שחיטה ב

Therefore Yerushalayim is praised (Tehilim 48): "Sifru migdaleiha" — "Count her towers" — "migdaleiha" specifically, for they are the opposite of the Bonay HaMigdal. "Tzavaraich k'Migdal HaShen" (Shir HaShirim 7) — said of the Bais HaMikdash (= Batay K'nessiyos and Batay Midrashos): they nullify the Migdal d'Sitra Achra built by the Bonay HaMigdal who denied chiddush ha'olam. Through BHK and BHM (= BHM) → emunas chiddush ha'olam is drawn through Kabbalas HaTorah drawn there via the kavod of kedushah. "Banuy l'Salpiyos, elef haMagain taluy alav" — said about Kabbalas HaTorah (as Rashi explains) — for there Kabbalas HaTorah is drawn. "Kol shiltay haGiborim" — the essential tikkun is through the Giborim [mighty ones], the Ba'alay Ko'ach who can pray tefillah in the aspect of din. 8

And this is the aspect of shechitah. For the essence of the shechitah is through the aspect of yirah [awe], which is the aspect of the chalif [slaughtering knife], which is the aspect of gevuros [severities/might], in the aspect of: "sixty mighty men… all grasping a sword" (Shir HaShirim 3:7–8), etc. — which is the aspect of yirah, as Rabbeinu of blessed memory wrote there at the end of the discourse, on the verse: "and they shall speak of Your might" (Tehillim 145:11) — that gevurah [might] is the aspect of yirah. And this is the aspect of "a double-edged sword" (Tehillim 149:6) — namely, the chalif of the shechitah.

And therefore the chalif must be complete, free of any blemish — that there be no deficiency or blemish in it whatsoever (Yoreh De'ah, Siman 18:2). For "in the place where there is awe, there completeness is found" (Zohar, Yisro 79a), as mentioned above — as it is stated: "for there is no lack for those who fear Him" (Tehillim 34:10). And therefore the chalif must be complete, without any blemish, so that it will be in the aspect of yirah — which is the aspect of completeness without any deficiency, for "there is no lack for those who fear Him," as mentioned above.

This is the aspect of M'leches HaMishkan. The Mishkan = BHM: "V'asu li Mikdash" = the house of tefillah: "Ki vaisi bais t'fillah yikarai l'chol ha'amim" — "My house shall be called a house of prayer for all peoples" (Yeshayahu 56) — built through the kibbutz of Yisrael's neshamos through additional sh'chainim. As explained in the above Torah (which cites this pasuk): "V'simachtim b'vais t'filasi, olosaihem v'zivchaihem" — tefillah with additional sh'chainim = korbanos that atone. The tefillah with additional sh'chainim = the tefillah in the aspect of din of the Ba'al Ko'ach — all is one and interdependent. Through the Ba'al Ko'ach's awesome power praying tefillah in the aspect of din (= mateh oz [staff of might] that stands against the Sitra Achra in her place of swallowing, forcing her to vomit and expel all her vitality, all the Da'as → even gairim are made) → many sh'chainim are added to the house of tefillah (= those distant ones swallowed within the Sitra Achra, now extracted through the Ba'al Ko'ach's power → becoming ba'alay t'shuvah and gairim → approaching Hashem essentially through tefillah) → the batim multiply without limit. 9

For the shechitah renders the meat fit for consumption by Yisrael, and the eating of Yisrael is in the place of a korban, as our Sages of blessed memory said: "the table atones like the Altar" (Berachos 55a). And therefore, it is impossible for the meat to be rendered fit for consumption except through the aspect of yirah, which is the aspect of completeness — this being the aspect of the complete chalif without any blemish. And then one can render the meat fit for the consumption of Yisrael, which is the aspect of a korban, as explained in the above-mentioned discourse: that the essence of the aspect of a korban, which is tefillah, is through yirah, which is the aspect of completeness without blemish, as mentioned above. For "whatever has a blemish in it shall not be brought near" (Vayikra 22:20) — for the eating is in the place of a korban.

