Kabbalah sa Mga Bilang 24:20: Sha'arei Orah

In contrast, the final half of the Name, which are the letters Vav-Hey-ו״ה, cannot be called a name unto itself. This is because when these letters are on their own, the plantings are severed. This is because the upper Sefirot do not depend on the lower Sefirot, [but on the contrary, the reverse is true]. Moreover, the second half of the Name is not numerically equal to the whole Name. That is, when Ya”h-י״ה is read, it includes the second half of the Name, without any severance.²There are several explanations of what this means. The first is that the form of the letter Hey-ה of the Name HaShem-יהו"ה is made up of the letters Dalet-ד and Vav-ו, and therefore the letter Hey-ה includes both the Vav-ו-6, which are the six emotive Sefirot, and the Sefirah of Kingship-Malchut, which is the letter Dalet-ד. Another explanation is that the names of the letters of Ya”h-י"ה are Yod-Hey- יו״ד ה״א, in which the additional letters Vav-Dalet-ו״ד-10 and Alef-א-1 equal Vav-Hey-ו״ה-11. Thus, the name Ya”h-י״ה includes the Vav-Hey-ו״ה-11 within it, However, the reverse is not true, in that the letters Vav-Hey-ו"ה-11 do not include Ya”h-י"ה. Now the same is true of the Sefirot, in that the three upper Sefirot include the seven lower Sefirot, but the seven lower Sefirot do not include the three upper Sefirot. An additional matter will be stated shortly. (Also see Pardes Rimonim, Shaar 20, Ch. 3.) Likewise, the numerical value of Ya”h-י״ה when its letters are named is Yod-Hey-יו״ד ה״א, which equals כ״ו-26. Thus, half the Name HaShem-יהו״ה-26 is like the whole name. However, this only is true of the first half of the Name. In contrast, the second half of the Name HaShem-יהו״ה depends on the secret of Ya”h-י״ה for its very existence and sustainment.

We now must awaken you to many places in Torah where the name Ya”h-י״ה is found. For example, the verse states,³Exodus 17:16 “For a hand is [raised in oath] on the throne of Ya”h-י״ה; HaShem-יהו״ה maintains a war against Amalek from generation to generation.” What does it mean, “From generation to generation-MiDor Dor-מדור דור”? The following explains this verse: The wicked Amalek⁴The numerical value of Amalek-עמלק-240 is the same as “doubt-Safek-ספק-240,” in that the external husk (Kelipah) of Amalek sows doubt, as will soon be intimated. comes from the power of the primordial snake (Nachash HaKadmonee). He adheres to him and derives his strength from him. From the time that the primordial snake (Nachash HaKadmonee) instilled his contamination into Chavah,⁵Talmud Bavli, Shabbat 146a Adam severed the plantings above⁶After the sin of the Tree of the knowledge of good and evil, Adam separated from his wife Chavah for one-hundred and thirty years, during which time he had nocturnal emissions of his seed with she-demons (Liliot) in his dreams. He thus caused a separation between the Sefirah of Kingship-Malchut and the Sefirah of Splendor-Tiferet. This caused the plantings to be severed, and the conduits to pour out wasted influence. This caused the separation of the Ingathering of Israel-Knesset Yisroel from the Holy One, blessed is He, in which the title Lord-Adona”y-אדנ״י was separated from the Name HaShem-יהו״ה, thus blemishing the letters Vav-Hey-ו"ה of the Name HaShem-יהו"ה. He then repented and returned to his wife Chavah and gave birth to his son Sheth who was born “in his likeness and image.” See Genesis 5:3 and Rashi there; Midrash Bereishit Rabba 20:11, 24:6; Bamidbar Rabba 14:12; Zohar III 31a, and elsewhere. and “estranged the Master-Alooph-אלוף.”