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Yoleida: Fierce Feminine Divine Energy of Pain and Destruction

The energy of the Divine Feminine is often depicted as motherly or maidenly, but She also sometimes has a fierce and destructive capacity. In Kabbalistic writing (probably working off of scraps of ancient feminine tradition that survived the patriarchal purges) this manifestation of the Goddess is not given any consistent name. Drawing on the source from Isaiah, we might call this energy "Yoleida" or Birthing Woman, a force of fierce pain and destruction that enables the birth of new life.

The Zohar sources listed below were curated by HaRav Kohenet Jill Hammer, a Great One of our time, to whom I am always indebted.

In Isaiah Goddess is a birthing warrior:

(יד) הֶחֱשֵׁ֙יתִי֙ מֵֽעוֹלָ֔ם אַחֲרִ֖ישׁ אֶתְאַפָּ֑ק כַּיּוֹלֵדָ֣ה אֶפְעֶ֔ה אֶשֹּׁ֥ם וְאֶשְׁאַ֖ף יָֽחַד׃ (טו) אַחֲרִ֤יב הָרִים֙ וּגְבָע֔וֹת וְכׇל־עֶשְׂבָּ֖ם אוֹבִ֑ישׁ וְשַׂמְתִּ֤י נְהָרוֹת֙ לָאִיִּ֔ים וַאֲגַמִּ֖ים אוֹבִֽישׁ׃ (טז) וְהוֹלַכְתִּ֣י עִוְרִ֗ים בְּדֶ֙רֶךְ֙ לֹ֣א יָדָ֔עוּ בִּנְתִיב֥וֹת לֹא־יָדְע֖וּ אַדְרִיכֵ֑ם אָשִׂים֩ מַחְשָׁ֨ךְ לִפְנֵיהֶ֜ם לָא֗וֹר וּמַֽעֲקַשִּׁים֙ לְמִישׁ֔וֹר אֵ֚לֶּה הַדְּבָרִ֔ים עֲשִׂיתִ֖ם וְלֹ֥א עֲזַבְתִּֽים׃

(14) “I have kept silent far too long, kept still and restrained Myself; Now I will scream like a woman in labor, I will pant and I will gasp. (15) Hills and heights will I scorch, cause all their green to wither; I will turn rivers into isles, nd dry the marshes up. (16) I will lead the blind By a road they did not know, and I will make them walk by paths they never knew. I will turn darkness before them to light, rough places into level ground.These are the promises— I will keep them without fail.

Anat was a Goddess of war beloved to the ancestors of our ancestors. Patriarchy erased most references to Her, but the following Torah story that features a female general, Devorah, and female warrior, Yael, might be a remnant of a much older pre-patriarchal oral story with Yael as an embodiment of Anat---who is mentioned in the victory song that follows.

