Harshness and Honey

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

Kabbalah teaches that Temple offerings are meant to sweeten the world.

In this parasha, we are told:

Do not make any flour-offering that you bring to G‑d chametz [leavened substance], for you must not offer any leavening or honey in fire to G‑d. (Lev. 2:11)

The reason we must not offer these two [i.e. chametz and honey] is that they are identified with all the states of severe judgment of the immature and mature stages of development [of the partzufim, respectively].

The institution of animal sacrifice must be seen as an expression of G‑d's mercy….

In its discussion of the laws of animal sacrifices, the Torah uses exclusively the name Havayah, which indicates G‑d's mercy, and never the name Elokim, which indicates G‑d's judgment. Thus, it is clear that the institution of animal sacrifice must be seen as an expression of G‑d's mercy, and not as some primitive way of placating a vengeful G‑d, G‑d forbid. - See commentary of Rabbi Samson Raphael Hirsch to the beginning of the book of Leviticus.

Therefore, whatever is associated with severe judgment must not be burned on the altar, in order not to arouse these divine attributes. As we will see, chametz is associated with immature judgment, while honey is associated with mature judgment.

Chametz manifests the three mentalities of the immature state of the name Elokim.

The name Elokim, as we said, is associated with G‑d's attribute of judgment.

[This may be seen by the fact that] (1) the numerical value of the letter shin [300] is the same as that of the name Elokim when spelled out with the letter yud, and that (2) the numerical value of the letter reish [200] is the same as that of the name Elokim in its progressive iteration, and that (3) the numerical value of the letter alef [=1] is the inclusive representation of the third name Elokim.

The word for "leaven" - any agent that makes flour into chametz - in Hebrew is "seor", which is spelled shin-alef-reish.

When the name Elokim is spelled out (spelling out the letter hei with a yud), the numerical value generated is 300:

alef – becomes - alef – lamed – pei = 1 + 30 + 80 = 111

lamed – becomes – lamed – mem – dalet = 30 + 40 + 4 = 74

hei – becomes – hei – yud = 5 + 10 = 15

yud – becomes – yud – vav – dalet = 10 + 6 + 4 = 20

mem – becomes mem – mem 40 + 40 = 80

total = 111 + 74 + 15 + 20 + 80 = 300

The progressive iteration of the name Elokim yields a numerical value of 200, as follows:

Alef – alef-lamed – alef-lamed-hei – alef-lamed-hei-yud - alef-lamed-hei-yud-mem = 1 + (1 + 30) + (1 + 30 + 5) + (1 + 30 + 5 + 10) + (1 + 30 + 5 + 10 + 40) = 200

Since chametz and honey both manifest severe judgment, it is forbidden to burn them on the altar….

It is explained elsewhere in the Ari's writings (Shaar HaKavanot, Pesach 4, 81c) that the name Elokim spelled out with the letter yud is associated with chochma of Imma, the progressive iteration of the name Elokim is associated with bina of Imma, and the name Elokim spelled out with the letter alef (i.e. in which the letter hei is spelled hei-alef) is associated with daat of Imma. This explains how the letter alef of "seor" – Hebrew for chametz - indicates the "third name Elokim", i.e. the name Elokim spelled with this letter.

Honey, in contrast, manifests the states of severe judgment of the mature stages.

The numerical value of the word for "honey" (in Hebrew, "dvash") is 306:

"Dvash" is spelled: dalet-beit-shin = 4 + 2 + 300 = 306.

There are 320 states of [mature] severe judgment. [This number is 306 - the numerical value of the word for "honey" -] plus 14, as we have explained in our explanation of the shofar of Rosh Hashanah. [The numerical value of the first two letters of the word shofar,] shin-vav [306], is the same as that of the word for "honey" ["dvash"]. To this is added 14 for the [14] joints of the hand that grasp the shofar.

The numerical value of the Hebrew word for "hand" ("yad", spelled yud-dalet) is 14, and the hand possesses 14 joints (3 in the 4 fingers and 2 in the thumb).

Together they add up to 320. As for the [other letters of the word "shofar",] pei-reish, they manifest other states of severe judgment, as is known.

For the allusions in the word "shofar", see our translation of the passage that discusses this.

Since chametz and honey both manifest severe judgment, it is forbidden to burn them [on the altar].

The numerical value of the Hebrew word for "honey" ("devash", =306) is the same as that as the word for "in fire" ("isheh", alef-shin-hei: 1 + 300 + 5 = 306) in this verse. The latter word can also be seen to allude to the three manifestations of the name Elokim we saw above. The alef refers to the name Elokim spelled out with the letter alef; the shin refers to the name Elokim spelled out with the letter yud; and the hei (= 5) refers to the five letters of the name Elokim not spelled out at all, but merely iterated progressively. Thus, honey also alludes (in a more indirect way) to these same names.

