The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: children

It is Prudent to Regard Your Name: The Name Determines Destiny Entirely

Anthony Weiner

“It was taught: A man is called three names: one he is called by his father and mother, and one he is called by others, and one he is called in the book of the lineage of man [i.e., his remembrance; cf. Genesis 5:1]” (Qohelet Rabbah 7:1).

“Rabbi Shim’on said: There a three crowns: a crown of Torah, a crown of priesthood, and a crown of kingship. And the crown of a good name is above them all” (M Avot 4:13).

וְתוּשִׁיָּה יִרְאֶה שְׁמֶךָ (Ve-tushiyyah yireh shemekha), And it is prudent to regard your name (Micah 6:9).

“The name determines destiny entirely” (Zohar 1:60a).

“From where do we know that a name proves decisive? Rabbi El’azar said, ‘For Scripture states: Go, gaze upon the acts of YHWH, who has brought שַׁמּוֹת (shammot), desolations, on earth (Psalms 46:9)—do not read שַׁמּוֹת (shammot), desolations, but שֵׁמּוֹת (shemot), names’” (BT Berakhot 7b).

“Rabbi Yitsḥaq said, ‘Four things tear up a person’s verdict: charity, crying out, change of name, and change of conduct” (BT Rosh ha-Shanah 16b).

“Names… with which people may be adorned and with which they may perform action in the world” (Zohar 2:223a).

“Six were called by their name before they were born, and they are: Ishmael, Isaac, Moses, Solomon, Josiah, and King Messiah” (Pirqei de-Rabbi Eli’ezer 32, cf. JT Berakhot 1, 4a; Mekhilta, Bo 21:16; Bereshit Rabbah 45:11).

“The name proves decisive, and the combination of letters with one another causes a phenomenon, either for good or for evil. Based upon this mystery is the permutation of letters of holy names, and letters themselves cause holy mysteries to appear—like the Holy Name, whose letters themselves cause holy mysteries to appear within them” (Zohar 2:179b).

“We have said that everything that the blessed Holy One brought into His world is a name [derived] from its task. Concerning this it is written, And whatever the human called a living creature, that was its name (Genesis 2:19)—its body was so. And how do we know that its name is its body? As is written: The memory of the righteous is for a blessing, but the name of the wicked will rot (Proverbs 10:7)—what rots, his name or his body? Here too, its body. What is an example of this? שׁוֹרֶשׁ (Shoresh), root—the letter ש (shin) looks like the roots of a tree, and the root of every tree is bent [thus the ר (resh) is bent]” (Bahir §§80–81).

“Concerning former ones it is said: The memory of the righteous is for a blessing (Proverbs 10:7), with regard to Son of Kamzar and his like it is said: But the name of the wicked will rot (ibid.)—Rabbi El’azar said: Rottenness enters their names, none name their children after them.

Ravina raised an objection: The story of Do’eg son of Yosef whom his father left to his mother when he was a young child [this דֹּאֵג (Do’eg), lit., son of ‘worry,’ was named so in spite of Do’eg the Edomite who was responsible for the deaths of a large number of priests, see 1 Samuel 21–22, cf. Psalms 52]: Every day his mother would measure him by handbreadths and would give his [extra] weight in gold to the Sanctuary. But when the enemy prevailed, she slaughtered him and ate him [cf. Leviticus 26:29], and concerning her Jeremiah lamented: Shall the women eat their fruit, the children of their tender care? (Lamentations 2:20, cf. ibid. 4:10). Whereupon the Holy Spirit replied: Shall the priest and the prophet be slain in the sanctuary of YHWH? (ibid.)—see what happened to him! [normally, none would name their child after a wicked person, because of a bad omen, or because one should help the name of the wicked to rot by being forgotten; look what this deviation from custom brought upon the child]” (BT Yoma 38b).

