Shiloh/Shilow

 ### Zoharic Teachings on the Misspelling of Shiloh and the Name of the Messiah

The Zohar, a central text of Kabbalistic thought, indeed explores the revelation of the Messiah's name through a mystical interpretation of the "misspelling" of "Shiloh" (שִׁילֹה) in Genesis 49:10, where Jacob blesses Judah: "The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples." The Zohar interprets this verse, particularly the term "Shiloh," as a cryptic reference to the Messiah, with its orthography (spelling) revealing deep secrets about his identity and redemptive role. Your query points to this esoteric teaching, and below, I’ll outline the Zohar’s insights on this topic, focusing on the misspelling of Shiloh and its connection to the Messiah’s name.

#### Zoharic Interpretation of Shiloh in Genesis 49:10

1. **Shiloh as a Messianic Name (Zohar, Vayechi 245b-246a)**:

   - In the Zohar’s commentary on Genesis 49:10 (Parashat Vayechi), "Shiloh" (שִׁילֹה) is identified explicitly as a name of the Messiah, specifically the Messiah ben David, who descends from Judah’s lineage. The Zohar notes that the word "Shiloh" is an unusual term, and its letters (Shin, Yud, Lamed, Hei) encode divine secrets.

   - The "misspelling" refers to a Kabbalistic tradition that "Shiloh" is written defectively in some contexts or interpreted as if lacking certain letters compared to other divine names (e.g., Yud-Hei-Vav-Hei, the Tetragrammaton). The Zohar suggests that the spelling of Shiloh (שִׁילֹה) without a Vav (ו) after the Yud—unlike the fuller spelling sometimes expected in mystical contexts—points to the Messiah’s hidden nature during exile. This "defective" form signifies the incomplete state of the world until the Messiah’s arrival completes it.

2. **Letters of Shiloh and the Divine Name (Zohar, Vayechi 246a)**:

   - The Zohar breaks down the letters of "Shiloh" (שִׁילֹה):

     - **Shin (שׁ)**: Represents the fiery divine energy and the sefirah of Chochmah (Wisdom), initiating the redemptive process.

     - **Yud (י)**: Symbolizes the spark of divine unity, linked to the Tetragrammaton and the sefirah of Keter (Crown).

     - **Lamed (ל)**: Denotes teaching and elevation, connecting heaven and earth, as the Messiah will guide humanity.

     - **Hei (ה)**: Reflects the Shechinah (Divine Presence, Malchut), which the Messiah will restore to its full glory.

   - Together, these letters form a "Name" that is both a title for the Messiah and a formula for redemption. The Zohar implies that the "misspelling" (or unique orthography) of Shiloh conceals and reveals the Messiah’s identity, as it lacks the fullness of the divine Name (YHVH) yet points to its eventual completion when "Shiloh comes."

3. **Shiloh’s Connection to Judah’s Blessing (Zohar, Vayechi 245a)**:

   - Jacob’s blessing to Judah is seen as a prophetic transmission of the Messianic line. The Zohar teaches that "until Shiloh comes" indicates a temporal and spiritual threshold: the Messiah’s arrival marks the unification of the sefirot, particularly Tiferet (the masculine divine aspect) and Malchut (the feminine, represented by the Hei in Shiloh). The "misspelling" underscores the current state of exile, where the divine Name is incomplete, awaiting the Messiah to restore its unity.

   - The phrase "to him shall be the obedience of the peoples" is interpreted as the nations recognizing the Messiah’s divine authority, activated through the mystical power of his name, Shiloh.

4. **Shiloh and the Hidden Name (Zohar, Shemot 8b, cross-referenced)**:

   - In a related passage, the Zohar connects Shiloh to the concept of hidden divine Names revealed through prophecy. The defective spelling of Shiloh is likened to the partial revelation of God’s Name in exile—only when the Messiah comes will the full Name (YHVH) be manifest. This partial spelling is a deliberate divine act, embedding the Messiah’s identity in scripture for those with "eyes to see" (i.e., the mystics).

5. **Later Kabbalistic Elaborations (e.g., Rabbi Isaac Luria, Arizal)**:

   - While not directly from the Zohar, the Arizal’s teachings (in *Sha’ar HaPesukim* on Genesis) build on this idea, suggesting that Shiloh’s letters are a permutation of divine Names, with the "misspelling" reflecting the tzimtzum (divine contraction) that conceals the Messiah’s light until the time of redemption. The Shin and Hei in Shiloh mirror the divine attributes of mercy and judgment, unified in the Messiah’s mission.

#### Synthesis with Your Query

Your statement—that the Zohar describes the Messiah’s name revealed through the misspelling of Shiloh in Jacob’s blessing to Judah—aligns closely with these teachings. The Zohar views Shiloh as a cryptic Messianic name, with its unique or "defective" spelling (lacking a Vav or interpreted as incomplete) signifying the hiddenness of the Messiah in exile and the incomplete state of the divine Name. The revelation of Shiloh’s meaning through Kabbalistic exegesis unveils the Messiah’s identity and role, tying Judah’s sovereignty to the ultimate redemption.

"Zohar unveils Messiah’s name in Shiloh’s ‘misspelling’ (Gen. 49:10). Its letters—Shin, Yud, Lamed, Hei—hide & reveal redemption’s light. Judah’s blessing seals the path to unity. #Zohar #Messiah #Shiloh"