Kosher Creatures and Kabbala

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Jewish mysticism explains the spiritual origin of species

The latter half of this week's Torah portion contains the basic laws of kashrut, detailing which animals may and may not be eaten. Kosher animals include domesticated animals (cattle, sheep, and goats), seven species of wild beasts, four types of locusts, and various species of fowl and fish.

Man derives in general from Zeir Anpin, while the beasts and cattle derive from Nukva [of Zeir Anpin] and fish, locusts, and fowl derive from yesod of Zeir Anpin. For this reason, the numerical value of the word for "fish" [in Hebrew, "dag"] is 7, for yesod is the seventh sefira. Furthermore, yesod "gives to the poor" [in Hebrew, "gomel dalim"], and the initials of this phrase in Hebrew are the same letters used to spell the word for "fish".

Yesod is actually the sixth sefira of the midot, but since yesod couples with malchut, the seventh sefira, it may be considered in this context the seventh sefira as well. Malchut is considered "the poor" since it possesses no intrinsic content of its own. Since the content of the preceding sefirot is funneled through yesod to malchut, yesod may be spoken of as "giving to the poor."

chanoch adds: Another understanding of why the Ari states that Yesod is the seventh Sefira is that the first three Sefirot – Keter – Chochmah – Binah are dcalled the Gimmel Rishonot and are considered as acting in unity – acting in concert – acting as 1 Sefira. Thus Gimmel Rishanot is Binah – Chesed – Gevurah – Tiferet – Netzach – Hod – Yesod yields a count of 7.

Specifically, [fish] derive from the states of chesed given to yesod for its own purposes; this is why they live in the water.

Water is a metaphor for chesed, since water always flows downward and is the source of life…

Certain aspects of chesed are merely channeled through yesod, while others yesod become part of yesod itself (since yesod is principally a sefira of transmission, it reflects the giving aspect of chesed). In the imagery of Kabbala, water is a metaphor for chesed (and therefore a manifestation of chesed), since water always flows downward and is the source of life.

Locusts derive from the states of gevura [within yesod] as they return upward. This is the mystical meaning of the verse: "Extend your hand over…the locusts and they will ascend…" (Ex. 10:12), for they manifest the principle of ascent.

In order to transmit properly, yesod must evince gevura as well as chesed, since unmitigated and unrestricted giving is never effective. This element of withdrawal or restraint within yesod is embodied in the locusts.

chanoch adds: Since Yesod shares downward to Malchut as its essence Gevura demonstrates restraint by returning upwards.

The numerical value of the Hebrew word for "fowl" [in Hebrew, "oaf"] is equal to that of the word "Joseph" ["Yosef"]. Joseph personified the sefira of yesod. Therefore, birds fly, for they, too, manifest the principle of ascent, as the states of gevura return and fly upward.

The seven shepherds of Israel (Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David, in this order) correspond to and personify the seven emotional sefirot from chesed to malchut. Joseph personifies yesod chiefly because he (1) sustained and provided for the entire kingdom (malchut) of Egypt during the years of famine, and (2) preserved his sexual integrity (sexuality being associated with yesod, the sefira of coupling) even while immersed in the depraved culture of Egypt.

Since fish and locusts derive from the sefira of yesod, which is referred to as being "alive", they do not require ritual slaughter [as do beasts and cattle], but rather only "gathering up".

Man, being created in "the image of G‑d," reflects both in his body and soul the structure the sefirot assume when they form a partzuf. The correspondence between the limbs of the body and the sefirot is as follows:

keter – skull

chochma - right lobe of brain

binah - left lobe of brain

daat - rear (occipital) lobe of brain

chanoch adds: According to science the occipital lobe is involved with vision

chesed - right arm

gevura - left arm

tiferet – nose in head - chest above the diaphram in body

netzach - right leg – below diaphram to right knee which includes right kidney, right testicle/ovary

hod - left leg – below daphram to left knee which includes left kidney, left testicle/ovary

yesod - reproductive organs

malchut – mouth in the head and feet in the body

In order for yesod to transfer the content of the preceding sefirot, it must properly be focused on its goal…

Yesod thus corresponds to the reproductive organ, and yesod of Zeir Anpin specifically to the male reproductive organ. Again, this is because yesod is the sefira of transference between one partzuf and the next. In order for yesod to transfer the content of the preceding sefirot, it must properly focused on its goal. We see this in day to day life: a person cannot communicate effectively with another person if he is distracted and his mind is elsewhere. Physically, the male reproductive organ cannot transfer the semen within it, nor can the female reproductive organ receive the semen from the male, unless they are properly focused on each other. This focus is termed in Kabbala "being alive", just as in Jewish Law the erect male reproductive organ is called "alive" (and in its flaccid form, it is called "dead"). Similarly, effective communication is characterized by animation and excitement, as opposed to a "deadpan" style that does not excite the listener. Yesod, then, at least when acting effectively, is called the "live" sefira.

Thus, the animals (fish and locusts) that derive from this sefira are considered to possess intrinsic life-force, and therefore do not have to undergo any ritual process to prepare them for Jewish consumption. (Note that the Arizal does not yet explain why fowl, even though deriving from the same sefira, do require ritual slaughter.)

This is not the case with beasts and cattle; they derive from the Nukva [of Zeir Anpin] and therefore require ritual slaughter.