⁷See Proverbs 17:9 – That is, he brought about a separation of the title Lord-Adona”y-אדנ״י from the Name HaShem-יהו״ה, thus concealing the Master of the World-Aloopho Shel Olam-אלופו של עולם. This is the secret of the withdrawal of the Indwelling Presence of HaShem-יהו״ה, blessed is He, the Shechinah, the essential root of which was in the lower worlds,⁸Midrash Shir HaShirim Rabba 5:1 to Song of Songs 5:1 – “At first, the essential root of the Indwelling Presence of HaShem-יהו״ה, the Ikkar Shechinah, was in the lower worlds.” so that, “the dove could not find a resting place for the sole of its foot.”⁹Genesis 8:9 – The dove-Yonah-יונה refers to the Ingathering of Israel-Knesset Yisroel, the Indwelling Presence of HaShem-יהו״ה, the Shechinah. This verse thus hints at the exile of the Indwelling Presence of HaShem-יהו״ה, blessed is He, from (Isaiah 66:1) “the earth (Aretz-ארץ) is My footstool,” as well as the exile of the Jewish people. See Talmud Bavli, Brachot 53b; Tikkunei Zohar 22b. Now, even though when the children of Israel stood at Mount Sinai, their contamination ceased,¹⁰Talmud Bavli, Shabbat 146a ibid. – “When the Jewish people stood at Mount Sinai their contamination (which was instilled in Chava by the primordial snake ceased.” That is, at the giving of the Torah at Mount Sinai there was a direct revelation of the true unity and singularity of the Name HaShem-יהו״ה, blessed is He, in a manner that there is no room for doubt-Safek-ספק-240 (which is Amalek-עמלק-240) as it states (Exodus 19:20), “And HaShem-יהו״ה came down upon Mount Sinai,” and (Exodus 20:2), “I am HaShem-יהו״ה your God,” that we heard directly from the Almighty One, as discussed before in Gate Six. nevertheless, the blemish of the moon¹¹Kingdom-Malchut (Levanah-לבנה) was never removed,¹²See at greater length in Talmud Bavli, Chulin 60b; This is explained at length in Pardes Rimonim, Shaar 18 (Shaar Mi’ut HaYare’ach-The Gate on the Diminishment of the Moon), Etz Chayim, Shaar 36 (Shaar Mi’ut HaYare’ach-The Gate on the Diminishment of the Moon) and elsewhere. except at specific intervals in time [on Rosh Chodesh-the new moon] when certain known sacrifices are offered, namely the known he-goats (Se’irim-שעירים) that Se’ir adheres to, in that Se’ir is the first (Reishit-ראשית) of Amalek’s strength.¹³That is, the verse (Genesis 36:20) states, “These are the sons of Se’ir-שעיר the Horite… Lotan,” and (Genesis 36:22), “Lotan’s sister was Timna,” and (Genesis 36:12), “Timna was the concubine of Esav’s son Eliphaz; She gave birth to Amalek-עמלק-240 from Eliphaz.” (Also note Rashi there, that her birth came about through promiscuity and adultery, in which there was doubt-Safek-ספק-240 as to who her father was, which is why the verse only specifies that “Lotan’s sister was Timna.”) The sign for this is the verse,¹⁴Numbers 24:20 – Amalak was the first nation to attack the Jewish people after they left Egypt, and did so without any reason or provocation. “The first of the nations (Reishit Goyim-ראשית גוים) is Amalek.” When Amalek came,¹⁵That is, when Amalek (who is rooted in the blemish of the moon-Levanah) came and waged war on the Ingathering of Israel, their intention was to cause the separation of the Sefirah of Foundation-Yesod from the Sefirah of Kingship-Malchut, by blemishing the Sign of the Holy Covenant-Ot Brit Kodesh-אות ברית קודש (the circumcision), so that it will not receive beneficence from the upper Sefirot. he added further iniquity to the blemish of the moon by “disjointing Yaakov’s thigh,”¹⁶Genesis 32:26, 33; Also see Zohar I 146a, 170b; Zohar II 111b; Tikkunei Zohar 36a and elsewhere. Also see Shaar HaYichud of Rabbi Dovber of Lubavitch, translated as The Gate of Unity (with commentary), Ch. 35, and the explanatory notes and citations there. thereby shattering the Kingdom of the House of David.