All this = Ma'aseh HaMishkan, built after the terrible deed of the Aigel [Golden Calf] — done through the Airev Rav [mixed multitude] and all who harbored resentment against Moshe while he was on high receiving the Torah. These are the aspect of n'vi'ay hasheker [false prophets], m'nachashim vikoasmim [sorcerers and diviners] — the Aigel was made through much sorcery and witchcraft (as in the Sages). They stand opposite Moshe who draws Torah to illuminate emunas chiddush ha'olam. Therefore one must search and seek the true tzadik in every generation (= the aspect of Moshe). 10

And therefore it is forbidden to eat before praying (Shulchan Aruch, Orach Chayyim, Siman 89:3), on account of: "you shall not eat upon the blood" (Vayikra 19:26) — do not eat before you pray for your blood. For after one prays for his blood — which is the aspect of a korban — then he may eat (Berachos 10b) in holiness, in the aspect of a korban.

The essential Kabbalas HaTorah was drawn by Moshe Rabbainu through the above aspect — Y'tzi'as Mitzrayim and Kri'as Yam Suf through the tefillah in the aspect of din (= mateh oz → all the mofesim). Through this Yisro heard and converted → through the increase of kavod from Yisro's conversion → Kabbalas HaTorah. "Then the holy Name of HaKadosh Baruch Hu was elevated and honored above and below" (Zohar Sh'mos 69). Therefore the entire parashah of Mattan Torah is written in Sedra Yisro — through him the essential Kabbalas HaTorah → revealing emunas chiddush ha'olam. But "es zeh l'umas zeh asah haElokim" — for b'chirah's great power → the Nachash HaKadmoaney immediately clothed himself in the Airev Rav and those disputing Moshe → the deed of the Aigel (= avodah zarah, k'firos = the opposite of emunas chiddush ha'olam). All ancient avodah zarah and contemporary k'firos and apikorsus = through p'gam of emunas chiddush ha'olam → all errors. Since emunas hachiddush is only possible through birur ham'dameh [clarifying the imagination] via ru'ach n'vu'ah (= Kabbalas HaTorah) → precisely then the Ba'al Davar fought to rebel against Moshe and draw after n'vi'ay hasheker (= the Airev Rav). 11

It follows that the chalif of the shechitah is the aspect of yirah, and "in the place where there is awe, there completeness is found." Therefore the chalif must be entirely complete, without any blemish whatsoever, as mentioned above. And therefore the shochet must receive the complete chalif from the talmid chacham [Torah scholar] specifically, as our Sages of blessed memory said: that the shochet must show his knife to a chacham, etc. For it is impossible for the shochet to merit a complete chalif, in the aspect of complete yirah — through which the blemishes of the chalif are completed [repaired], as mentioned above — except through the true chacham who engages in Torah.

"Vayamiru es k'vodam b'savnis shor ochail eisev" — "They exchanged their kavod for the form of a grass-eating ox" (Tehilim 106). They wanted to strengthen m'zona d'gufa [nourishment of the body] (= shor ochail eisev: "Nothing is more repulsive than an ox eating grass" [Rashi]). Through Kabbalas HaTorah → ham'dameh is clarified → emunas chiddush ha'olam → m'zona d'gufa is subdued → m'zona d'nishmasa [nourishment of the soul] prevails (= ray'ach [fragrance]). Conversely: through the Airev Rav making avodah zarah (opposing emunah) → m'zona d'gufa prevails = "savnis shor ochail eisev." 12

And through the study of his Torah in holiness, through this he awakens the roots of the souls of Yisrael, etc., and through this he creates ba'alei teshuvah and converts, etc., and through this he elevates the kavod from the degradation of exile [zilusa d'galusa], and through this he completes the blemishes of yirah and merits yirah in its completeness, and from there is drawn the completeness of the chalif without any deficiency or blemish, G-d forbid, as mentioned above. And therefore, the shochet is compelled to receive the complete chalif for slaughter from the true chacham specifically, for the essential completeness of the chalif, which is the aspect of yirah, is accomplished through the elevation of the kavod, which ascends through the Toras Chesed of the true chacham, etc., as mentioned above.

