the greatness of one's da'as. For it is already explained many times that guarding the covenant is the completion of da'as. But there is yet a second aspect: even one who is very holy, in complete perfection, and whose da'as is very whole — then one must very carefully guard one's da'as and intellect, not to rush and approach Hashem, not to enter beyond one's boundary, not to exit the boundary of holiness. For this too is the aspect of damage to the covenant — damage to da'as — for through this one's da'as is entirely ruined. As is understood from the above-mentioned teaching, for when one enters beyond one's boundary, this is the opposite of the rectification of the covenant which is in the aspect of "revealing a handbreadth and covering a handbreadth." As written above in the Laws of Sukkah, Halacha 1.

The essential building of BHK and BHM = for the increase of His kavod through the multiplication of neshamos. Therefore one must be exceedingly careful in BHK and BHM to completely nullify one's own kavod — only increasing the kavod of the Makom. All who engage in building, maintaining, and supporting the BHK and BHM, and all who enter — who constitute the essential kedushas BHK/BHM — none should intend for their own kavod, but only for k'vod Shamayim. The essential tikkun = through kavod (= k'vod Shamayim increased through the kibbutz of neshamos → ru'ach n'vu'ah → all the above tikkunim). 4

And this is the aspect of what is said in the teaching beginning "Vayehi miketz" (Likutay Moharan 1, Torah Lesson 54) on the verse "Hashem my G-d, You are very great" (ה' אֱלֹקַי גָּדַלְתָּ מְאֹד) — that one must constrain the expansion of the intellect in the aspect of "attaching thought to the World to Come" — one must constrain it so it does not exit the boundary of holiness. And this is the aspect of me'od (very, greatly), as explained there. And this is the aspect of tzitzis, as explained there. And this is the aspect of the signs of kosher fish — which are the scales. For scales are the aspect of garments, the aspect of constriction (צִמְצוּם) — as it is written: "a coat of mail of scales is his garment" (שִׁרְיוֹן קַשְֹקַשִּים הוּא לָבוּשׁ, 1 Samuel 17:5). And as our Sages brought this verse to derive from it that scales are the garment of the fish. That is: the essential purity of fish — which are in the aspect of the World to Come, the aspect of da'as upon which the general evil and animal desire have no grip — the sign of their purity and holiness depends on the scales, which are garments and constrictions. For one must constrain the greatness of the intellect that swims and soars within the waters — which are the aspect of the World to Come — as it is written: "the earth shall be filled with the knowledge of Hashem as waters cover the sea" (כַּמַּיִם לַיָּם מְכַסִּים). Fish that grow in the waters — one must constrain them in the aspect of "You are very great" so as not to exit the boundary of holiness. This is the aspect of scales, for when fish lack scales they are entirely impure — for without the constriction that is the garment and covering for one's intellect, one exits the boundary of holiness entirely, and then this is in the aspect of damage to the covenant, where impurity dwells, as stated in Rabainu's words. And when there are scales — the aspect of garments and constrictions — then there is the further sign of purity: fins (סְנַפִּירִין), which are wings for gliding and soaring within the waters — the aspect of expanding the intellect, meriting to expand one's intellect, so that one's mind soars and flies — through having made wings for one's intellect, which are the fins. And therefore on their account one flies within the waters which are the aspect of the World to Come — expanding intellect there. And in Rabainu's words it is stated there in that teaching: wings are the aspect of the intellect flying and soaring. And these fins are called from the language of light (snir/sanir), the aspect of the light of the intellect — as our Sages said: "the Tablets were of sappirinon — a precious illuminating stone." But fins alone are not a sign of purity so long as there are no scales — for although something of the aspect of will (ratzon) is revealed in them, we cannot yet eat them without the scales: the garment of scales drawn from the aspect of charity (צְדָקָה) — through which specifically the aspect of the forehead of the will (מֶצַח הָרָצוֹן) shines and illuminates. See the teaching "Vayehi miketz" — that to merit the aspect of memory which is the expansion of the intellect in the World to Come, one must guard oneself greatly from the evil eye and from the power of imagination, for these are the opposite of memory, the opposite of the World to Come — there the evil eye and imagination have no grip. And when one merits that aspect of memory, the essential guarding is in the aspect of "You are very great" — to constrain one's intellect. And this is the aspect of the signs of fish which are the scales. And this also touches on the perfection of the Holy Tongue through Aramaic translation (לְשׁוֹן תַּרְגּוּם): for the essential guarding of the covenant depends upon it, as described. That is, just as the first aspect above — literally — the essential holiness and its perfection depends on breaking the evil and subduing it, for one must specifically pass through all the evils and the general evil and break it and subdue it: the perfection of holiness depends on this, and without it holiness is not complete. And this is the perfection of the Holy Tongue, the holiness — whose essential perfection depends on Aramaic translation, which is the aspect of breaking the evil and subduing it and extracting the good from within it. Similarly, when one merits guarding the covenant in its perfection and has broken the general evil entirely and merited perfect holiness — then one must make a constriction and garment for one's intellect. This is the aspect of guarding the covenant: the aspect of garment and constriction, the aspect of "garments of skin" (כָּתְנוֹת עוֹר) with which Hashem clothed Adam and Eve — which are the aspect of the nogah klipa, the aspect of Aramaic translation, the aspect of a garment. And this is the garment of scales, which are in the aspect of the "garments of skin." As our Sages said: "they were smooth as a fingernail, cleaving to