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

Four Holy Faces

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

One can choose to which chariot's influence he submits himself.

Know that all the animals, beasts, and fowl have a soul which descends from [originates in] and is influenced by the Holy Creatures. If the creature is ritually pure [it descends, etc.] from the Holy Chariot, and if it is ritually impure it derives from the Impure Chariot.

The "Divine Chariot" is described most vividly in the first chapter of the book of Ezekiel but appears elsewhere in the Bible as well. It is generally understood to be a depiction of the hierarchy of divine powers through which G‑d channels His life force into the world. Each detail of the vision embodies a different aspect of this organization of life powers, and all the details eventually find their way into various manifestations in this world.

The "Holy Creatures" here are the four celestial beings that bear the Divine Chariot. "This was their appearance: they were human figures, but each one had four faces, and each one had four wings…. Their faces and their wings were alike on the four of them…. As for the likeness of their faces: each one had a human face [in the front]; each of the four had a lion's face to the right; each of the four had an ox's face to the left; and each of the four had an eagle's face [in the back]." (Ezekiel 1:5-10)

Corresponding to this "Divine Chariot" is an "impure chariot", or the array of powers through which G‑d channels life force into the realm of evil. This was created in order to sustain the forces of malevolence until its purpose has been served and it can be dispensed with.

The souls of the domesticated animals descend from the face of the ox of the Chariot. [Those of] the wild animals descend from the face of the lion in the Chariot. [Those of] the fowl descend from the face of the eagle of the Chariot.

The permitted (kosher) domesticated animals of this world are derived from the face of the ox in the Chariot; the permitted wild animals are derived from the face of the lion (even though lions themselves are not kosher); the permitted birds are derived from the face of the eagle. Forbidden animals and fowl are derived from the corresponding faces of the beasts of the Unholy Chariot.

The animal soul of man descends from the human face of the Chariot, whether the holy or the impure one, as detailed at length in the Zohar (III:240-242).

The inner is always entirely holy…

When a person sins, the Zohar explains, "…he draws down upon himself a spirit from the side of impurity, which then has complete sway over him. But if he makes an effort to purify himself, he is assisted [from on high] to do so. When the Temple stood and he brought his offering, his atonement was [nonetheless] suspended until he repented and broke the pride of that spirit and humbled it." Thus, the individual has the power to determine to which chariot's influence he submits himself, the holy one or the impure one.

All this, nonetheless, applies only to the superficial, [i.e. animal soul], for the inner [divine soul] is always entirely holy.

The divine soul remains pure, undefiled by the influence of the unholy chariot on the animal soul, even if the person chooses to sin.

It is from there [i.e. from the divine soul] that the inner Nefesh-Ruach-Neshama are derived.

Although both the divine soul and the animal soul possess all five aspects (from Yechida to Nefesh), when we speak of the three aspects of the Nefesh-Ruach-Neshama, we are (usually) relating to these aspects the divine soul; when we speak of the animal soul we (usually) only consider the Nefesh.

Now it sometimes happens that when the soul of an evil man is descending [into the world to be born], and at the same time the soul of a domesticated or wild animal is being emanated [downward into a physical animal being born], the human soul is grafted onto [the soul of the animal] in order to punish it, in accordance with the decisions of the heavenly court.

Someone who dies without repenting for his sins is sent down again into an animal body…

This is a description of transmigration of souls (gilgul), wherein someone who dies without repenting (i.e. having done teshuva) for his sins is sent down again into an animal body. This experience is extremely painful and frustrating for the divine soul, in that it cannot express its divine nature in the same way as it can in a human body (by learning Torah and doing mitzvot, etc.). This experience is meant to "demonstrate" to this soul what it has wrought by its sins in its previous lifetime(s), and thereby scour it of its love of the material side of life. Once cleansed of this, the soul can proceed with its ascent in the spiritual realms. The purpose of divine punishment is not to exact retribution or vengeance, but to effect the restitution of the soul to its former, proper, spiritual status.

With this we can understand the mystery of the sacrifices, which bring close those who are far.

The Hebrew for "sacrifice" ("korban") is from the verb "to be close" ("karov"); the sacrifice is designed and intended to bring the one who offers it close to G‑d.

It can also happen sometimes that [the sinner descends and] is found in the animal's food. [In either case, whether he is reincarnated into the animal or its food, the animal] is later offered on the altar. And when the proper rites are performed on it, [the human soul within it] is brought close again to its source and rectified.

Even if the sacrificial animal does not contain any reincarnated human soul within it, it nonetheless contains within it something of the 288 Sparks [from the vessels world of Tohu] that fell and shattered; these are now rectified.

