שחיטה ד

Based on the Torah [discourse] "Chadi Rabbi Shimon" in Siman 61, which is referenced above in the Laws of Tisha B'Av and Fasts, the subject of the mitzvah of shechitah will be explained. See there the entire Torah [discourse] well.

And this is the aspect of shechitah. For the essential purpose of the mitzvah of shechitah is for the rectification of the soul that is in the chai [living creature] — to elevate it from chai to adam [man], which is the aspect of da'as [knowledge/awareness]. For the sparks and souls that are in the animals, beasts, and birds are reincarnations of human souls that fell through their sins from the aspect of adam, which is the aspect of da'as, into the aspect of chai, which is the aspect of the absence of da'as. And their essential downfall is through the flaw of emunas chachamim [faith in the Sages], through which the da'as is flawed (as is explained there in the above-mentioned Torah [discourse]) — that through the flaw of emunas chachamim, foul "smokes" rise up and warp and confuse one's da'as, etc. And when the da'as is flawed, one falls from adam to beheimah [animal], which is the absence of da'as, the confusion of eitzah [counsel]. In the aspect of: "Man in splendor does not abide; he is likened to the animals that perish" (Tehillim 49:13). "Splendor" [yekar] — this is the aspect of tefillin, as our Sages of blessed memory expounded: "and splendor" (Esther 8:16) — these are tefillin. That is, the aspect of tefillin which are mochin [intellects], the aspect of pure mochin, the aspect of "tefillin require a clean body." And one who flaws this — in the aspect of "man in splendor does not abide" — then "he is likened to the animals that perish"; that is, he falls to the aspect of beheimah, which is the absence of da'as, as mentioned above.

Lamnatzai-ach maskeel leevnay koarach.

And therefore, the rectification is through shechitah. For the knife and the sword of shechitah — this is the aspect of machlokes [dispute], which is called a "sword," as it is stated: "The wicked have drawn the sword" (Tehillim 37:14). And Rashi explains: machlokes. For the rectification of emunas chachamim comes through the machlokes (as is explained in the above-mentioned Torah [discourse]) — that through the machlokes, people repent for the flaw of emunas chachamim, from which all machlokes derives. And from this, a sefer [book] is produced, and through this the Torah is completed, and through this all the judgments in the world are sweetened, etc. All of this is the aspect of the rectification of emunas chachamim, which is the rectification of the da'as, the rectification of the eitzah; see there. And therefore, this soul that was reincarnated in the chai, which did not merit teshuvah [repentance] during its lifetime, until it was forced to be reincarnated in a chai — then its punishment and its rectification is that it must endure the pain of shechitah through the knife and the sword of shechitah, which is drawn from the aspect of machlokes, as mentioned above. And therefore, the knife must be in a state of completeness without any flaw whatsoever (Yoreh De'ah, Siman 18:2), for Hashem, blessed is He, desires the rectification of the soul — for all punishments are rectifications as well, as is known. Therefore, the knife must be completed without any flaw. For the essential rectification and completeness of the knife of shechitah is through the completeness of the Torah, which is completed through the multitude of sefarim that are innovated through the machlokes, etc. (as is explained there). And from there one draws the rectification of the knife and the sword of shechitah, which comes through the machlokes, which comes through the flaw of emunas chachamim, as mentioned above. And through the shochet's exerting himself to repair the knife and complete it without any flaw, through this he rectifies the flaw of the machlokes and draws the completeness from the sefarim of the Torah that are innovated through the teshuvah that is done on account of the machlokes, which are the completeness of the Torah. And then the sword and the knife of shechitah are in the aspect of the "war of Torah," through which sefarim are innovated, which are the completeness of the Torah, in the aspect of: "Gird your sword upon your thigh" (Tehillim 45:4), which is stated regarding Torah scholars who wage war in Torah (see Shabbos 63a). And in the aspect of: "each man his sword upon his thigh" (Shir HaShirim 3:8), as Rashi explains there. And through this, the soul is rectified and ascends from chai to adam, which is the da'as, in the aspect of: "The Torah of Hashem is perfect, restoring the soul" (Tehillim 19:8). "The Torah of Hashem is perfect" — that is, when the Torah is perfect and complete, which is through the multitude of holy sefarim that are produced through the teshuvah that is done on account of the machlokes, through which emunas chachamim is rectified, as mentioned above, from which comes the completeness of the knife and the sword of shechitah, as mentioned above — through this it "restores the soul": it restores the soul and elevates it from chai to adam, from the flaw of the da'as and the eitzah to the rectification of the da'as and the completeness of the eitzah, as mentioned above. And therefore, the shochet must receive the knife from the Torah scholar, as our Sages of blessed memory said: one must show his knife to a Torah scholar. For the essential completeness of the knife is through the Torah scholar — that is, through the rectification of emunas chachamim, as mentioned above. And therefore, they were very stringent about this and said: "Any slaughterer who did not show his knife to a Torah scholar — they excommunicate him," for the essential rectification of shechitah is through the true chachamim — that is, through emunas chachamim, as mentioned above.

And the essential rectification and completeness of the knife without flaw is at the edge of the knife, which cuts the simanim [signs, i.e. the trachea and esophagus]. This is the aspect of the finalization of the eitzah — that it should be in its proper state, in truth and in absolute truth. This is the aspect of "cutting" the halachah, the aspect of the ruling of the halachah, as this expression is common in the words of our Sages of blessed memory — that they "cut" halachos. For the halachos are the counsels, since the entire Torah is in the aspect of counsels, as mentioned above. And the ruling of the halachah regarding a mitzvah of the Torah — this is the aspect of the finalization of the eitzah. For the essential rectification of the eitzah is at its end and its completion — when one merits to succeed through the eitzah, in one's end, for eternity. For there are many, many counsels that appear to be good counsels for the moment, but in the end one does not succeed through them. And therefore, in truth, they are certainly not good counsels at all. And to merit complete counsels — to succeed through them in one's end, for eternity — one needs very many salvations. And one must beseech Hashem, blessed is He, about this very, very much, every single day, as we ask every time: "Establish us with good counsel before You, and save us speedily for the sake of Your Name." And as our master, our teacher and our rabbi, of blessed memory, said: the request of "Establish us with good counsel," etc. — one must ask and beseech Hashem, blessed is He, very, very much about this (as is explained in his conversations, in Chayei Moharan).

For the leader. A maskil of the Korahites. And the essential thing about the eitzah is at its end, in the aspect of: "The end of a matter is better than its beginning" (Koheles 7:8). And even in physical matters one can understand this — that the essential thing is the finalization of the eitzah. For sometimes there are many, many considerations that one should do such-and-such, and they are true considerations, at first glance. But nevertheless, there is a consideration that overturns everything — that one must do the exact opposite. And it is impossible to explain all of this, but every person can understand for himself what happens to him regarding counsels. But even if one succeeds through one's counsel in some business transaction — who knows if he will succeed a second time? As we have seen many times: people who succeeded several times in purchasing goods, and relied upon this and borrowed for themselves and bought much, much more than their means — and afterward the market fell and they were greatly impoverished and became burdened with debts, and many became fugitives, etc. Therefore, in truth, it is difficult for a person to give counsel to his own soul, and one must rely only upon Hashem, blessed is He, and beseech with many supplications before Hashem, blessed is He, that He should establish him with good counsel before Him. And the essential thing is that one should succeed through one's counsel for eternity. For even one who succeeds in his business dealings all the days of his life — if he does not merit through his wealth eternal life, what profit does he have in all his toil? As it is stated about him: "Wealth kept by its owner to his detriment" (Koheles 5:12), may the Merciful One save us (as is explained above regarding this). Therefore, the essential rectification of the eitzah is at its completion and end. And this is the aspect of the completeness of the knife, whose essential completeness is at the end — the completion of its edge, which cuts the flesh. This is the aspect of "cutting" and ruling the halachah, which is the aspect of the finalization of the eitzah in its completeness — which is drawn from the completeness of the Torah, which is completed through the sefarim, from which comes the completeness of the knife, as mentioned above.

And this is the aspect of the twelve inspections of the knife, corresponding to the twelve stones of Yaakov that were subsumed into one stone. This one merits through the rectification of emunas chachamim, which is accomplished through the multitude of sefarim that are produced through the rectification of the machlokes — from which comes the completeness of the knife without flaw (as all of this is explained in the above-mentioned Torah [discourse]; see there). And this is the aspect of: the measure of the flaw of the knife is like the flaw of the mizbe'ach [altar]. For upon the mizbe'ach all the korbanos [offerings] are offered, and they are the aspect of the sweetening of the judgments. And the essential sweetening is drawn from the aspect of the Holy of Holies — the even shesiyah [Foundation Stone], the Tablets of Stone that stood in the Beis HaMikdash. For all the ascents of all the prayers and the korbanos must be directed there, as is known. And therefore, the mizbe'ach must be complete without flaw, in order that it should be completed in the aspect of the completeness of the Torah, as mentioned above. And from there comes also the completeness of the knife of shechitah, as mentioned above. And therefore, the measure of the flaw of the knife is like the flaw of the mizbe'ach, for they are in one category, as mentioned above.

2 כְּאַיָּל תַּעֲרֹג עַל-אֲפִיקֵי-מָיִם כֵּן נַפְשִׁי תַעֲרֹג אֵלֶיךָ א-ל And this is the aspect of the prohibition of chaladah in shechitah (Yoreh De'ah, Siman 24) — that nothing should cover the knife of shechitah. And it is called chaladah, from the word chuldah [weasel/mole], as Rashi explains (Chullin 9a): "like this weasel that burrows in holes." For the essential purpose of shechitah is to elevate the soul from chai to medaber [speaker, i.e. human]. And the essential ascent of the soul is the aspect of bringing it out and elevating it from concealment to revelation. For this is a principle: the lower the level, the more His Divinity, blessed is He, is contracted, concealed, and covered there. For in truth, Hashem, blessed is He, is in every place, as it is stated: "and You give life to them all" (Nechemya 9:6). Only, the lower the level, the more His Divinity is concealed and covered there (as is explained in the Torah [discourse] "Mi HaIsh HeChafetz Chayyim," Siman 33, Likutay [Moharan] Part I).

Ki-a-yul taaroag al afeekay muyeem kain nafshee saaroag aillechu Eloaheem. And the entire service of man is to elevate and bring out from concealment to revelation — to reveal His Divinity and His Kingship, blessed is He, in the world — until it will be fulfilled: "and let everything that has been made know that You have made it," etc. However, one needs great exertion and many forms of service for this — to reveal the concealment. For this is the entire service of man in this world. And due to the great magnitude and intensity of the concealment, not every person merits this — to reveal the concealment — but only the greatest tzadikim, the true chachamim, who through their extraordinarily, extraordinarily deep wisdom draw down wondrous intellects, through which they reveal the concealment and make known His Divinity, blessed is He, in the world. And they reveal the truth — that the entire world is vanity of vanities, a passing shadow, a fleeting breath. And they provide counsels and upright paths to each and every person according to his level, in a manner that he will be able to save his soul from the folly of the world, which comes through the great magnitude of the concealment that is in the world. And so that he will strive all his days toward the final end — that he should be saved from the nethermost depths and merit eternal life, to recognize Him, blessed is He — which is the essential purpose.

Like a hind crying for water, my soul cries for You, O G-d;

And even though everyone knows this — that this world is vanity and emptiness — nevertheless, the concealment is so great that everyone runs after this world and pays no attention to the ultimate purpose, as it is stated: "This is their way — their folly; and those who come after them approve what they say, Selah" (Tehillim 49:14), as our Sages of blessed memory expounded. And even when they sometimes remember and say, "What will happen in the end?" — they do not know any counsel, what to do to save their souls. Therefore, the essential thing is emunas chachamim — true chachamim — for only they know through their great wisdom how to reveal this concealment and to give wondrous counsels to each person according to his worth and his level.

And therefore, when David began to speak of the great vanity of the world (in Mizmor 49), he began first: "My mouth shall speak wisdoms, and the meditation of my heart shall be understandings; I will incline my ear to a parable," etc. And afterward he speaks of the great folly of the world and its vanities, as it is stated there: "Those who trust in their wealth," etc.; "and they leave their wealth to others; their inward thought is that their houses shall endure forever," etc.; "this is their way — their folly," etc. And at first glance it is astonishing — what wisdom and understanding did he reveal in this psalm? He cries out that the world is vanity and emptiness, and "when he dies he shall take nothing with him," etc. But who does not know all of this?! Even coarse and unlearned people know this and say with their mouths that no person takes anything from his wealth to his grave, and that the world is a passing shadow, etc. So why did he preface this particular psalm by saying "My mouth shall speak wisdoms," etc. — as though he is revealing here a great wisdom and understanding?!

Tzumi-uh nafshee lailoaheem li-ail chuy mussay uvoa vi-airu-eh pinai Eloaheem.my soul thirsts for G-d, the living G-d; O when will I come to appear before G-d!

But in truth, even though everyone knows this, nevertheless it is a great wisdom and understanding to speak of this continually and to cry out and reveal this concealment. As we find that all the tzadikim, the greatest of the true chachamim, cry out about this at great length — as the entire Book of Koheles is full of this, and likewise David HaMelech, peace be upon him, in many psalms, and likewise in the other holy books. For the true tzadikim speak of this with such holy combinations [of words] and with such deep wisdom, that through this they awaken people and reveal anew each time this concealment — in a manner that, despite everything, people will awaken from their slumber and their error and truly remember the immense folly of the world, and return to Hashem. For this is the essential wisdom — greater than all wisdoms — to contemplate the ultimate, final purpose. As has been explained among us many times: that the essential wisdom is when one merits to succeed through one's wisdom for eternity. And therefore he began this psalm with "My mouth shall speak wisdoms," etc. For in truth, this is the essential, true wisdom — what he reveals regarding the folly of the world and its vanities. For he reveals it with such wisdom, with such holy spirit, that his words are able to bring the truth into the world — to reveal the immense magnitude of the concealment.

And this is what he began: "Give ear, all dwellers of chaled" (Tehillim 49:2). And our Sages of blessed memory expounded that he called the world "dwellers of chaled" — because everything that exists on dry land exists in the sea, except for the chuldah. And the matter is very astonishing — for should all the people of the world be called "dwellers of chaled" after the chuldah just because it is found among them?! And likewise the author of the commentary on the Ein Yaakov raised this difficulty. Also, why specifically in this psalm — which speaks of the great vanity of the world — does he call them "dwellers of chaled" after the chuldah?!

Hu-yisu lee deemussee lechem yoamum vuluylu be-emohr ailliy kul ha-yoam a-yai Eloahechu.

But the essential reason the world is called after the chuldah is due to the great magnitude of the concealment that is in the world. For the chuldah dwells at the foundations of houses and comes in ambush and in concealment and in stealth — which is the aspect of all the affairs of this world, which is full of vanities, as it is stated: "for there are matters in abundance that increase vanity" (Koheles 6:11), as Rashi explains there. And all the affairs of the errors that the world errs in, in the vanities of this world — this is due to the great magnitude of the concealment in the world, as it is stated: "He has also placed the world [ha'olam] in their heart," etc. (Koheles 3:11) — and Rashi explains: from the language of concealment [he'elem]. And as our Sages of blessed memory expounded: "Many things are concealed from the world: the day of death, the day of consolation, and no person knows what is in the heart of his fellow, and no person knows from what he will profit," etc. And they said that the day of death is concealed from the world for the sake of the sustaining of the world — for otherwise, no person would build a house, etc.

My tears have been my food day and night; I am ever taunted with, “Where is your G-d?”

And at first glance this is difficult — what is so terrible if they do not build a house? Does not David himself protest against those who build houses? As it is stated: "their inward thought is that their houses shall endure forever," etc. (Tehillim 49:12). And as it is stated: "who build desolations for themselves" (Iyov 3:14); and likewise in many verses.

But in truth, everything is for the sake of free choice. For the entire world was created only for the sake of free choice. And the essential free choice is through the great magnitude of the concealment that is in the world. For if everyone were to see the truth eye to eye — that the world is full of His Divinity, blessed is He, as it is stated: "the whole earth is full of His glory" (Yeshayahu 6:3); and it is written: "Do I not fill the heavens and the earth?" (Yirmeyahu 23:24) — and that man came to this world only to think about his ultimate, final purpose and to cling, in this world specifically, to Him, blessed is He — through which he would merit what he would merit — then certainly there would be no free choice whatsoever, and everyone would be nullified to Him, blessed is He, and there would be no possibility of any reward and punishment, and the world would be entirely annulled. For the essential purpose of this world — it was created and sustained only for the sake of reward and punishment, which is through free choice specifically. And the essential free choice is through the concealment — through the fact that the truth is concealed so much from the world, through this there is free choice and there is reward and punishment.

Ailleh ezkirru vi-eshpichu ulliy nafshee key e-evohr basuch edadaim ad bais Eloaheem bikoal reenu visoadu humoan choagaig.

But certainly, the measure of good is greater. And certainly, man has the power to choose good and to look at the truth, if he so desires. But there is a great war in this, and this is the entire service of man in this world.

And therefore, the essential thing is emunas chachamim — true chachamim — and to draw close to them and to their students and to all who are attached to them. For the tzadikim, the true chachamim, who did not allow themselves to be deceived by the vanities of the world and who merited to win the war and to separate themselves completely from the vanities of the world and its desires — they know very well, very well, the entire matter of this concealment that is in the world, and they know how to draw down a supremely lofty intellect: how to reveal this concealment and to reveal the truth in the world, and to illuminate wondrous counsels in the heart of each person in a manner that he will save his soul from destruction — that he should not chase after the vanities of the world, but rather all his striving should be to merit a good end, eternal life.

For when one merits emunas chachamim, the holy sefarim of the Torah proliferate, and through this the Torah is subsumed in the even shesiyah [Foundation Stone], in the aspect of the Holy of Holies, which is the aspect of the supreme, all-encompassing intellect, from which one draws the sweetening — to sweeten all the judgments in the world (as is explained there in the above-mentioned Torah [discourse]). Through this, one merits a complete eitzah, as is understood there (and see elsewhere regarding this). For all the concealments and hiddennesses — through which the truth is concealed and hidden — are through the tzimtzumim [contractions] and the dinim [judgments], as is known. And when one draws intellect and sweetens the judgments — in proportion to the sweetening, so too does one reveal the concealment. But the essential thing is through the great, true tzadik, who innovated such chiddushim [novel Torah insights] that from them such holy sefarim are composed — through which the Torah is completed in wondrous completeness — through which one is able to draw the supreme intellect from the aspect of the Holy of Holies, from which all types of judgments in the world are sweetened — through which one is able to reveal all types of concealments and hiddennesses in the world. For it is all one, as mentioned above.

For one needs a supremely lofty, high, and very deep intellect to reveal the immense magnitude of the concealment in the world — that the Accuser has spread himself so far and has concealed the truth from the world. This intellect is the aspect of the even shesiyah [Foundation Stone], the aspect of the Holy of Holies. And this is the aspect of all the works of the Mishkan and the Beis HaMikdash — for everything is in order to reveal the concealment, to reveal His Divinity, blessed is He. And therefore, they were commanded regarding the work of the Mishkan after the deed of the eigel [golden calf]. For the entire deed of the eigel was through the flaw of emunas chachamim — through the eirev rav [mixed multitude] who were jealous of Moshe and Aharon, and who killed Chur and wanted to kill Aharon, until they brought Yisrael to idol worship (Shemos 32:11 ff., and in Rashi's commentary). And when Moshe saw the great magnitude of this concealment — that the Accuser has the power to conceal the truth to such an extent that, after the Exodus from Mitzrayim and the splitting of the Sea and the Giving of the Torah with such great and awesome signs and wonders, nevertheless the wicked and the disputants would prevail to such a degree that they concealed the truth to such an extent — then, through his abundant prayers, he achieved that Hashem, blessed is He, commanded the work of the Mishkan, whose essential holiness is drawn from the Tablets of Stone, from the Holy of Holies. That is, he merited to draw the above-mentioned sweetening from the aspect of the Holy of Holies — to sweeten all the harsh judgments in the world — through which he brought out from concealment to revelation and revealed His Divinity, blessed is He, in the world, and drew down wondrous counsels for each person, as mentioned above.

When I think of this, I pour out my soul: how I walked with the crowd, moved with them, the festive throng, to the House of G-d with joyous shouts of praise.

And therefore, Moshe began by speaking of the making of the Aron [Ark] first. And Betzalel did the opposite — the Mishkan first — for he said: "The vessels that I am making — where shall I place them?" etc., as our Sages of blessed memory explained. For Moshe, who is the tzadik of the generation, needs to draw the above-mentioned sweetening from the Holy of Holies — from the aspect of the Aron — first. For it is impossible to sweeten such judgments and to reveal such concealments and hiddennesses except through the supreme, all-encompassing intellect, which is the aspect of the Holy of Holies — the aspect of the Tablets of Stone that were placed in the Aron, which stood there in the Holy of Holies. And from there he draws intellect to all who accompany him — to reveal the concealment, as mentioned above.

But the students who accompany him — when they receive this intellect and need to reveal it in the world — they need to build many buildings and chambers and make many vessels, until they can bring this intellect into the world. And therefore, Betzalel, who is in the aspect of the student of Moshe, who was occupied with the work of the Mishkan — he was compelled to make the Mishkan first and afterward the vessels, for he was compelled to ascend from below to above: to clothe the intellect first in the aspect of the Mishkan, and afterward to make the Aron, which is the aspect of the all-encompassing intellect that illuminates in the Holy of Holies. For it is impossible to bring this intellect into the world except through many introductions, which are in the aspect of making the Mishkan. For all the works of the Mishkan and the Beis HaMikdash — all its chambers and its vessels — they are in the aspect of intellect higher than intellect, intellect within intellect, up to the aspect of the Holy of Holies, where the Tablets of Stone are — from which the tzadik draws the sweetening to reveal the concealment, as mentioned above. But it is impossible to illuminate this intellect in the world except through many introductions, which are in the aspect of making the Mishkan first and afterward the Aron, where the Tablets of Stone are, as mentioned above.

Ma teeshtoachachee nafshee vattehemee ulluy hoacheelee Lailoaheem key oad oadennoo yishoo-oas punnuv.

And therefore, when David wanted to reveal the great concealment of the world and to make known the truth — that everything is vanity and emptiness, only to draw close to Hashem, blessed is He — he called the world "dwellers of chaled" after the chuldah, which is the aspect of concealment — like this weasel that dwells in holes and in ambush and in concealment. This is the aspect of the powerful klipah that conceals and hides the truth from the world — which is the aspect of the choled, which is the first of the eight impure creeping things. And therefore, all who come into the world are called "dwellers of chaled" after the chuldah, because the essential sustaining of the world is through the concealment, which is the aspect of the chuldah — through which there is free choice, for the sake of which the world was created. But the entire occupation of the tzadikim is to reveal this concealment and to subdue the aspect of the klipah of the chuldah. And therefore, he called them "dwellers of chaled" specifically in this psalm, because he came in this psalm to reveal the concealment and to make known the great vanity of the world, as it is stated there: "for when he dies he shall take nothing with him," etc., as mentioned above. And likewise in many places, when [Scripture] mentions that the world is a passing shadow, it calls it by the name cheled, as it is stated: "Remember — what is cheled? For what vanity have You created [all people]?" etc.; "What man shall live and not see death?" etc. (Tehillim 89:48-49). And likewise: "and my lifespan [cheldi] is as nothing before You; surely all is vanity — every man," etc. (Tehillim 39:6). That is, as mentioned above.

And this is what our Sages of blessed memory said on the verse (Tehillim 113:9): "He who makes the barren woman dwell in the house" — the Congregation of Yisrael said: "Your children have made me like this chuldah that dwells at the foundations of houses." And this teaching is astonishing at first glance. But according to what was explained above, the matter is clear. For the essential building of the House is to reveal the concealment — to nullify the aspect of the klipah of the chuldah, as mentioned above. And therefore, when Yisrael sin, G-d forbid, until the Beis HaMikdash is destroyed on account of this — then the Congregation of Yisrael says: "Your children have made me like this chuldah that dwells at the foundations of houses, in ambush and in concealment." And Rashi explains: "Your children have made me — through their sins," etc. That is, through the sins of Yisrael, G-d forbid, the Beis HaMikdash was destroyed, and the concealment returns and intensifies — which is the aspect of the chuldah, as mentioned above.

Why so downcast, my soul, why disquieted within me? Have hope in G-d; I will yet praise Him for His saving presence. And in truth, within the concealment and the hiddenness itself, the Shechinah [Divine Presence] is hidden, as it were (as is explained elsewhere many times). And this is "Your children have made me like a chuldah" — for, as it were, the Shechinah herself is concealed in the manner of the concealment, in the aspect of: "And I will surely hide [haster astir] My face" (Devarim 31:18). And about this, the verse gives the good tidings: "He who makes the barren woman dwell in the house" — that in the future, the Beis HaMikdash will be rebuilt and the Shechinah will be revealed from her concealment, and it will be fulfilled: "He who makes the barren woman dwell in the house." That which was formerly like a chuldah dwelling at the foundations of houses — now she shall sit in her place in tranquility, and her kingship and her dominion shall be revealed for all to see. And for this reason, chaladah is forbidden in shechitah. For the essential purpose of shechitah is to elevate from chai to medaber — which is the aspect of revealing the concealment, which is the aspect of subduing the chuldah, from which all the concealment derives, as mentioned above. And therefore, chaladah is certainly forbidden in shechitah. For the essential rectification of shechitah is through the Torah scholar, from whom one draws the completeness of the knife — whose essential completeness is drawn through the sefarim of the Torah — through which one draws the sweetening from the aspect of the Holy of Holies, as mentioned above. All of this is the opposite of the chuldah and the concealment, as mentioned above. And therefore, everything that exists on dry land exists in the sea — except for the chuldah. For the essential concealment and hiddenness is in this world, on the physical earth upon which people dwell. For the lower the level, the greater the concealment. For there are four elements: fire, wind, water, and earth. And earth is the lowest of all, and there the concealment is greatest. For upon the earth dwell human beings, the possessors of free choice — which is through the excessive concealment specifically, as mentioned above — for the sake of which everything was created, as mentioned above. And therefore, upon earth specifically there is a chuldah — which is the aspect of a powerful klipah that conceals the truth, as mentioned above. And therefore, there, upon this earth upon which we dwell — where the concealment is at its utmost, as mentioned above — the essential rectification to reveal the concealment is through emunah [faith] specifically — namely, emunas chachamim, as mentioned above. For the element of earth is in the aspect of emunah, in the aspect of: "Dwell in the land and tend faith" (Tehillim 37:3) (as is explained elsewhere). For the four elements — fire, wind, water, earth — correspond to the four worlds: Atzilus, Beriyah, Yetzirah, Asiyah — which are the aspect of the four letters of the [Divine] Name, which are the aspect of the three mochin [intellects] and emunah, which is the aspect of Malchus (as is known in the Kabbalistic writings). It follows that fire, wind, and water correspond to the three mochin, and earth corresponds to emunah/Malchus. And this is why we find that da'as is compared to fire, wind, and water — but not to earth. For water is in the aspect of da'as, as it is stated: "for the earth shall be full of the knowledge of Hashem, as the waters cover the sea" (Yeshayahu 11:9). And likewise, wind is in the aspect of intellect, as it is stated: "a spirit of wisdom and understanding" (Yeshayahu 11:2); and it is written: "indeed there is a spirit in man" (Iyov 32:8), which is stated regarding the wisdom that is in man. And likewise, fire is the aspect of intellect (as is brought in the words of Rabbeinu of blessed memory) — that the intellect in man is like a burning fire, in the aspect of: "the lamp of Hashem is the soul of man" (Mishlei 20:27). And this is what is stated: "Is not My word like fire?" etc. (Yirmeyahu 23:29). But earth is only in the aspect of emunah. For earth is the lowest element, where all the "dwellers of chaled" dwell, where the concealment is at its utmost — for the sake of free choice. And there, the essential revelation — to know the truth and to recognize the Creator, blessed is He — is through emunah. And the essential thing is emunas chachamim — true chachamim — who occupy themselves with drawing His Divinity, blessed is He, into the world and revealing the truth in the world. And therefore the chuldah exists only on dry land — i.e. in the element of earth — for there the concealment is at its utmost, which is the aspect of the chuldah, as mentioned above. But in water, there the da'as begins to be revealed, as mentioned above. Therefore, the concealment is not as great there. And therefore, da'as is compared to water, as mentioned above. And therefore, in water there is no chuldah, for the concealment is not as great there, as mentioned above. And therefore, all the purifications from all the impurities are through water — where there is no chuldah, which is the klipah of concealment, which is the aspect of the choled, the first of the eight impure creeping things, from which all the impurities of all the sins derive — which come through the concealment. For the waters are the aspect of the revelation of da'as — emerging from concealment to revelation. This is drawn through strengthening oneself in emunas chachamim — true chachamim — through which one merits, via the true chachamim, to draw da'as and complete counsels — to be purified from all the idolatries and from all the impurities. These are the aspect of the "pure waters" that are explained in the above-mentioned Torah [discourse], in the aspect of: "And I will sprinkle upon you pure waters, and you shall be purified from all your impurities," etc. (Yechezkel 36:25). For through strengthening faith, one merits the revelation of da'as and complete counsels, and to draw the sweetening from the supreme, all-encompassing intellect — through believing in all the holy sefarim of the Torah — through which everything is sweetened and one is purified from everything, as mentioned above. And this is what our Sages of blessed memory said: "Thus concluded Rabbi Meir [when he finished] the Book of Iyov: He would say, 'The end of man is death; the end of an animal is slaughter. Fortunate is the one whose toil is in Torah,'" etc. For shechitah is to elevate the soul of the animal from concealment to revelation — which is the aspect of the revelation of da'as — to know and to take well to heart that the world is vanity and emptiness, in the aspect of "Give ear, all dwellers of chaled" mentioned above. And therefore he juxtaposed one to the other: "The end of man is death; the end of an animal is slaughter" — for through the shechitah of the animal, one must remember that the end of man is death — in the aspect of: "and the living shall take it to heart" (Koheles 7:2) — so that he will truly take to heart and seek true counsels and strategies to save his soul. This is the aspect of the revelation of da'as — which is the aspect of the mitzvah of shechitah, as mentioned above. [Note: This pertains to what was said above.] And this is the language of the Gemara (Yerushalmi Shabbos, Perek Shemonah Sheratzim): It is written: "Hear this, all peoples; give ear, all dwellers of chaled" (Tehillim 49:2). Rabbi Acha and the Rabbis [discussed this]. One said: Why does he compare all people of the world to a chuldah? Rather, because everything that exists on dry land exists in the sea, etc. — but the chuldah does not exist in the sea. And one said: Why does he compare all people of the world to a chuldah? Just as this chuldah drags and puts down, drags and puts down, and does not know for whom it puts down — so too all people of the world drag and put down and do not know for whom they put down. This is what is written: "He heaps up and does not know who will gather them" (Tehillim 39:7). Thus far the language of the Gemara. And now you will understand on your own that both intended the same thing — one master said one thing and the other said another, and they do not disagree. For it is for this very reason that the world is called cheled, after the chuldah that is found on dry land — which refers to the great magnitude of the concealment of this world, etc., as mentioned above. And this is itself what the other one said: "Just as this chuldah drags and puts down," etc. — for this is itself the aspect of the above-mentioned concealment, on account of which the entire world is called after the chuldah, as mentioned above. And about this David cried out: "Give ear, all dwellers of chaled!" — that they should not allow themselves to be deceived and should not be drawn after the chuldah, which is the depth of the concealment, as mentioned above. And this is the aspect of shechitah — which is to elevate the soul of the animal to medaber, which is the defining boundary of adam — to elevate the reincarnated souls that fell through their sins from the aspect of adam into animals, beasts, and birds. For their essential downfall is through the flaw of emunas chachamim, through which the da'as is flawed — for the foul "smokes" confuse the da'as, etc. And when the da'as is flawed, one falls from adam to beheimah — the absence of da'as, confusion of eitzah — in the aspect of: "Man in splendor does not abide; he is likened to the animals that perish." "Man in splendor" — yekar is the aspect of tefillin, as our Sages of blessed memory expounded — namely, tefillin which are mochin, the aspect of pure mochin, the aspect of "tefillin require a clean body." And one who flaws this — in the aspect of "man in splendor does not abide" — "is likened to the animals that perish" — for then he falls to the aspect of beheimah, as mentioned above. Also, the rectification of shechitah is to rectify the sin of Adam HaRishon, who flawed emunas chachamim (as is explained elsewhere) — through which it was decreed upon him: "in sorrow shall you eat of it"; "by the sweat of your brow" (Bereishis 3:17-19) — which is the flaw of eating, meaning as above. And therefore, the rectification is through shechitah — for the knife and sword of shechitah is the aspect of machlokes, which is called a "sword," as it is stated: "The wicked have drawn the sword" — and Rashi explains: machlokes. Meaning, because the soul flawed emunas chachamim, from which all machlokes derives, and when it did not merit teshuvah during its lifetime, then its punishment is that it was reincarnated in the soul of an animal and must endure the pain of shechitah through the sword of shechitah, which is drawn from the aspect of machlokes, as mentioned above. And therefore, the knife must be in a state of completeness without any flaw whatsoever, for Hashem, blessed is He, desires the rectification of the soul. Therefore, the knife must be completed without flaw. And the completeness is through the Torah, where the essential completeness resides, in the aspect of: "The Torah of Hashem is perfect, restoring the soul." And this is the aspect of "Gird your sword upon your thigh"; the aspect of "each man his sword upon his thigh," etc. And the essential completeness is at the edge of the knife, which cuts the flesh — this is the aspect of the finalization of the eitzah, the aspect of "cutting" the halachah, the aspect of the ruling of the halachah, as this expression is common in the words of our Sages of blessed memory (Shir HaShirim 3:8): that they "cut" halachos. And this is the aspect of the twelve inspections of the knife, corresponding to the twelve stones of Yaakov, etc. And this is the aspect of: the flaw of the knife is like the flaw of the mizbe'ach — which sweetens the judgment through the aspect of the Holy of Holies, from which the sweetening and the rectification of all the korbanos are drawn. And therefore, shehiyah [delay] and derasah [pressing] are forbidden — for one must not be lazy, and also one must not force the moment. And for this, one needs a complete eitzah without any flaw. And this is the aspect of chaladah, which has the connotation of chuldah, as Rashi of blessed memory explained (Chullin 9a): "like this weasel that burrows in holes." "Give ear, all dwellers of chaled" — "everything that exists on dry land exists in the sea," etc. And it is difficult: just because there is a chuldah [on land], should all people of the world be called after the chuldah? And the commentary on the Ein Yaakov raises this difficulty as well; see there. Also, our Sages of blessed memory said: "He who makes the barren woman dwell in the house" — "Your children have made me like a chuldah that dwells at the foundations of houses." And this teaching is very astonishing. But the essential sustaining of the world is through the concealment, etc. — for many things are concealed, etc. — for the essential purpose of creation is for free choice, and free choice is only through the concealment. And the essential thing is to elevate from concealment to revelation. And the lower the level, the more the vitality is concealed there, etc. And this is the aspect of all the works of the Mishkan — which is the revelation of Divinity, in order to bring out from concealment to revelation. And therefore, Moshe commanded regarding the Aron first, and Betzalel made the Mishkan first, etc., as mentioned above. And because the entire shechitah is to elevate from concealment to revelation — from chai to medaber — therefore chaladah is forbidden, as mentioned above. And therefore, one must receive the knife from a Torah scholar, for the essential rectification is through the Torah scholar, through emunas chachamim, through the multitude of sefarim, as is explained there. [Note: This pertains to the matter of "dwellers of chaled" mentioned above.] For this teaching is very astonishing — that he called all people of the world "dwellers of chaled" because there is a chuldah; also, why specifically in this psalm — which speaks of the vanities of the world — did he call them "dwellers of chaled" after the chuldah? But the essential reason the world is called after the chuldah is due to the great magnitude of the concealment in the world. For the chuldah dwells at the foundations of houses and comes in ambush and in concealment and in stealth — which is the aspect of all the affairs of this world, which is full of vanities, as it is stated: "for there are matters in abundance that increase vanity" (Koheles 6:11), as Rashi explains there. And all the affairs of the vanities of this world are due to the great magnitude of the concealment in the world, as it is stated: "He has also placed the world in their heart" (Koheles 3:11) — and Rashi explains: from the language of concealment [he'elem]. And as our Sages of blessed memory expounded: "Many things are concealed from the world: the day of death, the day of consolation, and no person knows what is in the heart of his fellow." And they said there that this is for the sustaining of the world — for otherwise, no person would build a house, etc. And at first glance this is difficult — what is so terrible if they do not build a house? Does not David himself protest against those who build houses? As it is stated: "their inward thought is that their houses shall endure forever" (Tehillim 49:12); and as it is stated: "who build desolations for themselves" (Iyov 3:14); and likewise in many verses. But in truth, everything is for the sake of free choice. And the essential service of man is to bring out from concealment to revelation. But it is impossible to achieve this except through emunas chachamim. For even though it is a simple matter and everyone knows that this world is vanity of vanities, a passing shadow, etc., nevertheless the majority of people of the world are drawn after the vanities of this world and waste their days in futility and emptiness. And the essential concealment is through the preoccupation with money and livelihood, etc. Therefore, one needs a great tzadik who will draw such wondrous wisdom that he will be able to bring the world out of this great concealment. And therefore, when David speaks in Mizmor 49 of the great vanity of the world — as it is stated there: "their inward thought is that their houses shall endure forever," etc.; "this is their way — their folly," etc. — he began first: "My mouth shall speak wisdoms, and the meditation of my heart shall be understandings," etc. For one needs great wisdom to reveal the immense concealment. And this is the matter of all the work of the Mishkan and the Beis HaMikdash — for one needs to draw this intellect from the aspect of the Holy of Holies, which is the supreme, all-encompassing intellect. And from there one needs to draw the sweetening, to reveal the concealment. And therefore, Moshe commanded regarding the making of the Aron first, and Betzalel made the Mishkan first, etc., as mentioned above. And therefore, everything that exists on dry land exists in the sea — except for the chuldah. For the essential concealment and hiddenness is in this world, on the physical earth. For the lower the level, the greater the concealment. For there are four elements, and earth is the lowest, and there the concealment is greatest. For upon the earth dwell the possessors of free choice — for the sake of which everything was created. And therefore, upon earth specifically there is a chuldah — which is the choled, the first of the eight impure creeping things. And therefore, there, upon the earth, which is the utmost of concealment — the essential rectification is through emunah, which is the aspect of earth (as is brought elsewhere, Likutay Moharan Part II, 5:1). But water is higher, and there the da'as begins to be revealed. For the four elements correspond to four worlds, which are the aspect of the four letters of the Name — the three mochin and emunah/Malchus. It follows that the beginning of da'as is in the aspect of water. And likewise wind — "a spirit of wisdom and understanding"; "indeed there is a spirit in man." And likewise fire. And therefore, there [in water, wind, and fire] there is no chuldah, for there the concealment is diminished. But other creatures do exist there, which are also an aspect of some concealment. But in wind and fire there are not as many creatures — for all creatures conceal, yet through them is the essential revelation. For the concealment is for the sake of the revelation — which is the essential aspect of free choice: that one who merits to stand the test and to break through the [barrier of] choice, reveals His Divinity specifically through this — through the fact that there was such a great concealment. And now the words of our Sages of blessed memory are somewhat understood (Pesachim 117a) — what they said on the verse: "He who makes the barren woman dwell in the house" — "Your children have made me like this chuldah that dwells at the foundations of houses." And Rashi explains: through the sins of Yisrael. For through the sins of Yisrael, the concealment intensifies — which is the aspect of the chuldah — which is the opposite of the building of the House, as mentioned above. And therefore, after the deed of the eigel, they were commanded regarding the work of the Mishkan — gold, silver, and copper, etc. For when He saw the great magnitude of the concealment that existed after the Giving of the Torah — and primarily through the abundance of gold, as it is stated: "and of gold they made," etc.; "and sufficient gold" — as our Sages of blessed memory expounded — for the essential concealment is through the craving for money. Then Hashem, blessed is He, commanded them regarding the work of the Mishkan — that they should bring the gold, silver, etc. for the work of the Mishkan — through which they would bring out from concealment to revelation. For the essential sweetening is through the Holy of Holies that was in the Mishkan and the Beis HaMikdash. And therefore, the essential purification from all impurities is through water — where there is no chaladah [burrowing/concealment]. And therefore, all the purification from the foul "smokes" mentioned above — to merit a complete eitzah so that the eitzah will not be concealed from us — is through the aspect of pure waters. These are the aspect of machlokes — which are the aspect of the sword of shechitah. It follows that the sword and knife of shechitah are the aspect of water — where there is no chaladah, which conceals the truth — which is the essential rectification, as mentioned above. Therefore, chaladah is forbidden in shechitah. "Remember — what is cheled? And my lifespan is as nothing before You; surely all is vanity — every man," etc. (Tehillim 39:5-6). "The end of man is death; the end of an animal is slaughter. Fortunate is the one whose toil is in Torah." It follows that shechitah brings to mind death — which is the aspect of bringing out from concealment to revelation — whose essential purpose is to toil in Torah, in the aspect of: "Fortunate is the one whose toil is in Torah." And this is the aspect of the intensity of the miracle of Purim — the subduing of the klipah of Haman-Amalek, who is the essential zuhama [contamination] of the nachash [serpent], the flaw of emunas chachamim, through which the essential concealment and hiddenness occurs. And this is what the Megillah recounts — the immensely extravagant wealth of Achashveirosh: "white cotton, fine wool, and blue," etc.; "couches of gold and silver," etc. (Esther 1:6-7) — for the essential concealment is through the craving for money and wealth. And he also caused them to stumble with licentiousness, etc. — as our Sages of blessed memory said — and through the eating itself at that feast. And through all of this he had the power to prevail against Yisrael at that time, as our Sages of blessed memory said: "For what reason were they liable [to destruction]? Because they partook of that feast," etc. And the miracle was through Mordechai and Esther. Esther is the aspect of the "barren one" [akeres] — the aspect of the wondrous holiness that is hidden and concealed in the depth of the hiddenness and the concealment, in the aspect of: "Your children have made me like a chuldah that dwells at the foundations of houses" — meaning, she is concealed, as it were, within the klipah of the chuldah, from which all the concealments derive. But through the immense magnitude of Esther's holiness, she prevailed over them from within the depth of the hiddenness — in the aspect of: "the time when [the opposite] prevailed," etc. (Esther 9:1). And everything was through the power of Mordechai the Tzadik — who is "Pesachya" — who would "open" [pose'ach] matters and expound them. "Open" specifically — meaning, he would open and reveal the depth of the concealment and the hiddenness through his holy expositions. He would reveal such wondrous Torah with such truly profound and deep intellects, that through it he would reveal to all people of the world the immense vanity of the world, and he would illuminate within them wondrous counsels for how to be saved from them. This is the aspect of: "My mouth shall speak wisdoms," etc., that is spoken of in the psalm "Give ear, all dwellers of chaled," as mentioned above. And this is: "The Jews had light, and gladness" (Esther 8:16) — in the aspect of: "The light of the righteous rejoices" (Mishlei 13:9). "Light" — the aspect of revelation, the opposite of the concealment and hiddenness, which is the aspect of darkness. And this is: "and splendor" [vikar] — the opposite of "Man in splendor does not abide" mentioned above. And this is the aspect of Parshas Parah, which is read after Purim. And our master, our teacher and our rabbi, of blessed memory, wrote (in Siman 74 in Likutay Tinyana): that first it is "pur" and afterward it becomes "parah." And at first glance, what connection does "pur" have to "parah"? But according to what was explained above: through the pur [lot], he wanted to flaw the lot of Yom HaKippurim, through which the Kohen Gadol enters the Holy of Holies to sweeten all the judgments — through which the essential revealing of the concealment occurs. For all the concealments are through the judgments, from which the power of the Sitra Achra and the yetzer hara who conceal the truth derive. And Haman — by casting the pur, the lot, through his mighty sorceries — wanted to flaw the holy lot of Yom HaKippurim, which Aharon placed upon the two he-goats: one lot for Hashem and one lot for Azazel. Therefore, when they merited to subdue him and Purim was established — named after the pur — afterward they merit the purification of the parah adumah [red heifer]. For the parah adumah and the sa'ir hamishtale'ach [scapegoat sent to Azazel] are in one category — for both of their procedures are performed outside (as is understood from the holy books). And through them specifically is the essential purification and forgiveness of sins. For the essential procedure of the parah is that it must be slaughtered facing the entrance of the Ohel Moed — which is the Holy of Holies — to draw the sweetening from there, from the Holy of Holies. Until, through the intense magnitude of the power of the tzadik who sweetens the judgments, the supreme intellect — which is the sweetening — will be drawn all the way to the outside itself. So that wondrous counsels will be drawn from there — until all those who stand on the very outside will have hope, that they not be utterly lost, G-d forbid, through the overwhelming force of the greatest of all impurities — which is the impurity of death — which conceals the truth exceedingly, through countless forms of concealments and hiddennesses beyond measure. But the true tzadik enters the place that he enters, as mentioned above. For he is in the aspect of Moshe — all the rectifications of the parah performed by all the Kohanim Gedolim were all through him specifically, as our Sages of blessed memory said: "They shall all be called by your name." And everyone needs to be sanctified from the ash of the parah of Moshe. For no one can accomplish the procedure of the parah except the aspect of Moshe, who enters before and within, as mentioned above — who enters the place that he enters, etc. — until he draws the sweetening of the supreme intellect all the way to the very outside, to purify all those who lie on the very outside from their intense impurity — which is the impurity of death, which is the greatest of all impurities — to purify them from this impurity. And therefore, in truth, the procedure of the parah is drawn from an extremely high and deep intellect. For it is "the statute of the Torah" — in the aspect of: "I said I would become wise, but it is far from me" (Koheles 7:23); in the aspect of: "deep, deep — who can find it?" (Koheles 7:24). This is the secret, and this intellect is known to none other than the aspect of Moshe — as our Sages of blessed memory said: "To you I have revealed it, but to others it is a statute." For he is the essential totality of all the holy sefarim of the holy Torah, for they are all called by his name. For everything was already revealed to him at Sinai — everything that a devoted student would in the future innovate and compose as a true sefer. And therefore, only he knows how to draw such a sweetening, such a purification, such an intellect, that it will illuminate all the way to the very outside. This is also the aspect of the procedure of the lot of Yom Kippur — that through the Kohen Gadol entering with the blood of the he-goat whose procedure is performed inside, through this he drew intellect and sweetening, until he subdued and nullified all the sins of Yisrael through the scapegoat sent to Azazel. For through the magnitude of the supreme intellect, he subdued all the evil that is on the very outside — through which he drew forgiveness for all the sins of Yisrael. For this is the essential intensity of the power of the tzadik — who is in the aspect of Moshe — who merits the aspect of "entering and exiting" in the utmost supreme perfection. He merits to enter the place that he enters — to an intellect that is concealed and exceedingly, exceedingly lofty — and draws wondrous sweetening from there. And the essential novelty, above all, is that he knows how to exit and bring out such an intellect to the very outside — to illuminate through this intellect true counsels for all those who are on the very outside. To reveal to them as well the truth; to bring them out from concealment to revelation; to make known to them in every place that they are — the truth, in absolute truth — that this world is vanity of vanities, there is nothing to it. Even though they are sunken in whatever they are sunken in — nevertheless, the truth is the truth: that this world is vanity and emptiness. For in truth, everyone knows that this world is vanity, a passing shadow. For how can one deny this — that a person is here today and tomorrow in the grave, etc.? But due to the immense magnitude of the desires that conceal the world, they do not know how to give themselves counsel — how to save their soul from destruction. And because of this, they divert their attention from this and are drawn after the vanities of the world. For they say: "What can one do? We have already been trapped in what we have been trapped in" — and similar such many false rationalizations that the world says, as it is stated: "this is their way — their folly" (Tehillim 49:14), as Rashi explains: "Lest you say it is forgetfulness on their part — 'and those who come after them approve what they say, Selah.'" And they said there that the fat upon the kidneys covers over them — for the kidneys give counsel, and they could have received true counsels from the kidneys. But the fat — which is the richness and the desires of this world — covers and hides and conceals the truth, as mentioned above. But the true tzadik, the aspect of Moshe — through his profoundly deep wisdom, he draws the intellect from an exceedingly high and subtle place, until he reveals the concealment and illuminates the truth in all those who stand on the very outside. And he illuminates within them as well true counsels — how to save their soul, so that they not be utterly lost, G-d forbid — in any case. And this is: "Koheles sought to find words of delight, and that which was written — upright words of truth" (Koheles 12:10). Our Sages of blessed memory expounded that he [Shlomo] sought to know the secret of the parah adumah like Moshe, etc. The meaning is: Koheles protests in his book against the world and cries out in a very great voice about the immense vanity of the world, as it is stated: "Vanity of vanities; vanity of vanities — all is vanity!" And so too, at great length. Therefore, he reckoned that he would know the secret of the parah adumah like Moshe. But a Heavenly voice emerged: "that which was written — upright words of truth." For even though they call out and cry that the world is vanity of vanities, nevertheless there is no one who can reveal this concealment except the aspect of Moshe — who is able to write "upright words of truth" — that is, who writes such true sefarim in the Torah, through which the Torah is completed, and through which one draws the intellect from the place from which it is drawn — through which specifically one is able to illuminate the truth even on the outside. This is the aspect of the secret of the parah adumah temimah [perfect, unblemished red heifer] — which is the intensity of very harsh judgment — through which specifically the judgment is sweetened at its root, through the great power of Moshe, as mentioned above. But Shlomo did not merit this, since he said, "to Isiel and Uchal" — as our Sages of blessed memory expounded. [Note: [Something is] missing here. And see what pertains to this in Volume Kaf. [However, due to our many sins, it was completely lost at the time of the upheaval and the dispute that took place in the year 5595 (1835).] Copied from the manuscript of our teacher and master, the Rabbi, Reb Nosson, may the memory of the righteous be a blessing, the author of this work: The beginning of this book, Likutay Halachos, on the beginning of the Yoreh De'ah — from Halachah 5 (that is, from the Laws of Shechitah until the Laws of Fish) — was already written in my possession, praise G-d (namely, in the above-mentioned Volume Kaf). But at the time of the persecution when they pursued me and all of us greatly, and informed upon me, etc. — as is well-known and explained among us in writing, a little of this — then the above-mentioned Volume Kaf was lost, in which were written novellae on the beginning of the Yoreh De'ah until the Laws of Fish. May Hashem, blessed is He, in His mercy, restore all the lost things — both material and spiritual — and may He quiet from upon us the disputes of those who still dispute against us for nothing, for no reason at all, of whom our enemies who hate us without cause are more numerous than the hairs of our heads, etc. "In return for my love, they accuse me — but I am [a man of] prayer" (Tehillim 109:4).] Shechitah 5 is the longest halachah in this series — twenty sections — built upon Likutay Moharan I:61 ("Chadi Rabbi Shimon"). Its central axis is da'as (knowledge/awareness) vs. he'elem (concealment). The weapon of rectification is emunas chachamim (faith in the true Sages), through whose Torah sefarim the world's concealment is pierced. Sections 1-4: Shechitah elevates the soul from chai (animal) to adam (human) = from the absence of da'as to da'as. The knife = machlokes = the "sword," but paradoxically, dispute drives teshuvah for flawed emunas chachamim, producing new holy sefarim that complete the Torah. The knife must be flawless = the Torah's completeness. Its edge = p'sak halachah = finalization of eitzah. The 12 inspections = 12 stones of Yaakov; flaw of knife = flaw of mizbe'ach. Sections 5-6: Chaladah (burrowing/covering the knife) is forbidden because shechitah = bringing from concealment to revelation — the opposite of the chuldah. The true chachamim reveal what everyone "knows" but cannot act upon — that this world is vanity. David's "My mouth shall speak wisdoms" (Mizmor 49) = the great wisdom needed to penetrate the concealment. Section 6 is the theological keystone: the world's concealment exists for the sake of free choice. If everyone saw "the whole earth is full of His glory" eye to eye, there would be no bechirah, no reward and punishment, and the world would be annulled — for this world was created only for reward and punishment, which requires free choice. But "certainly the measure of good is greater," and man has the power to choose good — yet there is a great war. The remedy: emunas chachamim and drawing close to them, their students, and all attached to them. Through emunas chachamim the holy sefarim multiply → Torah subsumed in even shesiyah → sechel hakolel ha'elyon → hamtakah → concealment revealed. Sections 7-11: The Mishkan was commanded after the eigel to counteract the concealment caused by flawed emunas chachamim. Moshe drew the Aron first (top-down from Kodesh Kodashim); Betzalel built the Mishkan first (bottom-up, clothing the intellect for the world). "Dwellers of chaled" = named after the chuldah because the world's sustaining operates through concealment. "Barren woman dwelling in the house" = the Shechinah hidden within the concealment; in the future — revealed. Chaladah is therefore forbidden because shechitah = revealing concealment (opposite of chuldah). Sections 11-16: The four elements correspond to four worlds and four letters of the Name. Earth = emunah/Malchus = the greatest concealment = chuldah only on land. Water = beginning of da'as = no chuldah = purification. All purification from impurity is through water (= pure waters = emunas chachamim). The eigel was caused by flawed emunas chachamim; the Mishkan was commanded to counteract it. Money/wealth is the primary agent of concealment. Sections 17-20: Purim = subduing Haman-Amalek = the nachash's contamination of emunas chachamim. Esther = the Shechinah hidden like a chuldah at the foundations, prevailing from within. Mordechai = "Pesachya" who "opens" = reveals the concealment. Parshas Parah follows Purim because Haman's pur targeted the holy lot of Yom Kippur; once subdued, the purification of the parah adumah becomes accessible. Only the aspect of Moshe can draw the supreme intellect to the very outside to illuminate even those most distant. Shlomo/Koheles sought to know the secret of the parah like Moshe but was told: only one who writes "upright words of truth" — true sefarim — can accomplish this. R' Nosson appends a poignant note: Volume Kaf, containing the continuation of these halachos, was lost during the persecutions of 1835.