כלאי בגדים ד

And this is the aspect of Chanukah. For the wicked kingdom of Greece stood against Israel "to make them forget Your Torah" etc. — for the kingdom of Greece is the aspect of the sages of nature who deny the entire Torah. For the essential erroneous wisdom of the sages of nature is called in the words of our Sages of blessed memory "the wisdom of Greece" — as our Sages of blessed memory said: what is the matter with one who teaches his son chochmas Yevanis [Greek wisdom]? — which is the wisdom of nature. And therefore when the wicked kingdom of Greece stood against Israel it was a time of very great trouble for Israel — for this is the aspect of the strengthening of the sages of nature who deny the will, G-d forbid, as above. And therefore when the Hasmonean household merited and defeated them, the miracle came about through the oil and they established it for all generations to light the Chanukah lamp with oil. For oil is the aspect of ratzon [will] — as it says: "acceptable [y'hi ratzuy] to his brothers, and he dips his foot in oil" [Deuteronomy 33:24] — and as Rashi explained on the verse: "and the yoke was destroyed because of the oil" [Isaiah 10:27]: Rashi explained it as referring to Chizkiyahu the King who was gentle with his generation like oil. For oil is the language of ratzon [will] and nachas ruach [satisfaction]. For the essential will is through the aspect of the metzach ha'ratzon — the aspect of: "and it shall be on his forehead for a will" — said of the High Priest — and this is the aspect of oil: the aspect of "like the good oil on the head, flowing down upon the beard — the beard of Aharon" etc. — for the revelation of the will in the aspect of the metzach ha'ratzon is the aspect of the holy elder, as explained in the teaching mentioned above — the aspect of the beard of Aharon. For Aharon was the High Priest who merited the metzach ha'ratzon — which is the aspect of elder — the aspect of ra'ava d'ra'avin as above. (For the metzach ha'ratzon and zaken [elder/beard] are one aspect — the aspect of ra'ava d'ra'avin — as brought in the holy writings.) And therefore on Chanukah — when we must subdue the wisdom of nature, the wisdom of Greece — we draw this oil which is the aspect of mashach r'vos kudsha [the anointing oil of holiness], the aspect of the revelation of the will as above. And through this we light the Chanukah lights. And the lighting of the lamp is the aspect of the revelation of yir'ah — which is the aspect of consuming fire: in the aspect of "for Hashem your G-d is a consuming fire, a great and awesome G-d" [Deuteronomy 4:24] — for yir'ah is the aspect of fire. That is: through the will — the aspect of oil — through this we light the lamp which is the aspect of yir'ah — for yir'ah comes into being through the will, as above. And through the yir'ah one merits to receive the chesed — which is the Kohen [priest] — in the aspect of: "and you will be called priests of Hashem" as explained there. And this is the aspect of why the essential miracle was through the Kohanim [priests]. And therefore on Chanukah one increases in tzedakah — for the essential revelation of the will — which is the aspect of oil — to subdue the wisdom of nature, the aspect of the wicked kingdom of Greece — comes through tzedakah: the aspect of "send your bread" etc., as above. And this is the aspect of oil for the menachos [meal-offerings] and wine for the nesachim [libations] which are juxtaposed to each other in the Torah portion of libations. For the essential holiness of the wine — which is the aspect of yir'ah — that it be in the aspect of wine that gladdens — is through the oil: which is the aspect of will, as above. And this is: "and wine gladdens the heart of man — brightening the face more than oil" [Psalms 104:15] — for through the aspect of l'hatzil panim mi'shamen [brightening the face more than oil] — which is the aspect of will, which is the aspect of n'si'as panim [elevation of face] as above — through this: "wine gladdens" etc. For through this specifically the wine is in the aspect of wine that gladdens as above. And see in Hilchos Chanukah where this matter is explained again — where most of the teaching mentioned above is hinted at in the mitzvah of Chanukah, see there. And see in the intention of Chanukah in Peri Etz Chayyim — that in the days of Chanukah one draws the illumination of the thirteen tikkunay dikna [the thirteen arrangements of the beard] — which is the aspect of the zakan mentioned above, see there.