All animals (and, indeed, all physical reality) contain sparks from the fallen world of Tohu. When the animal is sacrificed, it elevates these sparks, as well as sparks from the animal kingdom generally.

This also explains why there is unfit [treif] and fit [kosher] food. If an animal [after being slaughtered] is [found to be] fit, and is then eaten by a "fit" individual, it indicates that there is a spark of holiness in it, and fortunate is the one who elevates it. But if it is found to be unfit, this indicates that the time has not yet come to for it to be liberated from the clutches of evil. [Inasmuch as these forces of evil are allegorically] called "the dog", we are therefore commanded, "You shall cast it to the dogs." (Ex. 22:30) This is until its punishment has been completed, and it is reincarnated again into a fit animal, and a fit individual eats it; then it will be elevated.

Not all animals belonging to kosher species are permitted to be eaten according to Jewish law. Such animals have to be properly slaughtered according to Jewish law.

The sacrificial rite is considered synonymous with eating.…

Assuming nothing went awry with the slaughtering, the animal is then inspected to see if there are any signs of fatal lesions on the lungs or other conditions that would indicate that, before it was slaughtered, it was on its way to die anyway. If this is the case, it is considered "unfit" ("treif", literally "torn", since such internal injuries usually result from the animal having been "torn" by some animal of prey). The Torah prescribes that such carrion be given to the dogs, since, although it may not be eaten, benefit may still be derived from it.

The "fit" individual referred to here is one who eats in order to serve G‑d; if he does, the energy (and mass) he derives from eating the food is elevated into holiness. If he does not, then the animal vitality either remains at the level of the animal, or worse, in the case of someone who intentionally commits a sin, is caused to descend into the realms of explicit evil.

If the slaughtered animal is found to be unfit to be eaten or sacrificed, it means that the soul or divine spark it was hosting is not yet ready to be elevated by human consumption and must return again to repeat the process until it is sufficiently "scrubbed" of its existential crust to ascend into holiness.

From the above passage we see clearly how at least one aspect of the sacrificial rite is considered synonymous with eating, and that the same dynamic of rectifying the primordial shattering of the vessels of Tohu (which was later acted out in the primordial sin of the Tree of Knowledge) applies to both. From here come all the sayings of our sages that a man's table is like an altar and effects atonement for him, the custom to salt the bread (just as the sacrifices were salted), and so forth. The cosmic responsibility each of us bears when he lifts his fork to his mouth is evident from this passage, as well.

Translated and adapted by Moshe-Yaakov Wisnefsky from Ta'amei HaMitzvot, parashat Vayikra; subsequently published in "Apples From the Orchard."

Bringing Kingdoms to the King

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

Kabbalah explains how all elements of Creation were rectified via Temple sacrifices

As is known, the word "Kabbala" means in Hebrew "parallel" or "correspondence". By paralleling the different structures and elements that exist within Creation, Kabbala demonstrates its underlying unity and how all Creation reflects and expresses the same divine powers that create it. In the following exposition, we will encounter in quick succession the main conceptual structures that correspond to the four letters of the divine name Havayah, which expresses the basic pattern of divine creative energy that sustains and informs all levels of reality.

chanoch adds: Kabbalah actually translates as receiving. Parallel or corespondence may be correct. In my opinion, these are cntrived to justify the comment and explain the Ari's essay to the people with limited background.

Concerning the commandment of the sacrifices:

After the Torah discusses the construction of the Tabernacle in the Torah portions Terumah, Teztaveh, Ki Tisa, Vayakhel and Pekudei, it begins to discuss the ritual of the sacrifices that are offered in the Tabernacle. This is the subject of parashat Vayikra.

As is known, the divine name Havayah [alludes to the five principle partzufim of the world of Atzilut, as follows]: The [upper] thorn of the yud corresponds to Arich Anpin, the yud to Abba, the hei to Imma, the vav to Anpin, and the [final] hei to the Nukva [of Zeir Anpin].

The following chart summarizes the correspondences between the sefirot and the partzufim that develop out of them, adding the correspondence between the partzufim and the letters of G‑d's name Havayah.

sefira in Tohu - partzuf in Tikun - the name Havayah

keter - Atik Yomin = "the Ancient of Days" - upper thorn of yud

keter 2 - Arich Anpin = "the Long Face"

chochma - Abba = "father" - yud

bina - Imma = "mother" upper hei

mountains - chesed, gevura, tiferet = upperZeirAnpin

legs - netzach, hod, yesod = lowerZeir Anpin - "the Small Face" - vav

malchut - Nukva = "the female" of Zeir Anpin - hei

chanoch adds: I added some words to this chart to help identify partzufim names and relate them to the Sefirot.