¹⁷That is, the Sefirah of Kingship-Malchut is called “The Kingship of the House of David”-Malchut Beit David-מלכות בית דוד, as discussed in the First Gate. Now, when the plantings were severed at the time of Adam, and when Amalek “disjointed Yaakov’s thigh,” the Torah portion of Remember-Zachor-זכור what Amalek did to you (Parshat Zachor) was established.¹⁸That is, the Torah portion of (Deuteronomy 25:17), “Remember-Zachor-זכור what Amalek did to you,” (which is to be recalled daily, see Mishneh Torah, Hilchot Melachim 5:5). As explained in Gate Two, the aspect of Remember-Zachor-זכור corresponds to the Sefirah of Foundation-Yesod, which is where Amalek attempts to cause blemish in order to separate the Sefirah of Foundation-Yesod from the Sefirah of Kingship-Malchut. Therefore, to repair this, the Torah portion of Zachor-זכור is recited daily to repair this. Also see Zohar II 66a. Thus, the final two letters of the Name HaShem-יהו״ה, were blemished by the hand (Yedei-ידי) of Amalek, so to speak. This was possible because the hand of HaShem-Yad HaShem-יד יהו״ה afflicted them, as in the verse,¹⁹Samuel I 12:12-15 – “But when you saw that Nachash-נחש, king of the children of Ammon, came upon you, you said to me, ‘No, but a king shall reign over us!’ But HaShem-יהו״ה your God, is your King! And now, here is the king who you have chosen, who you requested; for behold, HaShem-יהו״ה has set a king over you. If you will fear HaShem-יהו״ה and worship Him and listen to His voice and do not rebel against the word of HaShem-יהו״ה, then you and the king who reigns over you shall follow after HaShem-יהו״ה your God. But if you do not listen to HaShem’s-יהו״ה voice and rebel against the word of HaShem-יהו״ה, the hand of HaShem-יהו״ה shall be against you and against your fathers.” “The hand of HaShem-Yad HaShem-יד יהו״ה shall be against you,” and it states,²⁰Proverbs 30:19 – Also note the explanation (in Gate Six) about the verse (Deuteronomy 32:18), “You have weakened the Rock-Tzur-צור who gave birth to you, and have forgotten the God who brought you forth.” See Midrash Eichah Rabba 1:33; Also see Shaarei Tzedek of Rabbi Yosef Gikatilla, Shaar 2; Zohar II 64a; Etz Chayim, Shaar 49, Ch. 7. “the way of a snake-Nachash-נחש is upon a rock-Tzur-צור.” The sign for this is the verse,²¹Exodus 17:8 “Amalek came and fought against Israel in Rephidim-רפידים,” meaning,²²Mechilta d’Rabbi Yishmael 17:8 – “Rephidim-רפידים means ‘The slackening of the hands-Riphyon Yadayim-רפיון ידים,’ in that the Jewish people were slack in their Torah study [and observance], and it is on account of this that the enemy came upon them.” That is to say, through a weakening in the Sefirot of the “hands” and below, which are the Sefirot indicated by the letters Vav-Hey-ו״ה of The Name HaShem-יהו״ה, Amalak and the primordial snake (Nachash HaKadmoni) are able to set their hand against those Sefirot. It is for this reason that (Exodus 17:11), “Whenever Moshe raised his hands, Israel was stronger, and when he lowered his hands, Amalek was stronger,” [and particularly, when he would raise the middle finger of his hands, which is the Sefirah of Splendor-Tiferet and is the Name HaShem-יהו״ה, then the children of Israel prevailed. See Zohar III 186a-b (Yenukah).] “Because of the slackness of their hands-Riphyon Yadayim-רפיון ידים.”

