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Sunday, March 21, 2010

chag kasher w'nanach!

Likutei Halakhot Hilchot Pesach Halachah 1
See the essay on “Three go out from one”[*see Zohar below] and the essay next to it [Likutei Moharan 58-59], for the two are one, for the two were said together, see there.
(1) And this is like eating matzah on Pesach, for its known that the Exodus is revelation of the da`at/Knowledge and therefore at that time we attained the three profusions, which are: the Well [of Miriam], the Cloud [of Glory], and the Manna, which go out from the Da`at. And this is like the three matzot of Pesach, which are compared to the three profusions mentioned above which go out from the Da`at, which is like matzah. For matzah is like Da`at, like MoSheH, like our Rabbi [Nachman] said (In Likutei Moharan 56) that matzah is like argument that is for the sake of Heaven, which is like M”ShH i.e. Machloket Shammai Hillel, see there:
And therefore the three matzot are Kohen Levi and Israel which are chesed-gevurah-tiferet, like the Three Avot who are like the Well, Cloud, and Manna, as is written there. And this is like the two cups we drink before eating, which we say the Haggada between; this is like “one goes between two” [Zohar Bereishit 32b] i.e. the Haggada, which is like rectifying the Da`at, rectifying the Brit/Covenant [of Abraham, i.e. circumcision, i.e. family purity and pure thoughts][goes between the two cups]. And therefore we say it in a loud voice. For the haGaDah is like “And He declared (wayaGeD) unto you His Brit.” I.e. like the War of Amalek, and therefore the whole Haggadah talks about this. And therefore it is said over the two first cups which are like “one… goes up between two.” For the cups are capable of repairing the Brit to fight the war of Amalek. For the wine is a repair of the Da`at (as Rabbeinu said). And therefore afterwards we eat the meal which is like the profusion, like lechem mishneh/double bread which is drawn down via a repaired Brit. And therefore we double the matzot and we eat from both of them, like lechem mishneh as mentioned above. And this is like the two last cups over which we say songs and praises. This is like “two feeding one.” For the first Haggadah which we say before the meal is like the War of Amalek as mentioned above. Like we say there “My father was a wandering Aramean and we cried out etc. and they were bad to us etc. and He heard our voice.” That all the afflictions and the wars that we had in Mitzrayim/Egypt were all in order to be saved from blemish of the Brit which is the impurity of Mitzrayim. But after the meal we say songs and praises for being saved from the war and attaining Tikkun Habrit/remedy of the Brit. And therefore it is like “two feed one” because Shabbat, which is the idea of annulment of the bad, and its resting/stopping derives the lechem mishneh through Tikkun Habrit through which is made Shabbat i.e. annulment of the bad, and this is like the seder that we say after the meal which are songs and praises for being saved from the War as mentioned above. Which is like Shabbat as mentioned and therefore we say most of the songs and praises that are said on Shabbat i.e. Nishmat and Hodu. And the aspect of Shabbat mentioned above receives lechem mishenh through overcoming the war and Tikkun Habrit as mentioned above. And this is like the two cups that we drink after the meal when we say the second seder, like “two feed one” as mentioned above.
(2) And therefore chametz on pesach is forbidden in any amount. For all the prohibitions of the Torah are annulled by sixty parts, for via “the circle and the square” which is the aspect of Shabbat [which is like the Throne of Glory, round like the Samekh, and like justice, like the Breastplate of Judgment, square like the Mem -- see LM 59], they are annulled [the bad is annulled by the thrones of judgment], as is written there. But chametz which is like blemish of the Da`at has no annulment, for after the Da`at is blemished, by this is blemished the Shabbat, which is like the circle and the square, like annulment of the prohibition in sixty, for Shabbat receives power from the Da`at as mentioned above. And also the aspect of justice is spoiled i.e. the heat of the heart which burnt and annuls the bad. For the heat of the heart depends mainly of Knowledge (as Rabbeinu said in another place). Therefore chametz which is like spoiling the Knowledge, has no annulment; we just have to burn it out completely. As Rabbeinu said, that we must be very careful not to machmitz the brain with cravings and thoughts, for from that comes all the blemishes, for everything depends on the knowledge. Therefore we have to clear out completely all the bad thoughts which are like chametz as mentioned and to scold them as in “ge`or chayat kaneh” (scold the beast of the reeds) as is written there (in section 5). And therefore the time limit for chimutz is Chai/18 minutes. For chametz is the sitra demuta/side of death for it is blemish of the knowledge which is like life and therefore initially we need to be careful for even any instant for we need to flee from chametz much i.e. from bad thoughts as mentioned above, but the limit is 18 minutes for then it becomes chametz i.e. the side of death the opposite of life i.e. the knowledge as mentioned. And therefore the limit is equal to the limit for salting which is also 18 minutes, for salting is like Tikkun Habrit like Brit Melach Olam and by it gets extracted the aspect of menstrual blood i.e. blemish of the Brit. And therefore it is also 18 minutes like Tikkun Habrit which is like life like Tikkun HaDaat/Knowledge.
(3) And therefore right after the first night of Pesach we start to count Sefirat HaOmer for through matzah through which we merited to the aspect of Shabbat which is like the circle and the square through which the bad is annulled and therefore we being to count the Sefirat Haomer which is like annulling the bad as is known, for through sefirah we go out from the 49 gates of impurity to 49 gates of holiness i.e. through matzah i.e. through Tikun Hada`at as mentioned...


Anonymous said...

.... And by this we have power to annul the bad and the impurity, which is the concept of the Sefirah as mentioned. For the omer of barley is the mishneh torah which we get via tikkun hada`at, because the omer of barley is like the revealed and the hidden (as Rabeinu z”l wrote elsewhere) i.e. mishneh torah. Therefore he waves it in all six directions to drive out to drive out and annul all the bad from there as our Rabbi z”l said מוליך ומביא [כדי] לעצור רוחות רעות מעלה ומוריד כדי לעצור טללים רעים /he moves it back and forth in order to stop bad winds, [and moves it] up and down to stop bad rains, for via mishneh torah which is like Shabbat, via this all the bad is annulled. Therefore the first day of Pesach is called Shabbat, as it says, “on the day after the Shabbat [i.e. Pesach]” [Lev 23:11]. For via the matza which is the tikkun hada`at that is made then via this is made the aspect of Shabbat as mentioned, and it is on this that the waving the omer and the sefira depend, as mentioned. And this is the meaning of “you shall count from the day after the Shabbat” — after “Shabbat” specifically, as mentioned, i.e. the first day of Pesach which is the concept of Shabbat, via which the aspect of sefira comes, as mentioned.
4. And this is the aspect of annulment of prohibited mixtures by sixty parts, like “Sixty are the queens” [Shir 6:8], as is written there, i.e. via meriting to drive out the bad from all the six directions and reveal the kingship of the Blessed One, which is made up of ten, and this is like sixty, as in “sixty are the queens” — via this the prohibited mixture is annulled as mentioned (as written there). And this is the aspect of waving the omer in all six directions as mentioned, and then we start to count the sefirat hamoer, which is like annulment of the bad, like annulment of the prohibited mixture in ס (samekh, 60) as mentioned, which is accomplished via Shabbat as mentioned, via tikkun hada`at as mentiond.
end of halakha 1

Anonymous said...

תנינן, מל ולא פרע את המילה כאילו לא מל, בגין דתרין דרגין אינון, מילה ופריעה, זכור ושמור, צדיק וצדק, דכר ונוקבא, אות ברית דא יוסף, וברית דא רחל, ואצטריך לחברא לון, ובמה מחבר לון, כד איהו גזיר ופריע, ומאן דגזיר ולא פריע כאלו עבדו בינייהו פרודא.
זוהר חלק א דף לב/ב
כתיב (שם ב יב) ויעזבו בני ישראל את יהו"ה וגו', עד דאתת דבורה ונדיבת לון בהאי כמה דכתיב (שם ה ב) בפרוע פרעות בישראל וגו', ועל דא כתיב חדלו פרזון בישראל, חדלו פרזון, דא הוא פרזונו דקא אמרן, חדלו פרזון, קיים קדישא דלא אתפרעון, (שם) עד שקמתי דבורה שקמתי אם בישראל, מאי אם, אלא אנא נחתית מיין עלאין מעילא לקיימא עלמין בישראל סתם, לעילא ותתא לאחזאה דעלמא לא אתקיים אלא על קיימא דא, ורזא דכלא (משלי י כה) וצדיק יסוד עולם כתיב. *תלת נפקי מחד חד בתלת קיימא, עאל בין תרין, תרין ינקין לחד, חד יניק לכמה סטרין, כדין כלא חד, הדא הוא דכתיב ויהי ערב ויהי בקר יום אחד, יום דערב ובקר כליל כחדא היינו רזא דברית, יומם ולילה, וביה כלא חד.