Atik Yomin is not alluded to explicitly in the name Havayah, since it is considered the inner dimension of the outer partzuf of keter, Arich Anpin.

Now, corresponding to these, the Holy One, blessed be He, created [five "kingdoms" in this physical world]: the silent [i.e., inanimate or mineral], the vegetable, the animal, the articulate [i.e., man], and the soul.

Creation unfolds through successive levels of consciousness of G‑d…

Creation unfolds through successive levels of consciousness of G‑d; each of these levels is called a "world". Every world is thus simply a projection of the preceding one onto a lower spiritual level. Thus, even our physical world reflects the spiritual structure of the highest spiritual realm, the world of Atzilut. The fact that the elements of this world may be organized into different "kingdoms" in accordance with the level of life they exhibit means that this hierarchy exists as well in the spiritual realms. The Arizal here tells us that the five "kingdoms" correspond to the five partzufim of the world of Atzilut from which they descend.

There are many ways in which these correspondences are evident. Malchut is described as "possessing nothing of its own", i.e. whatever content it possesses it receives from the other sefirot. In this sense, it may be considered to be "silent" or "inanimate".

The most visible indication of a person's growth…is his emotional behavior…

The emotions (chesed to yesod) are the context in which a person's maturity develops. Although there is also a difference between a mature intellect and an immature one, the most visible indication of a person's growth and development on the ladder of humanity is his emotional behavior. The emotions are thus the "vegetative" aspect of the personality, that which exhibits growth and development.

The intellect, the chief sefira of which is bina, is the source of vitality and animation in a person. Only when a person understands the importance and significance of something does he get animated about it and pursue it. Thus, the sefira of bina is manifest in the world as the animal kingdom.

The insight (chochma) which recognizes the divine element of reality is what differentiates man from animal; thus, the manifestation of chochma in this world is the human being.

Finally, the spiritual intent and purpose of Creation embodied in the sefira of keter manifests itself in the spiritual consciousness of man itself, his divine soul.

sefira in Tohu - partzuf in Tikun - the name Havayah - Kingdom

keter - Atik Yomin = "the Ancient of Days" - upper thorn of yud - soul

keter 2 - Arich Anpin = "the Long Face"

chochma - Abba = "father" - yud - mankind

bina - Imma = "mother" - hei - animal

chesed, gevura, tiferet, netzach, hod, yesod - Zeir Anpin = "the Small Face" - vav - vegetable

malchut - Nukva = "the female" of Zeir Anpin - lower hei - mineral

Now, from each of the four lower levels there are elements that need to be elevated and refined. All of these elements were rectified by the sacrifice.

All the worlds that were created subsequent to the world of Atzilut were constructed out of the fallen remains of the shattered world of Tohu, the immature version of Atzilut. These divine sparks from the world of Tohu are embedded within all aspects and facets of reality in all the lower worlds, including, of course, the lowest one, our physical world. By using any particular element of reality for a divine purpose, the spark enlivening it is released from its existential entrapment in anti-spirituality and ascends back to its source, spiritualizing reality in the process. When all the sparks will have been liberated in this way, the world will have attained its maximal spiritual potential and Mashiach will come.

chanoch adds: Please realize that the word that is better to be used for the three lower words is formed and not created.

The Temple is the microcosm of Creation…

The prototypical example of this process is the sacrificial service in the Holy Temple. The Temple is the microcosm of Creation, and the rites performed within it are both symbolic of and actualizations of the wider divine service that mankind performs in the world at large.

To wit: Salt is a mineral, and through it the mineral kingdom was rectified. The wine and the oil [offered with the sacrifices] rectified the vegetable kingdom. The animals rectified the animal kingdom. The confession the animal's owner recited over the animal corresponds to the articulate kingdom [i.e., man]. The intention of the priest while he was offering the sacrifice corresponds to the soul within [man]. Through these five aspects of the sacrifice, the four "kingdoms" are elevated.

All animal sacrifices were salted when they were offered on the altar (see Lev. 2:13). Wine and oil were also offered along with most animal sacrifices (see Ex. 29:38-41). Immediately before the animal is slaughtered, the owner of the sacrifice must confess his sins (in the case of a sin offering or burnt offering) or express his thanksgiving and joy (in the case of other offerings) to G‑d.

The intention of the priest while offering the sacrifice is an essential aspect of the rite; if something is amiss in his intentions, it can render the sacrifice invalid. (Ref. Mishna Torah, Ma'aseh HaKorbanot 3:14-15.)

These [five aspects of the sacrifice] are the Nefesh, Ruach, Neshama, Chaya, and Yechida.