(יז) וְסִֽיסְרָא֙ נָ֣ס בְּרַגְלָ֔יו אֶל־אֹ֣הֶל יָעֵ֔ל אֵ֖שֶׁת חֶ֣בֶר הַקֵּינִ֑י כִּ֣י שָׁל֗וֹם בֵּ֚ין יָבִ֣ין מֶלֶךְ־חָצ֔וֹר וּבֵ֕ין בֵּ֖ית חֶ֥בֶר הַקֵּינִֽי׃ (יח) וַתֵּצֵ֣א יָעֵל֮ לִקְרַ֣את סִֽיסְרָא֒ וַתֹּ֣אמֶר אֵלָ֗יו סוּרָ֧ה אֲדֹנִ֛י סוּרָ֥ה אֵלַ֖י אַל־תִּירָ֑א וַיָּ֤סַר אֵלֶ֙יהָ֙ הָאֹ֔הֱלָה וַתְּכַסֵּ֖הוּ בַּשְּׂמִיכָֽה׃ (יט) וַיֹּ֧אמֶר אֵלֶ֛יהָ הַשְׁקִינִי־נָ֥א מְעַט־מַ֖יִם כִּ֣י צָמֵ֑אתִי וַתִּפְתַּ֞ח אֶת־נֹ֧אוד הֶחָלָ֛ב וַתַּשְׁקֵ֖הוּ וַתְּכַסֵּֽהוּ׃ (כ) וַיֹּ֣אמֶר אֵלֶ֔יהָ עֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וְהָיָה֩ אִם־אִ֨ישׁ יָבֹ֜א וּשְׁאֵלֵ֗ךְ וְאָמַ֛ר הֲיֵֽשׁ־פֹּ֥ה אִ֖ישׁ וְאָמַ֥רְתְּ אָֽיִן׃ (כא) וַתִּקַּ֣ח יָעֵ֣ל אֵֽשֶׁת־חֶ֠בֶר אֶת־יְתַ֨ד הָאֹ֜הֶל וַתָּ֧שֶׂם אֶת־הַמַּקֶּ֣בֶת בְּיָדָ֗הּ וַתָּב֤וֹא אֵלָיו֙ בַּלָּ֔אט וַתִּתְקַ֤ע אֶת־הַיָּתֵד֙ בְּרַקָּת֔וֹ וַתִּצְנַ֖ח בָּאָ֑רֶץ וְהֽוּא־נִרְדָּ֥ם וַיָּ֖עַף וַיָּמֹֽת׃ (כב) וְהִנֵּ֣ה בָרָק֮ רֹדֵ֣ף אֶת־סִֽיסְרָא֒ וַתֵּצֵ֤א יָעֵל֙ לִקְרָאת֔וֹ וַתֹּ֣אמֶר ל֔וֹ לֵ֣ךְ וְאַרְאֶ֔ךָּ אֶת־הָאִ֖ישׁ אֲשֶׁר־אַתָּ֣ה מְבַקֵּ֑שׁ וַיָּבֹ֣א אֵלֶ֔יהָ וְהִנֵּ֤ה סִֽיסְרָא֙ נֹפֵ֣ל מֵ֔ת וְהַיָּתֵ֖ד בְּרַקָּתֽוֹ׃ (כג) וַיַּכְנַ֤ע אֱלֹהִים֙ בַּיּ֣וֹם הַה֔וּא אֵ֖ת יָבִ֣ין מֶֽלֶךְ־כְּנָ֑עַן לִפְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (כד) וַתֵּ֜לֶךְ יַ֤ד בְּנֵֽי־יִשְׂרָאֵל֙ הָל֣וֹךְ וְקָשָׁ֔ה עַ֖ל יָבִ֣ין מֶלֶךְ־כְּנָ֑עַן עַ֚ד אֲשֶׁ֣ר הִכְרִ֔יתוּ אֵ֖ת יָבִ֥ין מֶלֶךְ־כְּנָֽעַן׃ {פ}
(א) וַתָּ֣שַׁר דְּבוֹרָ֔ה וּבָרָ֖ק בֶּן־אֲבִינֹ֑עַם בַּיּ֥וֹם הַה֖וּא לֵאמֹֽר׃ (ב) בִּפְרֹ֤עַ פְּרָעוֹת֙ בְּיִשְׂרָאֵ֔ל בְּהִתְנַדֵּ֖ב עָ֑ם בָּֽרְכ֖וּ יְהֹוָֽה׃ (ג) שִׁמְע֣וּ מְלָכִ֔ים הַאֲזִ֖ינוּ רֹֽזְנִ֑ים אָנֹכִ֗י לַֽיהֹוָה֙ אָנֹכִ֣י אָשִׁ֔ירָה אֲזַמֵּ֕ר לַֽיהֹוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ (ד) יְהֹוָ֗ה בְּצֵאתְךָ֤ מִשֵּׂעִיר֙ בְּצַעְדְּךָ֙ מִשְּׂדֵ֣ה אֱד֔וֹם אֶ֣רֶץ רָעָ֔שָׁה גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ (ה) הָרִ֥ים נָזְל֖וּ מִפְּנֵ֣י יְהֹוָ֑ה זֶ֣ה סִינַ֔י מִפְּנֵ֕י יְהֹוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ (ו) בִּימֵ֞י שַׁמְגַּ֤ר בֶּן־עֲנָת֙ בִּימֵ֣י יָעֵ֔ל חָֽדְל֖וּ אֳרָח֑וֹת וְהֹלְכֵ֣י נְתִיב֔וֹת יֵלְכ֕וּ אֳרָח֖וֹת עֲקַלְקַלּֽוֹת׃

