כלאי הכרם ב

And this is [Genesis 1:1]: "In the beginning G-d created the heavens and the earth." This is the aspect of creation in potential [beriyah b'koach] as opposed to the completion of creation — for our Sages of blessed memory stated, as brought in Rashi's commentary [to Genesis 1:1]: on the first day everything was created, but each thing was fixed in place on the day designated for it. Thus, the completion of the going forth from potential into actuality of each of the offspring of heaven and earth was for each thing on its [appointed] day. And on the first day when everything was created, this is in the aspect of potential relative to [the completion], as stated above. And before going from potential into actuality there are many obstacles, as stated above. And this is: "and the earth was formless and void [tohu vavohu], and darkness over the face of the deep" [Genesis 1:2] — for these are the aspect of the totality of all the world's obstacles that do not allow the truth to come forth from potential into actuality — they being in the aspect of tohu vavohu and darkness, etc. And this is what our Sages of blessed memory said: that tohu vavohu, etc. allude to the four kingdoms [arba malchuyos] that are set against Israel and hold Israel captive in exile — from whom come all the obstacles. And the essential [one] is this last exile [galus], which is the aspect of the deep [tehom]: the obstacles from the truth spread to the very depths — in the aspect of: "deep calls to deep [tehom el tehom kore]" [Psalms 42:8] — and Rashi explained: one affliction calls to its companion. And the essential afflictions are the obstacles that prevent one from drawing close to Hashem, may He be blessed, and to His Torah. "And the spirit of G-d" — this is the spirit of Mashiach — "hovering over the face of the waters" [Genesis 1:2] — this is the essential rectification and hope, for from there one brings from potential into actuality through the great yearning and will, as stated above — which is the aspect of mikveh immersion, as stated above. And this is: "and G-d said: let there be light, and there was light" [Genesis 1:3] — this is right and left [yemina u'smola] — as it is said in the holy Zohar [I:16b]. That is: a distinction becomes recognizable between right and left — which is the essential aspect of bringing from potential into actuality, as is explained there — see there. "And G-d saw the light that it was good, and G-d divided between the light and the darkness" [Genesis 1:4] — and Rashi explained: He saw that it was not worthy for the wicked to use the light of the seven days of creation and He hid it away for the tzadikim in the time to come. And this is: "and G-d divided between the light and the darkness" — darkness is the aspect of obstacles, as stated above — He divided the light from the darkness and hid it away: so that no one merits it except each person in proportion to how many obstacles he breaks. These being the aspect of the darkness. Just as he merits [to break obstacles], so does he merit to draw from it — until he merits it properly in the time to come. For the tzadikim and the worthy ones who cleave to them merit even now to draw from this light — each one according to his level. As is understood from the holy Zohar and as is brought elsewhere — for each person in proportion to how many obstacles he breaks, so does he merit to draw from this light. And through this he will merit it properly in the time to come, as stated above.

And this is [the meaning of] the fact that [G-d] counted the days [of creation] — as it is said: "and there was evening and there was morning: one day" [Genesis 1:5]; and similarly: a second day, a third day, etc. For the essential aim is to make an opening and a channel [pesach v'tzinor] to draw the light and the vitality from the upper Yud to the lower Yud [mi'yud dil'ayla l'yud dil'tata], etc. — which is the aspect of: "two are better than one" [Ecclesiastes 4:9]. For when the light is singular [echad] — as it was before the creation — this is not [yet] perfection, for the essential divine intention is that the light should go forth from above to below and multiply and vivify and sustain all created beings, and above all the Jewish person [ha'adam ha'Yisra'eli], who is the ultimate purpose of everything. For the essential perfection is that creation should come forth from potential into actuality — at which point number [mispar] becomes applicable. For as long as everything was in potential, number was not yet applicable. Rather, the essential rectification [tikun] — after [things] have come forth from potential into actuality and have become countable [b'chinas mispar] — is that even afterward the number should not be separated, G-d forbid, from the One. Rather, the actualized [hapo'al] should return to the potential [hakoach], and yet should not be entirely nullified there — so that the world does not revert to chaos and void [tohu vavohu], G-d forbid — rather, it should return and ascend ever higher, and [in doing so] draw the vitality downward: in the aspect of "and the living creatures ran and returned [ratzo vashuv]" [Ezekiel 1:14]. This essential movement [of ratzo vashuv] is accomplished primarily through emunah [faith] — that it should be known, after the creation, that all of creation is from Him, may He be blessed: in the aspect of "and every being shall know that You wrought it [v'yaida kol pa'ul], etc." [from the Rosh Hashana liturgy], as stated above. And therefore He counted all the days — for this is the essential aspect of bringing from potential into actuality, which is the aspect of number, as stated above. And therefore it is written: "and there was evening and there was morning: one day [yom echad]" — and it does not say "first day [yom rishon]" — because the Holy One, blessed be He, was singular [yachid] in His world, etc. — as our Sages of blessed memory expounded [Berayshis Rabbah 3:8; Rashi to Genesis 1:5]. That is, as stated above: the essential rectification is to return all the number to the One — to know that after the number, which is after the creation, after having come forth from potential into actuality, everything is still one, for Hashem is One Who created everything and vivifies everything, as stated above. And this is the essential intention of the counting [sefiras] of the Omer before Shavuos — that the essential rectification is through counting the days of the Omer. For the omer was waved toward Hashem, may He be blessed — as our Sages of blessed memory stated: it was waved upward and downward and to all four directions — for the One to Whom everything belongs [Menachos 62a]. For the omer sweetens the [divine] judgments [mamatik hadinim] and nullifies the obstacles until one returns to the primal root [techillas hashoresh] which is the aspect of the spirit of Mashiach — from which one brings from potential into actuality. And therefore afterward one counts all the days of the Omer — which are seven weeks corresponding to the seven days of creation — to return and to connect all the number, which is the seven days of creation, [linking it back to its root]. For this is the essential aspect of bringing from potential into actuality: to connect everything to its root. Since now we must prepare ourselves for the receiving of the Torah — through which all the rectification of creation returns and comes forth from potential into actuality in the wholeness of rectification — in the aspect of "and the living creatures ran and returned": that after the creation it should be as it was before the creation, and yet creation should still endure. And all of this is accomplished through the power of the true tzadikim [tzadikey emes] who draw the illumination of the Torah upon us in every generation through wondrous ways, as stated above.