In addition to manifesting themselves in the material reality of this world (and the "proto-material" reality of the spiritual worlds), the five partzufim correspond to the five aspects of the spiritual reality of Creation, i.e. the Divine Soul. They thus correspond as well to the five aspects of the sacrifice:

sefira in Tohu - partzuf in Tikun - the name Havayah - aspect of sacrifice - level of the soul

keter - Atik Yomin - "the Ancient of Days" -upper thorn of yud - the intention of the priest - Yechida

keter 2 - Arich Anpin = "the Long Face"

chochma - Abba = "father" – yud - the confession - Chaya

bina - Imma = "mother" - hei - the animal – Neshama

chesed, gevura, tiferet, netzach, hod, yesod - Zeir Anpin = "the Small Face" - vav - the oil and wine - Ruach

malchut - Nukva "the female" of Zeir Anpin – hei - the salt - Nefesh

Fire is a symbol for malchut…

The Nefesh = "life force" is the behavioral aspect of the soul and thus corresponds to the sefira of malchut, the expression of the higher sefirot. The Ruach = "spirit" is the emotional aspect of the soul, and thus corresponds to the emotional sefirot = the middot, from chesed to yesod. The Neshama = "breath" of life is the intellectual aspect of the soul. The Chaya = "living one" is the soul's innate wisdom, and the Yechida = "single one" is the soul's identity within G‑d's essence.

This is the mystical meaning of the verse [describing the sacrifice]: "a fire offering, an aroma that is pleasing to G‑d", "...an aroma...pleasing to G‑d" Cf. Lev.1:9, 13, 17, 2:2, 9, 3:5, 23:18; Num. 15:10, 13, 14, 28:8, 24, 29:36 [as we will now explain]: The word "a fire offering" [in Hebrew, "isheh"] corresponds to Nefesh; since it is the feminine, this word can be also read to mean "woman" [in Hebrew, "ishah"]. Also, fire is a symbol for malchut, as in the phrase "a consuming fire" (Deut. 4:24, 9:3).

Creation…cannot bear the intensity of the revelation and is consumed…

The word "Nefesh" literally means "blowing"; this may be one conceptual link to fire, which one blows to increase. In addition, fire reduces the offering to its mineral constituents. Malchut, the sefira that corresponds to the soul-level of Nefesh, is the feminine principle in Creation. The phrase "a consuming fire" describes G‑d when revealed to Creation, which unless properly prepared cannot bear the intensity of the revelation and is consumed by it. The indwelling of G‑d in creation is the feminine aspect of G‑d, the Shechina, or Divine Presence.

The word for "aroma" [in Hebrew, "reiach"] corresponds to the Ruach, which in turn corresponds to the world of Yetzira and the partzuf of Zeir Anpin.

As opposed to the bland, inanimate characterization of Nefesh, Ruach is characterized as colorful and fragrant, due to it's being the location of the emotions. The words "reiach" and "ruach" are also obviously cognate to each other.

The four/five letters of the name Havayah, the five partzufim, the four/five kingdoms, the five aspects of the sacrifice, and the five levels of the soul, all correspond as well to the four/five worlds. We may thus expand the above charts as follows:

sefira in Tohu - partzuf in Tikun - the name Havayah - aspect of sacrifice - level of the soul - World

keter - Atik Yomin - "the Ancient of Days" -upper thorn of yud - the intention of the priest - Yechida – Adam Kadmon = Primordial

keter 2 - Arich Anpin = "the Long Face"

chochma - Abba = "father" – yud - the confession - Chaya – Atzilut = Emanation

bina - Imma = "mother" - hei - the animal – Neshama – Briah = Creation

chesed, gevura, tiferet, netzach, hod, yesod - Zeir Anpin = "the Small Face" - vav - the oil and wine - Ruach – Yetzira = Formation

malchut - Nukva "the female" of Zeir Anpin – hei - the salt - Nefesh – Asiah = Action

"…that is pleasing" corresponds to the partzuf of Imma, the Neshama of Beriya. "…to G‑d" corresponds to the inner soul of this Neshama, i.e. Abba. With it, we have constructed the full four-letter name Havayah. This is the secret of the phrase "a sacrifice to G‑d [Havayah]" (Lev. 1:2). [In offering a sacrifice,] the person sublimates the four powers [alluded to] in the name Havayah [and manifest in the four "kingdoms" of Creation], as we have mentioned.

Translated and adapted by Moshe-Yaakov Wisnefsky from Ta'amei HaMitzvot.

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

Oaths of Ancient Kings

The Ari expounds on the mystical significance of oaths.