Beasts and cattle are considered a lower level of life than fowl and locusts. In order for their life force to be properly assimilated, it must undergo the additional rectification process of ritual slaughter. Through this process the life force inherent in the animal flesh is rendered capable of being absorbed into spirituality through being eaten by the Jew.

chanoch adds: Remember in our classes “You are who you Hate”, which is about eating, we learn that what we eat becomes part and parcel of a higher level of consciousness through the digestive process.

The Arizal now turns the discussion to the subject of the birds.

Now, it is the angels that issue from the yesod of Zeir Anpin of Atzilut. These [angels] are the [spiritual] birds that derive from this level. As it is said of [the angel] Gabriel, "and the bird will fly in heaven" (Gen. 1:20). In contrast, physical birds derive from yesod of Zeir Anpin of [the three lower worlds,] Beriya, Yetzira, and Asiya.

Whereas the physical fish and locusts derive from yesod of Zeir Anpin of Atzilut, fowl derive only from the projection of this level onto the lower spiritual worlds. The difference between Atzilut and the three subsequent worlds is that the pervading consciousness in the world of Atzilut is that of total submersion in the Divine Presence. "Denizens" of this world do not conceive of themselves as independent beings, but rather as aspects of divinity. In the lower worlds, the pervading consciousness is that of selfhood; the "denizens" of these worlds are aware of themselves as independent entities, albeit subject to divine rule. This is indicated by the fact that fish must remain in the water to live, that is, their existence is dependent on being almost always submerged within the ocean, just as the "denizens" of the world of Atzilut live totally immersed in divine consciousness.

This is the mystical meaning of [our sages' statement that the fowl] were created from the mire [i.e. a mixture of water and earth] (Chulin 27b) Zeir Anpin of Beriya, which is male, exists in the female world, for all the lower worlds are the legions of the Nukva of Zeir Anpin [of Atzilut].

While water is a mystical referent to the sefira of chesed, earth refers to the sefira of malchut…

Every world is created out of the Nukva (i.e. female partner) of Zeir Anpin of the world preceding it, just a physical child is born of its parents. And just as the parents (and particularly the mother) must rear and educate the new child, Nukva of Zeir Anpin of any particular world is entrusted with the task of disseminating the light, or consciousness, of its world into the worlds below it. Inasmuch as all three lower worlds (Beriya, Yetzira,and Asiya) share the common denominator of being worlds of independent consciousness, they may be grouped together and be considered to have emerged as a group from the "womb" of Nukva of Zeir Anpin of Atzilut. Since the three lower worlds then assume the role of the recipient vis-a-vis Atzilut - in that they are intended to absorb as much as possible of the consciousness pertaining in the world of Atzilut - they are considered feminine and it masculine relative to each other.

While water is a mystical referent to the sefira of chesed, earth refers to the sefira of malchut, the lowest of the ten sefirot and the allegorical "floor" of the world it belongs to.

It thus follows [that the lower worlds] are the extracted states of chesed after they have been "processed" by Nukva of [Zeir Anpin of] Atzilut. This is the mystical meaning of the verse "And the birds will multiply on earth" (Gen. 1:22), implying that they are created from the earth. [But since it is also stated: "Let the water swarm with…birds" (Ibid. 1:20), it means that the birds were created as well] from the water on the earth, i.e. the states of chesed within yesod of Zeir Anpin. Therefore they have scales on their feet like fish, on the one hand, yet they fly like locusts, on the other.

Fowl… possess fishlike and locust-like characteristics…

Fowl were thus created from both the chesed and gevura elements and therefore possess fishlike and locust-like characteristics. Since they derive not directly from the world of Atzilut, but rather from Atzilut as it has been "processed", diminished and diluted into the lower worlds, they require ritual slaughtering in order to be eaten.

Now, man is a mammal [i.e. he produces and suckles milk]. This is because Zeir Anpin and Nukva [of Atzilut] suckle from Imma.

Man derives directly from Zeir Anpin of Atzilut and its female partner, Nukva. These two partzufim, which together comprise the emotions of the world of Atzilut and its capacity for self-expression, emerge from the "womb" of Imma, the partzuf of bina, just as an emotion or means of expression is derived from an intellectual idea that gives rise to it. Here again, once Imma has produced the emotional reaction (Zeir Anpin) and its expression (Nukva), it "nurtures" them, ensuring that they indeed properly emotionalize and express the idea and concept they derive from. The physical manifestation of this principle in man is the nourishment the infant derives from its mother's milk.

Beasts and cattle are also mammals, for they, too, derive from Nukva. In contrast, fish, locusts, and birds produce no milk and they do not suckle, for they derive from the yesod of Imma, and Imma therefore does not suckle them, for [as is said in the Zohar,] Imma extends only so far as hod.

Although beasts and cattle are not created "in the image" of G‑d, and therefore do not reflect completely the phenomenology of Atzilut, the fact that they originate in Nukva (and Nukva suckles from Imma) is enough to make them milk-producing and milk-suckling animals, i.e. mammals. Fish, locusts, and birds, in contrast, are not "processed" by Nukva the same way beasts and cattle are, as we explained. Therefore, they do not possess this quality. They are derived directly from the sefira of yesod, whether it be yesod of Zeir Anpin, as stated above, or yesod of Imma, as stated here.