And this is the aspect of the counting of the children of Israel [in the portion of Bamidbar] which is engaged in before Shavuos — for the portion of Bamidbar is read just before [Shavuos], as our Sages of blessed memory stated: "they counted [manu] and then they rested [atzru]" [Yerushalmi Megillah 3:5 — the portions of counting and then Shavuos, the cessation, follow each other]. For the spirit above [ruach dil'ayla] is exceedingly lofty. And therefore many students are needed who are able to draw the life-spirit [ruach chayyim] mentioned above — the aspect of pi shnayim [double portion] — from their teacher [mi'rabam]. And as our Sages of blessed memory said: "Raise up many students" [Avos 1:1]. And this is the aspect of the excellence of the multitude of the children of Israel — in which Hashem, may He be blessed, and the tzadikim bless them many times — as it is said: "Hashem the G-d of your fathers shall increase you [yosef alaychem]" [Deuteronomy 1:11]; "May Hashem bless those who fear Him, etc." [Psalms 115:13]; and it is written: "May Hashem increase you and your children" [Psalms 115:14] — for the more the worthy children of Israel multiply who cleave to the true tzadik, the more they receive the life-spirit mentioned above — the aspect of pi shnayim mentioned above — for they have greater power to receive it through the multiplication of the holy vessels [ribui hakailim] of each individual. But it is necessary that great love prevail among them — the aspect of ahavas chavayrim [love of companions] — so that the sitra achra [the other side], which takes hold through multiplicity and number, should not overpower. As it is said: "when you take a census of the children of Israel, etc. — so that there shall be no plague [negef] among them" [Exodus 30:12] — as Rashi explained there. And therefore when counting Israel, one must give half-shekel coins: "twenty gerah per shekel" [Exodus 30:13] — twenty gerah being the aspect of the two yuds mentioned above, in the aspect of "ten ten per bowl" [Numbers 7:86] as is brought [in the Lurianic literature]. For charity from a willing heart [tzedakah nidvas lev] is the aspect of drawing the life-spirit from above to below — for [the word] tzadik is named after tzedakah [righteousness/charity] — for through it one draws the opening [pesach] mentioned above from above to below — in the aspect of: "open for me the gates of righteousness [sha'aray tzedek]" [Psalms 118:19] — tzedek precisely — and it is written: "open the gates and let the righteous [goy tzadik] nation enter" [Isaiah 26:2] — tzadik precisely — as stated above. And therefore sometimes a dispute [machlokes] arises among Israelites themselves — one preventing his companion. And these obstacles are greater than all others, as is well known. For among many children of Israel there are differences of opinion [shinuy dai'os], as our Sages of blessed memory said: their minds are not alike one to another. But it is necessary that despite all their differences of opinion they be unified through their true teacher [b'rabam ha'amiti]. And then a great rectification is made through the multitude — in the aspect of: "in the multitude of the people is the glory of the King" [Proverbs 14:28] — and it is written: "when the righteous increase, the people rejoice" [Proverbs 29:2]. For precisely because their opinions differ one from another, and all of them are included in one united mind to be encompassed within the true tzadik who is their teacher — through this they possess many wondrous vessels to receive the great light in the aspect of pi shnayim. But when people of Israel arise and dispute the true tzadik — who in truth even they receive their vitality from him, albeit in great concealment [b'he'elem gadol], in the aspect of malchus b'iskasya [kingship in hiddenness — a Zoharic expression for the concealed influx of vitality from the tzadik even to those who oppose him] — they dispute the very source of their vitality. And not only do they dispute themselves and uproot themselves from the root of their vitality, but they also stand as preventers and adversaries against those who genuinely draw close to him. And this dispute and these obstacles prevent more than the obstacles that come from those who are not of Israel. And this is [the aspect of]: "and what is crooked cannot be counted [v'chesron lo yuchal l'himanot]" [Ecclesiastes 1:15] — this is he whose companions were counted for a matter of a commandment and he was not counted with them [a known Midrashic exposition on Ecclesiastes 1:15] — that is, as stated above. And the rectification is through Eliyahu, who will come to make peace in the world — as our Sages of blessed memory stated [Eduyos 8:7]. For through Eliyahu is the essential drawing of pi shnayim, as stated above — whose essence depends on peace, as stated above. And this is: "and he will turn back the heart of fathers toward their children, and the heart of children toward their fathers" [Malachi 3:24]. Father and son — this is the aspect of rebbe and student, the aspect of spirit above and spirit below [ruach dil'ayla v'ruach dil'tata]. He will return and include father toward children and children toward fathers — so that the spirit above and the spirit below will be included together in the aspect of ratzo vashuv. This is the essential rectification of the aspect of pi shnayim that Eliyahu draws from the spirit of Mashiach, as stated above. And therefore: wherever there are ten, the Shechina rests [Sanhedrin 39a] — and [a group of ten] is called a minyan [quorum]. For this is the essential perfection of the holy quorum: when ten people gather together for a matter of holiness — ten precisely, corresponding to the aspect of the letter yud mentioned above. For then one can draw from the upper Yud to the lower Yud, as stated above — which is the essential rectification of number and counting [tikun hamispar v'haminyan]. And therefore they are called a minyan — for they are the rectification of counting and number. For through them the count is encompassed into the One, in the aspect of ratzo vashuv, as stated above — which is the essential rectification.

And this is the aspect of washing the hands [netilas yadayim] before eating. For its rectification is to purify the hands — specifically the hands — through the washing waters [mayim d'netilah]. For the washing waters derive from the aspect of the mikveh waters mentioned above — where the spirit of G-d, which is the spirit of Mashiach, hovers — from which one brings from potential into actuality, as stated above. And from there comes the essential purification from all the impurities that derive from sins, may the Merciful One protect us, as stated above. And therefore the essential [focus of] purification is specifically the hands — for the hands are in the aspect of potential and actuality [koach ufo'al] which are the aspect of right and left, the aspect of: "also My hand founded the earth, etc." [Isaiah 48:13]. And therefore the essential impurity and purity are bound to the hands more than anything else — as our Sages of blessed memory said: hands are always busy [yadayim askaniyos], etc. [Chullin 106a — the reason for the rabbinic enactment of handwashing]. For the essential business [isek] of the hands — which encompasses all the occupations and labors and activities of this world — everything is done through the hands, which are the instruments of action [kley hama'asay] through which every matter is completed and brought from potential into actuality. And therefore upon them depend all the commandments and transgressions — which are the aspects of all the impurities and purities, as stated above. And therefore before eating — which is to sustain the person, to draw the life-spirit from the spirit above to the spirit below, as stated above — one must wash with the waters mentioned above specifically the hands — for the essential totality of all the rectification mentioned above, which is the aspect of bringing from potential into actuality, depends on the hands, as stated above.

