בשר בחלב א

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

Parshas Ha-Chodesh — then Malchus begins to ascend to the light of the Countenance, for then the illumination of Pesach begins — which is the head of the Festivals. Therefore all the laws of Pesach are stated in this portion. This is the aspect of the Simple Son (ben tam), who is Yaakov the "wholesome man" (ish tam), as is explained there — for Yaakov is the aspect of the light of the Countenance, the aspect of "those who seek Your face, Yaakov, selah" (mevakshei fanecha Yaakov selah, Tehillim 24), as our Rebbe of blessed memory said on several occasions.

And this is the aspect of the Table, Bed, Chair, and Menorah — the four rectifications of the Shechina (Shechineta), which are the said aspect of "four." The Menorah is the aspect of the Wise Son — for "the Menorah is the head" (menorata da reisha), which is the aspect of the Chochma in the brain, the aspect of "oil upon your head shall not lack" (shemen al roshcha al yechsar), the aspect of the anointing oil of holiness (shemen mishchas kodesh), which is Da'as (Knowledge), as is known.

The Chair is the aspect of the complete throne (kise shalem), which is the aspect of blotting out Haman-Amalek, who is from the seed of Esav — the Wicked Son. For the throne is not complete until the memory of Amalek is blotted out.

The Table is the aspect of repentance, which atones — the aspect of the son who does not know how to ask, as mentioned above. For "the table atones like the altar" (shulchan m'chapper k'mizbe'ach), as our Sages of blessed memory said (Berachos 55).

The Bed is the aspect of the Simple Son, who is Yaakov, whose bed was wholesome through the twelve tribes of God — the four camps corresponding to the four camps of the Shechina — which is the said aspect of "four." For Yaakov includes all of them, and he elevates Malchus, which is the aspect of four, the aspect of "a woman who fears Hashem" (isha yiras Hashem), as is known — to the light of the Countenance, the aspect of "those who seek Your face, Yaakov," as mentioned. Therefore Yaakov married four wives, and from them came four camps — the said aspect of "four." Therefore at Pesach we all recline on the bed — for the bed includes the aspect of the four camps, the four standards (degalim), the said aspect of "four."

And this is the aspect of Pesach and the prohibition of chametz and the eating of matzah, etc. For at Pesach, Moshe took Israel out of Egypt, and then revealed to them the comprehension of His divinity. Therefore Pesach is the head of the Festivals — for Pesach is the aspect of Chesed, the aspect of Avraham, as is known. And the essential rectification of Malchus-Lower Wisdom — that is, to cut it from the Four Kingdoms and elevate it to the light of the Countenance shining at the Three Festivals — is through Chesed, as mentioned. And since Pesach is the beginning of the revelation of His great divinity, as is elaborated, therefore chametz is then forbidden even in the smallest amount — for the difference between chametz and matzah is only the smallest amount: the hollow and opening between the point within the letter heh and its roof. This is the difference between ches and heh, between chametz and matzah.

For the comprehension of divinity can only be attained through many contractions — from a higher intellect to a lower intellect — for "no thought can grasp Him at all" (leis machshavah tafisa beih klal). Therefore the essential thing is Emunah (faith), which is the said Lower Wisdom — Malchus. And all the comprehensions and all the contractions are aspects of Emunah, which is the foundation of the entire Torah, as it is said: "And the righteous shall live by his faith" (v'tzaddik b'emunaso yichyeh). And as it is said (Tehillim 119): "All Your commandments are faith" (kol mitzvosecha emunah).