It is recommended to study / read / scan the section prior to reading the Synopsis.
The rabbis discuss the preceding verse and also the verse that speaks about redeeming and exchanging and sealing the bargain by means of the removal of the shoe. Rabbi Elazar cites God's commandment to Moses to take off his shoes, meaning that he commanded him to separate from his wife and join the Shechinah instead. He says that whoever takes the shoe sends the one who gave him the shoe to another world, and that whenever someone draws off his shoe and gives it to another in order to seal a transaction, he is doing this by a decree from above. Rabbi Elazar mentions the drawing off of the sandal at the time of levirate marriage as well, and explains that the widow accepts the shoe to indicate that her dead husband returns among the living. The conclusion to be drawn is that the exchange of the shoe is not just an agreed concensus but is in fact indicating support from the higher grades.
Pasook 4. from the Zohar Commentary on the Parasha Chukat
רִבִּי שִׁמְעוֹן וְר' אַבָּא וְר' אֶלְעָזָר וְר' יִצְחָק, הֲווֹ שְׁכִיחֵי בְּבֵי ר' פִּנְחָס בֶּן יָאִיר, אָמַר ר' פִּנְחָס לְר' שִׁמְעוֹן, בְּמָטוֹתָא מִנָּךְ אַנְתְּ דְּאוּקְמֵי עֲלָךְ לְעֵילָּא, וּמִילָּךְ בְּאִתְגַּלְיָיא, מַה דְּלָא אִתְיְהִיב רְשׁוּתָא לב"נ אַחֲרָא. בְּפַרְשְׁתָּא דָּא אֵימָא מִלָּה חַדְתָּא, אָ"ל וּמַאי הִיא. אָ"ל זֹאת חֻקַּת הַתּוֹרָה. אָ"ל הָא שְׁאַר חַבְרַיָיא יֹאמְרוּ. אָמַר לְר' אֶלְעָזָר בְּרֵיהּ, אֶלְעָזָר קוּם בְּקִיּוּמָךְ, וְאֵימָא מִלָּה חַד בְּפַרְשְׁתָּא דָּא, וְחַבְרַיָּיא יֵימְרוּן אֲבַתְרָךְ.
Rabbi Shimon, Rabbi Aba, Rabbi Elazar and Rabbi Yitzchak were in the house of Rabbi Pinchas ben Yair. Rabbi Pinchas spoke to Rabbi Shimon saying: I beg of you, you who are appointed from above, to speak openly about that which no other person was permitted to speak. Say something new about this passage. He said to him: Which passage is it? He said to him: "This is the ordinance of the Torah" (Bemidbar 19:2). He said to him: Here are the other friends, let them speak. He told his son, Rabbi Elazar: Elazar, stand up and say something about this passage. Then the friends will speak after you.
Here is the complete verse of Babidbar 19:2
Hebrew and its Translation
זאת חקת התורה אשר-צוה יהוה לאמר דבר אל-בני ישראל ויקחו אליך פרה אדמה תמימה אשר אין-בה מום אשר לא-עלה עליה על This is the statute of the law which HaShem hath Given AS A Mitzvah, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke.
The Zohar has five people represented here. This represents the Creative process especially when it is Rabbi Shimon and his son involved. The question is to explain the concepts of Chukats yet there are other questions we can and should ask by virtue of looking at the full verse that is mentioned in the Zohar even when the Zohar is focusing on the phrase of a particular verse and not the whole verse. We can learn things about / from the whole verse as well as the verses before and after what the Zohar is discussing. A practical question is how can one no that a yoke has never been imporsed on an animal? The answer from a midrash is that every red heifer has a particular hair that bends the first time the animal is yoked. This is how the Sages knew that this requirement of the animal never having been yoked was true. Also why do you think it is necessary for the animal to never have been yoked? It is about freedom which is needed to free human beings from the yoke of the Angel of Death.