And therefore one must also wash one's hands in water before prayer. And especially in the morning upon rising from sleep — for the sleep of the night and the darkness, which is the aspect of obstacles that must be broken through the great yearning, etc., as stated above — and afterward upon rising from sleep one must purify oneself from the defilement of the impure spirit [zuhama d'ruach ra'ah] that rests upon the hands more than anywhere else, since through them is the essential rectification of the aspect of bringing from potential into actuality. Therefore one must specifically purify the hands with water, as stated above — and through this one can pray. For through prayer is the essential aspect of bringing from potential into actuality [that comes] through speech [dibbur], as is explained in the Torah-teaching mentioned above [Likutay Moharan I:66], and in the Torah-teaching "Ayt Lanu Bayra" [lit. "We have a well, etc." — a separate Torah-teaching of Rebbe Nachman]. And this is what our Sages of blessed memory stated: anyone who relieves himself, washes his hands, recites the Shema, and prays, etc. — it is as if he immersed [in a mikveh] [Berachos 15a] — for washing the hands is the aspect of mikveh immersion, as stated above. And see in the Torah-teaching mentioned above what is explained there regarding the Sages' teaching: "and you will not come to sin [liday avayrah]" — liday precisely [which contains the word yad = hand] — etc. For the essential aspect of bringing from potential into actuality toward the good, or its opposite, G-d forbid, depends on the hands — through which all of creation came forth from potential into actuality, in the aspect of: "also My hand founded the earth, etc." And therefore the essential purification is in the hands, as stated above.

And this is the aspect of the kashering [hechsher] of non-Jewish vessels from the forbidden matter absorbed within them — which must be through fire, as it is said there: "but the gold and the silver, etc. — every matter that comes into the fire, pass through fire, etc." [Numbers 31:22–23]. For it is explained in the Torah-teaching Vayehi Na Pi Shnayim mentioned above [Likutay Moharan I:66] that bringing from potential into actuality is through speech [dibbur], etc. And the perfection of speech [shlaimus haddibbur] is drawn through the downfall of the wicked in this world — as will be in the time to come, etc. And this is accomplished through truth [emes] — through praying and serving Hashem, may He be blessed, in truth, truthfully, solely for the sake of Hashem alone, not for any ulterior motive [peniyah], for livelihood or honor, G-d forbid. Regarding this it is said: once a person depends on others in any respect, his face changes [meshaneh fanav] — his face, which is the truth, takes on many hues, etc. — see there [Likutay Moharan I:66]. And when speech is perfected, one must complete the vowel-points [nekudos] for the letters [osiyos] — and this is accomplished through the yearning [cheshek] that comes from the multiplication of obstacles. For through this one breaks the obstacles, etc. And then one merits to bring from potential into actuality — which is the aspect of drawing pi shnayim mentioned above — namely, drawing the life-spirit anew. Through which one is purified from all impurities, etc., as stated above. And therefore the eating-vessels of non-Jews which one wishes to eat the food of Israel from — through which the life-spirit is drawn — first require kashering through fire: namely, hagalah [purging in boiling water] or libbun [direct-flame purging] — to expel the forbidden matter from them — and afterward immersion in mikveh waters. For through the kashering through fire, one draws the aspect of the downfall of the wicked in this world — through which speech is perfected, as stated above. For the expulsion [pletias ha'issur] of the forbidden matter outward is through fire — this is the aspect of expelling and casting the wicked outward. For the wicked are in the aspect of the forbidden [issur], which is the husk [klipah]. And the essential submission and downfall of the wicked [kafayasan umepelasan] — which is the aspect of expelling the forbidden matter outward — is through fire. For the essential downfall of the wicked in the time to come, on the great and awesome Day of Judgment, will be through fire — as it is said: "for by fire Hashem contends, etc." [Isaiah 66:16]; and it is written: "for behold the day comes burning like a furnace, etc. — for they came from fire and fire shall consume them" [Malachi 3:19 — the same verse counted as 4:1 in some editions] — for they heated themselves with the fire of desires; and not content with that, they also kindled against them the fire of jealousy against true tzadikim and worthy Jews and pursued them with all manner of persecution — therefore their downfall will be through fire, as stated above. And this is the aspect of the kashering of vessels to expel the forbidden matter from them through fire — that is, felling the wicked who are the aspect of the forbidden through fire. And as it is said: "every matter that comes into the fire, pass through fire" [Numbers 31:23] — and as its use, so its purging [k'derech tashmishow kach hag'alaso] — for according to how the forbidden matter [the wicked] became absorbed — through fire [the fire of his desires and his jealousy] — so must one expel it and fell it through fire, as stated above. Thus it emerges that the kashering of vessels through fire is the aspect of the downfall of the wicked — through which speech is perfected, as stated above. And this is: "but the gold and the silver, etc." — and our Sages of blessed memory expounded: one must remove the rust from the metal, etc. [Rashi to Numbers 31:22]. And this alludes to the fact that it is impossible to draw the aspect of the downfall of the wicked — which is the aspect of expelling the forbidden matter outward — except through truth, as explained above. And this is the aspect of removing the rust — for one must first remove from the gold and silver the rust, so that only the gold and silver remain as they are, as Rashi explained there. And this is the meaning of the word "ach" [only/however] — that there should be no rust there: only the metal shall be as it is — end of his wording. This is the aspect of truth — that the matter should remain as it is, and that the rust should not cover it over. For rust corrupts the gold and silver — it covers and conceals it, until one cannot distinguish between gold and copper — which is the aspect of the falsehood that covers the truth until the truth cannot be recognized. Namely: through the multitude of foreign thoughts and ulterior motives, the truth is covered and concealed until one cannot distinguish between truth and falsehood. And therefore the expulsion of the forbidden matter — which is the aspect of the downfall of the wicked — is impossible except through first removing the rust, which is the aspect of the falsehood that covers the truth, so that only the matter as it is should remain — which is the aspect of truth. For truth is one. As is explained elsewhere in the Torah-teaching "Amar Rabbi Akiva" [Likutay Moharan I:51] — see there. For truth can only be stated as one: namely, gold is gold, silver is silver, etc. But falsehood is many — for one can say a falsehood about gold, that it is copper or tin, etc. — see there. And this is the aspect of: "but the gold and the silver and the copper, etc." — these are all the kinds of metals, which are the aspects of all the hues of money. Their root in holiness is very lofty — for they are the aspects of gevanin ila'in [supernal hues/colors] as is understood from his [Rebbe Nachman's] words of blessed memory in several places. But one who falls into the desire for money and honor — and is in the category of being dependent on others mentioned above — is in the aspect of the fall of the supernal hues mentioned above: the aspect of "once a person becomes dependent on others, his face changes to many hues" — which is what falsehood covering some truth [looks like], in which there are many and many hues that derive from the fall of the supernal hues of gold and silver mentioned above. For the essential source of most people's ulterior motives is in the matter of money, as is well known. And therefore this verse alludes to the nullification of falsehood — in the aspect of: "but the gold" — that only the gold should remain as it is — namely, that the supernal hues of gold and silver should remain as they are, and not be changed, G-d forbid, for the ulterior motives and falsehoods of the desire for money — through which one blemishes and falsifies the supernal hues, as stated above. And therefore the non-Jewish eating-vessels that one wishes to eat the food of Israel from — through which the life-spirit mentioned above is drawn, which is the aspect of bringing from potential into actuality — require first kashering through fire and removal of rust, which is the aspect of the downfall of the wicked — through which speech is perfected, as stated above. And afterward immersion in mikveh waters — through which vowel-points are drawn and the life-spirit is brought from potential into actuality — the spirit of purity and holiness that is drawn from the spirit of G-d hovering over the face of the waters — through which comes the essential purification, as stated above.