(17) Sisera, meanwhile, had fled on foot to the tent of Jael, wife of Heber the Kenite; for there was friendship between King Jabin of Hazor and the family of Heber the Kenite. (18) Jael came out to greet Sisera and said to him, “Come in, my lord, come in here, do not be afraid.” So he entered her tent, and she covered him with a blanket. (19) He said to her, “Please let me have some water; I am thirsty.” She opened a skin of milk and gave him some to drink; and she covered him again. (20) He said to her, “Stand at the entrance of the tent. If anybody comes and asks you if there is anybody here, say ‘No.’” (21) Then Jael wife of Heber took a tent pin and grasped the mallet. When he was fast asleep from exhaustion, she approached him stealthily and drove the pin through his temple till it went down to the ground. Thus he died. (22) Now Barak appeared in pursuit of Sisera. Jael went out to greet him and said, “Come, I will show you the man you are looking for.” He went inside with her, and there Sisera was lying dead, with the pin in his temple. (23) On that day God subdued King Jabin of Canaan before the Israelites. (24) The hand of the Israelites bore harder and harder on King Jabin of Canaan, until they destroyed King Jabin of Canaan. (1) On that day Deborah and Barak son of Abinoam sang: (2) Where locks go untrimmed in Israel, when people dedicate themselves—
Bless GOD!
(3) Hear, O kings! Give ear, O potentates! I will sing, will sing to GOD,
Will hymn the ETERNAL, the God of Israel.
(4) O GOD, when You came forth from Seir, advanced from the country of Edom, the earth trembled; The heavens dripped, yea, the clouds dripped water, (5) The mountains quaked because of GOD,
Yon Sinai, because of GOD—the God of Israel.
(6) In the days of Shamgar son of Anath, in the days of Jael, caravans ceased, and wayfarers went by roundabout paths.

In the Zohar, the Divine feminine is sometimes a lioness ready to pounce, sometimes surrounded by bodyguards armed to the teeth, sometimes a fierce Moon.

(יג) כָּךְ שְׁכִינְתָּא, דְּאַף עַל גַּב דִּכְתִיב, (עמוס ה׳:ב׳) נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל, הִיא תַּקִּיפָא כְּאַרְיֵה וּכְלָבִיא בְּהַאי נְפִילָה. מַה אַרְיֵה וְלָבִיא לָא נָפְלִין, אֶלָּא בְּגִין לְמִטְרַף טַרְפָּא וּלְשַׁלְּטָאָה, דְּהָא מֵרָחִיק אָרַח טַרְפֵּיהּ, וּמִשַׁעְתָּא דְּאָרַח נָפַל, וְלָא קָם עַד דְּדָלִיג עַל טַרְפֵּיהּ וְאָכִיל לָהּ. כָּךְ שְׁכִינְתָּא לָא נָפְלָה אֶלָּא כְּאַרְיֵה וּכְלָבִיא, בְּגִין לְנַקְמָא מֵעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, וּלְדַלְּגָא עֲלַיְיהוּ. כְּמָא דְאַתְּ אָמֵר, (ישעיה סג) צוֹעֶה בְּרוֹב כֹּחוֹ.

So too, the Shechinah. Even though it is written, "She has fallen, she will not rise again—Maiden Israel" (Amos 5:2), she is mighty like a lion and a young lion in this falling.

Just as a lion and a young lion do not fall except in order to seize their prey and dominate, for when a lion stalks its prey, it moves stealthily, and the moment it leaps upon it, it falls, and it does not rise again until it has pounced upon its prey and devoured it. So too, the Shechinah does not fall except like a lion and a young lion—
in order to take vengeance upon the nations who serve idolatry, and to leap upon them, as it is said: Striding forth in the greatness of His strength" (Isaiah 63:1).

