“Should brothers dwell together and one of them die and have no son…her brother-in-law shall come to bed with her and take her to him as wife (Deuteronomy 25:5). This decree is to marry one’s brother’s widow, since a brother’s widow is the ד (dalet) in אֶחָד (eḥad), one, and together with אָח (aḥ), brother, of [the word] אֶחָד (eḥad) it is one. And if, perish the thought, he does not with a [whole] heart wish to bring his אָח (aḥ), brother, to ד (dalet), being the wife and mate of his [deceased] brother [but focuses on his own pleasure] he creates a separation and brings Samael, another god, in between. It says of him, he would waste his seed on the ground (Genesis 38:9). [Consequently] the tip vanishes from the letter ד (dalet), of אֶחָד (eḥad) [becoming] ר (resh); [thus] אֶחָד (eḥad), one, [becomes] אַחֵר (aḥer), other [cf. BT Sotah 20a]. This is why when he would come to bed with his brother’s wife he would waste his seed on the ground so to give no seed to his brother (ibid.). Spilling seed in vain withholds many blessings from one, and [causes] separation. This is why, Er, Judah’s firstborn, was evil in the eyes of YHWH, and YHWH put him to death (ibid., 7).
Uniting the אָח (aḥ), brother, with ד (dalet) is done by means of the righteous, like בֹּעַז (Boaz), Boaz, who over came his impulse—בּוֹ עוֹז (bo oz), strength in him, namely, he has a strong impulse…. And thus it was in former times in Israel concerning redemption and concerning exchange to fulfill every condition: a man would remove his sandal and give it to his fellow man (Ruth 4:7).
This alludes to changing the Name, which here is מצפץ (MTsPTs) [a permutation of the Name יהוה (YHWH) according to the method of atbash]. אֶהְיֶה (Eheyeh), I-Will-Be [Who-I-Will-Be] (Exodus 3:14)—’אַיֵּה (Ayyeh), where, is the place of His glory to adore Him?’ (Keter Yitenu Lekha) [a piyut (liturgical hymn) used for Qedushah le-Musaf on Sabbaths and Festivals according to Sephardic custom. Cf. Rabbi Leone Modena, MS A 36a, 21–22]. יהו (YHW) is אֶהְיֶה (eheyeh), I will be—a change of place. אֲדֹנָי (Adonai) is א (alef), and אֶהְיֶה (eheyeh)—a change in deed; י (yod) is יֱהֹוִה (YHWH), and both change with אֲדֹנָי (Adonai) [on a change of name etc., see BT Rosh ha-Shanah 16b: ‘Rabbi Yitsḥaq said, ‘Four things tear up a person’s verdict: charity, crying out, a change of name, and change of deeds… and some say a change of place’].
וְזֹאת (Ve-zot), And this, was הַתְּעוּדָה (ha-te’udah), the practice, in Israel (Ruth 4:7) [one of the many appellations of Shekhinah is זֶה (zeh), ‘this’ (feminine pronoun), or זֹאת (zot), ‘this’ (masculine pronoun), perhaps because as the Divine Presence She is constantly right here, see Zohar 1:49b; 2:11b–12a; 3:8b]. הַתְּעוּדָה (Ha-te’udah), the testimony, is supernal Mother: Bind up the תְּעוּדָה (te’udah), testimony, seal Torah among My disciples (Isaiah 8:16) [צוֹר (Tsor), bind, is Binah, and since it is written bind up the testimony we derive from this that תְּעוּדָה (te’udah), testimony, is Binah (Sullam), cf. Zohar 1:4b; 3:35a], which is the חוֹתָם (ḥotam), seal, of the world, namely the seal of the Heavens and Earth [Ze’eir Anpin and Malkhut]. תְּמוּרָה (Temurah), exchanging [alluding to letter permutation]—lower Shekhinah [associated with speech and language, since שְׁכִינָה (Shekhinah) and שָׂפָה (safah), language (lit., lip), are numerically equivalent. Cf. Zohar 1:36b, 74b, 246a; 3:221a, 228a (both RM)]. Where did She hide? In her עוּלֵימָא (uleima), lad, Metatron, and יִשְׁנֶה (yishnah), he changed Her [cf. Zohar 3:277b (RM): ‘The נַעַר (na’ar), lad, youth, is called נַעֲרָה (na’arah), young woman’; Zohar 1:232a: ‘This angel is sometimes male and sometimes female. When providing blessings, it is male and called Male—like a male providing blessings for a female, so He provides blessings for the world. And when it stands in judgment over the world, it is called Female—like a female who is pregnant, so She is filled with judgment and is then called Female… all one mystery…. Correspondingly, it is written: flame of the whirling sword (Genesis 3:24)’]. There She is מְשַׁנָּה (mishnah), Mishnah. And of man, of whom it says, According to the תִפְאֶרֶת אָדָם (tif’eret adam), beauty of a man; that he may remain in the house (Isaiah 44:13)—You change his face and send him away (Job 14:20).