their flesh" — and this is the aspect of scales, which are smooth as a fingernail, as is visible to the eye. Fin and scale are the signs of kosher fish. For fish grow in the water — the aspect of the sea of wisdom (יַם הַחָכְמָה) — and the sitra achra has no grip upon them. Therefore their being gathered is their purification and they require no repair (tikkun). But there are non-kosher species — those that have no garment of scale and fin. For fish are in the aspect of eyna p'kicha (the open eye), the single eye of compassion — which is the aspect of the shining of will (הֶאָרַת הָרָצוֹן) that shines in the sea of wisdom. And therefore they grow in the water — the aspect of the sea of wisdom. But since nonetheless this vitality extends into this physical world, therefore they require the garment of scale and fin. For when they have no garment of scale, they are entirely non-kosher species — for the shining of will from which fish receive their vitality is in the aspect of mah, the aspect of ayin (nothingness), the aspect of makifim (encompassing lights). And those on high in whom this aspect of ayin, the aspect of mah, shines — they must also be included in the aspect of those below: the aspect of "the entire earth is filled with His glory" (מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ). So that they will have fear (yirah) — for through the aspect of ayin alone they would have no fear at all. Therefore even those on high need the aspect of "the entire earth is filled with His glory" so that they will have fear. And therefore fish whose vitality comes from the illumination of those on high — the aspect of mah, the aspect of ayin — when they lack the inclusion of those below, the aspect of "the entire earth is filled with His glory" through which fear flows: then, since they are in this physical world, they become entirely damaged and entirely non-kosher species. For it is stated in Rabainu's words (Likutay Moharan Tinyana, Torah Lesson 12): that the sitra d'tuma'ah (the side of impurity) suckles from the aspect of ayin — since this aspect is very hidden and concealed, they receive vitality from there and conceal and hide G-dliness entirely. It follows that the essential impurity and heresy draw their vitality from the aspect of ayin — for only those on high can receive the essential aspect of ayeh (where), and even they must be included in the aspect of those below, the aspect of "the entire earth is filled with His glory." But those below, when they receive the aspect of ayin alone, it becomes for them, Heaven forfend, complete heresy. And therefore fish, whose vitality comes from eyna p'kicha, the aspect of will, the aspect of makifim, the aspect of ayin — they must clothe themselves in the garment of scales, as it is written: "a coat of mail of scales is his garment." And this garment is the aspect of fear (yirah) — for fear is malchus (sovereignty), which is the aspect of glory, the aspect of garments. That is: the garment of scales is a sign that they have vitality from the aspect of fear as well, which is the aspect of a garment. And this is the aspect of fins as well — for fins are the aspect of the sapphire stone, as they said: "the Tablets were of sappirinon" — a type of stone. This also alludes to the aspect of malchus called the sapphire stone, which is the aspect of fear. And when the fish have these signs alluding to the aspect of fear and malchus, they are kosher species and one may eat them. But when they have no garments — they are entirely impure, for the aspect of ayin alone, when creatures in this physical world receive vitality from it alone — especially a living creature — then this becomes entirely the sitra d'tuma'ah, the aspect of heresy. Therefore fish must bear the garment of scale and fin — and this garment is the aspect of fear and malchus, drawn from the aspect of "the entire earth is filled with His glory." Then they are pure and one may eat them, for our eating must be from the side of holiness, so that fear flows upon us through our eating. And this is the aspect of kosher and non-kosher fish. For it is stated that fish are in the aspect of eyna p'kicha — the single eye of compassion — which is the aspect of ra'ava d'ra'avin, the aspect of the forehead of the will, as described. And therefore fish need no slaughter at all — their being gathered is their purification. For the essential slaughter of all living creatures is to subdue the animalistic spirit — which is the aspect of natural science, the aspect of foolishness (kesilos), the aspect of a beast that has no knowledge — against Torah wisdom which is the essential true wisdom, the aspect of the human being (adam). As stated in the teaching "Dirshu" (Likutay Moharan 1, Torah Lesson 37): external wisdoms compared to the wisdoms of Torah are in the aspect of beast compared to human. Therefore Israel who are bound to Torah are called "human" (adam), while the nations who engage in external wisdoms — natural science — are called "beast" (behemah), as our Sages said: "you are called adam and the nations are not called adam." It follows that all animals, beasts, birds and the like — which lack human knowledge — are all in the aspect of natural science, the aspect of animalistic foolishness. For only the definition of the human being is da'as — Torah. For only the wisdom of Torah is true wisdom and knowledge, and all other external wisdoms of the natural scientists are complete foolishness — the aspect of animality — compared to Torah wisdoms. Therefore we are forbidden to eat any living creature while it is alive, only through slaughter — for through this we subdue the animalistic spirit and elevate the living creature to the speaking creature (midaber), which is the essential intention of slaughter: subduing the vitality of natural science wisdoms and elevating and clarifying them to the aspect of adam — the true wisdom of the holy Torah — for the essential vitality is wisdom, as it is said: "wisdom gives life" (הַחָכְמָה תְּחַיֶּה). But there are kosher species and non-kosher species. For in truth nature itself is Hashem's providence — Hashem Blessed be He created nature and He governs nature with His will. It follows that nature itself is providence — only this is the secret of free choice (bechira): Hashem created nature in the world so that human beings can