(ז) לָקֳבֵיל אִלֵּין, אִית לָהּ לְמַטְרוֹנִיתָא, מַשִׁירְיָן מְזְיָּינִין. בְּשִׁתִּין (בשתא) אַנְפִּין מִשְׁתַּכְחוּ מַשְׁרְיָין מְזוּיָינִין. וְכֻלְּהוּ חֲגִירָן חֲרְבָּא, קַיְּימָאן בְּסַחֲרָנָהָא, כַּמָה נָפְקִין, כַּמָה עַיְילִין. בְּשִׁית גַּדְפִּין טָאסִין כָּל עָלְמָא. קַמֵי כָּל חַד וְחַד גּוּמָרִין דְּנוּר דָּלִיק. לְבוּשׁוֹי, מִתְלָהֲטָא אֶשָּׁא. בְּגַבּוֹי, שִׁנָּנָא דְּחַרְבָּא מִתְלָהֲטָא בְּכָל עָלְמָא, לְנַטְרָא קָמָהּ. הֲדָא הוּא דִכְתִיב, (בראשית ג׳:כ״ד) וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמוֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים.

(ח) מַאן דֶּרֶךְ עֵץ הַחַיִּים. דָּא הִיא מַטְרוֹנִיתָא רַבְּתָא, דְּהִיא אָרְחָא, לְהַהוּא אִילָנָא רַבְרְבָא תַּקִּיף, אִילָנָא דְּחַיֵּי...

(7) She for her own bodyguard has armed hosts of sixty different degrees. Holding their swords, they stand around Her. They come and go, entering and departing again on the errands of their Master. Each with his six wings outspread they circle the world in swift and silent flight. Before each of them coals of fire burn. Their garments are woven of flames from a bright and burning fire. A sharp flaming sword also is at the shoulder of each to guard Her. Concerning these swords it is written: “The flaming sword which turned every way to keep the way of the tree of life” (Gen. 3, 23).

(8) Now, what is “the way of the Tree of Life”? This is the great Matrona who is the way to the great and mighty Tree of Life...

(ו) אָמַר רִבִּי אַבָּא, כְּתִיב וַתֵּרֶב חָכְמַת שְׁלמֹה מֵחָכְמַת כָּל בְּנֵי קֶדֶם וּמִכָּל חָכְמַת מִצְרַיִם. מַאי הִיא חָכְמַת שְׁלמֹה וּמַאי הִיא חָכְמַת מִצְרַיִם וּמַאי הִיא חָכְמַת כָּל בְּנִי קֶדֶם. אָמַר לֵיהּ, תָּא חֲזֵי, בְּכַמָּה אֲתַר אוּקְמוּהָ בְּהַהוּא שְׁמָא, דְּסִיהֲרָא כַּד אִתְבָּרְכָא מִכֹּלָּא, כְּתִיב וַתֵּרֶב. בְּיוֹמוֹי דִשְׁלֹמֹה, דְּאִתְרְבִיאַת וְאִתְבָּרְכַת וְקָיְימָא בְּאַשְׁלָמוּתָא.

(ז) וְתָנִינָן, אֶלֶף טוּרִין מִתְרַבְרְבִין קַמָּהּ, וְכֻלְּהוּ נְשִׁיבָא חַד הֲווּ לְקַמָּהּ. אֶלֶף נַהֲרִין סַגִּיאִין לָהּ, וּבִגְמִיעָא חָדָא גָּמְעָא לוֹן.

(ח) טוּפְרָהָא מֵאַחֲדָא לְאֶלֶף וְשִׁבְעִין עֵיבַר. יְדָהָא אֲחִידָן לְאַרְבַּע וְעֶשְׂרִין (וחמש) אֶלֶף עֵיבַר, לֵית דְּנָפִיק מִנָּהּ לִסְטַר הַאי, וְלֵית דְּנָפִיק מִנָּהּ לִסְטַר אָחֳרָא. כַּמָּה וְכַמָּה אֶלֶף תְּרֵיסִין, מִתְאַחֲדִין בְּשַׂעֲרָהָא.