And this is what Moshe Rabbainu requested: "Let Hashem, the G-d of the spirits [Elokai haruachos], appoint a man over the congregation, etc." [Numbers 27:16]. For Hashem, may He be blessed, had informed him that he was compelled to depart [l'histalkek]. Therefore Moshe requested that a student should remain from him who would draw the aspect of pi shnayim — which is the aspect of the totality [kelaliys] of the two spirits mentioned above. And this is: "Let Hashem, the G-d of the spirits [Elokai haruachos]" — haruachos [the spirits] precisely — implying two, the aspect of the two spirits: spirit above and spirit below [ruach dil'ayla v'ruach dil'tata] — which is the aspect of pi shnayim, as stated above. For the essential eternal rectification is through the aspect of pi shnayim mentioned above — namely: that the tzadik in the aspect of Moshe strives with all his power during his lifetime to leave behind students who, after his passing [histalkuso], will draw from him the aspect of pi shnayim mentioned above. Through which everything will be rectified eternally, as stated above.

And this is what is said at the time of Korach's dispute — when it intensified greatly against Moshe and Aharon: "and they fell on their faces and said: O G-d, G-d of the spirits [El Elokai haruachos], etc." [Numbers 16:22]. That is: because they saw the immeasurable extent of the obstacles spreading themselves against every individual through the dispute of Korach and his faction — for they introduce into the mind and heart of the majority of the children of Israel much heresy [kefirot], opposition, and many difficulties — until it is very hard to draw close because of the multitude of obstacles. Therefore he invoked in his plea: "G-d of the spirits" — haruachos precisely — the aspect of the two spirits mentioned above. For the essential rectification for this is through the aspect of pi shnayim mentioned above — which is drawn by the few worthy ones who hold fast to the true tzadik in the aspect of Moshe. For "a little is better for the tzadik, etc." [Psalms 37:16]. For through the holy learning of the Torah novellae [chidushay Torah] that are drawn [from the tzadik], one subdues the wicked who dispute, and plants in the heart of those who genuinely desire [the truth] the strength to overpower with genuine yearning proportional to the obstacle — until they break all the obstacles and draw close to the point of truth, as is explained there in the Torah-teaching mentioned above. And therefore he prayed: "O G-d, G-d of the spirits — shall one man sin and You be wrathful against the entire congregation?!" [Numbers 16:22]. At first glance this is difficult — for was it not that many of Israel's congregation became entangled in Korach's dispute — until nearly all of Israel had sided against Moshe, as is understood from the words of our Sages of blessed memory and from Rashi's commentary? But Moshe requested from Hashem, may He be blessed, that He look with mercy — that the essential dispute was instigated by one man, who was Korach, who was jealous of Moshe and Aharon through his evil arrogance and pride, for he wanted to seize all authority over Israel for himself. And all the rest of the people were drawn after him in error, in their innocence [l'fi tumam]. Therefore he requested: "G-d of the spirits, etc. — shall one man sin, etc." — that it was fitting that He have mercy on Israel and not be wrathful against them, but only against the one man who was the essential [instigator of the] dispute. And all the rest of Israel would be saved through the illumination of the aspect mentioned above — the aspect of pi shnayim — that shines through the worthy students. For through this, in the end, all of them drew close to the truth truthfully, as stated above.

And therefore Dovid died on Shavuos [Atzeres] [Yerushalmi Chagigah 2:3; Shir HaShirim Rabbah 3:4]. For the essential aspect of drawing the receiving of the Torah on Shavuos — namely: that we should merit to fulfill the Torah, as stated above — is through the aspect of pi shnayim mentioned above, which the tzadikim draw from the spirit of Mashiach, who is Dovid, as stated above. And therefore Dovid, who is Mashiach, died on Shavuos — precisely. For Dovid King of Israel lives and endures [Dovid Melech Yisra'el chai v'kayam] [Rosh Hashana 25a]. For the spirit of Dovid, who is Mashiach, lives and endures forever — for in the end he will come and redeem us with complete redemption, for come he will, he will not tarry. And therefore Dovid died on Shavuos precisely — for through the passing [histalkus] of Dovid, who is Mashiach, on Shavuos, it is possible in every year to draw the aspect of receiving the Torah on Shavuos through the aspect of pi shnayim that is drawn [most powerfully] after the passing of the tzadik, as stated above. And therefore in truth, for this very reason itself: Dovid King of Israel lives and endures — for this is the essential vitality of the tzadik after his passing: that the truth of his Torah is continually drawn. And therefore the tzadikim in their death are called living — as our Sages of blessed memory stated [Berachos 18a].

And this is [Song of Songs 3:1–4]: "On my bed at night I sought the one my soul loves — I sought him and did not find him, etc. — scarcely had I passed by them when I found the one my soul loves." And Rashi explained: near their departure from me, etc. — until I found [Him] Who was with me in the days of Yehoshua [Rashi to Song of Songs 3:4]. That is: precisely after the passing of Moshe, Hashem, may He be blessed, helped them to conquer the Land of Israel — for the tzadikim are greater in their death than in their lifetime [Chullin 7b]. And all this is through the aspect of pi shnayim that is drawn at the time of [the tzadik's] passing most powerfully — through which they complete after his passing what they began during his lifetime, as stated above.