And this is the aspect of the mitzvah of milah [circumcision]. For the orlah [foreskin] that covers the covenant — this is the aspect of ananin d'mechasyyan al eynin [clouds that cover the eyes] — which are the foreign ideas of the sages of nature that cover over the intellect and confuse and block the intellect and heart with their foreign ideas. And therefore one must cut the orlah that covers the covenant — in order to subdue the defilement of the serpent: the aspect of "and a copper forehead on his legs" — specifically al raglov [on his legs] — for the essential grip of the serpent is through the blemish of the covenant, G-d forbid — which is the aspect of the legs [raglaim]. And when one cuts the orlah, then the atarah [crown] is revealed — which is the aspect of emunah [faith], the aspect of the revelation of the will — which is the aspect of the holy elder. For the essential aspect of the holy elder comes through the rectification of the covenant — in the aspect of: "and you shall honor the face of the elder [zaken]" [Leviticus 19:32] — for a saris [eunuch] has no beard, as brought elsewhere — for the essential completion of faith is through the rectification of the covenant, as explained elsewhere. And then — through the revelation of the will — holy yir'ah comes into being, which also depends on the rectification of the covenant — as brought elsewhere — in the aspect of: Bereishis — bris aish [covenant of fire], yaray boshes [fear of shame]. And therefore it is said of Yosef the righteous, who guarded the covenant: "I fear G-d" [Genesis 42:18]. And therefore milah is a mitzvah that Israel accepted upon themselves with joy — as our Sages of blessed memory said. For through the revelation of the will and the yir'ah, one merits great joy as above. And therefore the rectification of the covenant is called "oz v'chedvah [strength and gladness]" [I Chronicles 16:27] — as brought elsewhere. Oz [strength] — this is the aspect of holy yir'ah, which is the aspect of joy and gladness as above. And therefore — even though one cuts the orlah — still, as long as one has not para [uncovered] and revealed the atarah, it is as if one has not circumcised at all. This is the aspect of what is explained there in the teaching mentioned above: that even though one merits to subdue and break and nullify the wisdom of nature, even so as long as there is no strong revelation of the will, they can still prevail, G-d forbid, etc. And this is the aspect of: hadar talya lei [the beauty hangs on it] etc. — see there well. And this is the aspect of periah [uncovering] — for even though one cuts the orlah, which is the defilement of the serpent that covers the covenant — the aspect of the wisdom of nature that covers the intellect — even so, as long as one does not reveal the holy atarah — which is the aspect of the rectification of the covenant, the aspect of the revelation of the will as above — they still have a hold, G-d forbid, and can still prevail — even though one has already subdued them and cut the orlah entirely, as above. And therefore one must then strengthen oneself to para and uncover the atarah — that is, to reveal the will — so that the will is revealed with strong force and great strength — so that all know that the world is governed only by His will, may He be blessed — and then is the essential subduing of them. And this is the aspect of the revelation of the atarah through the periah as above.

And this is the aspect of the cup of wine brought at the milah. For then — through the revelation of the will and the yir'ah — the wine is in the aspect of wine that gladdens as above. For mal [circumcised] in gematria equals seventy — and yayin [wine] in gematria equals seventy. And this is the aspect of the will that is drawn through the holy elder. And the essential ziknah [elderliness] and seyvah [grayness] is the aspect of seventy years — which are the aspect of seventy faces of the Torah — corresponding to the seventy nations, which are the aspect of the sages of nature. And therefore through milah — the aspect of the rectification of the covenant — through this one merits the aspect of zaken [elder], the aspect of will as above — and then the wine is in holiness. For the essential rectification of the wine in holiness comes through guarding the covenant — through which the will is revealed as above. And therefore our Sages of blessed memory said: one who sees a sotah [wayward woman] in her degradation — he should abstain from wine. And therefore after the milah — which is the rectification of the covenant, the aspect of the revelation of the will, the aspect of the holy elder — then one brings the cup of wine. For then the wine is in holiness in the aspect of wine that gladdens as above.

Hilchos Klei HaYayin Halacha 2 is found in Hilchos Yayin Nesech, Halacha 3. And Halacha 3 is found in Hilchos Yayin Nesech, Halacha 4, ois Yud-Aleph.

[This note appears at the end of the source text of Halacha 1, indicating that the author directed the reader to earlier material within this very treatise rather than repeating it here.]