Bina is said to extend only as far as hod…

The intellect (related to the sefira of bina) "extends only as far as hod". This means that even after a person has progressed from the intellectual development of an idea into the emotional response-phase (chesed, gevura, tiferet), he can still "recharge the batteries" of this emotional response from the residual memory of the original idea. The same is true once he has passed from the emotional response-phase into the initial stage of the active transmission phase (netzach, hod) and is involved in overcoming obstacles to the transmission of his new idea (netzach) and making it relevant to its target audience (hod). Once he has passed from this phase, however, into the stage of transmission in which he must focus entirely on the goal, that is, become totally resonant with the target audience (yesod), he must give up any memory he still has of the original inspiration that accompanied his experience of the original idea. Were he to retain this memory, it would derail and distract his attention from its now crucial object, the recipient. As we said, before, this focus in necessary in order for yesod to be "alive". Therefore, bina is said to extend only as far as hod, but not as far as yesod.

In this sense, yesod may be considered an "orphan", since it does not suckle from the milk of Imma. This is alluded to in the fact that in the verse describing Joseph, he is said to be "of good appearance and good form" [in Hebrew, "yefeh toar vifeh mareh"] (Genesis 39:6). The initials of this phrase spell the Hebrew word for "orphan" ["yatom"].

Joseph is the personification of the sefira of yesod, as mentioned above.

Therefore fowl requires ritual slaughter, since it has an element of earth in it, as our sages said, that it was created from the mire.

Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim; subsequently published in "Apples From the Orchard."

Good Enough to Eat

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Kabbalah explains that a food must be rectifiable in order to be considered kosher.

The latter half of this week's Torah portion contains the basic laws of kashrut, detailing which animals may and may not be eaten. Kosher animals include domesticated animals (cattle, sheep, and goats), seven species of wild beasts, four types of locusts, plus various species of fowl and fish.

chanoch adds: There are more domesticated animals than cattle – sheep – goats. There are Buffalo and others as well.

Know that all domesticated animals, wild beasts, fowl, fish, and locusts derive from malchut, which is Nukva [of Zeir Anpin].

chanoch adds: Which world is being specified without specifying. The information is in the first class on this page.

In fact, the crown of the five states of gevura is given to the Nukva, and the origin of all these species comes from this.

But you already know that there are two crowns: one of the [five] states of chesed and the other of the [five] states of gevura. These are manifest as the two divine names, the name Mah [= 45] and the name Ban [= 52].

The five states of chesed are manifest as the name Mah and the fives states of gevura as the name Ban.

The numerical value of the word for "domesticated animal" ["beheima"] is 52, indicating that these derive from the crown of [the five states of] gevura, present in malchut.

This covers the origin of domesticated animals. What about the wild animals?

Regarding wild beasts, our sages stated that, "Wild beasts are included in term 'beheima' [when it is used in a general sense]." (Chulin 70b)

The mystical significance of this is as follows: The numerical value of the above-mentioned [spelling-out of G‑d's] name, produced by [spelling out the name Havayah with] the letter hei, as we said, is 52, the same as that of the word "beheima". If we spell out this spelling-out, i.e. spell out the letters a second time, we use 23 letters, as follows:

Yud-vav-dalet, vav-alef-vav, dalet-lamed-tav, hei-hei hei-hei, vav-alef-vav vav-alef-vav, hei-hei hei-hei.

Or, viewed schematically:

Name - first spelling-out - second spelling-out

yud – yud – yud vav dalet

yud - vav – vav alef vav

yud – dalet – dalet lamed tav

hei – hei -hei hei

hei – hei – hei hei

vav – vav – vav alef vav

vav – vav – vav alef vav

hei – hei – hei hei

hei – hei – hei hei

[23 is] the numerical value of the word for "wild beast" [in Hebrew, "chaya"].

"Chaya" is spelled: chet-yud-hei = 8 + 10 + 5 = 23.

Thus, "chaya" alludes to the spelling-out of the spelling-out of the name Ban, and thus "chaya" [i.e. the term for wild animals] is "included" within "beheima" [domesticated animals].

chanoch adds: The word chayah as spelled above, can be translated as 8 Yah. This is my opinion. If this is correct 8 Yah can be interpreted as “Binah begins the Upper World”.

We will now explain this in greater detail.

When the states of gevura combine with their sweetening agent…the two corresponding names Havayah also join together….

I have already explained that after the states of chesed descend from the yesod of Imma [into Zeir Anpin], only three of them [continue and] fall into the yesod of Zeir Anpin. These three are the states of chesed of netzach, hod, and tiferet, which are exposed, as is known. These are the ones that descend into yesod [of Zeir Anpin].

The five states of chesed and the five states of gevura are the two sides of the origins of the five sefirot from chesed to hod as they exist within daat, or higher, within bina. Therefore, we may speak of the five states of chesed as the chesed-gevura-tiferet-netzach-hod states of chesed, and the five states of gevura as the chesed-gevura-tiferet-netzach-hod states of gevura.

The upper, basic states of chesed, the chesed and gevura states, remain covered by yesod of Imma, as we have explained previously. Only the derivative states of tiferet-netzach-hod are "dim" enough to descend further, into yesod of Zeir Anpin, where they can be prepared to be transmitted further.

After this, the states of gevura also descend as far as yesod [of Zeir Anpin], and as they descend there they are sweetened. The higher three states of gevura of the five are sweetened by the three exposed states of chesed. This is what happens as [the states of chesed and gevura] descend.

