ועוד זאת במאכלות אסורות, שלכך נקראים בשם איסור
There is an additional aspect in the matter of forbidden foods, for which reason they are called issur (“bound” and attached):
מפני שאף מי שאכל מאכל איסור בלא הודע, לשם שמים, לעבוד ה׳ בכח אכילה ההיא
Even if one ate a forbidden food unwittingly and his intention in eating was for the sake of heaven, i.e., in order to serve G‑d with the energy derived from it;
(Had
the food been permitted, the very act of eating for the sake of heaven
would suffice to extract the good from the evil of the food’s vitality,
as explained above. In this instance, however, forbidden food was eaten for the sake of heaven.)
וגם פעל ועשה כן, וקרא והתפלל בכח אכילה ההיא
moreover, even if he actually carried out his intention, having studied and prayed with the energy derived from that food;
(Again,
had the food been permitted and the person studied and prayed with the
energy provided by the food, the energy would be elevated to Sanctity.
But because the food was forbidden —)
אין החיות שבה עולה ומתלבשת בתיבות התורה והתפלה כמו ההיתר
the vitality contained in it does not ascend or become clothed in the words of Torah and prayer that he studies and prays with the energy of that food as is the case with permitted foods,
מפני איסורה בידי הסטרא אחרא משלש קליפות הטמאות
because it is held captive in the power of the sitra achra of the three unclean kelipot which do not permit the energy of the food to be elevated to Sanctity.
ואפילו הוא איסור דרבנן, שחמורים דברי סופרים יותר מדברי תורה כו׳
This is so even if it is
forbidden by reason of a Rabbinic prohibition, for
1 “the words
i.e., the prohibitions of the Scribes are even more stringent than the words of the Torah.”
ולכן, גם היצר הרע וכח המתאוה לדברים האסורים הוא שד משדין נוכראין, שהוא יצר הרע של אומות העולם, שנפשותיהם משלש קליפות הטמאות
Therefore, the
yetzer hara (evil impulse) and the force that lusts after forbidden things is also
2 “one of the non-Jewish demons,” which is the
yetzer hara of the nations, whose souls are derived from the three unclean
kelipot.
They therefore lust after forbidden matters, since the forbidden matters, too, derive their energy from the three unclean kelipot.
מה שאין כן היצר הרע וכח המתאוה לדברים המותרים, למלאות תאותו, הוא שד משדין יהודאין, לפי שיכול לחזור לקדושה כדלעיל
On the other hand, the evil impulse and the craving force after permissible things
even when done solely to satisfy one’s craving
in which case, as mentioned earlier, even the permissible matter descends into the utter evil of the three unclean kelipot; still it is
3 “one of the Jewish demons”;
it is, as it were, a Jewish evil impulse, for it
(the vitality of a permitted thing) can be reverted to holiness, as was explained above.
4
Since
the food itself is permissible, therefore, though it was eaten to
satisfy bodily desire, it can still be elevated to holiness (when the
person returns to the study of Torah and the service of G‑d). The yetzer hara
for forbidden matters, however, is intrinsically un-Jewish, i.e.,
essentially foreign to the Jew’s character. As explained elsewhere, one
acquires this “foreign” yetzer hara by immersing himself in
“permitted” pleasures. These so coarsen him that he begins to lust after
prohibited matters as well — a desire totally unnatural for the Jew.
אך מכל מקום קודם שחזר לקדושה הוא סטרא אחרא וקליפה
Although the vitality of permitted foods eaten out of bodily desire can revert to holiness through the person’s repentance, nevertheless, before it has reverted to holiness it is sitra achra and kelipah,
וגם אחר כך הרשימו ממנו נשאר דבוק בגוף
and even afterwards (after the person repented and elevated the energy of the food to holiness) a trace of it remains attached to the person’s body,
להיות כי מכל מאכל ומשקה נעשה תיכף דם ובשר מבשרו
since each item of food and drink that one ingests immediately becomes blood and flesh of his flesh.
Since
the food which became his flesh and blood was evil at the time of
consumption — having been eaten for the sake of bodily pleasure — a
trace of the kelipah remains in the body even after the person has repented and elevated the vitality of the food to holiness.
ולכן צריך הגוף לחיבוט הקבר, לנקותו ולטהרו מטומאתו שקיבל בהנאת עולם הזה ותענוגיו, מטומאת קליפת נוגה ושדין יהודאין
That is why the body must undergo the “Purgatory of the Grave”
(a specific punishment for the body5 )
in order to cleanse it and purify it of the uncleanness which it had
received from the enjoyment of mundane things and pleasures, which are
from the impurity of the
kelipat nogah and of the “Jewish demons”
(i.e., the “Jewish yetzer hara” which desires permitted matters);
אלא אם כן מי שלא נהנה מעולם הזה כל ימיו
unless one had never derived enjoyment from this world all his life (i.e., either he actually derived no enjoyment, or his enjoyment was not of this world, since all his actions were completely for the sake of mitzvot and holiness),
כרבינו הקדוש
as was the case with Rabbeinu HaKadosh
(Rabbi Judah the Prince, who said at the time of his demise that he had
had no enjoyment of this world even to the extent of his “small
finger”).
He
who never derived pleasure from this world all his life need not
undergo the “Purgatory of the Grave.” However, anyone who has not
attained this level must undergo this punishment to purify his body of
the uncleanness received from the enjoyment of mundane pleasures.
* * *
We shall now learn what is necessary for the rectification of permitted words not spoken for the sake of heaven.
ועל דברים בטלים בהיתר, כגון עם הארץ שאינו יכול ללמוד
As for innocent idle chatter, such as in the case of an ignoramus who cannot study,
He
who is able to study is constantly obligated to fulfill the commandment
of studying Torah; for him idle chatter is prohibited. For the
ignoramus, however, idle chatter may be permissible. But —
צריך לטהר נפשו מטומאה זו דקליפה זו על ידי גלגולה בכף הקלע, כמו שכתוב בזהר, פרשת בשלח דף נ״ט
he must have his soul cleansed from the impurity of this
kelipah, through its being rolled in the “Hollow of a Sling,”
6 as is stated in the
Zohar, Parshat Beshallach, p. 59.
This punishment is described
7
as “being slung from one end of the world to the other,” or “from
Israel to other lands.” The meaning of this is that the soul is flung
from one extreme to the other: First it is shown the truth and
preciousness of holiness, and then it is “slung” into and reminded of
the thoughts and words it experienced while in the physical world — a
most painful experience for the soul.
8
אבל לדיבורים אסורים, כמו ליצנות ולשון הרע וכיוצא בהם, שהן משלש קליפות הטמאות לגמרי
But with regard to forbidden speech, such as scoffing and slander and the like, which being prohibited stem from the three completely unclean kelipot,
אין כף הקלע לבדו מועיל לטהר ולהעביר טומאתו מהנפש
the “Hollow of a Sling” (alone) does not suffice to cleanse and remove the impurity of the soul,
רק צריכה לירד לגיהנם
but it (the soul) must descend into Gehinnom (Purgatory — which is a greater punishment and thus more effective in cleansing the soul).
וכן מי שאפשר לו לעסוק בתורה ועוסק בדברים בטלים
So, too, with one who is able to engage in the study of Torah, but occupies himself instead with idle chatter —
אין כף הקלע לבדו מועיל לנפשו למרקה ולזככה
the “Hollow of the Sling” alone cannot effectively scour and cleanse his soul,
רק עונשים חמורים שמענישים על ביטול תורה בפרטות
but it must receive the severe penalties which are meted out for neglect of the Torah in particular,
מלבד עונש הכללי לכל ביטול מצוות עשה מחמת עצלות, בגיהנם של שלג, כמבואר במקום אחר
apart
from the general retribution for the neglect of positive commandments
through indolence, namely the “Purgatory of Snow,” as is explained
elsewhere.
9
The purgatory (
Gehinnom),
where the soul is cleansed of the “stains” of sin so that it may enter
Paradise to enjoy the radiance of G‑d’s glory, operates on the
principle of “measure for measure,” i.e., punishment in kind. Thus sins
of commission caused by the heat of passion and lust are cleansed in a
“Gehinnom (
nehar, lit., ”stream“) of Fire,” while sins of omission, due to indolence and coolness (i.e., lack of fervor), are cleansed in a
“Gehinnom of Snow.”