Thus, because it states, “All the nations surround me,” and it states,³⁵Numbers 24:20 – After the children of Israel left Egypt, Amalek was the first nation to attack them. Moreover, this attack was without reason or provocation. “The first of the nations is Amalek,” it therefore was he who first entered to reveal the hidden matters of the Jewish people, setting his hand against the final two letters of the Name, which are Vav-Hey-ו״ה. The verse thus states,³⁶Exodus 17:16 “For a hand is [raised in oath] on the throne of Ya”h-י״ה; HaShem-יהו״ה maintains a war against Amalek from generation to generation.” From the words, “HaShem-יהו״ה maintains a war against Amalek,” we do not know which of [the Sefirot] is being referred to. However, with the concluding words of the verse, “From generation to generation-MiDor Dor-מדור דור,” the matter is revealed, in that it reveals what place Amalek set his hand against. The sign for this is the verses,³⁷Ecclesiastes 1:4 “A generation-Dor-דור goes and a generation-Dor-דור comes, but the earth-Aretz-ארץ endures forever,”³⁸That is, the Sefirah of Kingship-Malchut and,³⁹Exodus 3:15 “This is My Name forever, and this is my remembrance from generation to generation-l’Dor Dor-לדור דור.”⁴⁰That is, “This is My Name” refers to the beginning of the verse, “So shall you say to the Children of Israel, ‘HaShem-יהו״ה, the God of your forefathers, the God of Avraham, the God of Yitzchak, and the God of Yaakov, has sent me to you.’” The word, “forever-Le’olam-לעלם” is written missing the letter Vav-ו here, signifying its ‘concealment-He’elem-העלם.’ That is, this verse signifies the necessary union of the Written Torah (in which the Name is written HaShem-יהו״ה) with the Oral Torah, (in which His title Lord-Adona”y-אדנ״י is pronounced instead), this being the union of Splendor-Tiferet and Kingship-Malchut. This is as stated (Talmud Bavli, Pesachim 50a), “Rabbi Avina raised a contradiction, ‘It is written, ‘This is My Name to conceal-Le’Alem-לעלם,’ and it then states, ‘This is My mention-Zichree-זכרי for all generations.’ [That is, the beginning of the verse indicates that it is to be concealed, whereas the end of the verse indicates it is to be mentioned. Alternatively, if it is obvious that ‘This is My Name,’ the end of the verse appears to be redundant – see Rashi there.] Rather, the Holy One, blessed is He, said, ‘I am not read as I am written. I am written Yod-Hey-יו״ד ה״א [HaShem-יהו״ה], but I am read with Aleph-Dalet-אלף דלת [Adona”y-אדנ״י]. That is, this verse teaches both names as one – See Rashi there.] (It should also be pointed out that the numerical value of “My Name-Shmee-שמי-350, plus Ya”h-י״ה-15 equals the 365 negative commandments, and the numerical value of My mention-Zichree-זכרי-237, plus Vav-Hey-ו״ה-11 equals the 248 positive commandments.) Additionally, “This is My Name” refers to HaShem-יהו״ה, which is the quality of Splendor-Tiferet, and “This is My Remembrance-Zichree-זכרי” refers to the quality of Foundation-Yesod, which is the secret of Remembrance-Zachor-זכור, as mentioned before, and “from generation to generation-Dor Dor-דר דר” refers to Kingship-Malchut as learned from a Gezeirah Shavah to the previous verse. Thus, these verses indicate what matter Amalek set their hand against. The verse thus states,⁴¹Psalms 137:7 “Remember (Zechor-זכור) HaShem-יהו״ה for the children of Edom, the day of Jerusalem’s [destruction], how they said, ‘Destroy! Destroy, to its very foundation-Yesod-יסוד!’”