This leaves the lower two states of gevura unsweetened.

It follows that the [upper] three states of gevura have combined with the three [exposed] states of chesed. And, as you know, every state of gevura or state of chesed is manifest as a name Havayah. Thus, when the states of gevura combine with their sweetening agent, this being a state of chesed, the two corresponding names Havayah also join together.

The numerical value of each of these names Havayah is 52. Thus, [the combination of] the three sweetened states of gevura with the three states of chesed [that sweeten them] yields three times 52.

We would have expected this to yield six times 52. The reason this is not so is that the three states of chesed leave the three states of gevura and ascend out of yesod of Zeir Anpin. Thus, the three states of gevura are left by themselves. However…

Translator's Explanation and Comment: We are translating the passage as it appears in Sefer HaLikutim. The following paragraph is worded somewhat clearer in the parallel passage in Shaar HaPesukim, so we are using it here.

Even though these states of chesed return and ascend out of yesod [of Zeir Anpin] as reflected light, nonetheless, it is also known that a holy entity leaves an impression or residue wherever it goes.

chanoch adds: This idea of the Reshimo – Impression is covered extensively in Rabbi Ashlag's “Ten Luminous Emanatiins – Esser Sefirot” - section 4 I believe.

When the states of chesed return and ascend, they sweeten the two states of gevura that had remained unsweetened….

[In our case,] since the states of gevura have been sweetened by the states of chesed, the residue of the states of chesed remains inside the states of gevura, even though afterwards the states of chesed ascended back up.

And therefore, their residue keeps the states of gevura in a sweetened state. However, since they themselves are no longer there, they are not counted as names Havayah, and only the three states of gevura (manifest as names Havayah) are counted, making for 3 x 52 = 156.

It follows that the three sweetened states of gevura are termed the three "sons".

Each is a 52-Name, and the abbreviation for 52 [beit-nun] spells "son".

[As we said,] this process leaves the two lower states of gevura, which originate from netzach and hod, unsweetened. these two also combine together, since they are both in the same state, that is, unsweetened. This is especially probable since they originate in netzach and hod, which are termed "the children".

Netzach and hod are so close that sometimes they are considered two halves of the same sefira. Also, whereas chesed-gevura-tiferet are identified with the three patriarchs, or "fathers", netzach-hod are identified as their "offspring", or "sons".

In any case, they combine and form a fourth name Ban [52], for these two states of gevura are manifest as two names Ban.

Thus, we have four sons, and corresponding to them we say in the Passover Haggadah: "The Torah speaks of four sons…."

Now, when the states of chesed return and ascend, they sweeten the two states of gevura that had remained unsweetened. They sweeten them now as they ascend.

Thus, the first three states of gevura, originating in chesed-gevura-tiferet, become sweetened first, when [the states of chesed and gevura] descend, while the lower two states of gevura, originating in netzach-hod, are only sweetened as [the states of chesed] ascend.

Animals are heavier in their movements than all other creatures….

We will now explain these details, with G‑d's help. We note that animals are heavier in their movements than all other creatures. This is because they derive from those two [lower] states of gevura that were not sweetened [at first]. [As we said,] the numerical value [of these two states of gevura] is 52, which is also the numerical value of "beheima". For they comprise two names Havayah together, the lowest of all of them, and therefore they are heavy and do not fly.

Domesticated animals ["beheima"] derive from the first spelling-out of the name Ban, and wild animals ["chaya"] derive from the second spelling-out of the name Ban as explained above.

The fact that these animals are derived from the lower, least spiritual of the five states of gevura is reflected in the fact than in their physical incarnation they are also the lowest, heaviest, most corporeal of creatures.

But the domesticated animals are heavier and slower than wild animals, for the wild animals derive only from the spelling-out of the spelling-out [of the 52-Name], as mentioned.

If such animals possess signs of purity, it indicates that…derive from the two lower states of gevura that have been sweetened….

Now, there are pure and impure [i.e. kosher and non-kosher] species of both domesticated and wild animals. Their purification is affected by their sweetening [that occurs] on the ascent, as mentioned, for unsweetened states of gevura are in a state of absolute severe judgment, and the forces of evil are able to attach themselves to them. This is why [animals derived from these unsweetened states of gevura] are forbidden. But if such [animals] possess signs of purity, it indicates that they are already rectified and derive from the two lower states of gevura that have been sweetened.

[The signs of purity] are chewing the cud and having split hooves. The numerical value of the word for "cud" [in Hebrew, "geira"] is four times 52, referring to the five states of gevura, as stated, which are manifest as the four sons, alluded to in the numerical value of the word for "cud".

"Geira" is spelled: gimel-reish-hei = 3 + 200 + 5 = 208.

4 x 52 = 208.

Chewing [the Hebrew implies "elevating"] the cud indicates that this fourth name Ban [52] ascended, that is, [it alludes to how] the two lower states of gevura were sweetened on the ascent [of the states of chesed], and can then combine with the three other "sons", for they are now sweetened just like they are. When they all combine, they produce the numerical value of "cud".

[A kosher animal] must also have split hooves. The letters that spell the word for "hoof" [in Hebrew, "parsa"] can be divided into two: the numerical value of the first two letters [pei-reish] is 280, and that of the second two letters [samech-hei] is 65.

