Torah 41:1 מ״א:א׳
1 א

לְשׁוֹן רַבֵּנוּ זִכְרוֹנוֹ לִבְרָכָה רִקּוּדִין, הִנֵּה אִיתָא בְּעֵץ־חַיִּים, דַּף כב: הַבִּרְכַּיִם, הַיְנוּ הָרַגְלִין, הֵם נֶצַח הוֹד, וְהֵם עוֹקְבִין. וְעָקֵב גִּימַטְרִיָּא שְׁתֵּי פְּעָמִים אֱלֹקִים, שֶׁהֵם דִּינִים, שֶׁיֵּשׁ שָׁם אֲחִיזָה לַחִיצוֹנִים, כַּיָּדוּעַ.

It is brought in Etz Chaim: The knees—i.e., the legs—are Netzach and Hod . They are also the heels. And EiKeV (heel) has the same numerical value as twice ELoHIM, which are judgments because the external forces have a hold there, as is known.

2 ב

וְהַפְּעֻלָּה לְהַבְרִיחַ הַחִיצוֹנִים מִשָּׁם, שֶׁיַּמְשִׁיךְ לְתוֹךְ הַבִּרְכַּיִם הַגְּבוּרוֹת מִשֹּׁרֶשׁ הַבִּינָה, וּכְשֶׁמַּמְשִׁיךְ שֹׁרֶשׁ הַגְּבוּרוֹת מִבִּינָה, אָז הַחִיצוֹנִים בּוֹרְחִים מִשָּׁם, וְהוּא לוֹקֵחַ הַבְּכוֹרָה וְהַבְּרָכָה, שֶׁזֶּה בְּחִינַת בִּרְכַּיִם. וְשֹׁרֶשׁ הַבְּכוֹרוֹת נִקְרָא יַיִן, כַּיָּדוּעַ, וְזֶה יַיִן הַמְשַׂמֵּחַ.

Now, the method for chasing away the external forces from there is to draw the gevurot (severities) from the root of Binah into the knees. For when one draws the root of the gevurot from Binah, the external forces then flee from there. He can then take the BeKhoRaH (rights of the firstborn) and the BeRaKhaH (blessings), which are the aspect of BiRKayim (knees). And the root of the bekhorot is called wine, as is known. This is the wine of joy.

3 ג

וְזֶה שֶׁכָּתוּב בְּיַעֲקֹב, כְּשֶׁרָאָה שֶׁהוּא בְּחִינַת בִּרְכַּיִם בִּמְקוֹם דִּין, כִּי שְׁתֵּי פְּעָמִים אֱלֹקִים עִם עֶשֶׂר אוֹתִיּוֹת גִּימַטְרִיָּא יַעֲקֹב, אֲזַי הִמְשִׁיךְ שֹׁרֶשׁ הַגְּבוּרוֹת, בְּחִינַת יַיִן הַמְשַׂמֵּחַ. כְּמוֹ שֶׁכָּתוּב (בראשית כ״ז:כ״ה): וַיָּבֹא לוֹ יַיִן וַיֵּשְׁתְּ – שֹׁרֶשׁ שֶׁל הַבְּרָכָה.

This is what is written concerning Yaakov: When he saw that he was the aspect of birkayim in the place of judgment—because twice ELoHIM with its ten letters has the same numerical value as YaAKoV —he drew the root of the gevurot, an aspect of the wine of joy, as is written (Genesis 27:25), “and [Yaakov] brought him wine and he drank”—the root of the berakhah.

4 ד

נִמְצָא עַל־יְדֵי רִקּוּדִין, שֶׁשּׁוֹתֶה יַיִן הַמְשַׂמֵּחַ, שֶׁהֵם שֹׁרֶשׁ הַגְּבוּרוֹת שֶׁבַּבִּינָה, וְנִמְשָׁכִין לְמַטָּה בְּתוֹךְ הָרַגְלִין, הַיְנוּ שֶׁמְּרַקֵּד, בָּזֶה מְגָרֵשׁ הַחִיצוֹנִים מִשָּׁם, וְזֹאת הִתְלַהֲבוּת שֶׁל הָרִקּוּד, וְהוּא אִשֵּׁה רֵיחַ נִיחוֹחַ לַה' (במדבר כ״ח:ח׳).

Thus it is that by dancing—when he drinks the wine of joy, which is the root of the gevurot in Binah, and they are drawn <and revealed> below within the legs, namely, he dances—he thereby expels the external forces from there. This is the excitement in dance, <an aspect of> “an offering by fire, a pleasing fragrance to God” (Numbers 28:8).

5 ה

אֲבָל מִי שֶׁמְּרַקֵּד בְּהִתְלַהֲבוּת הַיֵּצֶר, זֶה נִקְרָא חֵטְא שֶׁל נָדָב וַאֲבִיהוּא, שֶׁכָּתוּב בָּהֶם (ויקרא י׳:א׳): וַיַּקְרִיבוּ אֵשׁ זָרָה.

But when someone dances with the excitement of the evil inclination, this is called the transgression of Nadav and Avihu. Concerning them it is written (Leviticus 10:1), “They offered… a foreign fire, <which He had not instructed them [to offer]>.”

6 ו

נָדָב וַאֲבִיהוּא הֵם נֶצַח וָהוֹד, וְהִתְלַהֲבוּת שֶׁבִּקְּדֻשָּׁה נִקְרָא יַיִן הַמְשַׂמֵּחַ, שֶׁעַל־יָדוֹ נִמְתָּקִים הַבְּכוֹרוֹת. וְאֵשׁ זָרָה, נִקְרָא יַיִן הַמְשַׁכֵּר, הִתְלַהֲבוּת הַיֵּצֶר. וְשָׁם יֵשׁ, חַס וְשָׁלוֹם, אֲחִיזָה לְהַחִיצוֹנִים, אֲשֶׁר לֹא צִוָּה אוֹתָם:

Nadav and Avihu are Netzach and Hod. And the <fire and> excitement in holiness is called the wine of joy, through which the bekhorot are mitigated. But the foreign fire is called wine that intoxicates, the excitement of the evil inclination. That is where the external forces have a hold, God forbid.