“Once Rabbi Me’ir and Rabbi Yehudah and Rabbi Yose were on a journey together. Now Rabbi Me’ir deduced from names but Rabbi Yehudah and Rabbi Yose did not deduce from names. They came to a certain place and looked for lodging, and as they were given it, they said to him [the innkeeper]: What is your name?—He replied: Kidor. Then he [Rabbi Me’ir] said: From this it is evident that he is a wicked man, for it is said: כִּי דוֹר תַּהְפֻּכֹת (kidor tahpukhot), for a wayward brood are they, [children with no trust in them] (Deuteronomy 32:20). Rabbi Yehudah and Rabbi Yose entrusted their purses to him [since the Sabbath was approaching]; Rabbi Me’ir did not entrust his purse to him, but went and placed it on the grave of that man’s father. Thereupon the man had a vision in his dream [saying]: Go, take the purse lying at the head of this man! In the morning he [the innkeeper] told them about it, saying: This is what appeared to me in my dream. They replied to him: There is no substance in the dream of the Sabbath night. Rabbi Me’ir went, waited there all day, and then took the purse with him. In the morning they [the rabbis] said to him: ‘Give us our purses.’ He said: There never was such a thing! Rabbi Me’ir then said to them: Why don’t you deduce from names? They said: Why have you not told this [before]. He answered: consider this but a suspicion. I would not consider that a definite presumption!

Thereupon they took him [the innkeeper] into a shop and gave him wine to drink. Then they saw lentils on his moustache. They went to his wife and gave her that as a sign, and thus obtained their purses and took them back [telling her that her husband had sent them for the purses and giving her as a proof the fact that lentils had been the last meal in her house]. Whereupon he went and killed his wife…. At the end they, too, paid close attention to people’s names. And when they called to a house whose [owner’s] name was בָּלָה (Balah), they would not enter, saying: He seems to be a wicked man, as it is written: Then said I לַבָּלָה (la-balah), to her, that was old in adulteries, [Will they now commit prostitutions with her, and she with them?] (Ezekiel 23:43)” (BT Yoma 83b).

Holding in Their Hand that Reptile

“Rabbi Shim’on said, ‘Woe to human beings who do not know, consider, or see! They are all obtuse, unaware how full the world is of strange, invisible creatures, of hidden things. If the eye were empowered to see, humans would be amazed how they themselves can endure. Come and see: This Na’amah was mother of demons. From her side issue all those inflamed by human beings, absorbing their spirit of lust, titillating them, turning them into casualties of ejaculation. Since such a casualty derives from the side of impure spirit, he must bathe to purify himself, as established by the Companions” (Zohar 1:55a, cf. Deuteronomy 23:11; BT Berakhot 6a).

“Come and see: All generations in the days of Noah exposed their sins to the world brazenly, in sight of all. One day Rabbi Shim’on was walking through the gates of Tiberias when he saw some men drawing the bow taut with the shaft of a centaur. He exclaimed, ‘What! Such brazen sin, provoking their Lord?’ He cast his eyes upon them; they were hurled into the sea and drowned” (Zohar 1:58a).

“Rabbi Yitsḥaq was in the presence of Rabbi Shim’on. He asked him: This verse, And the earth was corrupt before God (Genesis 6:11)—given that humans sinned, but how did the earth [do so]? He replied: Since it is written, for all flesh had corrupted their way [upon earth] (ibid., 12), as has been said. Similarly, The earth was defiled, and I inflicted her punishment upon her (Leviticus 18:25). It was human beings who sinned. But if you ask, ‘How did earth [sin]?’ the answer is: Human beings constitute the essence of earth—they ruin earth, and it is ruined. The verse proves it, as is written: God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way upon the earth (Genesis, ibid.).