But Moshe Rabbainu was a Ba'al Ko'ach of enormous power — he did not abandon his place despite seeing this terrible deed. He prevailed with his awesome strength → praying many tefillos in the aspect of din: "Vay'chal Moshe... vayomer lamah Hashem yechereh apcha" (Sh'mos 32). He argued and made many claims before Hashem — as the Sages describe the multitude of arguments and debates he raised with Hashem to forgive them. All this = tefillah in the aspect of din → he succeeded in extracting from the Sitra Achra all her vitality → he worked to rectify everything → then he was commanded regarding Ma'aseh HaMishkan (= the tikkun of the Aigel, as the Sages said). All Ma'aseh HaMishkan = the tikkunim explained in the above Torah — all drawn through the Ba'al Ko'ach (= Moshe). 13

And this is the aspect of: "and you shall slaughter as I have commanded you" (cf. Devarim 12:21). "As I have commanded you" — specifically — which is the totality of the Torah and the mitzvos. That is, according to the engagement in Torah of the true chacham, so does one merit a complete chalif, which is the aspect of yirah, through which the slaughtering and the shechitah [are accomplished], as mentioned above.

Likutay Halachos — Hilchos Bais HaK'nessesHalacha 6 – Part C (§14–19)

And this is the aspect of the five laws of shechitah (Shulchan Aruch, Yoreh De'ah, Siman 23:1), corresponding to the five books of the Torah [Chamishah Chumshei Torah], which is the totality of the Torah — for through this is the essence of the slaughtering: through the totality of the Torah, which is comprised of the souls of Yisrael, through which the kavod ascends and the yirah is completed — which is the aspect of the completeness of the chalif without blemish, as mentioned above.

Continued from LM I:8 — "Tik'u Tochachah"K'rashim · Y'ri'os · Kailay HaMishkan · Korbanos · Shemen HaMishchah 1

And therefore, also the shochet himself must have a portion in the Torah. And therefore, the slaughter of an apostate [mumar] and a non-Jew [renders the animal] a nevailah, even if others see him slaughtering properly, and even if he does not worship idolatry. For also the shechitah itself is in the above-mentioned aspect — in the aspect of elevating the kavod to the root of yirah, which is the aspect of the chalif. For the essence of the shechitah is to elevate the souls that are reincarnated in domesticated animals, wild animals, and birds. And these souls are the aspect of the souls of Yisrael that fell through their blemishes and sins until they were reincarnated in animals, etc. And they are laid in the degradation of exile, in animals, etc. And through the shechitah, they are elevated from there.

The Mishkan = the house of tefillah built through the multiplying of sh'chainim. Therefore it is called "Mishkan" — from the language of shachain [neighbor]. All this is drawn through the power of the Ba'al Ko'ach who prays tefillah in the aspect of din → ba'alay t'shuvah and gairim are made → His kavod increases → n'vu'ah is drawn: "N'vu'ah rests only on one who is wise, mighty, and wealthy" (Shabbos 92) — all aspects of kavod. 2

And therefore, the shochet must have a portion in the Torah, and one must seek out very much a shochet who is valid [kasher] and G-d-fearing [yirai Shamayim]. For the more he is a righteous man, the greater his portion in the Torah. For the essence of the shechitah — namely, to elevate the souls from the degradation of exile — is through the Torah, as mentioned above.