The significance of this is that the numerical value of the five states of chesed is 280, the five final letters of the Hebrew alphabet, and the numerical value of the name Ado-nai is 65.

The five states of gevura are also signified by the five letters of the Hebrew alphabet that have final forms: mem-nun-tzadik-pei-kaf. The combined numerical value of these letters is 40 + 50 + 90 + 80 + 20 = 280.

"Ado-nai" is spelled: alef-dalet-nun-yud = 1 + 4 + 50 + 10 = 65.

The word for "parsa" thus indicates how all five states of gevura combine together [in their sweetened state] and are given from the yesod of Zeir Anpin to his Nukva, and that they are untouched by the forces of evil, remaining unscathed, and are given to Malchut together, with no defect.

In order for an animal to be kosher, it must embody…the successful and safe transference of these five states into Nukva….

The name Ado-nai signifies Malchut, or Nukva, and therefore the word "parsa" indicates how the 5 states of gevura [indicated by the numerical value 280 of pei-reish] are transmitted to Nukva [indicated by the numerical value 65 of samech-hei].

In other words, in order for an animal to be kosher, it must embody (1) the five sweetened states of gevura - indicated by chewing the cud, and (2) the successful and safe transference of these five states into Nukva, the feminine consciousness of expression - indicated by splitting the hoof.

Lack of either sign indicates that at some point, divine beneficence has been siphoned off by the forces of evil, judgment, anger, self-orientation, etc.

The following paragraph is the same idea as it appears in the parallel passage in Shaar HaPesukim:

When [the five states of gevura] have all been sweetened in the yesod of Zeir Anpin, they issue forth from behind this yesod, and are transmitted to the daat of Nukva, which is positioned right there. When they combine together after they have become sweetened, and they issue forth [from Zeir Anpin] and are transmitted to the daat of Nukva, the forces of evil can gain no control over them. Rather, they are all transferred there together as one complete unit. In this way, they all remain kosher and pure. Were this not to happen, they would not be pure, even though they had been sweetened, because the forces of evil would gain control over them. Therefore, in order to indicate this, [the Torah] requires a second sign of purity [i.e. kashrut], which is possessing split hooves.

It follows that even if [animals] chew their cud, they are not kosher unless it be known that nothing [of them] escaped to the forces of evil. This [latter state] is indicated by their having split hooves.

We have thus explained the two signs of kashrut of animals.

The following paragraph concludes this section in Shaar HaPesukim:

Regarding wild animals, they are also derived from the lower two states of gevura as mentioned, and therefore they also require the two signs [of kashrut]. But they only derive from the spelling-out of the spelling-out, and therefore there are other, additional signs that differentiate between them and domesticated animals, as mentioned in the Talmud. (Chulin 59ab) I did not receive the mystical interpretation of their explanation [from my master].

chanoch adds: I need to make two comments at this moment. 1. I do not understand how the 4 levels of Ban are 280 since 5 x 52 = 260 not 280. 2, There is another explanation of the 2 signs of Kashrut for animals. Chewing cuds indicate a connection to the central column and the essence of “binding by striking” while split hooves indicates a connection to two energies – right column and left column energy.

Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim and Shaar HaPesukim; subsequently published in "Apples From the Orchard."

The Real Jewish Blood Rites

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Proper intentions for slaughtering are the cosmic struggle between good and evil.

[Rabbi Chaim Vital relates:] The following are the meditations my master [the Arizal] of sainted memory taught to Rabbi Yitzchak Cohen, of blessed memory.

The Jewish people were given the commandment to slaughter animals according to specific rules before eating their meat: "You must slaughter any of your herd or flock, which G‑d has given you, as I have commanded you. Only then may you eat [of them] in your gates as much as you desire." (Deut. 12:21)

Spiritualization of the physical flesh depends a great deal on the purity of thought and intentions…

In contrast to an everyday butcher, the ritual slaughterer [called a "shochet" in Hebrew] in Judaism is a position of great honor. In order to be a shochet, a person should ideally be of exemplary character, a Torah scholar, pious, and G‑d-fearing - in addition to being well-versed in the laws of ritual slaughter and expert in their performance. This is because, as we will see, the act of ritual slaughter - the first stage towards the eventual consumption of the flesh by the Jew - is an intensely spiritual act, and the spiritualization of the physical flesh depends a great deal on the purity of thought and intentions of the shochet.

As you know, regarding the mystical intentions one should have while eating, all creatures of this world need to be rectified and refined. This is in order that they reach the spiritual level of the primal matter of which they were made when the world was created.

The primordial sin, that of eating the fruit of the Tree of Knowledge of good and evil, caused a spiritual fall in the ability of material creation to sustain spiritual consciousness. Our task in life is to refine the physical world so that it can once again be receptive to this level of divine awareness.

This [level of refinement] is similar to [that exemplified by] the donkey of Rabbi Pinchas ben Yair.

Rabbi Pinchas ben Yair was a Talmudic sage. His donkey refused to eat untithed barley. (Chulin 7a)

chanoch adds: It is important to remember that prior to the Flood mankind did not have permission to eat animals. This permission was given to assist the elevation of human souls since many souls of the flood generation reincarnated as animals. This includes some souls that are called Tzadikim in the last 400 years.