Come and see: All sins of a human being are entirely his ruination, yet are susceptible to return [i.e., may be atoned by repentance]; but the sin of spilling seed, wasting his way, emitting seed upon earth, ruining both himself and the earth—of this is written: stained is your iniquity before Me (Jeremiah 2:22). Similarly, You are not a God who delights in wickedness; evil cannot abide with you (Psalms 5:5), except through great returning. Similarly, Er, firstborn of Judah, was evil in the eyes of YHWH; and YHWH slew him (Genesis 38:7). This has already been explained.

Rabbi Yehudah asked: Why did the blessed Holy One punish the world with water, and not with fire or some other element? He [Rabbi Shim’on] replied: It is a mystery! For they wasted their ways, so that the upper waters and lower waters failed to unite fittingly; so did they ruin their ways, male and female waters. So they were punished by water, just like they sinned. The water was boiling, peeling off their skin, just as they wasted their ways with boiling water [cf. BT Sanhedrin 108b]. A fitting punishment, as is written: All the springs of the great abyss burst forth (ibid. 8:2)—lower waters; and the sluices of heaven opened (ibid.)—upper waters. Upper and lower waters” (Zohar 1:61b–62a).

What he did was evil in the eyes of YHWH (Genesis 38:10). Rabbi Ḥiyya opened, In the morning sow your seed… (Ecclesiastes 11:6). Come and see how greatly a person should beware his sins and be heedful in his actions before the blessed Holy One! For numerous messengers and officials populate the world, roaming around, observing human actions and testifying about them, all recorded in a book [see M Avot 2:1].

Come and see: Of all the sins by which a person is defiled in this world, this is the sin by which he is defiled both in this world and the world that is coming: spilling one’s seed fruitlessly [cf. BT Niddah 13a–b]—emitting seed in vain by hand or foot, and becoming defiled, as is written: For You are not a God who delights in wickedness; evil cannot abide with You (Psalms 5:5). He does not enter the curtain nor gaze upon the Countenance of Days, as we have learned, for it is written: Evil cannot abide with You, and similarly: Er, Judah’s firstborn, was evil (Genesis 38:7). Therefore, Your hands are full of blood (Isaiah 1:15). Happy is the share of a person in awe of his Lord, guarded from the evil path, purifying himself to persevere in the awe of his Lord!

Come and see: In the morning sow your seed. This verse has been established: in the morning—when a man is in his prime, in his youth; then he should strive to engender children, as is written: sow your seed. Then is the time, as is written: Like arrows in the hand of a warrior, so are the children of one’s youth (Psalms 127:4), since he can teach them the ways of the blessed Holy One and obtain a fine reward in the world that is coming, as is written: Happy is the man who fills his quiver with them; they will not be put to shame… (ibid., 5)—in that world, when masters of judgment come to accuse him; for you cannot find a better reward in that world than one who has taught his child the awe of his Lord and the ways of Torah.

Come and see from Abraham, of whom is written For I have known him, so that he will instruct his children… (Genesis 18:19). So the merit stands him well in that world against all masters of judgment; therefore, In the morning sow your seed. And at evening—even in old age, a time when a person wanes, what is written? Do not hold back your hand—one should not forsake engendering in this world. Why? For you do not know which will prosper… (Ecclesiastes, ibid.), so that they can stand up for him in that world. Therefore, Children are the heritage of YHWH (Psalms 127:3). Who is heritage of YHWH? Bundle of the soul [Shekhinah], aspect of the world that is coming. As for this heritage, who entitles one to enter the heritage of YHWH? Children—those children entitle him to the heritage of YHWH. So, happy is the person who attains them and teaches them the ways of Torah, as has been said” (Zohar 1:188a).

“Whoever emits his seed fruitlessly is called evil and does not see the face of Shekhinah, as is written: You are not a God who delights in wickedness; evil cannot abide with You (Psalms 5:5), and similarly: Er, firstborn of Judah, was evil in the eyes of YHWH (Genesis 38:7). Here too, Woe to the wicked! Evil!—woe to that wicked one, who is evil, who made himself evil. For what his hands have perpetrated will be requited to him—to include one who fornicates with his hands, emitting seed fruitlessly; this one is tormented in that world more than all.