All this is alluded to in the thirteen components of the Mishkan and its kailim. The essential body of the Mishkan was built from the K'rashim [planks] — atzay shittim omdim [standing acacia wood]. This = the tefillah in the aspect of din (= mateh oz = a strong tree like a cedar). "Atzay shittim omdim" — standing in their strength and power within the bais hab'li'ah [place of swallowing] of the Sitra Achra, forcing her to vomit each time. Therefore each keresh was ten amos tall — corresponding to the aspect of "ten" explained at the end of that Torah regarding the war against Og: "Moshe — how tall was he? Ten amos..." No one could erect the Mishkan except Moshe (mainly due to the weight of the ten-amah k'rashim) → from this we learn Moshe's awesome g'vurah and power. The heavy, tall k'rashim = the powerful tefillah of the Ba'al Ko'ach — no one can engage in it and erect it properly except Moshe. 3

And this is what our Sages of blessed memory said: "whoever is included in the Torah of slaughter, is fit to slaughter." "In the Torah of slaughter" — specifically — for he must have a portion in the Torah, in order that he have the power to clarify and elevate the souls. This is the aspect of elevating the kavod to its root — namely, to yirah, which is the aspect of the chalif, which is the aspect of complete yirah, etc., as mentioned above.

"Atzay Shittim" alludes to the rectification of ru'ach sh'tus [spirit of folly] — the ta'avah drawn from the damaged barriers of the Mochin. The Ba'al Ko'ach's tefillah stands within the bais hab'li'ah of the SA, within the ru'ach sh'tus itself → forcing the extraction of all kedushos from there. "Atzay shittim" encompasses both trees: Aitz HaCha'yim in the midst of the garden, and Aitz HaDa'as Tov vaRa. The Nachash's essential power = seducing man to eat from the Aitz HaDa'as → Da'as is damaged → ru'ach sh'tus → expulsion from the Aitz HaCha'yim (= m'zona d'nishmasa, source of all life). Through the Ba'al Ko'ach's tefillah in the aspect of din → the Nachash and SA must disgorge all kedushos → the Aitz HaDa'as is included within the Aitz HaCha'yim → from both together the Mishkan is built = "atzay shittim omdim." 4

And this is the aspect of why one must inspect the chalif also after the shechitah (Yoreh De'ah, Siman 18:12). For through the shechitah, the chalif should become more complete, for then the souls — which are the aspect of portions of the kavod — [are elevated], and through this the yirah is completed, which is the aspect of the chalif. However, these fallen and reincarnated souls are in the aspect of palga [incompleteness/halves] (as explained in the above-mentioned discourse). For they have many obstacles [meni'os], and one must endure great exertions for them before they ascend to holiness. For the soiled garments [begadim tzo'im] that have been clothed upon them — they obstruct them and interpose between them and holiness, etc., see there.