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

In this Torah reading, we are told about the four categories of sacrifices: the ascent-offering (olah), the peace-offering (shelamim), the sin-offering (chatat), and the guilt-offering (asham). An individual is required to offer a guilt-offering in a number of circumstances, among which is if he swore to do or not do something and then forgot about his oath and transgressed it:

"If someone takes an oath by articulating with his mouth to do evil or to do good [to himself] - whatever a person may utter as an oath - and he forgets about it [and transgresses it], but he knew about it and [thus] incurred guilt…and confesses his sin, he must offer his guilt-offering to G‑d…"(Lev. 5:4-6)

In the course of explaining [the mystical significance of] the oath of articulation, we will explain the following passage from the Mishnah, in tractate Shavuot ["Oaths"]:

"There are two types of oaths, which are [really] four." (Shavuot 1:1)

The Mishnah (ibid. 3:1) further on delineates what these types of oaths are spe

cifically, using the example of eating:

- an oath not to eat

- an oath to eat

- an oath that he did not eat

- an oath that he ate

The first two are mentioned explicitly in the verse quoted above: "to do evil or to do good [to himself]." These are called the two "principle" forms of articulation-oaths, or, in the Mishnaic idiom, the two "fathers". The second two are not mentioned in the verse, and are called the two "derivative" or "secondary" forms, or the two "offspring". In all four cases, if the person infringed the oath intentionally (by eating or not eating or knowing that he did eat or didn't eat), he is punished with lashes. If he infringed the oath inadvertently (by forgetting he took it and eating or not eating, or forgetting that he had eaten or not eaten and swearing), he must bring the guilt-offering prescribed in the Torah.

[On the mystical level,] this passage discusses the name Havayah as it is spelled out. There are two sets of seven letters in [this spelling-out], as is mentioned in the Zohar (Tikunei Zohar 70) with reference to the seven letters that can take a dagesh kal.

The dot that sometimes appears in Hebrew letters is called a "dagesh" ("emphasis [point]"). There are two types of dagesh: the "dagesh chazak" ("strong dagesh") and the "dagesh kal" ("light dagesh").

The dagesh chazak appears in letters that according to grammatical theory should be doubled. When pronounced, letters vocalized with a dagesh chazak should be lengthened somewhat. The dagesh chazak can appear in any letter except a gutteral letter, since these letters cannot be lengthened when pronounced.

The dagesh kal appears only in seven specific letters, when these letters appear at the beginning of a syllable (or word). These seven letters are beit, gimel, dalet, kaf, pei, reish, and tav. In pronunciation, the dagesh kal changes these letters from their spirant to aspirate form. In modern, Sefardic pronunciation, the spirant pronunciation has been retained only in the letters beit, kaf, and pei. In Ashkenazic pronunciation, it has also been retained in the letter tav, and in Yemenite pronunciation, it has also been retained in the letters gimel and dalet.

letter - spirant pronunciation (Harsh Judgment) - aspirate pronunciation (Soft Judgment)

beit – v – b

gimel – g – j (used only by Yemenite)

dalet – d – th (forgotten by many)

kaf – k – ch

pei – p – f

reish – rolling r – r

tav – t – s (by Ashkenazy) – t

The word for "oath" is "shavua", which grammatically is the passive form of the word for "seven" [in Hebrew, "sheva"]. Thus, a person taking an oath can be considered to have "seventh-ed" himself. This leads to the mystical interpretation of an oath as a manipulation of the name Havayah using seven letters.

The name Havayah, as we know, can be spelled out in four principle ways, leading to the numerical values of 72, 63, 45, or 52. Using the 45-name [Mah] as an example, the spelling out of the name Havayah is: yud-vav-dalet hei-alef vav-alef-vav hei-alef.

The name Havayah is often analyzed as two sub-groups, i.e. yud-hei and vav-hei, the first sub-group signifying the intellect and the second signifying the emotions and their expression. If we consider each sub-group together with its respective spelling out, we have two sets of seven letters:

These are: yud-hei, yud-vav-dalet hei-alef and vav-hei, vav-alef-vav hei-alef.

These form two sets of seven letters. These [two sets of seven] are called the "parents", because they comprise the simple spelling and the first spelling-out.

There are also four other sets of seven letters, these being in the second spelling-out.

The second spelling-out of the 45-name [Mah] is as follows:

the name – first spelling-out – second spelling-out

yud

yud vav dalet

vav – vav alef vav

dalet – dalet lamed tav

hei

hei – hei alef

alef – alef lamed pei

vav

vav – vav alef

vav-alef

alef lamed pei

vav

vav alef vav

hei

hei – hei alef

alef – alef lamed pei

As can be seen, there are 28 letters used in the second spelling-out, or 4 x 7. Here, the 4 sets of 7 do not divide into groupings similar to the 2 primary sevens, although the two sets of 14 are split at the division between the yud-hei and the vav-hei.