Come and see! For it is written: Woe to the wicked! Evil! Since it is written Woe to the wicked, why evil? But as I have said: He made himself evil. And it is written: Evil cannot abide with You. All of them ascend, whereas this one does not. Now, you might ask, ‘What about other sinners who have killed people? Come and see: All of them ascend, but he does not. Why? Because they have killed other human beings, whereas he has killed his children—his very own children!—spilling much blood.

Come and see: Of other sinners of the world is not written It was evil in the eyes of YHWH, where as here is written What he did was evil in the eyes of YHWH (ibid., 10). Why? Because he wasted on the ground (ibid., 9).

We have learned: Rabbi Yehudah said, ‘There is nothing in the world for which one cannot repent, except for this [cf. Zohar 1:61b–62a]. There is no sinner who cannot see the face of Shekhinah, except for this one, as is written: Evil cannot abide with You—at all!” (Zohar 1:219b).

“Woe to him for that punishment, woe to him for tainting the sign of the holy covenant! Woe to him for that shame, for eternal vengeance will be wreaked upon him—vengeance of this world and vengeance for that taint. This is the mystery of what is written: For the rod of wickedness shall not rest on the portion of the righteous (Psalms 125:3)…. This pertains if one has not turned back completely in repentance, a turning capable of covering his deeds” (Zohar 2:214b).

“And we have learned: A man is forbidden to gaze at the beauty of a woman, so that he not have evil fantasies and be uprooted to something else. This is how Rabbi Shim’on acted when he was walking through town, followed by the Companions, and they saw beautiful women. He would lower his eyes and say to the Companions, ‘Do not turn to idols (Leviticus 19:4).’ For whoever gazes at a woman’s beauty during the day will have fantasies at night; and if they overwhelm him, he transgresses Do not make molten gods for yourselves (ibid.). Furthermore, if he has intercourse with his wife while those evil imaginings arise within him, the children they engender are called molten gods. Do not turn to idols. Rabbi Abba said, ‘A person is forbidden to look at idols of the nations or to derive benefit from them—all the more so, to look at a place that should not be seen” (Zohar 3:83b–84a).

You shall show them no grace. [You shall not intermarry with them. You shall not give your daughter to his son, nor shall you take his daughter for your son. For he will make your son swerve from following Me…] (Deuteronomy 7:2–4). For Rav said: One is forbidden to say, ‘How beautiful is this idolatress!’ The following objection was raised: It happened that Rabban Shim’on son of Gamaliel, while standing on a step on the Temple-mount, saw a heathen woman who was particularly beautiful, and he exclaimed: ‘How great are Your works, O YHWH!’ (Psalms 104:24). Likewise, when Rabbi Akiva saw the wife of the wicked Tyranus Rufus [Governor of Judea], he spat, then laughed, and then wept. ‘Spat’—because of her originating only from a fetid drop [see M Avot 3:1]; ‘laughed’—because he foresaw that she would become a convert and that he would take her to wife; ‘wept,’ that such beauty should [ultimately] decay in the dust.

What then about Rav’s ruling? [who holds that one must not admire the beauty of a genitle woman]. [He might say that] each of these rabbis merely offered thanksgiving. For a Master has said: He who beholds goodly creatures should say, ‘Blessed be He who has created such in His world’ [cf. BT Berakhot 58b]. But is even mere looking permitted? The following can surely be raised as an objection: [When you sally forth in a camp against your enemy,you shall keep yourself from every evil thing (Deuteronomy 23:10), that one should not look intently at a beautiful woman, even if she be unmarried, or at a married woman even if she be ugly, nor at a woman’s attractive dress, nor at male and female donkeys, or a pig and a sow, or at fowls when they are mating; even if one is all eyes like the Angel of Death!