(ט) חַד עוּלֵימָא, דְאוֹרְכֵּיהּ מֵרֵישָׁא דְעַלְמָא לִסְיָיפֵי דְעַלְמָא, נָפִיק בֵּין רַגְלָהָא. בְּשִׁתִּין פּוּלְסֵי דְנוּרָא מִתְלַבֵּשׁ, בְּגַוְונֵי דָא אִתְמַנָא עַל תַּתָּאֵי (מתחות) מֵאַרְבַּע סִטְרָהָא. דָּא אִיהוּ נַעַר, דְּאָחִיד שִׁית מְאָה וּתְלַת עֲשַׂר מַפְתְּחָן עִלָּאִין מִסִּטְרָא דְאִמָּא. וְכֻלְּהוּ מַפְתְּחָן עִלָּאִין, בְּשִׁנְּנָא דְחַרְבָּא דַּחֲגִיר בְּחַרְצֵיהּ תַּלְיָין.

(י) הַהוּא נַעַר, קָרוּן לֵיהּ חֲנוֹךְ בֶּן יֶרֶד, בְּאִינוּן בְּרִיָּיתֵי, דִּכְתִיב, (משלי כ״ב:ו׳) חֲנוֹךְ לַנַּעַר עַל פִּי דַרְכּוֹ. וְאִי תֵימָא מַתְנִיתִין הִיא, וְלָא בְּרָיְּיתָא. בְּמַתְנִיתָּא דִילָן אוֹקִימְנָא מִילֵי, וְהָא אִתְּמָר, וְכֹלָּא מִלְּתָא חָדָא אִסְתַּכָּלוּ (נ"א אשתכללו). תְּחוֹתֵיהּ תִּטְלַל חֵיוַת בְּרָא. דְּתַנְיָא (נ"א דתא חזי), כְּמָה דְיִשְׂרָאֵל קַדִּישָׁא עִלָּאָה, אִקְרֵי בֵּן לְאִמֵּיהּ, דִּכְתִיב, (משלי ד׳:ג׳) כִּי בֵּן הָיִיתִי לְאָבִי רַךְ וְיָחִיד לִפְנֵי אִמִּי, וּכְתִיב, (שמותד) בְּנִי בְּכוֹרִי יִשְׂרָאֵל, הָכִי נָמֵי לְתַתָּא, דָּא אִקְרֵי נַעַר לְאִמֵּיהּ. דִּכְתִיב, (הושע י״א:א׳) כִּי נַעַר יִשְׂרָאֵל וָאוֹהֲבֵהוּ, וּבְכַמָּה גְוָונִין אִקְרֵי בֶּן יָרֶד, וְהָא אוֹקִימְנָא. אֲבָל תָּא חֲזֵי, בֶּן יֶרֶד מַמָּשׁ. דְּתָנִינָן, עֶשֶׂר יְרִידוֹת יָרְדָה שְׁכִינָה לְאַרְעָא, וְכֻלְּהוּ אוּקְמוּהָ חַבְרַיָּיא וְאִתְּמָר. וּתְחוֹת הַאי, כַּמָּה חֵיוָתָא קָיְימִין, דְּאִקְרוּן חֵיוַת בְּרָא מַמָּשׁ.

(יא) תְּחוֹת אִינוּן חֵיוָותָא, מִתְאַחֲדָן שַׂעֲרָהָא דְסִיהֲרָא, דְּאִקְרוּן כֹּכְבַיָא דְּשַׁרְבִיטָא, דְּשַׁרְבִיט מַמָּשׁ, מָארֵי דְּמָארִין, מָארֵי דְמַתְקְלָא, מָארֵי דְקַשְׁיוּ, מָארֵי דְחוּצְפָּא. וְכֻלְּהוּ אִקְרוּן מָארֵי (נ"א שערי) דְאַרְגְּוָונָא, יְדָהָא וְרַגְלָהָא אֲחִידָן בְּהַאי, כְּאַרְיֵה (קדישא) תַּקִּיפָא דְּאָחִיד עַל טַּרְפֵּיהּ. וְעַל דָּא כְּתִיב, (מיכה ה׳:ז׳) וְטָרַף וְאֵין מַצִּיל.