Additional comment: In modern times, there appearss to be a growth to various aspects of vegetarian eating. This is an indication that the person who chooses to not eat meat has no future tikune with the souls presently reincarnated into animals.

Additional comment: The most negative people wer incarnated into the generation of the flood. This obviates any teaching that vegetarians are more spiritual or of a higher frequency than other humans.

It happens many times that human souls are reincarnated into animals…

In addition, it happens many times that human souls are reincarnated into animals. If the animal is slaughtered with the proper intentions, its helps extricate the reincarnated soul from the punishment it is undergoing. It can then re-enter a human body the next time it enters this world, as it was meant to originally.

There are thus two basic objectives of ritual slaughter: to elevate the spiritual nature of the material animal flesh, and, in sporadic instances, to help the reincarnated soul finish its process of rectification.

The mystical purpose of ritual slaughter, then, is to sweeten all the judgments.

Both the descent [i.e. de-spiritualization] of material reality and the rectification process of the reincarnated soul are manifestations of G‑d's attribute of judgment (which was invoked in the first place by the sin or wrongdoing of man). Counteracting this attribute by spiritualizing reality is called "sweetening" the judgment.

[Note: Certain Talmudic sages are also known to have known various animal languages.]

One Thursday, we were sitting before my master, and a goat came up to us and placed its two front paws on the table. My master began to converse with it in its language. He then told me to go buy this goat, and have it slaughtered for Shabbat. He then told Rabbi Moshe Sofino to slaughter it according to the [above detailed] meditations. […] When I later asked my teacher what this soul did that it had to be punished by being reincarnated into this goat, he said that this soul was a great scholar from Talmudic times who had engaged in marital relations with his wife by candlelight. May G‑d preserve us, Amen.

Marital relations are supposed to be conducted in the dark, for reasons of modesty and intimacy. The Hebrew word for "goat" ["eiz"] also reads as "brash" [in Hebrew, "az"].

Translated and adapted by Moshe-Yaakov Wisnefsky from Shaar HaMitzvot and Taamei HaMitzvot.

Reincarnation and Reconciliation - Part 3

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

This is the 3rd section of this teaching. Part 2 is else-where.

All in that generation were aspects of Abel. The only ones related to Cain were Nadab and Abihu….

Now, [in Moses' generation,] when [Cain] came [to be rectified], all in that generation were aspects of [the soul of] Abel. The only ones related to [the soul of] Cain were Nadab and Abihu.

The soul of Cain looked for a kindred soul to latch onto. But since the leader of the generation was Moses, who was a reincarnation of Abel, all his followers, i.e. the entire Jewish people, were Abel-souls. The only exceptions were the two elder sons of Aaron, Nadab and Abihu.

This is also the meaning of the verse, "The priests, also, who approach G‑d, must stay pure."

When G‑d was about to give the Torah, He instructed Moses: "Warn the people not to break through [the barrier] to G‑d to gaze, lest many of them perish. The priests also, who approach G‑d, must stay pure, lest G‑d break out against them…. You will ascend, and Aaron with you, but the priests and the people should not break through to ascend the mountain, lest G‑d break out against them." (Ex. 19:21ff) In Rashi's commentary, these verses are understood to mean that during the giving of the Torah, Moses had his own station on the mountain, Aaron had his own further down the mountain, the priests had their own even closer to the foot of the mountain, and the rest of the people did not ascend the mountain at all.

Who exactly are these priests, since Aaron ascended the mountain part way? We must say they were Nadab and Abihu.

They are referred to in the verse, And [Moses] sent the youths of the children of Israel to offer burnt offerings and bulls as sacrifices to G‑d.(Ex. 24:5)

This verse also describes the preparations for the giving of the Torah. These youths were obviously priests, since only priests offer sacrifices.

However, at this stage in Jewish history, the descendants of Aaron had not yet been designated as the priests. The priesthood was at this time the firstborn. Only later, after the sin of the Golden Calf, would the tribe of Levi be designated as the officiants of the Temple and Aaron and his line designated as the priests. Nonetheless, Nadab and Abihu can still be referred to in these verses as "the priests".

For they were both firstborn. [Their souls] were of the same aspect [of spirituality]. After them, Elazar and Itamar, [the other sons of Aaron,] were of another aspect.

Thus, even though Abihu was born after Nadab, they may both be considered Aaron's firstborn. Thus, they were priests.

Of this, it is written, "The firstborn, Nadab, and Abihu…" - this was one aspect [of soul, then] "…Elazar and Itamar." (Num. 3:2)

This verse is taken from the census of the Jewish people. The simple understanding of the verse connects the word "the firstborn" simply with "Nadab", the word following it. However, since Abihu is joined with Nadab by the conjunction "and," while Elazar is joined with Itamar the same way, we may see Nadab and Abihu as one unit and Elazar and Itamar as another unit.

Of this, it is written, "the building of youths is destruction" (see Megillah 31b), for [Nadab and Abihu] did not succeed at what they tried to do.

When the Tabernacle was dedicated, almost ten months after the giving of the Torah, Nadab and Abihu offered incense on their own initiative and were consumed by a fire that issued from the inner chamber of the Tabernacle. Although they were inspired by holy ecstasy and sought to do something exceptionally holy, they instead caused great tragedy.

They wanted to rotate [the partzufim] to face each other at the level of netzach and hod….