It has been said of the Angel of Death that he is completely full of eyes. When a sick person is about to die, he stands above the head of the bed. In his hand is a drawn sword with a bitter drop suspended. When the sick person sees him, he is terrified and opens his mouth. The angel flings the drop inside [cf. Job 20:14: vipers’ bile in his gut]. From this drop he dies; from this drop he turns putrid; from this drop his face turns green [therefore the Angel of Death is called סָמָאֵל (sama’el), the Venom of God].

[What may have happened in the aforementioned case of Rabban Shim’on son of Gamaliel was that] the woman turned round a corner [and her face thus met his eyes unexpectedly]” (BT Avodah Zarah 20a).

“Our Rabbis taught: If a man counts out money from his hand into the hand of a woman so as to have the opportunity of gazing at her, even if he can vie in Torah and good deeds like Moses our teacher, he shall not escape the punishment of Hell, as it says, Hand to hand the evil will not go scot-free (Proverbs 11:21), he shall not escape from the punishment of Hell” (BT Berakhot 61a).

“Rabbi Meir used to mock עוֹבְרֵי עֲבֵירָה (overei aveirah), transgressors. One day Satan appeared to him in the guise of a woman on the opposite bank of the river. As there was no ferry, he seized the ‘rope’ and עֶבֶר (ever), crossed. When he had reached half way along the ‘rope,’ he let him go saying: ‘Had they not proclaimed in Heaven, ‘Take heed of Rabbi Meir and his learning,’ I would have valued your blood [i.e., life] at two ma’ahs.’ Rabbi Akiva used to mock transgressors. One day Satan appeared to him as a woman on the top of a palm tree. Grasping the tree, he went climbing up: but when he reached half-way up the tree he let him go, saying: ‘Had they not proclaimed in Heaven, ‘Take heed of Rabbi Akiva and his learning,’ I would have valued your blood at two ma’ahs.’

Peleimo used to say every day, ‘An arrow in the Adversary’s eyes!’ One day—it was the eve of Yom Kippur—he disguised himself as a poor man and went and called out at his door; so bread was taken out to him. He said, ‘On such a day, when everyone is within, shall I be without?’ He was taken in and bread was offered him. He said, ‘On a day like this, when everyone sits at the table, shall I sit alone!’ He was led and sat down at the table. As he sat, his body was covered with sores and puss, and he was behaving repulsively. ‘Sit properly,’ he rebuked him. He said, ‘Give me a cup,’ and one was given him. He coughed and spat his phlegm into it. They scolded him, he fainted and died. Then they [the household] heard people crying out, ‘Peleimo has killed a man, Peleimo has killed a man!’ Fleeing, he hid in a toilet; he followed him, and he fell before him. Seeing how he was suffering, he disclosed his identity and said to him, why have you spoken this way [provoking me by saying: An arrow in the Adversary’s eyes]? What then should I say? You should say: ‘The Compassionate rebuke Satan’ [cf. Zechariah 3:2: YHWH rebuke You, הַשָּׂטָן (ha-satan), the Accuser]” (BT Qiddushin 81a–b).

“Rav Yoḥanan said: Man has a small member—when he starves it, it is satisfied, and when he satisfies it, it is starving” (BT Sukkot 52b).

And I saw among the dupes, discerned among the young men a witless lad, passing through the streets, by the corner, on the way to her house he strides, at twilight, as evening descends, in pitch-black night and darkness. And, look, a woman to meet him, whore’s attire and hidden intent. Bustling she is and wayward, in her house her feet do not stay. Now outside, now in the square, and by every corner she lurks.

She seizes him and kisses him, impudently says to him: “I had to make well-being offerings, today I’ve fulfilled my vows. And so I’ve come out to meet you, to seek you, and I’ve found you. With coverlets I’ve spread my couch, dyed cloths of Egyptian linen. I’ve sprinkled my bed with myrrh, with aloes and cinnamon. Come, let us drink deep of loving till morn, let us revel in love’s delights….” She sways him with all her talk, with her smooth speech she leads him astray. He goes after her in a trice, as an ox goes off to the slaughter, as a stag prances into a halter. Till an arrow pierces his liver, as a bird hastens to the snare, not knowing the cost is his life.

