בשר בחלב ג

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Therefore those species in which this illumination has already begun to shine are pure species. But those species in which this illumination has not shone — and they are in the literal aspect of שֹׁכְנֵי עָפָר (dwellers in dust) — and the illumination of the Tzaddik, the aspect of "Awake and sing, dwellers in dust," has not reached them — they are impure species. For our eating must come from the illumination of the בֵּן וְתַלְמִיד (son and student), which is the illumination through which מַלְכוּת (sovereignty/kingship) receives its sustenance, as explained there.

This is the aspect of the prohibition of eating vermin and creeping things — which are forbidden specifically as שֶׁרֶץ הַשּׁוֹרֵץ עַל הָאָרֶץ (the creeping thing that creeps on the earth), for that is the core of their prohibition. These creeping things that crawl on the earth are the actual filth of the serpent — and therefore they crawl on the earth in the aspect of "the serpent — dust is his bread." For the earth was cursed on account of Adam's sin, which came through the serpent's filth, and it produced these species. As Rashi explained on the verse, "Cursed is the ground on your account" — it will bring forth cursed things for you. Therefore the prohibition of worms applies specifically when crawling on the earth, or if they have separated — for that too is called crawling on the earth, since there is the core stronghold of the serpent's filth, in the aspect of "the serpent — dust is his bread," as stated. Since they are the aspect of the core filth of the serpent, no rectification (תִּקּוּן) reaches them — for absolute evil is not rectified; it remains below. Therefore they are forbidden for eating, since we cannot rectify it — we must rather separate from it entirely, since it is absolute evil and the Tzaddik's illumination, which is the aspect of rectification, does not reach it as stated. For in truth, the core illumination of the Tzaddik — that he awakens and animates those who dwell below, i.e., the sparks that have fallen below as stated — is primarily to rectify and elevate them from the aspect of dust where the serpent's bite resides in the aspect of "the serpent — dust is his bread." Therefore the Tzaddik illuminates them and awakens them in the aspect of "Awake and sing, dwellers in dust" — שֹׁכְנֵי עָפָר specifically. For these sparks fell and descended to the bottom, to the realm of the קְלִפּוֹת (outer shells/husks), and the serpent's filth gripped them — therefore they are called "dwellers in dust." And so the Tzaddik animates and awakens them, calling out: "Awake and sing, dwellers in dust" — שֹׁכְנֵי עָפָר specifically — for he awakens and rouses them and brings them out from the dust, from the serpent's filth. He reveals to them that "the whole earth is filled with His glory," that even in earthliness and dust — though the סִטְרָא אָחֳרָא (Other Side) grips there — even so, even there one can find Hashem Yisborach, for "the whole earth is filled with His glory and His kingship rules over all." Therefore those species that have signs of purity — which are signs that this illumination has begun to shine within them — are pure. As explained above, see there. For everything came from the dust, and therefore all require rectification. This is the aspect of "Awake and sing, dwellers in dust." But these vermin and creeping things — the creeping thing that creeps on the earth — are the aspect of the serpent's actual filth, cursed to "go upon your belly," their primary growth in the dust in the aspect of "dust is the serpent's bread" — they are in the very aspect of literal שֹׁכְנֵי עָפָר upon whom no rectification has arrived, since they are the aspect of absolute evil, the full force of that filth — therefore they are forbidden for eating. But worms that develop in fruit while it is detached — as long as they have not separated, they are permitted for eating. For they came into being from the body of the fruit itself, which is the aspect of the above-mentioned rectification. For the body of the fruit came into being through that rectification, as stated. Therefore the worms that develop within it are also permitted, since the illumination of the rectification is in them — since they came into being inside the fruit that grew through the rectification of the Tzaddik in the aspect of "Awake and sing, dwellers in dust." But if the worms separated, they then bear the name of שֶׁרֶץ הַשּׁוֹרֵץ עַל הָאָרֶץ and are then forbidden. Likewise when fruit became infested while still attached to the ground — they are also forbidden on account of the creeping thing that creeps on the earth, since while the fruit was still attached to the ground it imbibed from the earth, which is the root of the creeping things' grip — the filth of the serpent — as stated. Therefore they are forbidden. But once the fruit has been detached from the ground and completely severed, the worms then crawl only from the body of the fruit alone — therefore they are permitted for eating, for the body of the fruit is pure, for the fruit's coming into being is from the aspect of the rectification, in the aspect of "Awake and sing, dwellers in dust," which corresponds to the falling of rain, as stated. Worms that develop in slaughtered animals after slaughter are also permitted — for the living creature has already been rectified through the slaughter, and slaughter is also the illumination of that rectification (as explained in the laws of Shechitah, see there). Therefore the worms that develop in the meat after slaughter are also permitted. But if they developed before slaughter, they are forbidden — for even a kosher species requires slaughter, since a living creature requires a greater rectification, having vitality within it. Therefore worms that slaughter does not benefit are forbidden. But if they developed after slaughter in the meat, they are permitted — since the illumination of the rectification already shone through the slaughter, as stated. This corresponds to the rain that falls from the heavens to the earth and strikes the earth and brings forth vegetation — which is the aspect of the sparks that had been laid in the earth. For rain is the aspect of the waters of knowledge (מֵימֵי הַדַּעַת) that illuminates the sparks laid in the earth, striking them and awakening them in the aspect of "Awake and sing, dwellers in dust." And this is what is written: "And it shall be on that day, I will answer the heavens and they will answer the earth" — which Rashi there explains refers to rain. "They will answer" specifically — for they call out in a great voice to the earth to bring forth vegetation; that is, the rains call out powerfully upon the earth: "Awake and sing, dwellers in dust" — meaning that the sparks lying in the earth's dust should awaken and sprout. This is why the growth and sprouting of all vegetation and fruits comes about in this manner — for they begin to sprout and rise from the earth when the Tzaddik's illumination, the aspect of "Awake and sing, dwellers in dust," shines upon them, which corresponds to the falling of rain. For the rains correspond to the resurrection of the dead (Taanit 7), as cited in our Rebbe's words, and therefore they were established in the blessing of מְחַיֵּה הַמֵּתִים (Who revives the dead) — for they actually revive the dead, animating the sparks that fell below, which are the aspect of the actually dead. Therefore our Sages said: "Great is the day of rains like the day of the ingathering of the exiles" — for the ingathering of exiles is the aspect of gathering the scattered and fallen sparks, the aspect of "He gathers the dispersed of Israel" (נִדְחֵי יִשְׂרָאֵל יְכַנֵּס). This too is the aspect of rains — for through rain there is also the gathering and ascent of the sparks in the aspect of "Awake and sing, dwellers in dust." Therefore the primary sustenance comes through the illumination of the son and student, as cited there in the above discourse. For from there come the rains, in the aspect of "As the rain comes down from the heavens" — heaven being the aspect of the מַקִּיפִים (encompassing lights), the aspect of גַּלְגַּלִּים (spheres). And therefore through rain comes sustenance. With this we can resolve what is difficult for all the commentators: why did the Torah link reward for the commandments to the falling of rain — as it says, "If you walk in My statutes... I will give your rains in their season", and similarly, "If you diligently listen... I will give the rain of your land in its time"? But in truth, the falling of rains alludes to the actual reward of the World to Come — for the falling of rains is the illumination of the מַקִּיפִים, through which the Tzaddik illuminates those who dwell below, in the aspect of "Awake and sing, dwellers in dust," which corresponds to rain. And this is a foretaste of the World to Come, for the essence of the World to Come is the illumination of the מַקִּיפִים, the aspect of "As it will be said to Jacob and to Israel: What has God wrought?" (כָּעֵת יֵאָמֵר לְיַעֲקֹב) — which is the aspect of מַקִּיפִים, the aspect of מַה (What). And this is "I will give your rains in their season" — בְּעִתּוֹ specifically, the aspect of כָּעֵת (as at the time), as explained in our Rebbe's comment on the verse "And You give them their food in its time", see there (Likutay Tinyana 7). It thus emerges that all vegetation and all fruits come into being through the illumination of the above-mentioned rectification — the aspect of "Awake and sing, dwellers in dust" — for through this they emerge from the earth and grow and sprout. Therefore the Torah forbade us no fruit for eating — all fruits are kosher for eating, for they all came into being through the illumination of the above rectification, and from that flows the permission to eat, as stated. Therefore even worms that develop in detached fruit are permitted for eating as long as they have not separated — for they came into being from the body of the fruit itself, which is the above-mentioned rectification. And therefore even those worms that develop in them are permitted — since there is the illumination of the rectification in them, since they came into being inside the fruit that grew through that rectification. But once the worms have separated, they bear the name of שֶׁרֶץ הַשּׁוֹרֵץ עַל הָאָרֶץ and are forbidden — for the core prohibition of worms is when they are in the category of "the creeping thing that creeps on the earth," where the primary grip of the serpent's filth resides, as stated.

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