The Y'ri'os [curtains] of the Mishkan, made of fine fabrics — t'chailes v'argaman — = the kavod increased through the above tefillah. Kavod = l'vushim [garments]: Rabbi Yochanan called his garments "m'chab'dusa" [my honorers] (Shabbos 113). The y'ri'os covered the Mishkan like a cloud: "B'sumi anan l'vusho" (Iyov 38) = ananay kavod [clouds of glory]: "K'vod Hashem her'ah be'anan." 5 And because of this, they are very stringent regarding shechitah, and every doubt in shechitah [renders it] treifah [non-kosher]. For great exertions are needed to elevate these souls that have been reincarnated in animals, etc. — this being the aspect of soiled garments that have been clothed upon them — and one must strip from them the soiled garments, that is, to elevate them and to clarify them from the bodies of the animals, etc. And great exertions are needed for this, for they have many obstacles, as mentioned above. And this itself is the aspect of the great exertion needed for the shechitah to be valid and proper, so that the obstacles to elevating the souls — which invalidate the shechitah, G-d forbid — should not overpower. And therefore, every doubt in shechitah renders it invalid. And therefore one must inspect the chalif after the shechitah, and if a blemish is found in it — it is invalid. For we are concerned that perhaps it was blemished by the hide (Yoreh De'ah, ibid., Siman 18:1) — that is, perhaps the chalif was blemished through the hide of the animal or the bird. For they [the hides] are the aspect of soiled garments, from which all the obstacles [derive], etc., as mentioned above. And therefore, even with a bird we are concerned that perhaps it was blemished by the hide, even though this is a remote possibility — but it is as mentioned above. And therefore, the shechitah is specifically at the place of the neck — at the place of the extension of the neck, as explained in Yoreh De'ah. This is the aspect of "u'mashkei d'tzavarei" [and the extensions of its neck], which is mentioned in the above-mentioned discourse — which alludes to gadlus [arrogance/grandeur], in the aspect of: "they speak with a haughty neck" (Tehillim 75:6) (as explained there, see there). And there is the essential place of the shechitah — to slaughter and subdue the aspect of the extension of the neck, which is the aspect of gadlus [arrogance]. For the essential elevation of the soul is through the nullification of arrogance (as explained there in the above-mentioned discourse). For in truth, the essential falling of the soul, G-d forbid, is through gadlus — from which comes the essence of all fallings, as brought in the words of Rabbeinu of blessed memory elsewhere: that the essential falling is through gadlus. For in truth, there is no falling in the world at all, for Hashem, blessed is He, is in every place — for "the whole earth is filled with His glory" (Yeshayahu 6:3). But when one has gadlus, then "I and he cannot dwell [together]," etc. (as our Sages of blessed memory said, Sotah 4b). It follows that all fallings are through gadlus. And therefore, these souls that fell so greatly until they were reincarnated in the living creature — the essential cause of their falling was through gadlus, as mentioned above. And the essential tikkun of all the souls is through anavah [humility] — which is the essence of the resurrection of the dead and the delight of the World to Come, as Rabbeinu of blessed memory explained elsewhere (Siman 72 in Likutay Tinyana [Likutay Moharan II]), in the aspect of: "awaken and sing, you who dwell in the dust" (Yeshayahu 26:19) — one who made himself a neighbor to the dust in his lifetime, etc. (see there). And therefore, the shechitah — which is for the purpose of the rectification and elevation of the soul — is at the place of the extension of the neck: to subdue and nullify the gadlus, which is the aspect of "mashkei d'tzavarei" [the extensions of the neck], etc., as mentioned above. And this is the aspect of covering the blood with earth (Yoreh De'ah, Siman 28). This is the aspect of shifilus [lowliness/humility], the aspect of "dust and ashes" — which Avraham Avinu [our father Abraham] said (Bereishis 18:27) — the aspect of humility. Through this, Yisrael merited the "dust of covering," as our Sages of blessed memory said. For the essential rectification of the soul is through humility, as mentioned above. And this is the aspect of shehiyah [pausing/delay] in shechitah, which is invalid (Yoreh De'ah, Siman 23). And likewise, derasah [pressing] is forbidden (ibid., Siman 24). For the shechitah must be performed in completeness and with alacrity, without interruption. For because the soiled garments, from which all the obstacles [derive], grow stronger and obstruct greatly, therefore it is forbidden to make any pause or interruption, so that the obstacles — which are the soiled garments — should not overpower, G-d forbid. For they are liable to obstruct and ruin, as mentioned above. And therefore the shechitah must be performed with great alacrity, without any shehiyah, even the slightest amount. However, even so, derasah is invalid. For even though one must be very swift in the shechitah — that is, in the aspect of when one wants to elevate the soul, to strip it from the soiled garments as mentioned above — nevertheless, it