And now, sons, listen to me, and attend to my mouth’s sayings. Let your heart not veer to her ways, and do not go astray on her paths. For many the victims she has felled, innumerable all whom she has killed. Through her house are the ways to Sheol, going down to the chambers of Death (Proverbs 7:7–18, 21–27).

“The secret of secrets: From the strength of the noon-flame of Isaac, from the dregs of wine, a naked shoot came forth, comprising together male and female, red like a lily, and they spread out on several sides, down several paths. The male is called Samael and his female is always included with him. Just as on the side of holiness there are male and female, so on the other side there are male and female, included one with the other. The female of Samael is called ‘serpent,’ ‘a wife of harlotry,’ ‘the end of all flesh,’ ‘the end of days.’

Two evil spirits are attached to one another. The male spirit is fine, the female spirit spreads out down several ways and paths, and is attached to the male spirit. She dresses herself in finery like an abominable harlot and stands at the corners of streets and highways in order to attract men. When a fool approaches her, she embraces him and kisses him, and mixes her dregs of wine with snake poison for him. Once he has drunk, אַסְטֵי (astei), he turns aside, after her. When she sees that he has turned aside after her from the way of truth, she takes off all the finery that she had put on for the sake of this fool [cf. Bahir §164].

This is the finery that she uses to seduce mankind: her hair is long, red like a lily; her face is white and pink; six pendants hang at her ears; her bed is made of Egyptian flax; all the ornaments of the East encircle her neck; her mouth is shaped like a tiny door, beautified with cosmetic; her tongue is sharp like a sword; her words smooth as oil; her lips beautiful, red as a lily, sweetened with all the sweetnesses in the world; she is dressed in purple, and attired in thirty-nine items of finery. This fool turns aside after her, and drinks from the cup of wine, and commits harlotry with her, completely enamored of her. What does she do? She leaves him asleep on the bed and ascends to the realms above, accuses him, obtains authority, and descends. The fool wakes up, thinking to sport with her as before, but she takes off her finery, and turns into a fierce warrior, facing him in a garment of flaming fire, a vision of dread, terrifying both body and soul, full of horrific eyes, a sharpened sword in his hand with drops of poison suspended and dripping from it. He kills the fool, and throws him into Hell” (Zohar 1:148a–b, Sitrei Torah, cf. Zohar 1:190a–b; 2:163a–b; 3:19a, 76b–77a).

“The Queen does not dwell in one’s כֹּחַ (koaḥ), power, [namely] the כ״ח (twenty-eight) finger joints, until all the filth of the wicked, unfit slavegirl, wife to the unfit, is removed. Therefore, the Masters of Mishnah explained that ‘filthy hands are unfit to make a blessing’ (BT Berakhot 53b). This water is for cleansing the hand upon which the hand of YHWH rests. The hand of YHWH is the water of Torah. The ignorant people are considered as unclean reptiles [see BT Pesaḥim 49b]. What good will immersing in water do them, holding in their hand that reptile, which is the wicked slavegirl, stolen goods in their possession, the stolen blessings they stole from the blessed Holy One. They do not know what a blessing is, or what filth is” (Zohar 3:273b, Ra’aya Meheimna Eqev).

His Sister in Law Shall Slip His Sandal from His Foot and Spit in His Face

urlShould 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. IShekhinah; 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 25:89). 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).