err, Heaven forfend, as if nature were primary. And when they uproot nature from providence — then they deny the living G-d, Heaven forfend. But if one wishes to choose life in truth: one connects nature to providence, knowing and believing that everything is in His providence alone — even nature itself is governed by His providence. It follows that nature and providence are entirely one: "Hashem is G-d" (ה' הוּא הָאֱלֹקִים). Hashem — this is the attribute of compassion, the aspect of providence. Elokim — this is the attribute of justice, the aspect of nature. For Elokim numerically equals hateva (nature). And we must unify them in complete unity — knowing that Hashem is G-d: that nature and providence are entirely one. This is the essential aspect of Israel's eating in holiness — the aspect of "the Tzaddik eats to satisfy his soul" (צַדִּיק אוֹכֵל לַשֹּבַע נַפְשׁוֹ) — to connect body and soul together. For through eating the person's vitality is sustained: body and soul connect together, for without eating the soul departs. And body and soul are the aspect of external wisdoms and Torah wisdom — for external wisdom, natural science, is the aspect of body and animality, foolishness, compared to Torah wisdom which is the aspect of soul, the aspect of adam, the aspect of true knowledge. One must subdue the body and matter before the soul — subduing and nullifying natural science before Torah wisdom, connecting everything to the holy Torah. The essential faith is the essential rectification and clarification of all foods: knowing and believing that even nature itself is His providence and He gives life to all, and all comes from Him. Therefore there are kosher and non-kosher species — kosher species are those species we have the power to connect to holiness, to clarify from the living to the human. Non-kosher species are those we have no power to clarify from the living to the human. And even kosher species we can only eat through slaughter — for through this we subdue the animalistic spirit and elevate from beast to human. And therefore slaughter is at the throat — to subdue the evil voices of the natural scientists who are the aspect of the living creature, the aspect of evil beasts. For the voice issues from the throat, in the aspect of "they speak insolence from the throat" (יְדַבְּרוּ בְצַוָּאר עָתָק) — these are the natural scientists who speak insolently against Hashem and His anointed and are the aspect of beasts and wild animals. And one subdues their voice and throat through the slaughter knife. Therefore the ritual slaughterer must receive the slaughter knife from the sage of the generation — as our Sages said: the slaughterer must show his knife to the sage. For the wise man in holiness has the power to connect all wills to the root of the will in holiness. Through this he subdues the knowledge of the natural scientists. Through this, fear is generated — the aspect of "He fulfills the will of those who fear Him" (רְצוֹן יְרֵאָיו יַעֲשֶֹה). And this fear is the aspect of the double-edged sword, the aspect of malchus, the aspect of the slaughter knife. Therefore one must receive the slaughter knife — which is the double-edged sword, the aspect of fear — in the aspect of "be wary of the sword" (גּוּרוּ לָכֶם מִפְּנֵי חֶרֶב) — one must receive it from the wise man in holiness. For the essential fear is generated only through the revelation of the will that is revealed through the wise man in holiness: through his connecting all wills to the root of the will. And through this blade — which is the fear generated through the revelation of the will — one subdues the animalistic spirit which is the aspect of natural science. And therefore fish require no slaughter — for fish are in the aspect of the root of the will (שֹׁרֶשׁ הָרָצוֹן), the aspect of eyna p'kicha. Therefore there they require no slaughter — for they are themselves in the aspect of the root of the will from which their vitality comes. For the waters cover fish — which is the aspect of the waters of knowledge, the aspect of providence, the essential da'as — and the evil eye has no power over them: that is, the views of the natural scientists who are the aspect of the evil eye. For "eyes" is an expression for wisdom, as it is written: "the eyes of them both were opened" — and Rashi explained: for the name of wisdom it is said. And the evil eye is the aspect of evil views — the bad wisdoms of the natural scientists — and they have no power over the fish in the sea whose vitality comes from the root of the will. For the waters of knowledge which are the aspect of providence cover them. And therefore the seed of Yosef was blessed with the verse "and let them multiply like fish" — for Yosef is the aspect of the elder of holiness, the aspect of the root of the will which is the thirteen attributes of the beard (yud-gimel tikkunay dikna), as is known — all of which depends on guarding the covenant. Therefore it is said of Yosef: "for he was the son of his old age" — for since he guarded his covenant, he therefore merited even in his youth, when he was seventeen years old, to be called "son of old age." For he was in the aspect of the elder who is the aspect of the root of the will, the aspect of the forehead of the will. And therefore fish being gathered purifies them. This is the aspect of holy will, the aspect of "when He gathers to Himself his spirit and breath" (רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף) — which is the aspect of the passing of the Tzaddikim, of whom it is said geviya and asifa (gathering), who connect their soul, spirit, and divine soul at the time of passing to the root of the will. This is the aspect of the passing of Moshe etc. That is: fish return to their root immediately upon leaving the water — which is the aspect of the root of the will from which their vitality comes. Therefore they require no slaughter at all, for the aspect of evil beasts etc. has no grip on them — they are in the aspect of the root of the will. Yet even so, there are kosher and non-kosher fish — for opposite the root of the will, the forehead of the will, there is the aspect of the forehead of the serpent. This is the aspect of non-kosher fish opposite kosher fish: kosher fish are the aspect of eyna p'kicha, the root of the holy will; non-kosher fish are opposite them in the aspect