Kabbalah Library

*Yivum (levirate marriage) is the duty of the brother of a married man who died without children to marry the widow. Halitza is the release of the brother from that duty.

97. “If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband’s brother shall go into her and take her as his wife and perform the duty of a husband’s brother to her.” It is a commandment to take the brother’s wife, since the brother’s wife is the Dalet in the EhaD [one], and with the Aleph-Het [Hebrew: brother] in the EhaD, it is EhaD [One (from the Shema reading)], and the remaining brother must aim for that unification.

If the brother’s heart is not whole in bringing the Aleph-Het over the Dalet, where the Dalet is the wife, the mate of the Aleph-Het, but aims for his own pleasure, he causes separation and brings Sam, another god, in the middle, and it is written about him, “He would waste it on the ground, so as not to give offspring to his brother.”

At that time, the tip disappears from the letter Dalet of EhaD, and it becomes a Reish, and the word is turned into Aher [other/another]. This is why it is written, “And if it came to pass that he went into his brother’s wife, he would waste it on the ground, so as not to give offspring to his brother.” Wasting the semen denies him several blessings, and causes separation to the unification. For this reason, “But Er, Judah’s firstborn, was wicked in the eyes of the Lord, and the Lord put him to death.”

98. The unification of Aleph-Het with Dalet is through a righteous. Because Boaz overcame his inclination and prevailed to go into his brother’s wife for the purpose of a commandment, he is called “righteous.” This is why he is called Boaz, the letters of Bo [in Him] Az [strong], strong with his inclination.

It is written, “Behold, God does all these things, twice, three times, with a man.” This is Yod-Hey-Vav, which incorporates three letters in the righteous, who is Yesod, a man, in order to go into the bottom Hey, Malchut.

99. Bina is Ben [son of] Yod-Hey. Because of her, it is written, “Now previously in Israel, concerning the redemption and the transformation, to make any matter binding, a man would take off his shoe … and this was a testimony in Israel.” Here, the change of name implies, which is MATZPATZ [Mem-Tzadi-Peh-Tzadi] here, “Now previously in Israel.” It is a change of place, EKYEH, “Where is the place of His glory to admire Him.” Yod-Hey-Vav is EKYEH, and this is a change of place, the change of the work of ADNI. The Aleph of ADNI is EKYEH, the Yod of ADNI is HaVaYaH, and both change in ADNI.

100. “This was the testimony in Israel.” The testimony is upper Ima, Bina, as it is written, “Bind up the testimony; seal the Torah among My disciples.” “Bind” is Bina. Because it is written, “Bind up the testimony,” it sounds as though “testimony” is Bina, the seal of the world, the seal of heaven and earth, ZA and Malchut.

Concerning the transformation, this is the lower Shechina, Malchut. In which place did Malchut hide herself? In her own young man, Angel Matat, and he changed her. There, Malchut is called Mishna. And Adam, of whom it is written, “As the glory of a man to dwell at home,” it is written about him, “You change his face and send him away.”