According to the discourse "Tik'u" (Sound the Shofar) — Likutay Tinyana (Second Part), discourse 4, section 3 — which is a discourse of admonition — as cited above in Hilchos Maachalai Akum (the Laws of Food of a Non-Jew), Halacha 2. See there what our Rebbe, of blessed memory, said: that the essential nature of prayer is mercy (rachamim) and supplication, and the essential mercy depends on da'as (spiritual awareness and intimate knowledge of G-d) etc. And sometimes, when the sitra achra (the Other Side — the forces of impurity) suckles from the quality of mercy (rachmanus) — then the mercy and the da'as are blemished, and cruelty comes into being, and thereby the desire for sexual immorality (ta'avas niyuf) is strengthened, G-d forbid — and then the prayer is in the aspect of judgment (din) — and then one needs a person of great power (ba'al ko'ach gadol) who will pray a prayer in the aspect of judgment, as Pinchas did at the time of the incident of Zimri — as it is said: "And Pinchas stood and prayed" etc. And through the prayer of the person of power, which is in the aspect of judgment — through this the sitra achra (Other Side) vomits up all that it swallowed from the holiness. For this prayer stands against it at its throat, at its place of swallowing etc. — see there all this well. And through this one merits the aspects explained there, until one merits the aspect of "the voice — the voice of Yaakov", which subdues the heel of Esav — in the aspect of "and his hand holds the heel of Esav" etc. — see there and study carefully.

And this is the matter of mesiras nefesh (self-sacrifice, literally: the surrendering of one's soul) for kiddush Hashem (the sanctification of G-d's Name) — that it is forbidden to surrender one's soul to actual killing for every transgression in the Torah, except for the three mentioned above. For the entire Torah in its entirety is in the aspect of mercy and life — as it is said: "for it is your life and the length of your days", and as it is said: "it is a tree of life to those who hold fast to it" etc. And the essential purpose for which the Torah was given is in order to merit life and to remove the sitra d'mosa (the side of death) — to rectify the sin of Adam the First, who ate from the Tree of Knowledge, through which he brought death to the world — for the Torah is in the aspect of life, as above. And therefore the entire Torah in its entirety is set aside for the sake of life — for the Torah was given for life and not for death, as it is said: "and he shall live by them" — and not that one should die through them. For the essential purpose for which the Torah was given is for life — and to remove and subdue the sitra d'mosa (side of death), as above.

And this is the aspect of prayer — in the aspect of mercy — which is the aspect of da'as (awareness of G-d). For the essential mercy depends on da'as, as above. For prayer is the aspect of mesiras nefesh (self-surrender) — as it is said: "to You, Hashem, I lift up my soul" — for one must pray with mesiras nefesh (total self-surrender), as is cited in the books. And similarly all the mitzvos (commandments) must be performed with mesiras nefesh. And the mesiras nefesh of each and every mitzvah — this is the aspect of prayer, which is the aspect of devaikus (attachment and cleaving to G-d), the aspect of mesiras nefesh, the aspect of "to You, Hashem, I lift up my soul", as above.

But the prayer — which is the aspect of mesiras nefesh — and similarly the mesiras nefesh of each and every mitzvah — must be in the aspect of "and the living creatures ran and returned" (ratzo va'shov — the soul rushing toward G-d and then returning to the body) — which is the aspect of mercy and da'as, the aspect of life and chesed (lovingkindness) — in order to remain alive and not to die, G-d forbid, which is the aspect of judgment. For ratzo (the forward rush of the soul) — this is Nuriel. And shov (the return) — this is Metatron, Sar HaPanim (the heavenly Prince of the Inner Presence). Nuriel — this is the aspect of judgment, the aspect of a blazing fire (nur dalik, "a burning light"). Metatron, Sar HaPanim — the initial letters spell Moshe — this is the aspect of mercy and da'as, as cited in the words of our Rebbe, of blessed memory, elsewhere, Siman (discourse) 13.

It is thus found that the essential mercy is in the aspect of ratzo va'shov (running and returning) — that is, that one returns from his devaikus (attachment) and from his mesiras nefesh (self-surrender) to Hashem, back to the body. This is the aspect of shov (returning), which is the aspect of mercy, as above. For mercy and da'as are the aspect of life — as it is said: "life and chesed (lovingkindness)" etc. And as it is said: "wisdom gives life" etc. For the essential mercy is when the quality of mercy is drawn into the aspect of judgment, to sweeten all the judgments — this is the essential aspect of mercy and da'as. And this is the aspect of life — that is, the union of the soul and the body. For the soul is da'as and mercy, and the body is in the aspect of judgment and foolishness (kiseelus). And when the soul unites with the body — which is the aspect of life — then the soul gives life to the body: that is, the soul, which is da'as and mercy, sweetens the body, which is in the aspect of judgment. And then the body too has vitality — through the mercy — which is the soul united within it — for it sweetens the body as well and transforms it to mercy. And this is the essential life, as above. But when the soul departs, G-d forbid — then the body remains in the aspect of judgment, which is the aspect of death.

And this is the aspect of what is stated in the Zohar (the central work of Jewish mysticism) mentioned above: ratzo (the forward rush) — this is Nuriel, that is, judgment. And shov (the return) — this is Metatron, that is, mercy, as above. For when one is in the aspect of ratzo — surrendering his soul to Hashem — then he is in the aspect of judgment. For when the soul ascends to Hashem, the body remains in the aspect of judgment and death, as above. But when one is in the aspect of shov (return) — this is the aspect of mercy. For when the soul returns to the body, then mercy and life are drawn, to sweeten the judgment which is the aspect of the body (sitra d'gufa). And this is the essential mercy — when mercy is drawn to sweeten the judgment, as above.

And therefore we need all our service and our mesiras nefesh to Hashem to be in the aspect of "and the living creatures ran and returned" — that is, to lift the soul to Hashem, to draw from there mercy and life. And afterward to return to the body — in order to give life to the body and sweeten it, as above. For this is the essential mercy and life — to draw life from the source of life to the lower worlds, which are in the aspect of the body. For Hashem, may He be blessed, desires our service — as it is said: "and You desire praise from those formed of earthly clods, from those cut of clay" etc. And He does not desire the annulment of the world, G-d forbid. And when prayer and the mesiras nefesh of all the mitzvos (commandments) is in this aspect — in the aspect of ratzo va'shov (running and returning) — this is the aspect of prayer in the aspect of mercy and da'as, which is the aspect of life, as above.

And therefore we are commanded: for every transgression in the Torah, one should transgress rather than be killed. For the Torah is set aside before life — as it is said: "and he shall live by them" — and not that one should die through them. For the essential purpose for which the Torah was given is for life — in order that through the Torah and the mitzvos, life and da'as should be drawn into the body, which is in the aspect of judgment, to sweeten all the judgments etc., as above.

But for three transgressions — which are sexual immorality (giluy arayos), idolatry (avodah zarah), and murder (sh'fichus damim) — one must be killed rather than transgress. For all these three transgressions are in the aspect of the desire for sexual immorality (ta'avas niyuf) — a blemish of prayer. And as is cited in the Tikunay Zohar (the Rectifications of the Zohar): that these three transgressions are in the aspect of the liver (kayvad), the gall (marah), and the spleen (techol) — and they are all subsumed within the desire for sexual immorality — as is explained there in the Tikunay Zohar explicitly — see there — and similarly it is explained in several places. For idolatry and sexual immorality are one aspect — in the aspect of "and another's secret do not reveal." And: "one who reveals matters of sexual immorality — he too is revealed among those that are revealed — those that are other gods" — and as our Rebbe, of blessed memory, said, Siman 36. And similarly murder is also a blemish of sexual immorality — for one who blemishes the holy Covenant of circumcision is as one who sheds blood. As our Sages, of blessed memory, said: whoever wastes seed in vain is as one who sheds blood. And similarly one who does not engage in the commandment of procreation (p'riyah u'r'viyah) — which is also in the aspect of a blemish of the Covenant — he too is as one who sheds blood, as our Sages, of blessed memory, said.

It is thus found that a blemish of the Covenant is in the aspect of the three transgressions mentioned above — which are in the aspect of the liver, the gall, and the spleen — which are in the aspect of the prosecuting accusations (kitrugin) against the three prayers — which are in the aspect of the brain, the heart, and the lung — as is cited in the Tikunay Zohar. For the three prayers correspond to the three brains — three types of mercy. And the three transgressions mentioned above are in the aspect of the blemish of sexual immorality — which is the aspect of the blemish of the three brains, the blemish of the three types of mercy — which is the blemish of the three prayers, as above.