of the forehead of the serpent which is opposite the forehead of the will. And the sign of kosher fish is scales — this is the aspect of the power of charity one receives: through this the forehead of the serpent is subdued and has no power to overpower against the forehead of the will. For the garment of scales is drawn from the aspect of charity, in the aspect of "a coat of mail of scales is his garment" — and this is the aspect of charity: "justice I have put on and it has clothed me" (צֶדֶק לָבַשְׁתִּי וַיִּלְבָּשֵׁנִי), the aspect of "he put on righteousness like armor" (וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן). The scales protect the fish so that the forehead of the serpent has no grip on them — for scales are the aspect of charity which subdues the forehead of the serpent. And this is the aspect of "cast your bread upon the face of the waters" (שַׁלַּח לַחְמְךָ עַל פְּנֵי הַמַּיִם) — said regarding charity. "Upon the face of the waters" specifically — for there, in the waters, in the fish that are in the water, there one finds the power of charity: protecting the fish which are in the aspect of the forehead of the will — protecting them through the garment of scales from the forehead of the serpent. And Goliath wanted to draw to himself, Heaven forfend, the power of charity as well, to undermine the power of charity that subdues the forehead of the serpent — since his vitality came from the forehead of the serpent. Therefore it is said of Goliath: "a coat of mail of scales is his garment" — for he wanted to draw to himself the power of charity. But in truth his charity had no power whatsoever. "Charity elevates a nation" — these are Israel. "But the kindness of nations is sin" — these are the nations, for all the goodness they do, they do for themselves. For the essential power of charity is only in the aspect of "I have commanded the ravens to feed you" — that is: transforming anger to compassion, breaking one's nature of cruelty and transforming it to compassion. And through this specifically we have power to subdue the forehead of the serpent, to subdue nature which is the aspect of anger, to transform it to compassion and the aspect of will. But the nations and the wicked who give charity naturally, from their natural compassion, or for their honor — and all the more so when they give with wicked intentions: such charity is counted against them as sin, and they have no power from it. Therefore King David subdued Goliath despite his coat of mail of scales — through the stone he cast at him, which is the aspect of "a whole stone of His will" (אֶבֶן שְׁלֵמָה רְצוֹנוֹ). For David had the power of charity in holiness. And this is the aspect of fins. Fins are the aspect of will, the aspect of the stone Tablets which were of sappirinon — the aspect of "a whole stone of His will." For the essential revelation of the will is revealed through the Torah, through the stone Tablets — for Torah is Hashem's will through which He governs His world. Therefore fins alone are not a sign of purity as long as there are no scales — for even though something of the aspect of will is revealed in them, we cannot eat them as long as there are no scales: the garment of scales drawn from charity, through which specifically the forehead of the will shines and illuminates. Therefore some fish have fins but no scales — for it is possible that something of the aspect of will is revealed in them, but they have no scales to protect against the forehead of the serpent. Therefore we cannot eat them. But every fish with scales has fins — and scales are the essential sign of purity. For scales are drawn from charity and protect from the forehead of the serpent, and then the forehead of the serpent is subdued and certainly the forehead of the will, the root of the will, is revealed — which is the aspect of fins. And then we may eat them, for our eating must be only in the aspect of the revelation of the will: to merit through our eating to connect all things to the root of the will, to know and recognize and believe that everything is through His will alone and His providence alone — to rectify the damage of eating from the Tree of Knowledge of Good and Evil, through which eating the da'as was damaged and the views of the natural scientists strengthened, whose vitality comes only from there. Therefore we must eat in holiness according to the Torah in order to rectify this — to merit through eating to subdue the natural scientists and to connect nature to the will. And this is the aspect of eating on Shabbos and Yom Tov — for then the will is revealed, as described. For all the Yamim Tovim call and reveal the will, and all the Yamim Tovim receive from Shabbos which is "the beginning of the holy gatherings" (תְּחִלָּה לְמִקְרָאֵי קֹדֶשׁ), the root of the will. For on Shabbos the forehead of the will shines — ra'ava d'ra'avin, as is known. Therefore eating is then extremely precious — for then through eating one subdues natural science and connects everything to the will. And therefore we were commanded to bring many sacrifices at the three pilgrimage festivals — for all sacrifices are in the above-mentioned aspect: subduing the animalistic spirit and elevating from beast to human — that is: subduing natural science and connecting nature to the will. Therefore the Torah additionally commanded charity at the festivals, as it is written: "you shall rejoice before Hashem your G-d — you and your son and the stranger and the orphan" — for then charity is even more needed, so that the forehead of the will is revealed and one merits to hear the voice of the calling of the Yom Tov which reveals the will. Then specifically one merits the joy of Yom Tov — the essential joy of Yom Tov being according to one's meriting to hear the voice of the calling of Yom Tov. And Rashi explains on the verse "you shall rejoice": if you bring joy to mine, I bring joy to yours — that is: if you give charity and bring joy to the poor, then specifically I will bring joy to yours. For the essential joy of Yom Tov comes through charity specifically, through which one merits to hear the voice of Yom Tov that reveals the will. And this is what our Sages said regarding the joy of Yom Tov: "there is no joy but with meat from sacrificial animals" — for the essential joy of Yom Tov, which comes through