(יב) טוּפְרָהָא, כָּל אִינוּן דְּאַדְכְּרִין חוֹבֵי בְּנֵי נָשָׁא, וְכָתְבִין וְרָשְׁמִין חוֹבַיְיהוּ בִּתְקִיפוּ דְּדִינָא קַשְׁיָא. וְעַל דָּא כְּתִיב, (ירמיהו י״ז:א׳) חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפּוֹרֶן שָׁמִיר. מַהוּ שָׁמִיר. הַהוּא דְּרָשִׁים וְנָקִיב אַבְנָא, וּפָסִיק לָהּ לְכָל סִטְרָא.

(יג) זוּהֲמָא דְטוֹפְרָהָא, כָּל אִינוּן דְּלָא מִתְדַּבְּקִין בְּגוּפָא דְמַלְכָּא, וְיָנְקִין מִסִּטְרָא דִּמְסָאֲבוּתָא, כַּד שָׁארֵי סִיהֲרָא בִּפְגִימוּ.

(יד) וּבְגִין דִּשְׁלֹמֹה מַלְכָּא יָרְתָא לְסִיהֲרָא בִּשְׁלֵימוּתָא, בָּעֵי לְיָרְתָא לָהּ בִּפְגִימוּתָא, וְעַל דָּא אִשְׁתַּדַּל לְמֵידַע, בְּדַעְתָּא (ברעותא) דְרוּחִין וְשֵׁדִין, לְמֵירַת סִיהֲרָא בְּכָל סִטְרָא.

(טו) וּבְיוֹמוֹי דִשְׁלֹמֹה מַלְכָּא, בְּכֹלָּא אִתְנְהִיר סִיהֲרָא. הֲדָא הוּא דִכְתִיב, (מלכים א ה׳:י׳) וַתֵּרֶב חָכְמַת שְׁלֹמֹה, וַתֵּרֶב דַּיְיקָא. מֵחָכְמַת כָּל בְּנִי קֶדֶם, רָזָא עִלָּאָה הוּא, כְּמָה דִכְתִיב, (בראשית ל״ו:ל״א) וְאֵלֶּה הַמְלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם וְגו'. וְאִלֵּין אִקְרוּן בְּנִי קֶדֶם, דְּכֻלְּהוּ לָא אִתְקָיְימוּ, בַּר מֵהַאי דִּכְלִילָא דְּכַר וְנוּקְבָא דְּאִקְרֵי הֲדַר. דִּכְתִיב, (בראשית ל״ו:ל״ט) וַיִּמְלוֹךְ תַּחְתָּיו הֲדַר וְגו'.

(6) Rabbi Abba said: It is written:

"And Solomon's wisdom increased beyond the wisdom of all the children of the East and beyond all the wisdom of Egypt." (1 Kings 5:10) What is Solomon’s wisdom? What is the wisdom of Egypt? And what is the wisdom of all the children of the East?

He (a sage) said to him:
Come and see— in many places, it has been established under that name, for when the moon (Shechinah) is blessed from all,
it is written: "And it increased (וַתֵּרֶב)." In the days of Solomon, She (the moon/Shechinah) was full, blessed, and stood in completion.

(7) And we have learned: A thousand mountains rise before Her, and all of them become one breath before Her. A thousand mighty rivers belong to Her,
and in a single gulp, She swallows them all.

(8) Her claw (or nail) grips a thousand and seventy sides. Her hand grasps twenty-four (or twenty-five) thousand sides, and none depart from Her to one side or to another.

Many thousands of shields are bound in Her hair.

(9) One youth emerges from between Her legs, whose length stretches from the beginning of the world to its end. He is clothed in sixty flames of fire, and in these colors, he is appointed over the lower worlds,
spreading out in four directions. This is the youth (Na’ar) who holds 613 supernal keys from the side of Imma (the Mother/Binah),
and all these keys are bound to the blade of the sword girded at his loins.

