06 Jul Matot; A Woman’s Vow/Oath… A Kabbalistic Insight on Gender
challenging ♦
Leib Getzel (Lawrence) Lax
Counseling and Addictions
lawrenceJlax@gmail.com
Inspired by the teachings of Rabbi Yitzchak Luria the Arizal,
HaRav Yitzchak Ginsburgh and Rabbi Moshe Genuth
According to Jewish Wisdom, ‘gender’ is a term that may apply to physical and spiritual entities.
In Parshas Matot, the concept of a man annulling the vow or oath of a woman is discussed. To understand deeper the reasons for annulling the vow/oath of a woman we must look at some deeper kabbalistic understandings. The Laws concerning ‘ a woman’s vow/oath’ (as well as other gender specific laws) are sometimes mistaken for being sexist. Contrary to some beliefs, the Torah is not… could not be sexist. The universe could simply not function nor become rectified with such an unbalanced and biased construct of masculine and feminine energies.
In the World of Tohu (aka the World of Chaos, which preceded and gave birth to this World of Tikun)), there were many ‘autonomous Kingdoms’ (aka ‘autonomous worlds’), all existing as Masculine energy. As the spiritual trait of Masculine is as a ‘giver’, in the World of Tohu-Chaos there were no Feminine Worlds to ‘receive’ the Masculine energy. It was only when one of these Worlds (Kingdoms) availed itself as feminine (energy) to receive from another masculine (energy) world (like a seed as Masculine received by an egg as Feminine), that something new could be created. Until the interinclusion energies, no event took place. It is the the point of the interinclusion of the masculine and feminine energies that some may refer to as ‘the Big Bang’ … the point at which there was the birth of our World of Tikun (rectification), this world.
The pattern of Masculine and Feminine energy giving birth to a new entity is repeated constantly… at every moment throughout the Universe.
Adam was the first being who as we know encompassed both masculine and feminine attributes. From Adam who was created as ‘a mixture’ of Masculine and Feminine came (from Adam’s side) Chava; Chava primarily as Feminine, and Adam as primarily masculine.
It should be noted however that men and woman each possess both masculine and feminine attributes .
The tetragrammaton (The Holy 4 letter Name) of Hashem Y-*-V-* represents the descent of Hashem (as both a Giver and Receiver) from the spiritual realm of the Y-K, to the earthly realm of V-K (the reciprocating action of spiritual descent and ascent is referred to as ‘Run and Return’). This is the point at which we can begin to understand the kabbalistic concepts behind the oath and vow of a woman, and why a man; specifically her father, fiancé or husband can annul her vow. It should be noted that not all vows of a woman may be annulled, but only those that may affect the Yichud (unity ) of the ‘primary man’ in her life ;her father until age 12 ½ and-or betrothed; her husband. Aside from these times of these relationships, she is free to make a vow or oath . There are detailed laws regarding this.
The model below represents the achieving of the attribute of Yichud (unity). It is achieved in a ‘coupling’ relationship in this the physical world through the lower 7 sefirot. The 6 lower sefirot act as masculine (Zeir Anpin is giving of the 6 emanations to Nukvah/Malchut which is receiving… a feminine trait) to fill the vessel of the 7th vessel, the sefirot of Nukvah/Malchut ( as it envelopes ie receives as feminine all lower of the 7 emotive emanations) as Kingship (Malchut). All that Nukvah envelopes (ie receives) of the lower sefirot as ‘rectified’ is sent heavenward thus Malchut – Kingship may act as feminine in receiving and masculine in sending (giving) heavenward. This model of interaction of all sefirot is referred to kabbalistically as son/daughter (or brother/sister) and relates to the ‘coupling’ dynamic of; a father and daughter, a daughter or woman who is betrothed, or a wife. These coupling dynamics may exist in a marriage.