They wanted to rotate [the partzufim] to face each other at the level of netzach and hod - for this was the [spiritual] position of Nadab and Abihu - but [instead] they caused destruction.

We have explained previously that the ideal coupling between the partzufim occurs when they are both facing each other. Then, they can share their innermost essences with each other and achieve true union. (As we know, the word for "face", "panim", is related to the word for "innermost", "penimi", since the face expresses the inner feelings of the heart and mind.) Before they face each other, however, the partzufim are initially situated back to back. This is also a type of relationship, but a very external one, more of a truce than true sharing. "We get along fine: I don't bother her, and she doesn't bother me."

Netzach and hod are the level of the schema of the sefirot from where prophecy originates.

Had they merited, they could have affected this with their incense.

This is similar to what we find in relation to Moses [and Solomon; of Moses] it is written: And there never arose again a prophet in Israel like Moses (Deut. 34:10). But of Solomon it is written: And he was wiser than all men (Kings I 5:11), meaning that he was wiser even than Moses!

Moses' name was missing the lamed of Solomon's…

Similarly, Moses' name was missing the lamed of Solomon's, which [mystically] means that the coupling [of the partzufim] that Moses caused was back-to-back, while that which Solomon caused was face-to-face.

"Moses" in Hebrew is Moshe(h), spelled mem-shin-hei. "Solomon" in Hebrew is "Shelomo", spelled shin-lamed-mem-hei.

If you say: how could Solomon accomplish what Moses could not accomplish? The answer is that Moses found [reality] sunk in the depths of evil and exile, and with [his] great [spiritual] power brought it out and rectified it [such that the partzufim were positioned in holiness, albeit only] back-to-back. Then, when Solomon came, he found [reality relatively] rectified; all he had to do was rotate [the partzufim] to face each other, and this is done easily.

It is much harder to bring reality from evil into holiness than it is to bring it from holy indifference to holy mindfulness. Thus, Moses' accomplishment was greater; Solomon simply built upon it.

Nadab and Abihu would have accomplished this same coupling [i.e. that of face-to-face] with their incense offerings had they been married….

They themselves were not married even though they were of age. This indicates that they were too self-oriented. If they were not selfless enough to marry, they certainly did not possess the spiritual wherewithal to affect the "marriage" of the partzufim.

Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim, parashat Yitro. From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky.

Healing Swollen Ego

In Kabbalah, the laws of both impurity and of circumcision teach us about humility.

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

This week's parasha begins with three seemingly unrelated topics: the ritual impurity acquired by a woman through giving birth, the commandment to circumcise infant boys on the eighth day after birth, and the ritual impurity imparted by the condition known as tzaraat. (The latter term is usually incorrectly translated as "leprosy", but in fact refers to a unique disease that existed only when the Temple stood and bears only the slightest resemblance to what we know today as leprosy.) Since the order of topics in the Torah is significant, the juxtaposition of these three topics begs for explanation.

Both above types of impurity, as well as menstrual impurity, which is also part of the following discussion, are purely spiritual conditions, and must not be confused with medical or hygienic conditions. Although spiritual impurity may be brought about by physical conditions and has physical repercussions, it is more a psychological malaise than a physical one. The ritually impure person typically suffers from some kind of mental association with death, depression, ego, or other condition that is antithetical to the joyful optimism characteristic of healthy spirituality. In order to resume a life of active spirituality, he must be "purified" from this mentality. This will be evident in the course of the Arizal's discussion.

[The parasha opens:]

And G‑d spoke to Moses, saying: "Speak to the children of Israel, saying: 'If a woman conceives, and gives birth to a son, she shall be impure for seven days; she shall be impure as she is in the days of her menstrual period. And on the eighth day the flesh of his foreskin shall be circumcised."' (Lev. 12:1-3)

It is worth examining why the Torah states "saying" twice in this passage, when once would have sufficed. [We must also address] why the commandment of circumcision is mentioned in the context of menstrual impurity and the impurity incurred through tzaraat; what do they have in common?

Furthermore, the Torah continues:

When a man has in the skin of his flesh a swelling, a scab, or bright spot, and it be in the skin of his flesh the plague of tzaraat…. (Ibid. 13:2)

The words in this verse appear to be out of order; it should have said:

"When a man has in the flesh of his skin the plague of tzaraat, as a swelling, a scab, or a bright spot…."

All the above will be understood based on our sages' statement that in consequence of disobeying G‑d's command, Eve was made to undergo the blood of menstruation and the blood of virginal marital relations. (Eruvin 100b) [They inferred this double bleeding] from the double expression, "I will increase greatly [your suffering…]." (Gen. 13:6)

By being circumcised…we weaken the power of impurity…

As originally created, the physiology of woman was such that she did not have a menstrual cycle, and the process of conceiving and giving birth did not involve any bleeding. Nor did she bleed when she first engaged in marital relations. These (as well as other) facets of life were introduced into reality as the result of the primordial sin. In other words, in order to rectify the faulty way of thinking or looking at life that led Adam and Eve to partake of the forbidden fruit, certain physical changes occurred in reality, among them the menstrual cycle and virginal bleeding. By experiencing and properly dealing with these phenomena, mankind should ideally undergo a spiritual maturation process that will eventually lead to the final Redemption. At that time, these conditions of fallen reality will no longer be necessary, and life (including woman's physiology) will revert to its Edenic state.

chanoch adds: In my opinion the difference between women experiencing the menstrual cycle nrelate to the differences that each female soul experienced within the sin of Eve and how far she has achieved in her individual tikune with respect to that aspect of her tikune.