(10) That youth is called 'Enoch son of Jared' among creatures, as it is written:

"Train (Chanoch) a youth (Na’ar) according to his way." (Proverbs 22:6) And if you say it is a teaching and not a Beraita, in our teaching, we have established these words, and it has already been said— "All things are unified as one." Under him, the creatures of Behemoth (Beasts of the Earth) take shelter, as it was taught: Just as the supernal Israel is called a son to his Mother, as it is written:

"For I was a son to my father, tender and an only one before my mother." (Proverbs 4:3)
And it is written: "My firstborn son is Israel." (Exodus 4:22)

So too, below, this one is called ‘youth’ to his Mother, as it is written:

"For Israel is a youth, and I have loved him." (Hosea 11:1)

And in many aspects, he is called Ben Yered,
and this has already been explained.

But come and see— Ben Yered literally.

For we have learned: Ten descents the Shechinah made into the world, and all were established by the companions (the sages), and it has been said. And beneath this, many beasts stand, which are called Beasts of the Earth.

(11) Under these beasts,
the hairs of the Moon are bound together,
and they are called the stars of the scepter.

This is truly the scepter (Sharvit), masters of dominion, masters of severity, masters of harshness, masters of brazenness.

And all are called lords of the colors,
and Her hands and feet grasp them,
like a mighty lion gripping its prey.

And concerning this, it is written:

"He will tear apart, and none shall save." (Micah 5:7)

(12) Her claws record the misdeeds of human beings, writing and engraving their transgressions with the force of severe judgment. And about this, it is written:

"The sin of Judah is inscribed with an iron pen, with a diamond point." (Jeremiah 17:1)

What is shamir (diamond)? It is that which engraves and pierces stone, and cuts through all sides.

(13) The filth (pollution) of Her claws is upon all those who do not cleave to the body of the King, and who draw sustenance from the side of impurity, when the moon (Shechinah) is diminished.

(14) And since King Solomon inherited the moon (Shechinah) in completeness, he also sought to inherit Her in Her diminished state, and for this reason, he labored to understand the knowledge of spirits and demons, in order to govern the Moon in all aspects.

(15) And in the days of King Solomon, the Moon shone fully in all things.

This is what is written:

"And Solomon's wisdom increased greatly." (1 Kings 5:10)

Sometimes the Lady asks us to surrender to a painful bed of rocks, and we must comply.

(ד) וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ, לְאַחֲזָאָה דְּאֲסִיר לֵיהּ לְבַר נָשׁ לְשַׁמְשָׁא עַרְסֵיהּ בִּימָמָא. וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מֵרַאֲשׁוֹתָיו, הָכָא אוֹלִיפְנָא דַּאֲפִילוּ יְהוֹן לְמַלְכָּא עַרְסֵי דְדַהֲבָא וּלְבוּשֵׁי יְקָר לְמֵיבַת בְּהוּ וּמַטְרוֹנִיתָא תַּתְקֵין לֵיהּ עַרְסָא מִתְתַּקַּן בְּאַבְנִין, יִשְׁבּוֹק דִּילֵיהּ וְיָבֵית בַּמֶּה דְּאִיהִי תַּתְקִין דִּכְתִיב וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא.

(4) Further it says that ‘[Jacob] took of the stones of the place and put it under his head’ (Gen 28:11). From this we learn that even a king who has a bed of gold with precious coverings, if Matronit prepares for him a bed of stones, must leave his own bed and sleep on the one which she prepares, as it is written, ‘and he lay down in that place’ (Gen 28:11).

In this more recent tradition, Jewish women wield fierce swords to work with energetic forces:

HaRav Kohenet Jill Hammer

The Kreismesser: Women and Magic Swords in Jewish Tradition, Feminism and Religion

This [magical] sword [with 18 eyes] was called the Kreismesser or circle-knife, and it was used, surprisingly enough, by Jewish women. Joshua Trachtenberg, who documented Jewish magic, reports the following traditional source from a seventeenth-century book of Jewish customs:

The woman who gave birth does not leave her house till after the fourth week of giving birth and sometimes till the fifth week. How so? Firstly, you must know that the woman who gave birth must remain at her house till after der Kreis aus ist [=the Circle is completed]. That is, every night from the night of childbirth the woman who assists her in her home takes an outstretched sword and swings it around the woman several circles while saying some incantations that are well known to the women. Such is done every night for the four weeks from childbirth.

Kreissmesser, iron and wood, Germany, 18th century Strasbourg Museums M. Bertola

The “magic circle” within which a person is protected is an ancient ritual concept, and often the circle is inscribed with a sword or knife. In this case, a woman protects the birthgiver and the infant by using the kreismesser to complete a magical circle every night for four weeks—an entire cycle of the moon. This sword-wielding is meant to ward off demons (likely including Lilith, who was regarded are particularly dangerous to newborns). The circling was accompanied by women’s incantations which the source regrettably does not report. In a similar custom, the circumcision knife might be placed under the birthing mother’s pillow, or a sword or knife was suspended from the bed.

This poem from our ancestors ancestors describes Anat, a feminine Divine warrior energy:

Baal Cycle Pt.II — Baal’s Palace, 1400 BCE

by Ilimilku, court scribe of King Niqmaddu of Ugarit
Canaanite City-State of Ugarit

As shared by The Sapiru Project

Lo and behold, Anat engaged in battle within the valley,
She fought valiantly amidst the two cities:
She slew inhabitants from the coastal regions,
And she annihilated men from the eastern lands.
Heads tumbled beneath her feet like rolling balls,
Hands encircled her like a swarm of locusts,
Her warrior’s hands a plague of grasshoppers.
She adorned her back with severed heads,
Bound hands were fastened to her belt.

She waded knee-deep through the blood of fallen soldiers,
She waded through the battlefield up to her very thighs,
Immersed in the blood of warriors and gore.
With her staff, she struck fear into her enemies,
With her bowstring, she deftly repelled her adversaries.

Afterwards, Anat returned to her abode,
The goddess retreated to her palace abode,
Yet her thirst for battle could not be quenched,
Nor her desire to fight between the two cities be subdued.
She prepared seats for the fierce warriors,
She set tables for the mighty army,
Stools for the valiant heroes.

Engaging fiercely, she gazed upon the scene,
Anat fought relentlessly, her eyes beheld it all:
Her belly swelled with triumphant laughter,
Her heart filled with resounding joy.
As she triumphantly stood amidst the knee-deep blood of fallen soldiers,
Up to her very thighs in the warrior’s gore,
Fully satisfied with her victorious battles within her dwelling,

And her valiant fights between the tables,
The blood of soldiers was cleansed from her abode,
As the oil of peace was poured forth from a sacred vessel.

Virgin Anat cleansed her hands,
The Lady of the Nations, her delicate fingers;
She washed away the blood of warriors from her hands,
The gore of valiant fighters from her fingers.
She arranged chairs beside chairs,
Tables beside tables,
Stools alongside stools.

She drew water and cleansed herself,
From the dew of the heavens and the oil of the earth
The rain bestowed by the Rider on the Clouds,
The dew that cascades from the heavens,
The rain that pours forth from the stars.

And magnificently she adorned herself with murex,
Collected from the depths of the boundless sea,
A thousand fathoms deep, in its vast expanse.

[Over 20 missing lines follow]

She placed her lyre upon her bosom,
To sing a song of the love for Baal the Victorious,
The love of Pidray, the maiden of light,
The longing of Tallay, the maiden of rain,
The love of Arsay, the maiden of the vast world....

Fair Anat, the Maiden, did reply,
The Mistress of the Peoples did respond:

“I shall abolish warfare from the land,
And sow love deep within the soil,
I shall pour peace into the heart of the earth,
And tranquility upon the fields’ expanse.
Let Baal unleash his mighty thunderbolts…
I shall abolish warfare from the land,
And sow love deep within the soil,
I shall pour peace into the heart of the earth,
And tranquility upon the fields’ expanse.

And yet, I have more to impart:
Depart, depart, ye divine powers,
Though ye be slow, swift am I.
Surely my mountain lies afar, O Gods,
Inbubu, O divine ones?
Two fathoms under the earth’s springs,
three lengths beneath the caverns.”

Then she headed to Baal on the peak of Tsapan,
a thousand fields, ten thousand acres at each step....