The ‘coupling’ of the higher intellectual experiences (differing from the lower spiritual experience) is referred to as Masculine, Abba (chochma) and Feminine, Imma (binah) , which becomes elevated through the sefirot of Daat – Knowledge ( like malchut of Nukvah, and also on the middle axis of truth of the kabbalah tree of life). The common key elements in achieving Yichud-Unity in the coupling relationship dynamics of Abba-Imma or Son/Daughter aka Brother/Sister require harmony of both the Masculine and Feminine energies.
These insights are crucial to shalom beit, and all that enters the ‘coupling’ world
in order for the birth of a rectified union as Yichud.
In order for coupling and the creation of ‘something new’
both feminine and masculine energies are necessary.
Summary–
For anyone wishing to achieve a physical and spiritual healing, it is necessary to be a good spiritual receiver (a feminine trait). This requires one to pursue and acquire the trait of Humility, the attribute that makes it possible for us to receive.
It becomes clear that the rectification of Yichud (unity) depends upon being both a rectified giver and rectified receiver. If there is a lack of availability to receive by Nukvah (Malchut- as feminine) and consider the rectified (Zeir Anpin – as masculine 6 sefirot) a problem is created in the overall Yichud-Unity (as in a married couple). Therefore Yichud depends on the rectified (6) masculine emanations of Zeir Anpin and the receiving of Nukvah- Malchut the feminine to give birth to Yichud-Unity of the souls of Husband and Wife as one.
Failure to deliver a rectified experience ( by Zeir Anpin-Masculine) or to receive (feminine) and consider what has been given to be interinclude (from the masculine to Malchut [feminine] as Nukvah) can lead to disharmony.
This is a basic introduction of identifying the universal characteristics of masculine and feminine spiritual gender (energies) and how they may relate to halachas and other interactions for men and woman. Both are necessary to resolve in a rectified way.
Everything that exists begins first in the spiritual realms. By seeing the Masculine and Feminine energies at work at a deeper level from its spiritual origins, we can better understand Hashem’s Wisdom where man and woman each have masculine and feminine energies, and only He knows what is necessary (not always what we want but what we need) to bring about individual and National Tikun through the prescribed mitzvot. Men and Woman are different but equal in that each has a deeply spiritually important function that occur within gender and supersedes superficial understandings of gender. There are some laws that are specific to the rectification of a mans spiritual essence, and others that are specific to the rectification of a woman spiritual essence. These are known to us by the Torah and its’ Laws.
Additional;
6 Types of Gender Identification According to the Mishna and Talmud
The following is to give a general understanding that the Talmud considers an infinite number of situations, even those of unique anomalies of gender. For any Halachic determination regarding unique circumstances such the ones mentioned below one should consult a Talmud Chocham.
6 TYPES OF GENDER IDENTIFICATION ACCORDING TO THE MISHNA AND TALMUD;
Zachar/ זָכָר: This term is derived from the word for a pointy sword and refers to a phallus. It is usually translated as “male” in English.
- Nekeivah/ נְקֵבָה:This term is derived from the word for a crevice and probably refers to a vaginal opening. It is usually translated as “female” in English.
- Androgynos/ אַנְדְּרוֹגִינוֹס:A person who has both “male” and “female” sexual characteristics. 149 references in Mishna and Talmud (1st-8th Centuries CE); 350 in classical midrash and Jewish law codes (2nd -16th Centuries CE).
- Tumtum/ טֻומְטוּם A person whose sexual characteristics are indeterminate or obscured. 181 references in Mishna and Talmud; 335 in classical midrash and Jewish law codes.
- Ay’lonit/ איילונית:A person who is identified as “female” at birth but develops “male” characteristics at puberty and is infertile. 80 references in Mishna and Talmud; 40 in classical midrash and Jewish law codes.
- Saris/ סריס:A person who is identified as “male” at birth but develops “female” characteristics as puberty and/or is lacking a penis. A saris can be “naturally” a saris (saris hamah), or become one through human intervention (saris adam). 156 references in mishna and Talmud; 379 in classical midrash and Jewish law codes.