And therefore a vessel that is not of that day [ayno ben yomo] does not render [food] forbidden — for the absorbed flavor is impaired once its day has passed [Shulchan Aruch, Yoreh Daya 103]. For the essential strengthening of the wicked — who are the disputants, the preventers — lasts only on their day and in their hour: in the aspect of "the wicked for whom the moment smiles [hashaa mesackes lo]" [Berachos 7b]. For all their success and strengthening is only temporary [l'fi sha'ah]. Therefore when those who are persecuted — those who desire the truth — see that the disputants are overpowering them greatly, they need only to pray to Hashem, may He be blessed, and await the salvation of Hashem — in the aspect of: "be still before Hashem and wait [hitchollel] for Him" [Psalms 37:7] — as our Sages of blessed memory stated: come early and stay late at the house of study for them [i.e., in the face of the wicked], etc. [Berachos 8a — the counsel for those harassed by the wicked]. And as it is said: "be silent unto G-d, my soul, etc." [Psalms 62:2] — for one must trust in Hashem and in His salvation. And even though one sees them overpowering greatly, one must wait and wait until their day comes — as it is said: "the wicked plots, etc. — Hashem laughs at him, for He sees that his day will come" [Psalms 37:12–13]. For the day of the disputant will certainly come — when he will fall with no recovery. For Hashem will not abandon nor forsake the truth on account of the disputant — for "the truth of Hashem endures forever" [Psalms 117:2]. And this is what is said at the time of Korach's dispute: "in the morning Hashem shall make known who is His, etc." [Numbers 16:5] — morning [boker] precisely. For Moshe saw that Korach was gaining strength greatly in his dispute — until nearly all of Israel had been enticed after him — to the point that it seemed to the faint-hearted among those of Israel who had inclined toward Moshe, that it was impossible to stand against him. Therefore Moshe said: "in the morning Hashem shall make known, etc." For each and every day the truth overpowers the falsehood — for Hashem, may He be blessed, renews in His goodness each day, always, the work of creation [ma'asay Berayshis]. For each day He, may He be blessed, opens the doors of the gates of the east and cleaves the windows of the firmament and illuminates the entire world, etc. And the essential light of all lights is truth — which is Hashem, may He be blessed, Himself, Who is the light of all lights — as it is said: "Hashem is my light and my salvation, etc." [Psalms 27:1]. And as it is said in the Torah-teaching "Tzohar Ta'aseh Lateva" [Likutay Moharan I:112]. And this is the aspect of the essential [daily] siftings [kol habairurim] that are accomplished each and every day, as is brought in the writings of the Arizal of blessed memory. For the essential [meaning of] all the siftings [bairurim] — namely, the sifting of the good from the evil — is the sifting of truth from falsehood. For truth is the essence of the good, and falsehood is the evil and the impurity, as is explained in the Torah-teaching "Amar Rabbi Akiva" [Likutay Moharan I:51]. And therefore each and every day in which new siftings are made — in which the good is sifted from the evil — truth is sifted from falsehood. For this is the essential sifting, as stated above. And from there comes the essential shining of the light of the sun and the moon each and every day. And therefore the Shema was fixed within the blessing of the luminaries [birkas hameoros] — for the essential foundation of truth is the Shema: which is the faith in the unity [emunah hayichud] and the acceptance of the yoke of the Kingdom of Heaven and the yoke of the commandments. And therefore one says afterward: "true and faithful [emes ve'emunah]," "true and certain [emes v'yatziv], etc." — and the word emes [truth] is repeated many times. For this is the essential truth — and from there comes the essential light of the luminaries that shines forth each day. This derives from the siftings accomplished each and every day — whose essence is the sifting of truth from falsehood, as stated above. And therefore each and every day in the morning, at the shining of the light, the downfall of the wicked is drawn. For the essential downfall of the wicked is through the illumination of truth, as stated above. And this is: "each morning I shall cut off all the wicked of the land [labkairim atzamis kol rish'ay aretz], etc." [Psalms 101:8]. And this is: "Hashem, in the morning You will hear my voice; in the morning I shall set forth to You and watch [atzapeh], etc." [Psalms 5:4] — which was said regarding the downfall of the wicked. And as Rashi explained there: in the morning I call to You regarding them, for it is the time of justice upon the wicked — as it is said: "each morning I shall cut off all the wicked of the land, etc. — be their arm for the mornings [heye zero'am labkairim] — for morning by morning it passes" [Psalms 101:8; Isaiah 33:2; Isaiah 28:19]. And although one sees that many days pass and they still have no complete downfall — even so we believe that spiritually, each day, a downfall is drawn upon them from heaven in accordance with the sifting of truth of that day. And their day will certainly come when they fall openly [b'itgalya]. As we have seen many miracles and wonders that Hashem, may He be blessed, performed for Israel — and all the miracles consisted only in Hashem, may He be blessed, arranging wondrously to preserve Israel in their time of greatest distress — until the moment of the wicked's success passed and their day of downfall arrived. As it is said: "yet today he will halt at Nob, waving his hand at the Mount of the Daughter of Zion, etc." [Isaiah 10:32] — as our Sages of blessed memory related: his astrologers told him that on that day he would conquer Jerusalem. So he came to Jerusalem on that day, looked at the city and mockingly waved his hand, etc., and said there was no need to trouble to conquer it on that very day [davka] — he thought he would spend the night and in the morning each soldier would throw a stone [to take it], as our Sages of blessed memory related [Sanhedrin 95a]. And all this was from Hashem — Who confounded his intention. For in truth he had power only on that day. And the very moment that day passed and the next day arrived, Hashem renewed the work of creation in His goodness and revealed the truth in a wondrous miracle — until he [Sancheriv] suffered a tremendous downfall the instant that day passed. For the very moment the second night began — which belongs to the following day — the sifting of truth of that coming day began to glimmer. Through which came his enormous downfall. "So may all Your enemies perish, Hashem" [Judges 5:31]. For the essential downfall of the wicked is through the revelation of the truth — which is the essential sifting that is made each day, as stated above. And similarly Haman the wicked, may his name be blotted out — he thought he had already conquered Mordechai, since he saw his own greatness so immense. So he took counsel with his wicked wife and friends to build a tall tree, etc. And in the morning he said to the king: let them hang Mordechai upon it, etc. And the brute did not know that in the morning would come his downfall so complete — until that very same day they hung him on the tree he had prepared for Mordechai. And all this is according to the above — for each day the world is entirely renewed in the aspect of: "in His goodness He renews each day, always, the work of creation." And the essential renewal of the work of creation each day is the sifting of truth from falsehood — which is sifted each and every day even in the bitterness of the bitter exile, even in the extreme bitterness of the troubles and persecutions that befall the worthy and the persecuted, as stated above. And according to the sifting of truth, so is the downfall of the wicked drawn — until their day comes, as stated above. Through which came the downfall of Haman, and of Sancheriv, and of all the wicked, as stated above. And this is the aspect of: "in the morning Hashem shall make known who is His, etc." — said at the time of Korach's dispute — morning precisely, as stated above. And this is the aspect of vessels with absorbed forbidden matter whose day has passed — they no longer have the power to render [food] forbidden, for their flavor is impaired. For the forbidden matter — which is the aspect of wickedness — for whose sake vessels require purging in fire to burn away the evil — has power only on its day. But once its day has passed, its flavor is impaired and nullified — and it no longer has the power to render forbidden and corrupt that which is permitted [hetter]. For the forbidden and the evil have power only on their day, as stated above. And once their day has passed, they are already impaired and nullified.