This, then, is the explanation of the opening verse:

"And G‑d spoke to Moses, saying" - that is, "concerning what I am about to say to you about menstrual and virginal bleeding. If the Jewish people ask you why they have to be defiled by menstrual bleeding, seeing that they are a holy people, then…

"Speak to the children of Israel, saying." - that is, "Tell them that it is because Eve transgressed what I told her to do, she was made to suffer the impurity of menstruation. For this reason…

"If a woman conceives, and gives birth to a son, she shall be impure for seven days; she shall be impure as she is in the days of her menstrual period."

So far, the Arizal has answered his first question, namely, why the repetition of the word "saying" in the opening verse. The first refers to G‑d addressing Moses with the commandments concerning childbirth, and the second is the answer to the Jewish people's potential question as to the reason for these commandments. They are the consequence of another "saying", G‑d's commandment to Adam and Eve.

The commandment of circumcision is mentioned in connection with the impurity of menstruation, since by being circumcised, a person will be kept from being defiled with the impurity of menstruation. This is why G‑d commanded us to circumcise baby boys when they are eight days old, for through this we weaken the power of impurity and eliminate evil lust.

Once the spiritual dimension of marital relationsis allowed into the picture, it enhances the physical dimension as well…

The foreskin of the male reproductive organ effects his experience of marital relations in two ways: it increases his gross sensual pleasure and decreases his sensitivity to his wife by insulating him from her to a certain extent. By removing the foreskin, the experience of marital relations becomes for the man less of a narcissistic indulgence and more of a true spiritual coupling between him and his wife. Once the spiritual dimension of marital relations is allowed into the picture, it enhances the physical dimension as well. The sages of the Talmud therefore state that ideally, at least, it is the Jewish couple that experiences the truest enjoyment in marital relations.

During the wife's menstrual period, she is too self-aware and self-conscious to engage in marital relations with the proper spiritual orientation. The Torah thus forbids marital relations during this period. When a man has been circumcised of his gross sensual approach to marital relations, he retains more control over his sexual passion, and is thus less likely to succumb to them. His circumcision thus helps him not engage in forbidden marital relations, including relations with his wife during her period.

Furthermore, circumcision indicates that man is the servant of G‑d, stamped with His seal. As such, he will certainly not transgress his Master's command.

The Torah refers to circumcision as the "sign" of the covenant between G‑d and the Jewish people. The Jewish man is thus "branded" as G‑d's servant, and this awareness serves to remind him that he is responsible to a higher authority.

Therefore the commandment of circumcision was placed between the commandments concerning menstrual impurity and the impurity induced by tzaraat, for circumcision protects him from both. He will not engage in sexual relations with a menstruating woman, and will also remain humble and of lowly spirit, like a servant stamped with the seal of his master, thus shunning haughtiness.

As the Arizal will explain presently, haughtiness is the root of the impurity of tzaraat. He has now answered the question as to why the commandment of circumcision is placed between the commandments of menstrual impurity and tzaraat.

There are three types of haughtiness: One type of person is haughty in his heart and appears to be humble to everyone else. About this type of person, the Torah says, "When a man has in the skin of his flesh a swelling". That is, his haughtiness ["swelling"] is concealed deep within the skin of his flesh and is not apparent to everyone. It is a private sort of egocentricity.

Haughtiness is such a severe blemish on a person's personality that even G‑d Himself hates it…

A second type of haughtiness is that in which a person feels superior to those like him, but not to those who exceed him in wisdom or stature. This type of haughtiness is called "a scab". [The Hebrew word for "scab", "sapachat", means a connected addition,] as in the verse, "Assign me [in Hebrew, "sapcheini"], please, to one of the priestly duties" (Samuel I 2:36), in the sense of "joining" and "connection". [It thus refers to someone who feels superior only to those of his own caliber.]

The third type of haughtiness is more serious [and therefore requires a lengthier process of purification]. This is the "bright spot", meaning that the person feels and acts superior even to those who exceed him in wisdom, stature, or wealth. He acts impudently to all. This type of haughtiness is therefore alluded to by the strong, bright spot.

G‑d detests all three of these, and all three are made to suffer the impurity of tzaraat, even the first, which is the most innocuous of the three in that he is only haughty inwardly. This is why the Torah repeats the phrase "in the skin of his flesh", to intimate that he is considered plagued with this impurity even if it is hidden from public sight, and that he will be duly punished. Even more so, of course, is this the case with the other two types of haughtiness, which are more heinous.

bThe Arizal has now answered his third question, regarding the order of the words in the verse about tzaraat. He now briefly discusses the problem of haughtiness in general.

As mentioned, haughtiness is such a severe blemish on a person's personality that even G‑d Himself hates it. Thus, it is written, "G‑d reigns, He is robed in haughtiness." (Psalms 93:1) That is, haughtiness is spoken of here as a mere article of clothing that G‑d dons in ruling the world in order to instill fear in His creatures and then immediately takes off. Thus our sages state, "Whenever you find mention [in the Bible] of G‑d's greatness, you find immediate mention of His humility." (Megilla 31a)

With the above explanation, we may now understand the verses quoted properly.

Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim - From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky