Vapors and Vows

This portion of the Torah opens with a description of the methods by which certain types of oaths and vows may be annulled.

Know that even though it is stated in the Zohar (II:91b) that oaths occur in Nukva of Zeir Anpin and vows in the supernal Imma, i.e. bina, in principle both occur in Nukva of Zeir Anpin. This is alluded to by the verse "…her husband will confirm it and her husband will annul it" (Num. 30:14) - whether "it" be a vow or an oath.

Her "husband" refers to Zeir Anpin, so the subject must be Nukva of Zeir Anpin. As we have mentioned previously, the feminine aspect of the psyche is the drive within us to actualize G‑d's purpose in Creation, making reality into His home. However, as we have also mentioned, this drive must be coupled with an equal drive to escape the mundane reality of this world in favor of the abstract reality of spirituality; this is the male drive within us. The coupling is necessary because left to itself, the drive to make separate reality into G‑d's home would have us penetrate further and further into the darkness of materiality, endangering us to becoming sucked into it as the memory of divine experience fades.

Therefore, as the Sages say, "vows ensure asceticism" (Avot 3:13), meaning that it behooves us all to set boundaries for ourselves as we prepare to venture into the world of materiality in order to conquer it for G‑d's purposes. Thus, the Arizal explains this constructive force of vows and oaths with reference to their salutary effect on Nukva, the feminine archetype.

(The technical difference between a vow and an oath is that a vow is a promise a person makes with regard to a specific object, while an oath is a promise he makes with regard to his own behavior.)

The mystical explanation [of vows and oaths] is as follows:

Vapor issues from the mouth of Zeir Anpin and becomes light that encompasses the seven lower sub-sefirot of his Nukva. These are the seven "vanities" mentioned in the [opening of the] book of Ecclesiastes.

The Hebrew word for "vapor", "hevel", also means "vanity", i.e. "something of no substance". The Book of Ecclesiastes opens: "'Vanity of vanities', says Kohelet, 'vanity of vanities, all is vanity.'" The word "vanity" occurs in the singular three times in this verse, and twice in the plural (as the word "vanities"). If we take each plural to mean 2, the minimum plural, then we have seven vanities.

Here, though, the word is taken in its primary meaning of "vapor".

They issue from the mouth of Zeir Anpin. This is the mystical significance of a true oath. It is a positive commandment to make a true oath in the name of G‑d [when the Torah requires it], as it is written, "…and you will swear by His Name." (Deut. 10:20)

The Hebrew word for "oath", "shavua", is related to the word for "seven", "sheva", and can be interpreted as the passive form of that word, i.e. as if it meant "seventhed", and "to take an oath" means "to seventh oneself". Mystically, this refers to enveloping the seven lower sefirot of Nukva with the vapor from the mouth of Zeir Anpin.

The seven vapors of her enveloping light issue from the mouth of Zeir Anpin, which is referred to as "truth". Thus, someone who makes a true oath elicits light-vapor from the mouth of Zeir Anpin, which manifests as seven vapors that envelop the seven lower sub-sefirot of Nukva, as a light that envelops her body. Her stature is from the chest of Zeir Anpin downward, as is known.

And therefore the light that issues from his mouth can envelop her completely as it descends.

In her immature stage, Nukva is only as "tall" as the midot of Zeir Anpin. She expresses only what he feels.

Thus, "oaths" occur in Nukva [of Zeir Anpin], but issue to her from her husband, Zeir Anpin. Therefore Scripture states, "her husband will confirm it and her husband will annul it."

[Such an oath] is also termed "a true oath" because it is an enveloping light, and, as is known, all enveloping lights are derived from the name Eh-yeh, and the numerical value of the name Eh-yeh squared is the numerical value of the word for "truth" ["emet"], as is known.

"Eh-yeh" is spelled: alef-hei-yud-hei = 1 + 5 + 10 + 5 = 21.

21² = 441.

"Emet" is spelled: alef-mem-tav = 1 + 40 + 400 = 441.

What is written in the Zohar (Tikunei Zohar 74b) about the verse "And now, let the power of my L-rd be magnified" (Num.14:17), is also known, namely, that malchut is referred to as "the power of my L-rd" [i.e. the power of the name Ado-ni, which means "my L-rd"]. This is because [malchut] is also known as "Beth Sheba" [or "Bat Sheva", "the daughter of seven"], and in each of her seven lower sub-sefirot is manifest a name Havayah. Seven Names Havayah comprise 28 letters. Thus, [all seven collectively] are termed "the power of Havayah," and that is why she is called "Bath Sheba". Understand this.