Pasook 5. from the Zohar Commentary on the Parasha Chukat
קָם ר' אֶלְעָזָר וְאָמַר, וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל הַגְּאוּלָה וְעַל הַתְּמוּרָה לְקַיֵּים וְגוֹ'. הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, וְאִי אִינּוּן קַדְמָאֵי עַבְדֵּי הַסְכָּמָה דָּא בְּדִינָא דְּאוֹרַיְיתָא, וְאָתוּ בַּתְרָאֵי וּבִטְלוּהָ, אֲמַאי בִּטְלוּהָ. וְהָא מַאן דְּבָטִיל מִלָּה דְּאוֹרַיְיתָא. כְּאִילּוּ חָרִיב עָלְמָא שְׁלִים. וְאִי לָאו אִיהוּ בְּדִינָא דְּאוֹרַיְיתָא, אֶלָּא הַסְכָּמָה בְּעָלְמָא, אֲמַאי נַעַל הָכָא.
Rabbi Elazar stood up and spoke: "Now this was the custom in former times in Yisrael concerning redeeming and concerning exchanging, to confirm..." (Rut 4:7). This scriptural verse must be studied carefully. If the earlier ones have made this consensual agreement, TO BUY EVERYTHING THROUGH A SHOE, according to the law of Torah, and the latter ones came and voided it, WE MUST INQUIRE why it was made void. Is not one who abrogates any matter in the Torah considered as if he destroys the whole world? If it is not a Torah law but merely an agreed consensus, THE QUESTION IS why SPECIFICALLY a shoe was used here, AND NOT ANY OTHER METHOD.
Do you understand the question being asked in this Pasook by the Zohar. When Boaz wanted to marry Rut and be the father of her child which is the vessel for her husband who died without children He needed to have his other relative renounce the claim since the other relative was closer in the line of redemtion. He then presented this request to his "other" relative if you want to redeem the land of our relative who died childless then do so from Naomi and take her out of being land poor. If not then i will do so. Also realize that when you redeem the land you have an obligation to marry the Moabitess Ruth.
The legal issue was weather a female Moabite citizen could marry into the Jewish Tribes and convert. If she did so and the ruling came down that the requirement to not allow conversions of Moab citizens both male and female then any children that people had with Ruth as the mother would tarnish the inheritance of the land during the Jubilee Year when the land is returned to the original Tribes. The law was not clear as Boaz knew the law but also knew that there was doubts about its interpretation.
What is important from this discussion for us to realize how HaShem's plan of creation included this detail that had to be available to cloud the decisions of Boaz and his other relative. The Zohar also is asking an important question. Is the raising of something like a shoe what creates the contract like our signatures do today. Or is it a law in the Torah that a contract must be sealed with the raising of a shoe. If it is custom why was it a shoe? If it is something of value why is it not made clear in the Torah? One answer is that it is part of the process of the Tikune of the soul of Mashiach.
It is difficult for me to see the word "custom" in the Hebrew. It is not said specifically in the Scroll of Ruth. What is said is written below and also my understanding of the verse. Here is the Hebrew verse in total:
וזאת לפנים בישראל על-הגאולה ועל-התמורה לקים כל-דבר שלף איש נעלו ונתן לרעהו וזאת התעודה בישראל
Wezot Lefnayim BeYisrael Al HaGeulah WeAll HaTemurah Kekayam Kol Devar Shelef Eish Nalu WeNatan LeraAhu Wezot HaTeodah BeYisrael.
Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the attestation in Israel.--
Please look at the first three words in Hebrew. They are Wezot Lefnayim BeYisrael. The normal translation is "and this is (female form)" for the Hebrew word Wezot. BeYisrael is translated rightly as "in Israel". This leaves the second word that is quite confusing. Lefnayim means to raise up or elevate. It is expressed in the male and in the plural. The Torah purposely leaves out, in my opinion, the concept of custom or law. It is not clear thereby leaving the confusion that further confuses the inheritance of the Kingdomhood of Israel and the whole idea of the lineage of Mashiach. Yet it also hints clearly that this taking off of thew shoe as a method of signifiying a contract in these first three words. The first word Wezot is clearly stated elsewhere frequently when referring to the laws of the Torah. I personally think it is a law of the Torah and i will now start to use this to confirm contracts in addition to my signature.
Pasook 6. from the Zohar Commentary on the Parasha Chukat
אֶלָּא וַדַּאי בְּדִינָא דְּאוֹרַיְיתָא הֲוָה, וּבְרָזָא עִלָּאָה אִתְעָבֵידַת מִלָּה, וּבְגִין דַּהֲווֹ קַדְמָאֵי חֲסִידֵי זַכָּאֵי, מִלָּה דָּא אִתְגַּלְיָיא בֵּינַיְיהוּ, וּמִדְּאַסְגִּיאוּ חַיָּיבֵי בְּעָלְמָא, אִתְעָבֵידַת הַאי מִלָּה בְּגַוְונָא אַחֲרָא, בְּגִין לְאִתְכַּסָּאָה מִלִּין דְּאִינּוּן בְּרָזָא עִלָּאָה.