And this is [Numbers 16:32]: "and the earth opened its mouth, etc." For Korach disputed Moshe and wished to prevent all of Israel from [receiving] the Torah and the commandments. And had his evil opinion been realized, G-d forbid, he would have returned the entire world to chaos and void — for the essential sustaining of the world is through the Torah and commandments that Moshe gave us. For through them all of creation is brought from potential into actuality, as stated above. And the essential aspect of bringing from potential into actuality is through the aspect of an opening [pesach] — as is explained there in the Torah-teaching mentioned above. For the essential drawing of vitality from the spirit above to the spirit below is through an opening [pesach] — for the essential [aim] is to make and rectify an opening, so that it will be possible to enter there and draw the light from there in a graduated and measured manner. For the supernal light desires to bestow always — only it is impossible to receive the flow of its vitality because of the excess of light. Therefore one must make vessels — namely, contractions [tzimtzumim] — so that the light may be drawn in a graduated and measured manner in order that we can receive it. But when making a contraction, one must do so with wondrous wisdom in such a way that the light does not become entirely concealed through the multiplicity of contractions — rather, through the contractions, houses and chambers and vessels and channels should be made through which the light is drawn in a graduated manner. That is: the light should be contracted through them, but an opening should remain through which the light and vitality are drawn in a graduated and measured manner. And therefore the essential aspect of bringing from potential into actuality is through the aspect of an opening — as is explained there in the Torah-teaching mentioned above. For it is impossible to draw the vitality from the spirit above to the spirit below except through the aspect of an opening — in order to receive the vitality in a graduated and measured manner, in the aspect of ratzo vashuv. And this applies at each and every level [b'chol darga v'darga] — for even when one merits some level, namely, when one merits to rectify some opening to draw vitality from the spirit above from some level — one still needs to make openings at even higher levels. For when one needs to ascend to a yet higher level and to draw vitality from the spirit above from a yet higher level, one must make an opening there — through which one brings from potential into actuality from a higher level. And so every time one must ascend from level to level, higher and higher without end. For it is known that a person must ascend from level to level — namely: that each time he should receive light and vitality from the spirit above from an ever higher dimension. Which is the aspect of bringing from potential into actuality mentioned above — and its essence depends upon the rectification of the opening, as stated above. And this is what one prays: "open for me the gates of righteousness [pitchu li sha'aray tzedek], etc." [Psalms 118:19] — for the essential [aim] is to open the opening, as mentioned above. And the verse answers him: "this is the gate of Hashem — the righteous [tzadikim] shall enter through it" [Psalms 118:20] — for the essential rectification of the gates and openings is through the tzadikim who have already attained the most exalted levels — who draw the aspect of pi shnayim — which is the aspect of bringing from potential into actuality. Through them comes the essential rectification of all the openings and gates, as stated above. And this is what he first prayed: "I shall not die but live, etc." [Psalms 118:17] — for sometimes when the spirit above descends and one is unable to make an opening to receive the light from it, one is compelled to die and depart through this — for from there comes the essential death and passing, as stated above. Therefore he prayed: "I shall not die but live — and I shall declare, etc." [Psalms 118:17] — that the spirit above should not descend for the sake of departure and death, but rather he should merit life: namely, he should merit to draw the additional light from the spirit above — which is the aspect of bringing from potential into actuality, as stated above. And this is impossible except through the breaking of many obstacles, as stated above. And this is: "Yah has chastened me severely, but He has not given me over to death" [Psalms 118:18] — namely, Hashem helped me: I had tremendous sufferings and obstacles — and in His great mercy He was my help to break them through yearning and longing — and through this: "He has not given me over to death" — for I merited to bring from potential into actuality through the sufferings and obstacles that were [sent] for the sake of the yearning, as stated above. And this is: "open for me the gates of righteousness" — he prays that even now the gates of holiness be opened for him, so that he should again merit to draw new vitality from the spirit above from a yet higher level each time. For all of this depends essentially on the rectification of the openings and gates, as stated above. And this is: "open the gates and let the righteous nation enter, etc." [Isaiah 26:2] — for the essential [matter] is the rectification of the opening and gate at every level, as stated above. And Korach, who disputed Moshe and wished to prevent all of Israel from drawing close to Moshe — who is the true tzadik, through whom comes the essential rectification of the holy openings, through which one brings from potential into actuality, as stated above — therefore his punishment was through this very thing that Moshe decreed: "if as the death of every man, etc. — but if Hashem creates a creation and the earth opens its mouth, etc." [Numbers 16:29–30]. For in this Moshe showed the immensity of the greatness of his power — that he has the power to bring an entirely new creation from potential into actuality. This [is done] through the making of openings and gates: to draw the vitality from above from the height of all levels to the end of all levels — until an opening be made in physical matter in the physical depths of this earth — which is the ultimate physicality, from which come all the world's obstacles. For the essential obstacles of a person derive from the fact that he is clothed in such a physical body, in such a physical earth. And this is the essential trial of a person. And as explained earlier [§18] regarding why the essential mikveh [must be] upon the earth — see there. And the essential power of the tzadik is that he can make openings in the supernal levels — until he is able to draw the light and vitality, namely, the revelation of His divinity, may He be blessed, even into this physical world at the uttermost lower levels — until it is fulfilled: "and every being shall know that You wrought it, etc." [from the Rosh Hashana liturgy]. As has already been explained many times — that the essential greatness of the tzadik during his lifetime and after his passing is that the higher he ascends to a greater level, the more he draws and illumines the light to the lower and more physical levels. And this Moshe Rabbainu then demonstrated through the immensity of his wondrous power — for Korach and his faction had fallen so far that they came to heresies, as our Sages of blessed memory stated: Korach was a heretic [Korach min hayah] [cited in Bamidbar Rabbah and Tanchuma — he denied the divine origin of the commandments, as our Sages of blessed memory stated]. Until they declared that all faces are equal — as it is said: "for the entire congregation, all of them are holy, etc." [Numbers 16:3]. And they did not believe in the greatness of the tzadik who is able to draw His vitality and the revelation of His divinity from an ever higher level each time — until he can raise up all those who have fallen, even the most physical. Therefore Moshe demonstrated that he has the power to show to the eye of all that he is able to bring from potential into actuality a genuinely new creation — until an opening is made in the physical earth literally. And so it was fulfilled immediately — as it is said: "and it came to pass, as he finished speaking, etc. — and the ground was rent asunder, etc. — and the earth opened its mouth, etc." [Numbers 16:31–32] — for an opening was made in the physical earth literally. And through this the wicked and preventers and disputants received their punishment and were swallowed immediately. And all of Israel saw through this itself the immensity of Moshe's power — that he has the power to make an opening from the height of all levels to the end of all levels — which is the aspect of bringing from potential into actuality, as stated above.