Malchut/Nukva is associated with the name Ado-nai, for "kingship" and "sovereignty" (the translation of malchut) is allied in meaning with "lordship". The numerical value of the word for "power" ("koach", spelled kaf-chet = 20 + 8) is 28. The 28 letters in the 7 names Havayah (each possessing 4 letters) thus allude to the "power" of this name. True, the verse refers to "the power of Ado-nai," not "the power of Havayah", but since the name Havayah is pronounced (everywhere outside the Holy Temple) as if it were the name Ado-nai, this substitution is legitimate.

"Bath Sheba" in Hebrew literally means "the daughter of seven", but the Hebrew "son of"/"daughter of" can idiomatically also mean "one who is relevant to" or "master of," as in bar/bat mitzvah meaning "one who is required to do mitzvot". In this context, malchut is called "bat-sheva" since it is the seventh of the midot and its seven sub-sefirot express "the power of Havayah".

Thus, mystically, an oath gives the seven midot of Nukva the enveloping power of the name Eh-yeh and the inner power of the name Havayah. Her emotions can thus remain pure and impervious to pollution by the material world.

[…]

Now, the [mystical] meaning of a vow is different. Know that there are three different types of light that issue from Arich Anpin and reach the intellect of Zeir Anpin.

Arich Anpin is the partzuf of the will. It is instrumental in the construction of the subsequent partzufim for the will is the foundation of all intellectual and emotional development. Without will, the intellect and emotions dry up and wither.

The first is the radiance that issues from the supernal chesed of Atik and extends until the 13^th rectification of the beard of Arich Anpin, which is called the "mazal", and from there a radiance is drawn down until the daat situated between Abba and Imma and serves to unite and couple them together.

Then with the power [of this radiance], netzach-hod-yesod of Imma become the intellect in the brain of Zeir Anpin when it matures, as is known.

The second [light that issues from Arich Anpin] is the radiance that issues from the inner dimension of mocha stimaa of Arich Anpin via the hairs of its head and of its beard. These extend until the head of Zeir Anpin, as is known, and shine into the intellect of Zeir Anpin.

"Mocha stimaa" means "the hidden brain," and refers to chochmah of Arich Anpin.

The third [light] is the radiance that issues from the inner light in the forehead of Arich Anpin, i.e. that originates in the brain of Arich Anpin and pierces its forehead and issues from it. It extends until the forehead of Zeir Anpin and shines into the intellect of Zeir Anpin itself - that exists within its forehead. It destroys all aspects of severe judgment present on [Zeir Anpin's] forehead, as is known.

The forehead of Arich Anpin is seen as one of the places from which the good will of Arich shines downward into the lower partzufim. In contrast, the forehead of Zeir Anpin is seen as the expression of his power to make resolutions, for good or for bad. Brazenness, for example, is resoluteness in doing bad, and the prophets chastise Israel for their "brazen foreheads" (Isaiah 48:4). The resoluteness of the forehead of Zeir Anpin therefore needs to be "sweetened" of all its negative potentials. This is accomplished by having the forehead of Arich Anpin - which is pure good will - onto the forehead of Zeir Anpin.

Now we will explain the idea of a vow. Just as Arich Anpin looks out and shines forth from its forehead of goodwill toward the forehead of Zeir Anpin and its intellect, so does Zeir Anpin look out toward the forehead of its Nukva in order to shine his three intelligences to her.

To explain: after the "oath of truth", her body is completed, meaning her seven lower sub-sefirot. Then, after this, her three upper sub-sefirot are completed [by the "vow"]. She is then equal [in stature] to Zeir Anpin and stands face to face with him.

Then, a radiance issues from within his brain - which is situated behind his forehead - and issues forth from his forehead. From there, it "looks at" the forehead of Nukva, and this light then enters through her forehead, and shines into her three [levels of] intellect.

So we see here that true, legitimate vows and oaths are positive acts, which contribute to the maturation of the soul.

Translated and adapted by Moshe-Yaakov Wisnefsky from Shaar Ruach HaKodesh, parashat Matot; subsequently published in "Apples From the Orchard."

Reprinted with permission from Chabad of California. Copyright 2004 by Chabad of California, Inc. All rights reserved, including the right to reproduce this work or portions thereof, in any form, without permission, in writing, from Chabad of California, Inc.