HE RESPONDS: It was most certainly according to the law of the Torah, and it was done with a lofty secret. Because the earlier were pious and just, this matter was revealed and known among them. And when the wicked increased in the world, this matter was accomplished in a different manner, in order to cover these matters which are in accordance with a lofty secret.
chanoch adds: When things are exchanged the "soul" connection / attachment to that thing must be exchanged in the spritual frame of reference. If not the world becomes confused and unclear just as HaShem required it to be for the marriage of Ruth to Boaz and the lineage of Mashiach. This is what is being hinted to in Pasook 6 and 7 as we shall see.
Pasook 7. from the Zohar Commentary on the Parasha Chukat
ת"ח, וַיֹּאמֶר אַל תִּקְרַב הֲלוֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ וְגוֹ'. וְכִי אֲמַאי נַעַל הָכָא. אֶלָּא אִתְּמַר, דְּפָקִיד לֵיהּ עַל אִתְּתָא, לְאִתְפָּרְשָׁא מִנָּהּ, וּלְאִזְדַּוְּוגָא בְּאִתְּתָא אַחֲרָא, דִּנְהִירוּ קַדִּישָׁא עִלָּאָה, וְאִיהִי שְׁכִינְתָּא.
Come and behold: it is written, "and he said, 'Do not come near: put off your shoes from off your feet...'" (Shemot 3:5). HE ASKS: Why is the shoe specifically mentioned here? HE RESPONDS: It is the way we were taught, that He commanded him to separate from his wife and join another woman of the light of the holy up high, which is the Shechinah.
chanoch adds: This is being said to Moshe by HaShem as he approached the burning bush. This is the individual covenant that HaShem had with Moshe. When he took his shoe off of his body, which is a form of Malchut, a contract was being made between Moshe and HaShem about their relationship. This is also true when the "other" relative of Boaz removes his shoe. Boaz is gaining a wife and also a relationship to the Shechinah. That is also why Boaz impregnated Ruth and then died the next day since his Tikune was now complete.
Pasook 8. from the Zohar Commentary on the Parasha Chukat
וְהַהוּא נַעַל אוֹקִים לֵיהּ בַּאֲתָר אַחֲרָא, אַעְבָּר לֵיהּ מֵהַאי עָלְמָא, וְאוֹקִים לֵיהּ בְּעָלְמָא אַחֲרָא. וע"ד, כָּל מַה דְּיָהִיב מִיתָא לְבַר נָשׁ בְּחֶלְמָא טַב. נָטִיל מָאנֵיהּ מִן בֵּיתָא בִּישׁ, כְּגוֹן סַנְדָלֵיהּ. מ"ט. בְּגִין דְּאַעְבָּר רַגְלֵיהּ, דְּאִינּוּן קִיוּמָא דְּבַר נָשׁ, מֵהַאי עָלְמָא, וְכָנִישׁ לוֹן לְעָלְמָא אַחֲרָא, אֲתָר דְּמוֹתָא שָׁארִי בֵּיהּ, דִּכְתִּיב מַה יָפוּ פְעָמַיִךְ בַּנְעָלִים בַּת נָדִיב. וְרָזָא דְּמִלָּה בֵּין חַבְרַיָּיא אִיהוּ.
That shoe is explained in another place; it is explained THAT WHOEVER TAKES IT passes THE ONE WHO GIVES IT from this world and installs him in another world. Consequently, everything that the dead one grants to a person in his dream is beneficial. However, if he takes any utensil from the house, it is harmful, for example, if he takes his shoe. What is the reason, since THAT INDICATES that he passed his foot, which gives standing support to the person, from this world and gathered him to another world to the place where the dead one dwells. A SHOE ALLUDES TO HIS LEG, WHICH GIVES HIM DURABLE SUPPORT, as is written: "how beautiful are your feet in the sandals, O prince's daughter" (Shir Hashirim 7:3). The secret of the matter is among the friends.
chanoch's adds: This pasook is using common knowledge of the time as it relates to interpreting dreams to support that the subject of making a contract by taking off your shoe is a law of the Torah and not a custom of the Torah and earlier times. This is also raising some ideas about following "tradition" which is not looked upon in a positive light in Kabbalah.
Pasook 9. from the Zohar Commentary on the Parasha Chukat
וְדָא כַּד מִיתָא נָטִיל לוֹן, אֲבָל בְּזִמְנָא דְּחַיָּיא שָׁלִיף מָסָאנֵיהּ, וְיָהִיב לְבַר נָשׁ אַחֲרָא, בְּגִין לְקַיְּימָא קְיָּים, קָא עָבֵיד בִּגְזֵרָה דִּלְעֵילָּא. נַעַל דַּחֲלִיצָה, כְּגַוְונָא דִּלְעֵילָּא נַעַל אַחֲרָא, וְכֹלָּא רָזָא חֲדָא.
That is so, that when the dead one takes it, IT INDICATES THAT HE PASSES HIM ON TO THE PLACE OF DEATH. However, when the living one draws off his shoe and gives it to another person in order to maintain a transaction, he carries this out by the decree of the above, WHICH MEANS THAT IT WAS DECREED THAT THE POSSESSION SHOULD PASS ON FROM THIS ONE'S PROPERTY TO THAT ONE'S PROPERTY. The removal of the shoe in the ritual of Chalitzah (removal of the sandal in the law of levirate marriage) is another shoe in the likeness of the above, THAT IS, AS HE EXPLAINS FURTHER, all is one secret meaning.
chanoch adds: This pasook is making connection to the idea of using the taking off of a shoe to make a contract as the method of making a contract with the form of redeeming the dead brothers soul through Chalitzah.
Pasook 10. from the Zohar Commentary on the Parasha Chukat
ת"ח, הַהוּא מִיתָא דְּאִסְתַּלָּק מֵעָלְמָא בְּלָא בְּנִין, הַאי בַּת נָדִיב לָא כְּנִישַׁת לֵיהּ לְהַהוּא בַּר נָשׁ לְגַבָּהּ, וְאָזִיל לְאִתְטָרְדָא בְּעָלְמָא, דְּלָא אַשְׁכַּח אֲתָר, וְקוּדְשָׁא בְּרִיךְ הוּא חָיֵיס עָלֵיהּ וּפָקִיד לְאָחוּהִי לְמִפְרַק לֵיהּ, לְאָתָבָא וּלְאִתְתַּקְנָא בְּעַפְרָא אַחֲרָא. כְּמָה דִּכְתִּיב, וְאָדָם עַל עָפָר יָשׁוּב וְאוֹקְמוּהָ.
Come and behold: when this dead one departs from the world without children, this prince's daughter, WHICH IS MALCHUT, does not gather that person to her. He goes about loitering and wandering in the world, because he cannot find a place. The Holy One, blessed be He, has mercy on him and commands his brother to redeem him, so that he shall return and be restored in other dust, MEANING THAT HE SHALL INCARNATE, as is written: "and man shall return to dust" (Iyov 34:15). And this has already been explained.
chanoch adds: i think the pasook is clear in explaining the reincarnation of the dead brother and the contract with the live brother and the widow. The widow accepts her marriage to the live brother only for the purpose of bringing the soul of her dead husband back to this earth in a form of reincarnation and the live brother promises to bring the soul of the brother back by having that consciousness and not out of lust or other low base values and consciousness. Of course once she becomes pregnant with the soul of his brother the live brother is freed of limiting his consciousness to that purpose and can fall in love with his brothers wife.
Pasook 11. from the Zohar Commentary on the Parasha Chukat
וְאִי הַהוּא פָּרוּקָא לָא בָּעֵי לְקַיְּימָא לְאָחוּהִי בְּהַאי עָלְמָא, בָּעֵי לְמִקְטַר חַד נַעַל בְּרַגְלֵיהּ, וְהַהוּא אִתְּתָא דְּתִשְׁרֵי לֵיהּ וּמְקַבְּלָא לְהַהוּא נַעַל לְגַבָּהּ. אֲמַאי נַעַל. אֶלָּא בְּגִין דְּהַהוּא נַעַל בְּגִין מִיתָא הוּא, וְאִתְיְהִיב בְּרַגְלֵיהּ דְּחַיָּיא אָחוּהִי, וְאִתְּתָא מְקַבְּלָהּ לְהַהוּא נַעַל לְגַבָּהּ, לְאַחֲזָאָה דְּהָא הַהוּא מִיתָא בֵּין חַיָּיא אַהְדָּר בְּעוֹבָדָא דָּא.
If this redeemer does not wish to revive his brother in this world, MEANING TO MARRY HIS WIFE IN ORDER THAT HE MAY INCARNATE THROUGH THE BIRTH OF A SON, it is required to tie a shoe to his foot. That woman will take off the shoe and receive that sandal for herself. And why the sandal? It is only because this shoe is for the dead one, THAT IS, IT IS CONSIDERED AS BELONGING TO THE DEAD ONE, and he places it on the foot of his living brother. The woman, THE WIDOW, accepts that shoe to indicate that this dead one returns among the living through this ritual.
chanoch adds: Truly a beautiful ritual in itself once it became clear to the Sages that the brothers were not honoring their contract since they may have just wanted their brother's wife just as Cain killed Abel over this issue. This is why the Chalitzah ritual was developed by the Sages. Since human activity was not going to bring the dead brothers soul back to this world it became necessary to free the soul through the giving and accepting of the sandal.
Pasook 12. from the Zohar Commentary on the Parasha Chukat
וְהוּא בְּהִפּוּכָא מֵהַהוּא נַעַל דְּנָטִיל מִיתָא מֵחַיָּיא, וְהַשְׁתָּא הַאי נַעַל נָטִיל חַיָיא מִמִּיתָא, וּבְהַהוּא נַעַל הַהוּא מִיתָא אָזִיל בֵּין חַיָיא, וְאִתְּתָא נַטְלָא לֵיהּ לְגַבָּהּ, לְאַחֲזָאָה דְּהַהִיא אִתְּתָא עֲטֶרֶת בַּעְלָהּ, נַטְלָא לֵיהּ וּמְקַבְּלָא לֵיהּ לְגַבָּהּ.
That is the opposite of the shoe that the dead takes IN A DREAM from the living, THAT WE MENTIONED ABOVE. THROUGH THE TAKING OF THE SHOE, HE PASSES ON THE LIVING FROM THIS WORLD TO THE OTHER WORLD OF THE DEAD. Now the living man takes this shoe OF CHALITZAH from the dead one. THEREFORE, the dead one walks among the living in that shoe. FOR IN THAT CASE THE LIVING WIFE WOULD HAVE LED THE DEAD FROM THE OTHER WORLD TO THIS WORLD AMONG THE LIVING, FOR HE WHO WOULD HAVE INCARNATED IN THE SON THAT WOULD HAVE BEEN BORN FROM THAT MARRIAGE. BUT NOW THAT HE DOES NOT WANT TO MARRY HER and the wife takes him to her, to indicate that the woman is the crown of her husband, WHICH IS THE SHECHINAH, she accepts him and takes him to her.
chanoch adds: Usually the Zohar Pasukim can be difficult to understand. i feel these are clear. Let me know by questions if it is not clear.
Pasook 13. from the Zohar Commentary on the Parasha Chukat
וּבָעֵי לְבַטְּשָׁא לֵיהּ לְהַהוּא נַעַל בְּאַרְעָא, לְאַחֲזָאָה דְּשָׁכִיךְ גּוּפֵיהּ דְּהַהוּא מִיתָא. וְקוּדְשָׁא בְּרִיךְ הוּא לְזִמְנָא דָּא, אוֹ לְבָתַר זִמְנָא, חָיֵיס עָלֵיהּ, וִיקַבֵּל לֵיהּ לְעָלְמָא אַחֲרָא. תּוּ בְּטָשׁוּתָא דְּהַהוּא נַעַל מִידָא דְּאִתְּתָא לְאַרְעָא לְאַחֲזָאָה, דְּהָא יִתְבְּנֵי הַהוּא מִיתָא בְּעַפְרָא אַחֲרָא דְּהַאי עָלְמָא, וְהַשְׁתָּא יְתוּב לְעַפְרֵיהּ דַּהֲוָה מִתַּמָּן בְּקַדְמֵיתָא, וּכְדֵין הַהִיא אִתְּתָא תִּשְׁתְּרֵי לְמֶעְבַּד זַרְעָא אַחֲרָא, וְאוּקְמוּהָ.
There is a requirement to throw that shoe on the ground, to indicate that the body of the dead one has calmed. And the Holy One, blessed be He, will have compassion for him and accept him into the other world at this time or sometime later. In addition, the striking of the sandal from the hands of the wife to the ground comes to show that this dead one will be resurrected from the dust of another body in this world, MEANING HE WILL REINCARNATE. But he will first return to the dust whence he came. Then, that woman is permitted to produce other children, as has been explained.
No additional commentary by chanoch
Pasook 14. from the Zohar Commentary on the Parasha Chukat
ת"ח, עַ"ד מַאן דְּבָעֵי לְקַיְּימָא קְיָּים, נָטִיל נַעֲלֵיהּ, וְיָהַב לְחַבְרֵיהּ, לְקַיְּימָא עָלֵיהּ קַיָּימָא. הה"ד, וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל הַגְּאוּלָה. מַאי וְזֹאת. קַיָּימָא שְׁלִים בְּכֹלָּא. לְפָנִים בְּיִשְׂרָאֵל, כַּד הֲווֹ צְנוּעִין קַדִּישִׁין. לְקַיֵּים כָּל דָּבָר, כָּל דָּבָר מַמָּשׁ, דְּהָא דָּא הוּא קִיּוּמָא. וּכְדֵין וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל, וַדַּאי. דְּלָא תֵּימָא דְּהַסְכָּמָה בְּעָלְמָא הִיא, וּמִדַּעֲתַּיְיהוּ עַבְדֵּי לָהּ, אֶלָּא קִיוּמָא עִלָּאָה הֲוָה, לְמֶהֱוֵי עוֹבָדֵיהוֹן בְּרָזָא דִּלְעֵילָּא.
Come and see: for this reason, whoever wishes to maintain a lasting deal takes his sandal and gives it to his associate to perform through it a lasting deal. This is what is written, "now this was the custom in former times in Yisrael concerning redeeming." What is, "and that (lit. 'this')"? IT MEANS THAT, "AND THIS," WHICH IS MALCHUT, stood perfect in everything; "in former times in Yisrael," when they were modest and holy, "to confirm all manner of transactions (lit. 'all thing')," meaning everything, ALLUDING TO THE LOFTY COUPLING OF YESOD AND MALCHUT, SINCE "ALL" IS YESOD AND "THING" IS MALCHUT. This gives endurance and therefore, "this was the manner of attesting in Yisrael" (Ibid.), assuredly. FOR YOU SHOULD NOT SAY that it was merely an agreed consensus TO PERFORM A DEAL WITH A SANDAL and it was done through their own idea. But rather, you should perceive that it was a support of the grades up high, so that their performance BELOW would be similar to the secret above, SINCE IT ALLUDES TO THE COUPLING OF YESOD AND MALCHUT, AS MENTIONED, WHICH IS THE SECRET OF THE UPPERMOST DURABILITY.
No additional comment here
Pasook 15. from the Zohar Commentary on the Parasha Chukat
כֵּיוָן דְּאַסְגִּיאוּ חַיָּיבִין בְּעָלְמָא, כָּסִּיאוּ מִלָּה בְּגַוְונָא אַחֲרָא, בְּכַנְפָא דְּמַלְבּוּשָׁא, וְהַאי מַלְבּוּשָׁא הִיא תִּקּוּנָא עִלָּאָה, וְרָזָא דְּמִלָּה, וְלֹא יְגַלֶּה כָּנָף אָבִיו כְּתִיב.
As soon as the wicked increased in the world, they concealed the matter in a different manner, THAT IS, THE PERFORMANCE OF A DEAL, with the corner of a garment. That dress is a lofty emendation, WHICH IS ZEIR ANPIN, AND THE CORNER (LIT. 'WING') OF THE DRESS IS MALCHUT CALLED 'WING', WHICH ALSO INDICATES THE JOINING OF ZEIR ANPIN AND MALCHUT, SIMILAR TO THE SHOE. The secret meaning of this is: "nor uncover his father's skirt (lit. 'wing')" (Devarim 23:1). SO WE SEE THAT THE WIFE IS CALLED 'WING'.
The secret is that the Sefirot are being bound by the human activity in the taking off of the shoe. If the wicked realized this they could have forced the positive forces to do their bidding. That is why the ritual was changed: to conceal the connection between the current generation - all generations and the Shechinah. I hope you all appreciate the beauty of these various comments by the Zohar.
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