Above the Stars

IMG_0978“And those who do not know the mystery [of cycling souls] say: ‘Sons, life and sustenance do not depend on merit but מַזָּלא (mazzala), the flux of destiny’ (BT Mo’ed Qatan 28a). Take the case of Abram, who saw that he was not destined to have a son, and the blessed Holy One took him outside, as is written: And He took him outside and He said, ‘Look… (Genesis 15:5). And it has been taught that He said to him: ‘Leave your astrology!’ (Bereshit Rabbah 44:12) [cf. BT Shabbat 156b]. And He took him above the stars and said to him: Look up to the heavens and count the stars, if you can count them (Genesis 15:5). So much for the words of the Rabbis, for they must be interpreted in the way of the hidden!

Come and see: All creatures in the world, before the Torah was given to Israel, were dependent on מַזָּלא (mazzala), destiny, even ‘sons, life and sustenance.’ But after the Torah was given to Israel, He removed Israel from the influence of the stars and constellations [Thus says YHWH, ‘Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them’ (Jeremiah 10:2)]. This we have learned from Abraham, since his children were destined to receive from אַבְרָהָם (Avraham), Abraham: ה (he)—ה״ (five) books of Torah, as is said: ‘These are the generations of heaven and earth בְּהִבָּרְאָם (be-hibbare’am), when they were created (Genesis 2:4). Do not read בְּהִבָּרְאָם (be-hibbare’am), when they were created, but rather בְּה״ בְּרָאָם (be-he bera’am), with ה (heHe created them(BT Menaḥot 29b) [cf. ZḤ 2d. On the especially small ה (he) of Genesis 2:4, see Bereshit Rabbah 12:9; Zohar 1:91b, 93a, 105b, 128b, 154b, 230b; 3:117a]. He said to Abraham ‘Because of that ה (he) which was added to your name, the heavens below you and all the stars and constellations that shine in ה (he) [Shekhinah] will be subservient to your will.’

Moreover, it is written: הֵא (he), look… here is seed for you, and sow the land (Genesis 47:23)—with ה (he). That is, For through Isaac shall your seed be acclaimed (Genesis 21:12). For this reason, everyone who engages in Torah is released from the influence of the stars and constellations. By learning Torah with the intention of keeping her commandments. If not, then he is as one who does not engage in Torah, and the stars and constellations do hold sway over him. Even more so the common people, who are likened to animals, about which it has been taught, Cursed be he who lies with any beast (Deuteronomy 27:21). The jurisdiction of the stars and constellations over them is certainly not annulled [cf. Maimonides’ teaching that divine providence delivers one from ‘the sea of chance’ Guide of the Perplexed 3:51]” (Zohar 3:215b–17a, Ra’aya Meheimna Pineḥas).

“Surely Jacob cleaved to truth. If so, then why did he act this way with Laban [using stratagems to increase the number of dark-colored sheep and white-spotted goats, see Genesis 30:32–43]? Because Jacob was examining the hour of his מַזָּלא (mazzala), zodiacal constellation, for one is permitted to examine his hour before returning to his country. If his constellation rises in accord with his undertaking, fine; if not, he should not take a step until it ascends favorably” (Zohar 1:161a).

“Why are the nations lustful? Because they did not stand at Mount Sinai. For when the serpent came upon Eve he injected filth into her: [as for] the Israelites who stood at Mount Sinai, their lustfulness departed; the nations, who did not stand at Mount Sinai, their lustfulness did not depart. Rabbi Aha son of Rabbah asked Rabbi Ashi. What about converts? Though they were not present, their guiding stars were present, as is written, [Neither with you only do I make this covenant and this oathbut with him that stands here with us this day before YHWH our God, and also with him that is not here with us this day (Deuteronomy 29:15). Now he differs from Rabbi Abba son of Qahana, for Rabbi Abba son of Qahana said: Until three generations the filth did not disappear from our patriarchs: Abraham begat Ishmael, Isaac begat Esau, [but] Jacob begat the twelve tribes in whom there was no taint whatsoever” (BT Shabbat 145b–146a, cf. Yevamot 103b; Avodah Zarah 22b).