This is why the Masters of Mishnah have explained that ‘The way I am spelled is not the way I am pronounced in this world’; spelled יֱהֹוִה (YHWH), but pronounced אֲדֹנָי (Adonai) [see BT Qiddushin 71a: ‘Rabbi Avina raised a contradiction: It is written: That is My name; but it is also written: and thus am I invoked?—the blessed Holy One said: I am not called as I am written: I am written with יוֹד הֵא (yod, he), but I am read, אָלְף דָּלֶת (alef, dalet)’]. Yet it is written, I am YHWH, I do not change (Malachi 3:6)! He is not changed in spelling but is changed in pronunciation since writing [indicates] He does not change in His place, but in reading [which is the rung of Malkhut, called דִבּוּר (dibbur), Speech (Sullam)], when He is outside His place, He does change. Watch yourself with him and heed his voice, do not defy him… for My name is within him (Exodus 23:21)—since the female slave’s name is Adonai, her name is like the name מַטְרוֹנִיתָא (Matronita) [i.e., מְטַטְרוֹן (Metatron)]. And the blessed Holy One is changed in him, because he is a youth. In him is the mystery of, he’d return to the days of his youth (Job 33:25).
But the Shekhinah, when with the blessed Holy One does not change, nor does the blessed Holy One change when with Her. This is the meaning of, I am YHWH, I do not change. I—Shekhinah; יהוה (YHWH)—the middle pillar; [And thus it was in former times in Israel concerning redemption and concerning exchange to fulfill every condition:] a man would remove נַעֲלוֹ (na’alo), his shoe [and give it to his fellow man. And this was the practice in Israel. And the redeemer said, ‘You—acquire it,’ and he removed his shoe] (Ruth 4:7)—סַנְדַּלְפוֹן (Sandalfon), who is a סַנְדָּל (sandal), sandal, for the blessed Holy One and a נַעַל (na’al), shoe, for the Shekhinah [on performing ḥalitsah with a shoe or sandal, see BT Yevamot 102a]. But Tif’eret, who includes six sefirot, is a body for the Name יְהֹוָה (YHWH), and Malkhut is a body for the Shekhinah that is אֲדֹנָי (Adonai).
[And the elders of his town shall call to and speak to him, and if he stands and says, ‘I do not want to wed her,’] his sister in law shall approach before the eyes of the elders and slip his sandal from his foot and spit in his face and speak out and say, ‘So shall be done to the man who will not build his brothers house’ (Deuteronomy 25:8–9). It is a decree to perform חֲלִיצָה (ḥalitsah), Loosening, of the spirit from that body to which [the dead man’s soul] must join as a brother; he releases him from the brother’s bond [and the widow requires him no longer].
That spirit goes away and wanders until it is redeemed. This is what is meant by: Or his uncle or his cousin may redeem him or any of his own close kin from his clan may redeem him (Leviticus 25:49). However, if his hand [does not] attain the means [to be] redeemed (ibid.), he is like a guest going from place to place or like a slave walking with a chain around his neck until he achieves redemption from his Master from his iniquities. Woe to him who did not leave a son who will redeem him.
Elijah and heads of the Academy: It is indicated here that a prisoner cannot release himself from prison. For He is tied by the knot of the hand tefillin and bound by the head tefillin, when He has no son who will redeem him, from the aspect of בֶּן יָהּ (ben Yah), Son of God. With that knot the blessed Holy One, is a tied and bound אָח (aḥ), brother, who has no permission to redeem himself, he is ד (dalet), which is עַצְמוֹ (atsmo), itself, the אָח (aḥ), brother, called עֶצֶם מֵעֲצָמַי (etsem me-atsamai), bone of my bones (Genesis 2:23), in the skull where the head tefillin is put, and called it flesh of my flesh (ibid.), from the side of the heart” (Zohar 3:281a, Ra’aya Meheimna Ki Tetse, cf. ZḤ 38d).
“And there is a further secret, he will later come back in a גִלְגּוּלָא, (gilggula), [life] cycle, and be renewed as formerly, as is written: [And should a priest’s daughter] become a widow or divorced (Leviticus 22:13), as [his soul] being driven out of the Garden of Eden. Hence she is called גְרוּשָׁה (gerushah), divorcee, as in: וַיְגָרֶשׁ (va-yegaresh), and he drove out, the human (Genesis 3:24). And what is the reason for this? It is because she [the soul] having no seed [has] come back to her father’s house as in her youth (ibid.), that is, returns to this world, to the son of the Levirate Marriage…. And after she has been privileged to have offspring, of her father’s bread she may eat, but no outsider shall eat of it (ibid.). [This is what is written:] the wife of the dead man shall not become wife outside to a stranger (Deuteronomy 25:5)” (Zohar 3:244b, Ra’aya Meheimna Pineḥas).
“Rabbi Shesheth stated in the name of Rabbi El’azar who stated it in the name of Rabbi El’azar son of Azariyah: From where is it proved that a sister-in-law, who falls to the lot of one afflicted with boils, is not muzzled? You shall not muzzle an ox when it threshes (Deuteronomy 25:4)” (BT Yevamot 4a).