For the essential death derives from the sin of the first man [chet Adam HaRishon]. For had man not sinned, he would have been able to ascend to the height of the supernal levels and make openings there — until the supreme vitality from there would be received while still in his body — and he would have reached his perfection during his lifetime. But because of his sin, death was decreed — for even if one is a great tzadik, he cannot reach the ultimate supernal purpose except through death: for the soul must necessarily be separated from the body — and then it will return to the dust and be refined there until the Resurrection [techiyah]. And then, according to his deeds and his refinement, he will merit that the openings and gates of holiness be opened for him — and through this the illumination of the opening will be drawn to the place of his grave — until his grave will be opened and he will rise in the Resurrection. For the essential Resurrection of the Dead is through the rectification of the opening — in the aspect of [Ezekiel 37:13]: "when I open your graves, etc. — I will put My spirit into you and you shall live, etc." And Korach, who disputed Moshe, denied and blemished all of this. Therefore Moshe showed him that he is able to make the opening in the midst of the earth immediately — through which the wicked and disputants would receive their punishment and fall. And the worthy ones would see through this the greatness of Hashem and the greatness of the tzadikim who are able to make openings and reveal the truth even in the physical matter of this earth — until all would see the truth, as stated above.

And therefore the essential origin of Korach's dispute was from the portion of Tzitzis — as our Sages of blessed memory stated [Bamidbar Rabbah 18:3; Tanchuma Korach 2]. For Tzitzis is the aspect of drawing the life-spirit from above to below, in the aspect of: "come from the four winds [may'arba ruchos], come, O spirit [haruach]" [Ezekiel 37:9]. And this is the aspect of techeles [the blue thread]. For the essential drawing of the life-spirit from above to below each time is essentially through the aspect of techeles — as our master, teacher, and Rebbe of blessed memory said in another place in the Torah-teaching "Lashemesh Sam Ohel Bahem" [Likutay Moharan I:49], in the name of the Zohar: that techeles is in the aspect of: "it consumes everything and destroys everything" [d'achlai kula v'shatzi kula] — "and you who cleave to Hashem your G-d are all alive, etc." [Deuteronomy 4:4]. That is: the nations of the world and all those distant from the true tzadikim are unable to receive the light from above from Hashem, may He be blessed. For it burns and consumes everything — in the aspect of: "for Hashem your G-d is a consuming fire [esh ochela]" [Deuteronomy 4:24] — it consumes everything and destroys everything. But Israel who cleave to the true tzadikim — of them it is said: "and you who cleave to Hashem your G-d are all alive today" — for on the contrary, they receive vitality from there. For the tzadikim draw the vitality upon them in a graduated and measured manner through openings and gates of holiness — so that the supernal light which is a consuming fire does not consume them — but on the contrary, they receive new vitality each time from there. And all of this is the aspect of techeles, the aspect of Tzitzis, as stated above. And therefore Korach, who disputed all of this as stated above, thereby blemished the techeles, as stated above. And therefore he asked: if one thread of techeles exempts a garment [from Tzitzis], should not a garment entirely of techeles exempt itself?! [Bamidbar Rabbah 18:3]. That is: he denied and blemished the aspect of the gates and openings mentioned above — which are the aspect of vessels and channels through which it is impossible to receive the light except through openings and channels. And therefore specifically through the threads of the Tzitzis, one draws the light in a graduated and measured manner. But a garment entirely of techeles cannot channel the light through it — for it is in the aspect of excess of light [ribui ha'or] — until one rectifies it specifically through the Tzitzis threads, through which one makes fine and wondrous openings and channels to receive the light in a graduated and measured manner, as stated above. And this itself is what he asked: a house full of books — is it obligated in a mezuza, etc.? [Bamidbar Rabbah 18:3]. For he said a house full of books is exempt from a mezuza — all the more so from one mezuza that exempts the entire house. And in this too he denied the above — for he denied the drawing of the light from above to below — which in truth is impossible to draw except specifically through the rectification of openings [tikun hapetachim]. For this is the aspect of a mezuza that is specifically at the opening — for the essential [matter] is the rectification of the opening, as stated above. But a house full of books — the opening has still not been rectified. On the contrary — through the excess of light, it is impossible to receive [it], as stated above. And similarly: a bright patch the size of a split-bean [baheres k'gris], etc. [Bamidbar Rabbah 18:3 — Korach's third question about leprosy]. For the laws of impurity are also according to the above — for even in impurity there are openings, as our Sages of blessed memory said: one who comes to become impure, openings are opened for him [Shabbos 104a] — he has many openings. For "G-d made one corresponding to the other" [Ecclesiastes 7:14], etc. And therefore a bright patch the size of a split-bean is impure — for then the spirit of impurity is drawn through the openings of impurity. But if it spread over his entire body, it is pure [Negaim 8:3] — for since the opening [pesach] is nullified, it has no power to defile. Just as non-Jews have no power to defile through skin afflictions [nega'im] — for the laws of impurity and purity are wonders of the Perfect of Knowledge [niflaos temim dai'os], and nega'im have power to defile only specifically Israel — who are held in holiness. When skin affliction breaks out upon them, they defile. But non-Jews, who are entirely impure, do not defile. Similarly, it spread over his entire body, it is pure — for the essential purity and impurity is drawn upon a person according to the rectification or blemishing of the openings and channels, as is understood from the Torah-teaching mentioned above. In that which it stated: all the commandments and transgressions depend on this, in the aspect of the opening mentioned above — which is the aspect of: "You open Your hands, etc." [Psalms 145:16] — in holiness. And the opposite is said of the dead, etc.: "like the slain, etc. — and they are cut off from Your hand, etc." [Psalms 88:6] — who blemished the aspect of the opening mentioned above, the aspect of the opening of the hands [hispatchus hayadayim], etc. — see there. And Korach denied all of this — for this is the essential [substance] of his dispute: that he denied Moshe who is the true tzadik who has the power to bring from potential into actuality through the aspect of the opening mentioned above. Therefore his punishment was through: "and the earth opened its mouth, etc." — as stated above. And through this very thing the truth was revealed, as stated above.