This, then is the mystical meaning of this passage:

"There are two types of oaths…" - referring to the first two sets of seven,

"…that are [really] four" - referring to the second spelling-out.

the name – first spelling-out – second spelling-out

yud

yud – yud vav dalet

vav – vav alef vav

dalet – dalet lamed tav

hei

hei – hei alef

alef – alef lamed pei

vav

vav – vav alef vav

alef – alef lamed pei

vav – vav alef vav

hei

hei – hei alef

alef – alef lamed pei

Explaining this passage [of the Mishnah] this way answers several questions:

The first: Why does the Mishnah refer to "oaths" rather than "cases of forgetfulness [regarding oaths taken]"? After all, it is required that the person forget that he swore in order for him to be obligated to bring a sacrifice. This is similar to the question of the commentary of Tosafot regarding the knowledge of impurity: "Let the author say, 'cases of forgetfulness [regarding defilement]!'" (Shavuot 2a, s.v. Yediot Hatumah)

There are two types of knowledge of impurity that are really four….

The passage from the Mishnah quoted above continues: "There are two types of knowledge of impurity that are [really] four." Since what is being referred to are cases when a person forgot that he had been ritually defiled and nonetheless entered the Temple, it would seem that the Mishnah should have been phrased "There are two types of forgetting impurity that are [really] four".

Yet, Tosafot does not ask this question about the "two types of oaths that are four", even though this is mentioned before the "two types of knowledge of impurity that are four". This is apparently so because the question does not really apply, due the mystical meaning of this passage of the Mishah, as we have seen.

But [we can now see why] he chose the idiom of "oaths", that is, in order to allude to the meaning mentioned above.

Since, as we said, the word for "oaths" can be interpreted to mean "sevens".

The second: Why does [the author of the Mishnah] say "two that are [really] four", instead of just "four"?

Two principles types of oaths and two derivative types could be expressed simply as four types of oaths.

The answer is that he wishes to allude to the fact that there are two "parents", i.e. principle forms [of the name Havayah], and four more "offspring", or secondary types, i.e. the second spelling-out.

The third: According to the simple sense [of the law], we have to give this Mishnah a forced explanation, i.e. that there are two principle types of oaths that, together with the [two] secondary types, make four. But when we explain it according to its mystical meaning, the idiom makes sense: there are two principle types, which produce four secondary types.

In the mystical sense, "two that are four" means that there are, in fact, six forms.

If we wish, we can fit our explanation into the simple way [of reading the idiom of "two that are (really) four"], because the two forms [of the name Havayah] in the first spelling-out are included within the four forms of the second spelling-out. Thus, in fact, there are really only four forms [just as in the simple reading of the Mishnah].

The mystical meaning of "to do evil or to do good" is that the two final letters of the name Havayah tend "toward doing evil" and the first two letters tend "toward doing good."

This will be explained presently.

It follows that this verse is in ascending order.

"To do evil or to do good…" refers to the final two letters and the first two letters of the name Havayah.

This affords us an explanation of the Talmud's statement: "[He takes] an oath [saying:] 'I shall eat' or [an oath saying:] 'I shall not eat.'"

Why does the Talmud use eating as the example of the principle forms of an oath that when transgressed inadvertently requires a guilt offering? To explain:

As is known, the Seven Kings that died are [the prototype of] Zeir Anpin and Nukva, which are indicated by the two final letters of the name Havayah, vav-hei.

The Seven Kings are the seven lower sefirot of the world of Tohu. These sefirot were not designed to interact with each other, and therefore, when the light of one passed into the other, their vessels shattered and "fell" into (what would become) the lower worlds, embedding these worlds with sparks of holiness concealed in evil husks. We also know that in the rectified world (Tikun) that was constructed on the ruins of Tohu, the sefirot metamorphosed into partzufim, and specifically, the lower seven sefirot formed the partzufim of Zeir Anpin and Nukva. Thus, we may speak of the six sefirot of chesed to yesod of Tohu as being the Zeir Anpin of Tohu, and the malchut of Tohu as being the Nukva of Tohu, even though these sefirot became partzufim only in the world of Tikun.

For the letter vav indicates Zeir Anpin, in that [Zeir Anpin] comprises six "extremities" [and six is the numerical value of the letter vav]. The letter hei indicates malchut. Because of their overabundance of impurities, which is the "evil" in them, they "died" and were shattered. Therefore, "evil" is in them.

Emotions imply at least some measure of self-awareness and ego….

Emotions imply at least some measure of self-awareness and ego. This egocentric subjectivity of perception is what is meant by the "impurities" mentioned here. The emotions of Tohu were particularly egocentric, in that each one was a thing unto itself and was incapable of interacting with any of its sister emotions or subordinating itself to them. "Evil" is the state of discord and blockage that does not allow the flow of divine beneficence to reach its proper destination, so the latter two letters of the name Havayah, indicating the emotions, can be seen as tending toward the formation of evil.