the revelation of the will specifically, through the subduing of natural science — this is accomplished through sacrifices. For through them one subdues the animalistic spirit which is foolishness, the aspect of natural science, and elevates from beast to human, from nature to will and providence — knowing that everything is in His providence. It follows that through the sacrifices natural science is subdued and the will is revealed — this is the essential joy of Yom Tov. Therefore the essential joy of Yom Tov is specifically with the meat of sacrifices. And therefore the above verse — "and you shall rejoice before Hashem you and your son and the stranger and the orphan" — is said regarding sacrifices. For since the sacrifices, especially the Yom Tov sacrifices of the holy gathering, reveal the will — therefore one must give charity from them, to invite upon them the poor and strangers and orphans — so that through this charity the forehead of the serpent is subdued and the forehead of the will is revealed, and through this the voice of the calling of Yom Tov — the holy gathering — is heard, which reveals the will. Then the joy of Yom Tov is "you shall rejoice" — if you bring joy to mine I bring joy to yours, for the essential joy of Yom Tov depends on charity specifically, through which the forehead of the will is revealed and the voice of Yom Tov heard. The principle: there are true Tzaddikim of great elevation who have a holy mouth and whose way is to speak of great and wondrous things. And they truly can serve Hashem in every matter and movement, even in ordinary worldly matters — eating and drinking and other things — and this is all in the aspect of "magnifying the Torah and glorifying it." And arising from this, there are also found against them hypocritical liars who imitate them like a monkey, and boast of themselves using precisely those same expressions of glorification that issue from the holy mouth of the true Tzaddik. But the essential suckle of the hypocrites comes only from Tzaddikim such as these who go in greatness. For the true Tzaddik receives the speech of his holy mouth from people of charity — and charity is the aspect of water, in the aspect of "He who turns the rock into a pool of water." And the Tzaddik's speech that receives from there is in the aspect of pi shnayim (a double measure / double meaning) — it has two meanings. And from this flows and extends the suckle to the hypocrites, who make for themselves too a mouth to speak great and wondrous things, as if nothing is withheld from them. But in truth this is a benefit to the true Tzaddik — for there are wicked people who give charity, and their charity could harm the Tzaddik, Heaven forfend. For through charity the aspect of "Yabbok" is made — and all these aspects are the aspect of water. And the aspect of Yabbok in holiness is the aspect of holy union. But with the wicked it becomes adultery, Heaven forfend. And therefore one finds people of charity who are adulterers. And therefore it is a benefit to the Tzaddik that the hypocrites exist — for through this the wicked turn to them and give them their charity, and the Tzaddik is spared. See all of this there carefully. And this is the aspect of the signs of fish — fin and scale — for fish grow in water, and water is the aspect of charity, as described. And "charity is equivalent to all the Torah" as our Sages said. And the entire Torah is called by the name of charity, as it is written: "and it shall be charity for us when we keep to do etc." (וּצְדָקָה תִּהְיֶה לָּנוּ כִּי נִשְׁמֹר לַעֲשׂוֹת). And the essential name of "Tzaddik" is from the word tzedakah (charity). And therefore the Tzaddik is called by the name of "fish" — as it is written: "and let them multiply like fish" (וְיִדְגּוּ לָרֹב), as Rabainu said (Likutay Moharan 1, Torah Lesson 16). For fish that grow in water are in the aspect of charity, the aspect of Torah that is likened to water. And it is well known that the Tzaddikim are called "fish." And so all of Israel are called Tzaddikim and are likened to fish that grow in water — as explained in the Midrash Rabbah on the verse "and let them multiply as fish in the midst of the land." And therefore fish require no slaughter — only their being gathered purifies them. For the essential slaughter is to purify the soul within the living creature from the contamination of the serpent. And the essential contamination of the serpent grips the living creature that walks on the earth — in the aspect of "and dust is the serpent's food." But fish that grow in water do not have such a firm grip upon them — therefore they require no slaughter, for water purifies from all impurities. One cannot enter any holiness except through immersion in water — as all of Israel when they drew close to their Father in heaven at the time of receiving the Torah needed immersion in water. And so the convert who comes to convert, and the priests in their service, and all the impure — they rise from impurity to purity only through water. For water is the aspect of the holiness of da'as, the aspect of drawing down the holy brain-lights through which comes the essential vitality, purity, and holiness — "for wisdom gives life." And the grip of non-kosher fish is drawn from excess of da'as, the aspect of excess of light that causes breakage and ruin. Therefore the signs of kosher fish are fin and scale, with scale being the essential sign. Scales are drawn through the Tzaddikim who are the aspect of the shields of the earth (מָגִנֵּי אֶרֶץ), through whom the essential rectification of the covenant is drawn. For they elevate from the aspect of "the seal of his flesh" to the aspect of "engravings of a seal — holy to Hashem" (פִּתּוּחֵי חוֹתָם קֹדֶשׁ לַה') — which is the aspect of tefillin-brain-lights. For they subdue the arrogance and domination of false leaders in the aspect of "pride, channels of shields, sealed with a seal" (גַּאֲוָה אֲפִיקֵי מָגִנִּים סָגוּר חוֹתָם צָר). And through this the tefillin-brain-lights are generated: illuminations of the brain-lights. They work to rectify the constriction of the brain-lights — which is the aspect of the Name Shaddai of the tefillin, that in G-dliness there is "enough" (dai) for every creature. And this is the aspect of the scales of fish that grow in the waters of knowledge — for the verse "pride, channels of shields" is stated regarding the scales of the Leviathan, which is the general of all fish, as Rashi explained there: the shields are the scales. They are drawn through the aspect of the "shields of the earth" (maginay eretz) who break their desires at every moment with great exertions, sufferings, and bitterness — for time after time, waves of bad thoughts and fantasies wash over them, especially sexual thoughts that overpower the upright ones of the generation who wish to draw close to the truth. For "the greater a person is, the greater their evil inclination." And they break their desires and divert their minds from them, drawing their minds into the waters of Torah and holy knowledge — until they transform and elevate from the aspect of "the seal of his flesh" to the aspect of tefillin-brain-lights, which is the aspect of "engravings of a seal — holy to Hashem." They are the aspect of the "shields of the earth" who draw down the rectification of the tefillin-brain-lights together with the rectification of constriction of the brain-lights — so that the mind does not exit beyond the boundary — which is the essential rectification. For by taking hold of one's mind and thought so it does not go outside, Heaven forfend, to fantasize, and bringing it into holy thoughts of Torah-knowledge — through this one merits to rectify da'as: that even in holiness there will be a holy constriction of the da'as, so it does not wander into that which it has no permission, the aspect of "what is hidden from you do not seek." And this is the aspect of the scales of fish that grow in the waters of knowledge — the essential sign of their purity — for the verse "pride, channels of shields" is stated regarding the scales of the Leviathan. And even so, there are kosher fish and non-kosher fish, and both grow in water. For there are liars who present themselves as Tzaddikim and speak great and wondrous things just like these — as if they too can serve Hashem in every matter — but it is all falsehood and deception. And from there flows the vitality of non-kosher fish, who appear as fish in the aspect of Tzaddik, and grow in water which is the aspect of the power of charity, which is the essential aspect of Tzaddik. But they are impure — for they are liars who present themselves as Tzaddikim, like a monkey before a human being, but it is all falsehood and deception. And their vitality comes from the dregs of the water, from the aspect of evil waters — that is: from the flawed charity of the wicked adulterers, as described. And this is the aspect of kosher and non-kosher fish: kosher fish are in the aspect of the true Tzaddikim, and non-kosher fish are in the aspect of those who present themselves as Tzaddikim, speaking great and wondrous things, but it is all falsehood. And therefore the sign between them is fin and scale, the essential sign being scale. For scale is the garment of scales that protects the flesh — drawn from the power of holy charity that protects and saves like a coat of mail of scales that saves from all arrows, in the aspect of "a coat of mail of scales is his garment." This is the aspect of charity — the aspect of "justice I have put on and it has clothed me," the aspect of "he put on righteousness like armor." Therefore scales are a sign of purity — for they indicate that the power of holy charity has flowed upon them, which protects and saves from the sitra achra, from the side of death, in the aspect of "charity saves from death" (צְדָקָה תַּצִּיל מִמָּוֶת). This is the aspect of scales — the coat of mail of scales that saves from the arrows of the sitra achra — the aspect of "he put on righteousness like armor." But non-kosher fish are naked without the garment of scales, for they have no power of charity — for the charity from which they suckle is the charity of adulterers and the wicked, who certainly have no power to protect and save, for it cannot be called charity at all, only a stumbling block (michshol). As our Sages said regarding the verse "by the sweat of your brow" — He made it a stumbling block for them. Therefore they are naked without garments. This is the aspect of their damaged charity that causes adultery, which is the aspect of nakedness without garment — for the rectification of the covenant, which is the aspect of holy charity, is the aspect of garments. For garments are in the aspect of the rectification of the covenant, in the aspect of "and Elokim made for Adam and his wife garments of skin and clothed them" — which is said regarding their rectification, as is known. And this is the aspect of "spread your cloak over your handmaid." But the damage to the covenant is the aspect of uncovering nakedness, the aspect of exposed and bare, as it is written (Isaiah 20): "so shall He lead the captivity of Egypt, naked and barefoot and exposed of buttock." And Rashi explained: for they are of the seed of Ham who uncovered his father's nakedness — that is: the damage to the covenant. Therefore non-kosher fish, who are drawn from the liars who receive from the charity of adulterers — are therefore naked, without the garment of scales. And this is the aspect of fins. Fins are what the fish swims with in the water — they are the aspect of wings for gliding and soaring within the water. And this is drawn from the aspect of the power of holy speech of the Tzaddik, in the aspect of "a winged creature shall carry the word" (וּבַעַל כְּנָפַיִם יַגִּיד דָּבָר) — for the speech of the Tzaddik is holy wings for gliding and soaring within the waters of knowledge. For he glorifies himself with his holy words and through them reveals great and wondrous knowledge of the greatness of the Creator and the greatness of the true Tzaddikim who can serve Hashem in every matter. And all this is the aspect of wings for flying in the da'as — through his holy words he soars and glides through the waters of knowledge and speaks of great and wondrous truths. This is the holy fins, the holy wings for gliding in the waters of knowledge — the aspect of true glorification (hispa'arus). But non-kosher fish also have fins — for the liars who are the aspect of non-kosher fish also glorify themselves with words and glorifications like the true Tzaddikim, as if they too have power to glide and soar in the waters of knowledge and serve Hashem in every matter. Therefore through fins alone — the aspect of words of glorification, the aspect of wings — one cannot distinguish between kosher and non-kosher fish. For the liars disguise themselves with words of glorification like the true Tzaddikim exactly. The essential sign is the garment of scales — for the liars have no power to protect and save, while the true Tzaddikim through holy charity protect and save: this is the garment of scales. And this is why our Sages said the fin was written only for the purpose of magnifying the Torah and glorifying it (יַגְדִּיל תּוֹרָה וְיַאֲדִיר). For in truth this high service of the great true Tzaddikim who serve Hashem in every matter, in every movement and step, even in worldly occupations — in eating and drinking and conversation and all things of the world — all of this is in the aspect of magnifying the Torah and glorifying it. And this is the aspect of Rabbi Chananya ben Akashya's teaching: "The Holy One Blessed be He desired to merit Israel, therefore He multiplied for them Torah and mitzvos, as it is said: 'Hashem desired for the sake of His righteousness to magnify the Torah and glorify it.'" For I have seen in books a foolish objection that flows from those who go according to the ways of the investigators: that it is difficult for them why Hashem multiplied so much Torah and mitzvos that are hard to fulfill. For in their confused view it would have been more to Israel's merit if the mitzvos were fewer. But in truth their mouths spew folly — for the essential purpose for which the human being was created is to merit being pure, clean, refined, and completely holy from all desires: to break all desires until not even the trace of any desire remains, even of a permitted one. And this cannot be merited except through Torah and mitzvos. Therefore Hashem multiplied Torah and mitzvos for us — so that through the multitude of Torah and mitzvos we merit to draw down upon ourselves great holiness, until we merit to be completely refined and pure from all desires — so that we merit the essential purpose, the hidden light (or haganuz) which cannot be reached except through this. And even one who does not merit overcoming their inclination and fulfilling all Torah and mitzvos — the multitude of Torah and mitzvos is a great goodness even for them. For through the multitude of Torah and mitzvos, every single individual of Israel performs some mitzvah and engages in some matter of Torah. As our Sages said: "even the sinners of Israel are filled with mitzvos like a pomegranate." And all this is because of the multitude of mitzvos. Through these mitzvos one merits, one will certainly be refined in this life — for through the holiness of the multitude of mitzvos that even the lowliest fulfil: the holiness does not allow them to sink into their impurity and desires, and it arouses them to teshuvah each time. And even if, Heaven forfend, one does not merit teshuvah in their lifetime — even so, in the end they will certainly be refined, and their essential refining will be through some mitzvah and good thing they grasped in this world: through there being much Torah and mitzvos. For through the greatness of the Torah — the greatness of the Creator — which reveals and hints to us from afar through the multitude of Torah and mitzvos: through this we understand that Hashem in the power of His wonders can transform everything to good. And all through the power of the true Tzaddikim who are wondrous in their elevation — for just as they can serve Hashem in all physical and worldly matters, so they have power to elevate from ordinary to holy and transform impure to pure — to refine and purify all of Israel who shelter in their shade, transforming everything to good through the greatness and wonders they attained through the intensity of their holiness in all worldly matters. And therefore our Sages said the fin was written only for yagdil Torah v'ya'adir — the Torah informed us of the sign of the fin even though the essential sign is the scale, but it is for magnifying the Torah etc. — meaning: to awaken our ears that in truth there are Tzaddikim with a great and holy mouth to speak great and wondrous things, who can soar and glide in the waters of knowledge in marvelous and awesome ways — all of which is the aspect of magnifying the Torah and glorifying it, the aspect of the Torah's stories of the Patriarchs and their wells and staffs. And so in the Oral Torah, in the Gemara and Midrashim which brought teachings that seem wondrous to the physical understanding of people — like the teachings of Rabbah bar bar Chanah and similar teachings. And so what is brought in the words of our Sages regarding certain Tannaim who ate much and had wide bellies. And all of this to inform us of the greatness of the Tzaddikim who sanctified and refined themselves so much that they served Hashem through all worldly matters — through eating and drinking, and all their conversation was holy, and all contained wondrous secrets. For we must believe that all their words and deeds are not simple, but contain secrets. And this is "Hashem desired to merit Israel" — the language of zikkuch (refining): Hashem desired to refine and purify Israel entirely, therefore He multiplied Torah and mitzvos — as it is said: "Hashem desired, for the sake of His righteousness, to magnify the Torah and glorify it." This is the aspect of magnifying the Torah: the level of the great true Tzaddikim who serve Hashem in every matter, who speak wonders — which is the aspect of fins. And the Torah wrote "fin" for yagdil Torah v'ya'adir — to inform us that there are true Tzaddikim who merit this, to soar and glide in the waters of knowledge. But even so, one cannot rely on the sign of fins alone, since non-kosher fish too have fins — the liars who boast in great and wondrous things. Therefore the essential sign is the garment of scales. But even so the Torah wrote as a sign of purity "all that has a fin and a scale" — to indicate that in holiness the fin is a very high level, the aspect of magnifying the Torah and glorifying it: the glorification and greatness of the true Tzaddikim. And now how sweet are the words of our Sages who said that fin was written for magnifying the Torah and glorifying it. For the Tzaddik is called by the name "fish" — as stated in Rabainu's words and his holy books — for fish grow in water, which is the aspect of da'as and Torah that are likened to water: "ho, everyone who is thirsty, go to the waters" (הוֹי כָּל צָמֵא לְכוּ לַמַּיִם), and it is written: "the earth shall be filled with the knowledge of Hashem as waters cover the sea" (כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה' כַּמַּיִם לַיָּם מְכַסִּים). Therefore Tzaddikim are called "fish," and so all of Israel are called Tzaddikim and are likened to fish that grow in water. Therefore fish require no slaughter, only their being gathered purifies them — for the essential slaughter is to purify the soul within the living creature from the contamination of the serpent. The essential contamination of the serpent grips the living creature that walks on the earth — the aspect of "and dust is the serpent's food." But fish that grow in water have no such strong grip — therefore water purifies them. For water purifies from all impurities — one cannot enter any holiness except through immersion in water. Water is the aspect of holy da'as, drawing down the holy brain-lights. Therefore the grip of non-kosher fish is drawn from excess of da'as, excess of light that causes breakage and ruin. Therefore the signs of kosher fish are fin and scale, the essential sign being scale — as the Mishnah says: "any that has a scale has a fin." For scales are drawn through the Tzaddikim who are the shields of the earth, through whom the essential rectification of the covenant is drawn — they elevate from the seal of the flesh to the engravings of a seal — holy to Hashem — the aspect of tefillin-brain-lights. For they subdue the pride and domination of the false leaders and through this rectify the constriction of the brain-lights, the Name Shaddai of the tefillin. And this is the aspect of scales of fish — as the verse "pride, channels of shields" is stated regarding the scales of the Leviathan. And this is the aspect of fins. The essential rectification of tefillin which is the rectification of da'as — this is drawn through the deep counsels that a person delves and draws up — "the wise man draws up understanding" (חוֹתֵר וְדוֹלֶה הָאִישׁ תְּבוּנוֹת) — as explained in the beginning of that teaching. And this is the aspect of fins that glide in the water from place to place. This is the aspect of counsels (eitzos), which are called "feet" (raglayim) — for the essential movement depends on them, as it is said: "and all the people who are at your feet, those who walk by your counsel" (וְכָל הָעָם אֲשֶׁר בְּרַגְלֶיךָ הַהוֹלְכִים אַחַר עֲצָתְךָ). And so the movement of fish — their gliding in the water — is the aspect of counsels. For the essential movement and motion from place to place of all creatures flows from the aspect of counsels — for through counsels one reaches one's destination. Therefore they are called senapirim — in the aspect of the Tablets of sappirinon. And the Tablets are the totality of the Torah, from which all counsel flows — the 613 counsels of the Torah (taryag atin d'oraisa). Therefore the essential sign is the scale — for every fish with scales has fins. And some have fins but no scales — for when there is the sign of scale, drawn from the rectification of the brain-lights, certainly they already have fins drawn from the rectification of the deep counsel. For if one lacked rectification of counsel, one would not have been able to come to the rectification of the brain-lights. But some have fins drawn from the rectification of counsel, and lack scales from the rectification of the brain-lights — for they have not yet merited the second rectification. Therefore the essential sign is the scale, drawn from the rectification of the brain-lights — this is the sign that certainly there are fins as well, for without the rectification of counsel it is impossible to come to the rectification of the brain-lights. And therefore Moshe Rabainu — who is the totality of receiving the Torah and the essential aspect of tefillin-brain-lights, the aspect of "and Moshe was a shepherd" (וּמֹשֶׁה הָיָה רוֹעֶה) as stated in that teaching — was therefore cast into the Nile, to indicate that he could glide in the waters of wisdom and not drown there, for he merited to rectify the constriction of da'as properly, which is the essential rectification of da'as. And therefore all of Israel who received the Torah were all cast into the Nile and came out through the merit of Moshe — as brought in the Midrash Rabbah on that verse: "and let them multiply as fish in the midst of the land." Just as in the midst of the land there are 600,000 — so too in the midst of the water 600,000. See there. For this is the essential receiving of the Torah — holy knowledge: to draw down the rectification of the brain-lights together with the rectification of the constriction, not to drown in the waters of knowledge. And all through the power of Moshe. And this is what is said in the Midrash there: "also their first leader — his name was fish" — for this is Yehoshua bin Nun. This is the aspect of what is explained in that teaching: that through the rectification of tefillin-brain-lights — which is the aspect of Moshe — one merits to dream through an angel. For even when the da'as that is the aspect of Moshe passes on, the impression (reshimu) remains in the aspect of dream through an angel. This is the aspect of what the angel said to Yehoshua: "now I have come" (עַתָּה בָּאתִי). Therefore also Yehoshua is called by the name of fish that grows in water — for he too merited the rectification of da'as through the impression of his teacher Moshe. For he grew up in the water: which is why Moshe is called Moshe — "for from the water I drew him" (כִּי מִן הַמַּיִם מְשִׁיתִיהוּ). This is the awesome power of the true Tzaddik who is the aspect of Moshe — that through his intense power he draws the rectification of the brain-lights in such a wondrous rectification that even after he passes on, the impression remains in his students forever. Even the student who is the aspect of Yehoshua merits dreaming through an angel: in the aspect of "and the commander of Hashem's host said: now I have come." Therefore even Yehoshua is called bin Nun — son of the fish that grows in water — for he too merited the rectification of da'as through the impression of his teacher Moshe. Na Nach Nachma Nachman MayUman נ נח נחמ נחמן מאומן