10
וכן העוסק בחכמות אומות העולם בכלל דברים בטלים יחשב לענין עון ביטול תורה, כמו שכתוב בהלכות תלמוד תורה
Occupying
oneself with the sciences of the nations of the world is likewise
included in the category of engaging in inconsequential matters insofar
as the sin of neglecting the Torah is concerned,
for in studying the sciences of the nations, too, one is guilty of neglecting Torah study, as is explained in the Laws of Torah Study.
11
ועוד זאת, יתירה טומאתה של חכמת האומות על טומאת דברים בטלים
Moreover, the impurity of the science of the nations is greater than the impurity of idle speech;
שאינו מלביש ומטמא רק המדות מיסוד הרוח הקדוש שבנפשו האלקית
for the latter clothe and defile only the emotions [which emanate] from the holy element of ruach (Air) within his divine soul,
בטומאת קליפת נוגה שבדברים בטלים הבאים מיסוד הרוח הרע שבקליפה זו בנפשו הבהמית, כדלעיל
[by tainting them] with the impurity of kelipat nogah contained in idle speech (which is derived from the evil element of ruach (Air, which is one of the components) of this kelipah in his animal soul), as mentioned above.
The
G‑dly soul and the animal soul are both composed of four spiritual
“elements”: Fire, Air, Water and Earth. The emotions, such as love and
fear, which one expresses in idle talk, emanate from the element of Air.
Thus, idle speech defiles the emotional attributes of the divine soul,
which emanate from the holy element of Air, by using them in the service
of the animal soul’s element of Air, i.e., its emotional attributes —
which are “impure”, since they derive from kelipat nogah.
ולא בחינות חב״ד שבנפשו, מאחר שהם דברי שטות ובורות
[Idle speech does] not, however, [defile] the levels of ChaBaD (the intellectual faculties) in his soul, for it is but words of foolishness and ignorance,
שגם השוטים ועמי הארץ יכולים לדבר כן
since even fools and ignoramuses can speak that way.
Since these are not intellectual matters, the intellect remains uninvolved and untainted.
מה שאין כן בחכמת האומות הוא מלביש ומטמא בחינות חב״ד שבנפשו האלקית, בטומאת קליפת נוגה שבחכמות אלו
Not so in the case of the science of the nations; thereby one clothes and defiles his divine soul’s faculties of ChaBaD (intellect) with the impurity of the kelipat nogah contained in those sciences,
שנפלו שמה בשבירת הכלים מבחינת אחוריים של חכמה דקדושה, כידוע ליודעי ח״ן
whither they (the sciences) have fallen, through the “shattering of the vessels,” out of the “hinder-part” of Chochmah of holiness, as is known to those familiar with the Esoteric Wisdom.
Thus
the study of these sciences contaminates the intellectual faculties of
the G‑dly soul, and it is therefore much worse than idle speech, which
contaminates only the emotional faculties,
אלא אם כן עושה אותן קרדום לחתוך בה, דהיינו כדי להתפרנס מהן בריוח לעבוד ה׳
unless one employs them (these sciences) as a useful instrument, viz., as a means of earning a more affluent livelihood with which to be able to serve G‑d,
או שיודע להשתמש בהן לעבודת ה׳ או לתורתו
or unless he knows how to apply them (the sciences) in the service of G‑d or to his better understanding of His Torah; e.g., he utilizes mathematics to better understand the laws of the Sanctification of the New Moon.
וזהו טעמו של הרמב״ם ורמב״ן ז״ל וסיעתן שעסקו בהן
This is the reason why Maimonides and Nachmanides, of blessed memory, and their peers, engaged in them (in the sciences — since they were able to utilize this knowledge in the service of G‑d and Torah).
Regarding
that which was stated at the beginning of this chapter that a thing
prohibited even by Rabbinic enactment remains attached to the three
unclean kelipot and cannot be elevated to holiness, even when
it is used unwittingly and for the sake of heaven (i.e., in order to
have strength to study and pray), — the following story is worth
relating:
A
chassid once came to the Alter Rebbe lamenting the fact that his
son-in-law was subject to periods when he would doubt his faith. The
Alter Rebbe responded that the son-in-law had unwittingly consumed milk
which was milked by a non-Jew, with no Jew in attendance. Though he was
unaware of this fact, and though the prohibition against such milk is
only of Rabbinic origin, this had so strong an effect upon him that it
caused him to doubt his faith. The Alter Rebbe then proceeded to tell
the chassid how the matter could be rectified, thereby healing the
son-in-law of his spiritual malady.
——— ● ———