is impossible for it to be in the manner of derasah. For one must necessarily endure the exertions and the obstacles, to pass through and go through all the obstacles until one strips from it all the soiled garments — which are the obstructors — and it is impossible to subdue them all at once in the manner of derasah (as explained elsewhere). And this is the aspect of chaladah [burrowing/concealment] (Yoreh De'ah, Siman 24) — that the shechitah must be exposed and revealed completely, that the knife should not burrow beneath the skin or between one siman [sign, i.e. trachea/esophagus] and the other. The soiled garments must not interpose above the knife — for this is the aspect of the obstacles and interpositions of the soiled garments, which are the aspect of the hide of the animal, as mentioned above. For the essence of the shechitah is through the aspect of yirah, as mentioned above, and the yirah is the aspect of pischa ila'ah [the upper opening/gateway]. And therefore, the opening of the shechitah must be entirely open, without any obstruction or interposition. And this is the aspect of the slaughter of the simanim [signs] by their majority (Yoreh De'ah, Siman 21:1). For the souls, before their rectification, are in the aspect of palga [incompleteness/halves] (as explained there). And therefore, their essential rectification is through ascending to yirah, which is the aspect of completeness. For their essential rectification is to elevate them from the aspect of palga and deficiency to the aspect of complete yirah. And therefore, the shechitah is by the majority of the simanim. For the fallen souls are the aspect of the oppressed souls that are in the tikla [balance/scale], as is known. And the tikla is in the aspect of palga, for good and evil are mixed — half good, etc. And this is the aspect of the tikla — that it stands on the scale and does not lean to this side or that side, for half is good, etc. And everything goes according to what tips the balance. And therefore, a person is judged according to his majority, as our Sages of blessed memory said. For as soon as the balance is tipped even slightly — by a hair's breadth — toward the side of merit, then it is subsumed into good and becomes entirely good. And this is the aspect of: "and around Him it storms greatly" (Tehillim 50:3). "And around Him" [וּסְבִיבָיו] — this is the aspect of the above-mentioned tikla, which is the aspect of Nogah, as is known (Mishnas Chassidim, Maseches HaHarkavah; Likutay Moharan 39), in the aspect of: "a brightness [Nogah] surrounded it" (Yechezkel 1:4, 27). There, everything hangs by a hair's breadth, in the aspect of: "it storms greatly" [נִשְׂעֲרָה, which shares the root with שֵׂעָר — "hair"], as mentioned above. And therefore, the shechitah is by the majority. For through the hair's breadth that completes the majority, through this the souls emerge from the aspect of palga mentioned above, from the aspect of the tikla mentioned above. For they are tipped toward the side of merit through the majority, and then they are subsumed into the side of good, in the aspect of complete yirah, which is the aspect of the complete chalif, as mentioned above. And therefore our Sages of blessed memory said: "an am ha'aretz [an ignoramus, lit. 'person of the land'] may not eat meat." For it is impossible to eat meat except through engagement in Torah, through which one can elevate the souls from the degradation of exile, as mentioned above. Shechitah 3 is built upon Likutay Moharan I:14 ("Tik'u"), which deals with the elevation of kavod (glory/honor) to its root in yirah (awe of G-d) through Torah study, the creation of ba'alei teshuvah and converts, humility, and the resulting completeness (shlaimus) and peace (shalom). The seven sections apply this framework to the laws of shechitah: (1) The chalif = yirah = gevuros. Where there is awe, there is completeness — hence the knife must be free of all blemish. The table = the Altar; eating = a korban; therefore one may not eat before praying. (2) The shochet must receive the complete chalif from the true chacham, whose Torah learning elevates kavod and perfects yirah. "You shall slaughter as I have commanded you" = Torah is the key. Five laws of shechitah = five books of Torah. The mumar and non-Jew cannot slaughter because they lack Torah. The knife must also be inspected after slaughter — the "soiled garments" (obstacles from the animal's hide) may have blemished it. Every doubt in shechitah is stringent. (3) Shechitah at the neck = subduing gadlus (arrogance), the root of all spiritual falling. Humility (anavah) is the root of all soul-rectification and even resurrection. (4) Covering the blood with earth = humility, the aspect of "dust and ashes" of Avraham Avinu. (5) Shehiyah (pausing) and derasah (pressing) are both forbidden: one must move swiftly but not forcefully. Chaladah (burrowing) is forbidden: yirah = the upper gateway, so the shechitah must be fully open and revealed. (6) Slaughter of the majority of the simanim: the souls are in a state of palga (halves) on the tikla (scale) of Nogah. A hair's breadth tips the balance to the side of merit, completing the yirah. (7) An am ha'aretz may not eat meat — for soul-elevation requires Torah. — Summary and diagram by the translator —