In contrast, the two first letters [of the name Havayah], yud-hei, signify Abba and Imma, and they "tend toward doing good" for they are entirely good [themselves] and they possessed no evil impurities. Therefore they did not die, as is known.

The first two letters and the partzufim they represent signify the intellect. The intellect is essentially objective and impartial, since a person involved and absorbed in some intellectual pursuit generally is looking for truth and has temporarily suspended his ego.

Now, the idiom "to do good" implies "[doing good] to others."

It is a transitive verb.

To explain: when the seven "kings" of Zeir Anpin and Nukva [of Tohu] died, which is to say, when they descended into the world of Beriya, they assuredly retained some aspect of the 288 [original] Sparks, in order to sustain them at least minimally.

In the world of Tohu, the seven lower sefirot contained 288 general "sparks" or elements of holiness. The fact that these "died" in the Shattering of the Vessels is alluded to in the verse "…and the spirit of G‑d was hovering over the surface of the water" (Gen. 1:2). The word for "was hovering" is "merachefet", spelled mem-reish-chet-pei-tav, which can be rearranged to read reish-pei-chet mem-tav, or "288 [sparks] died".

This [minimal consumption of energy] is not termed "nourishment" or "eating", only [an absorption of] the minimal necessary life-force necessary [to persist and] be reinvigorated in the Resurrection, this being the final rectification of the loss of the kings, as is known.

The 11 component spices of the incense…sustain and nourish evil with the minimal life-force necessary….

It follows that in the world of Beriya, this minimal necessary energy was extended to them from the two latter letters of the name Havayah, vav-hei. The combined numerical value of these letters is 11, alluding to the 11 component spices of the incense (Ex. 30:34-35) that sustain and nourish evil with the minimal life-force necessary.

"Whoever adds, detracts." (Sanhedrin 29a) Ten is the number of holiness, the number of sefirot. Eleven signifies an overflow of holiness spilling into undesired places, and as we have seen, this characterizes evil. Thus, the fact that the incense used in the Temple was made out of eleven spices indicates that, in addition to its other qualities, it provided evil with the minimal life-force necessary for it to exist and fulfill its function in the scheme of G‑d's plan.

But actual "eating" and satiety did not reach them from this level. Therefore, the two letters vav-hei are referred to by the words "toward evil", meaning "I will not eat", that is, it does not provide [the sparks of] the "kings" trapped inside evil with real eating.

After these "kings" ascended back into Atzilut and were rectified, [the first two letters of the name Havayah come into play, which] tend toward "doing good", this being the oath/seven that "I will eat". For then eating and nourishment is given to them to satiety - much more than the minimal life-force required to merely keep them existing - from the first two letters of the name Havayah, yud-hei, which signify Abba and Imma.

Broken, disillusioned emotions find their rectification by being absorbed and re-processed by the rectified intellect….

We see now why the Talmud uses the example of eating to illustrate taking oaths and breaching them inadvertently. An "oath" is a "seven", an upper or lower two-letters of the name Havayah with their first spelling-out or part of its second spelling-out. These parts of the name Havayah provide sustenance for the Seven Kings either in the form of the minimal energy required to sustain them when they are trapped in the context of evil, or in the form of full feeding to satiety when they have been redeemed and are in their resuscitated state of holy rectification. These provisions are alluded to by the two archetypal oaths, "not eating" and "eating", respectively.

This is because these "kings" become rectified only by being re-impregnated within Abba and Imma, and there they are provided with true eating to satiety.

The fallen, broken, disillusioned emotions find their rectification by being absorbed and re-processed by the rectified intellect.

This is the mystical significance of the word "eating" [in Hebrew, "achilah"], which can be permuted to spell "eating [from] yud-hei", indicating that [real] eating originates in yud-hei, which signify Abba and Imma.

"Achilah" is spelled: alef-kaf-yud-lamed-hei.

"Eating [from] yud-hei": alef-kaf-lamed yud-hei.

As is known, eating is only completed by chewing with the teeth. And it is further known that the mouth is above [i.e. in the head], at the level of chochma and bina, which are Abba and Imma, while the minimal essential life-force comes from the heart, which is in the torso, indicated by the vav of the name Havayah. This is why someone who is fasting and does not eat, lives [instead] on minimal energy that he receives then from the life-force of his heart and which extends to the rest of the body's limbs throughout the three or four consecutive days of his fast. For were it not so, how could the person survive without food for all those days?

Translated and adapted by Moshe-Yaakov Wisnefsky from Sha'ar HaMitzvot and Ta'amei HaMitzvot, parashat Vayikra.