Chazak chazak v'nischazek — Be strong, be strong, and may we be strengthened!

Here is completed Halacha 4 of Hechsher Kailim, Yoreh Daya 1, of Likutay Halachos.

Theme: This halacha is a profound mystical treatise anchored in Likutay Moharan I:66 — the central concept of bringing things from potential into actuality (mekoyach el hapo'al). The Rav Nasan applies this principle across multiple domains simultaneously: the purpose of creation, the rectification of sin, the Omer and Shavuos, immersion in a mikveh, and the preparation of vessels.

The Central Thread — Pi Shnayim (Double Portion):

Note from translator: The phrase chayehu in §10 ("revive it") and the related Targum / Tree of Knowledge material in §9 contain layers of allusion to Kabbalistic texts that a fuller commentary would expand upon. Readers are encouraged to study the original Likutay Moharan I:66 and I:19 alongside this halacha.

Theme: This installment deepens the exploration of pi shnayim, vessels, will, and obstacles — weaving together the laws of tevilas kailim (immersion of vessels), the role of the Kohen, the blemish of the bris, the secret of the mikveh's dependence on the ground, and a magnificent Midrash about Moshe and the Satan at Matan Torah.

Note from translator: In §24 the Midrash source is cited by Rashi to Job 28:14–22. The phrase "ikara d'yitzra bisha" (§15, regarding the essential root of the evil inclination) is left in Aramaic in the original, reflecting the Rebbe's use of Aramaic idiom when citing Kabbalistic sources. The nine chambers reference in §18 alludes to a teaching in Likutay Moharan that requires separate study; the precise cross-reference should be confirmed with a Breslov scholar.

Theme: This final installment draws all the threads of the teaching together into a grand unified vision: the night of Shavuos, the omer-count, Eliyahu and the bris, Yom Kippur and the Kohen Gadol, Rosh Hashana, the Kohen Gadol's prayer, Pinchas/Eliyahu, and the opening verses of Berayshis — all shown to be expressions of a single principle: breaking obstacles through will, bringing from potential into actuality, and drawing the double-portion spirit (pi shnayim) of Mashiach.

Note from translator: §32 contains a reference to the gematria of חת"ך = two times ruach (= 2 × 214 = 428; ח=8, ת=400, כ=20 = 428); this derives from the final letters of פּוֹתֵחַ אֶת יָדֶיךָ as explained at length in Likutay Moharan I:66. §33 references Tzemach Tzadik — a Breslov compilation; the Arizal source on Nadav, Avihu, and Pinchas is primarily in Sha'ar HaGilgulim, Introduction 32. §36's editorial note "shayach l'ayl" (belongs above) appears in the original text, indicating it may have been a marginal addition incorporated into the body.

Theme: The final installment weaves together counting and number, the census of Israel, handwashing, the fire-kashering of vessels, Moshe's final prayer, Dovid's yahrzeit, the dispute of Korach — and concludes with a magnificent exposition on the concept of pesach (opening/channel) as the essential mechanism of all spiritual drawing, all holiness, all life, and all death. Tzitzis, mezuza, skin afflictions, and the opening of the earth to swallow Korach are all revealed as aspects of this single principle.

Note from translator: §48 contains an extended excursus on daily siftings (bairurim) and the miracle of Sancheriv's downfall, citing Sanhedrin 95a, which belongs to a sub-theme of truth-revelation as the mechanism of the wicked's downfall — connecting the halachic rule of ayno ben yomo to a cosmic principle. §49 is among the longest and most philosophically dense sections in the entire halacha — comparable in depth to the great pesach-passage of Likutay Moharan I:66 itself. The term baheres k'gris (§51) refers to the Mishnah in Nega'im 8:3; the Zoharic phrase d'achlai kula v'shatzi kula (§51) is cited in the name of our master in Likutay Moharan I:49. The colophon chazak chazak v'nischazek is traditional at the conclusion of a book of the Torah; its appearance here marks the completion of Hechsher Kailim 4 and of the entire halacha.

Based on the Torah-teaching "T'filas L'Chavakuk" [Likutay Moharan I:19], mentioned above in the Laws of Shechita, Halacha 2:

For the essential [quality] of food is the taste [ta'am] within it — as is explained above in the Laws of Mixtures [Ta'arovos], Halacha 1: that the ta'am is the aspect of the letters of speech [osiyos haddibbur] of the perfection of the Holy Tongue [shlaimus lashon hakodesh] — which is the essential life-force of food. For ta'am is a term for speech [dibbur], as it is said: "and blessed be your taste [ta'amech]" [I Samuel 25:33] — and as stated above. And therefore when the ta'am is blemished [pagum], it has no power or life-force and cannot render [anything] forbidden — for the forbidden thing [issur] has no power to render [something else] forbidden except when it has power and life-force: that is, when it has life-force [chayyus] and draws sustenance [yenikah] from holiness through the aspect of the letters of the Holy Tongue, which is the aspect of the ta'am within it, as stated above. But when the ta'am — which is the life-force within it — departs, as stated above, its power ceases and it can no longer render [anything] forbidden. And therefore: noasain ta'am lifgam [something that imparts only a spoiled taste] is mutar [permitted].